No script.

 Famous Indian Languages That Have No Script of Their Own, But Use a Local Script

1. Kutchi (Kachchhi) – Gujarat

Own script: None

Script used: Gujarati (earlier also Devanagari, Perso-Arabic in some communities)

Note: Small modifications/sound values differ from standard Gujarati.

2. Mysuru Tamil (also called Karnataka Tamil) – Karnataka

Own script: None

Script used: Kannada script informally

Note: Spoken by Tamil communities in Karnataka; writing uses Kannada for local communication and Tamil script for formal use.

3. Kodava (Coorg) – Karnataka

Own script: None

Script used: Traditionally Kannada script

Note: A separate script (Coorgi–Cox) has been recently created but is not widely adopted.

4. Tulu – Karnataka & Kerala

Own script: None in common use

Script used: Kannada script

Note: Tulu once had a script (Tigalari), but today almost everyone uses Kannada.

5. Konkani (Karnataka–Goa–Maharashtra)

Own script: None native in practice

Script used:

Devanagari (official)

Kannada (in Karnataka)

Roman script (in Goa)

Note: A classic example of a multi-script language.

6. Saraiki / Memoni (Sindhi communities in India)

Own script: None standard

Script used: Gujarati script in India

Note: Spoken by business/trading communities.

7. Bhutia / Sikkimese (India side)

Own script: None originally

Script used: Tibetan script

Note: Very similar to Mysuru-Tamil type usage: spoken widely, script borrowed.

8. Dakhini (Deccani Urdu) – Telangana / Karnataka / Maharashtra

Own script: None independent

Script used: Urdu script (Perso-Arabic)

Note: Spoken variety of Urdu with many local words.

9. Deccani Marathi (Hyderabadi Marathi)

Own script: None separate

Script used: Devanagari

Note: Has sound differences but uses standard Marathi script.

10. Saurashtra (Tamil Nadu / Karnataka)

Own script: Traditionally had one, but not used

Script used today: Tamil script

Note: Saurashtrian Brahmins speak it widely in Madurai/Salem.

11. Parsi Gujarati variations (Parsi-Gujju)

Own script: None

Script used: Gujarati

Note: Pronunciation and vocabulary differ, but script same.

Table: Indian Languages Without Traditional Script & Script Used Today

Language Region / Community Traditional Script Script Used Today

Gondi MP/Chhattisgarh None Gunjala Gondi / Devanagari / Telugu

Koya AP/Telangana None Telugu

Kui Odisha None Odia

Kuvi Odisha None Odia

Saora (Sora) Odisha None Sorang Sompeng (new) / Odia

Munda Jharkhand None Devanagari / Odia

Santali Jharkhand/ Bengal None Ol Chiki (new)

Ho Jharkhand None Warang Citi (new)

Mundari Jharkhand None Devanagari / Odia

Kharia Jharkhand None Devanagari

Korku MP None Devanagari

Birhor Jharkhand None Devanagari

Juang Odisha None Odia

Bhumij Bengal/Odisha None Ol Chiki / Odia

Asur Jharkhand None Devanagari

Kurukh (Oraon) Jharkhand None Tolong Siki / Devanagari

Malto Jharkhand None Devanagari

Kolami Telangana/MH None Telugu / Devanagari

Nihali MP/MH None Devanagari

Bhili (all dialects) Rajasthan/Gujarat None Gujarati / Devanagari

Wagdi Rajasthan None Devanagari

Garasia Rajasthan None Devanagari

Dungri Bhil Gujarat None Gujarati

Rathwi Gujarat None Gujarati

Tadvi Maharashtra None Devanagari

Kokni (Adivasi) Gujarat None Gujarati

Dhodia Gujarat None Gujarati

Varli Maharashtra None Devanagari

Kukna Gujarat None Gujarati

Toda Nilgiris None Tamil (borrowed)

Kota Nilgiris None Tamil

Badaga Nilgiris None Kannada (borrowed)

Irula TN/Kerala None Tamil

Kurumba TN/Kerala None Tamil

Paniya Kerala None Malayalam

Chenchu Andhra None Telugu

Yerukala AP/Telangana None Telugu

Sugali / Lambadi South India None Devanagari / Telugu

Mizo (Lushai) Mizoram None Roman script

Ao Naga Nagaland None Roman

Angami Naga Nagaland None Roman

Sema/Sumi Naga Nagaland None Roman

Lotha Naga Nagaland None Roman

Tangkhul Naga Manipur None Roman

Zeme / Liangmai Nagaland None Roman

Chang / Yimkhiung / Khiamniungan Nagaland None Roman

Karbi Assam None Roman / Assamese

Dimasa Assam None Diphothi (new) / Devanagari

Bodo Assam None Devanagari

Rabha Assam None Assamese

Tiwa Assam None Assamese

Mising Assam None Roman / Assamese

Adi Arunachal None Roman

Nyishi Arunachal None Roman

Apatani Arunachal None Roman

Nocte Arunachal None Roman

Wancho Arunachal None Wancho Script (new)

Tangsa Arunachal None Tangsa Script (new)

Bugun Arunachal None Roman

Puroik Arunachal None Roman

Monpa Arunachal None Tibetan

Sherdukpen Arunachal None Roman

Lepcha Sikkim None originally Róng script (18th century)

Ladakhi Ladakh None originally Tibetan script

Balti Ladakh None originally Tibetan / Roman

Raji Uttarakhand None Devanagari

Rangkas Uttarakhand None Devanagari

Jaunsari Uttarakhand None Devanagari

Tharu UP/Bihar None Devanagari

Toto Bengal None Bengali

Gadaba Odisha None Devanagari / Odia

Didayi Odisha None Odia

Bonda Odisha None Odia

Onge Andamans None No script (oral only)

Jarawa Andamans None No script (oral only)

Sentinelese Andamans None No script (oral only)

Great Andamanese Andamans None No script (oral only)

Bathed in golden light.

 On the banks of the sacred Ganga,

Where time itself bows low,

Stands Kashi — Shiva’s ancient city,

Where light forever glows.

Before the stars were woven,

Before the sun first shone,

Shiva placed His jyoti there —

A flame that’s never gone.

A temple rose around Him,

Where sages walked in grace,

Where bells woke up the morning,

And peace filled every space.

But winds of fate were restless,

And storms of war blew near,

Invaders struck the holy shrine

Again and yet again, year after year.

Stone walls fell, but not the faith

Of hearts in Kashi’s lane.

Though temples broke a thousand times,

Devotion stood unstained.

Todar Mal restored the shrine,

With Akbar’s gentle nod,

And once again the city sang

The praises of its God.

But Aurangzeb’s command arrived—

Dark clouds across the sky,

The temple fell, a mosque arose,

And many hearts ran dry.

Yet still a lamp kept flickering

Beside the Gyanvapi well,

For no one stops the river’s flow,

And faith no force can quell.

Then came a queen with moonlit soul—

Ahilyabai, the brave.

She built anew the golden home

For Vishvanath, to save.

Under her hands, the temple bloomed,

A lotus in the dust;

She carved with love, she built with hope,

And offered it in trust.

Ranjit Singh crowned its domes with gold,

That caught the morning light,

So Kashi glowed like Shiva’s smile

Through every sacred night.

Centuries turned like prayer beads,

Yet Kashi stayed the same—

A living hymn, a whispered vow,

A spark of Shiva’s flame.

And in our time, the Lord returned

With pathways wide and free;

The Corridor once more revealed

The Ganga’s melody.

Today the bells ring stronger,

The lamps burn high and bright;

The Lord of all the universe

Stands bathed in golden light.

And so the tale of Vishvanath

Is not of stone alone—

It is the tale of endless love

Where Shiva keeps His throne.

For temples rise and temples fall,

But hearts that chant His name

Will guard His city, guard His light,

And keep alive His flame.

History of the Kashi Vishvanath Temple

1. The Sacred Beginning

Kashi (Varanasi) is considered the oldest living city in the world. Scriptures say:

Lord Shiva himself established this city.

On the bank of the river Ganga, he manifested as the Jyotirlinga – Shri Vishvanath, the Lord of the Universe.

References to the temple appear in the Skanda Purana, Kashi Khanda, and numerous ancient texts. For thousands of years it has been considered the spiritual heart of Bharat.

2. Ancient Temple (Pre-11th Century)

The earliest known structure stood in Gyanvapi area. Pilgrims, sages, and scholars visited Kashi to see the Jyotirlinga.

Kashi was a center of knowledge, philosophy, and devotion; the temple stood at its centre.

3. Medieval Era — Destruction and Rebuilding

The temple’s story is a story of resilience. It has been destroyed and rebuilt several times due to invasions.

a) 1194 CE — First Major Destruction

Qutb-ud-din Aibak, commander of Muhammad Ghori, destroyed the temple.

A simple shrine soon came up again because the people of Kashi refused to let the deity fade.

b) 15th Century

During the rule of Iltutmish and later sultans, the temple faced restrictions, yet devotees continued worship in temporary shrines.

c) 1585–1594 CE — Rebuilt by Raja Todar Mal

With support from Akbar and his finance minister Raja Todar Mal, the temple was re-established in grandeur.

This was a flourishing period for Kashi.

d) 1669 CE — Aurangzeb’s Demolition

Aurangzeb ordered the temple’s destruction.

A mosque named Gyanvapi Masjid was constructed at the site.

The Gyanvapi Well and a part of the temple complex survived; devotees continued to worship these remnants.

This period marks one of the most sensitive phases in Kashi’s history.

4. The Modern Temple — Queen Ahilyabai Holkar (1777–1780 CE)

A turning point.

The Maratha queen Ahilyabai Holkar of Indore, known for building temples across India, decided to restore the sacred Jyotirlinga.

With great devotion, she built the present Kashi Vishvanath temple a short distance from the original spot.

This structure largely resembles the temple we see today.

Her contribution is celebrated every year in Kashi.

5. 19th Century – The Golden Spires

In 1839, Maharaja Ranjit Singh of Punjab donated one tonne of gold to plate the temple’s domes.

Later additional gold plating was done by the Holkars and other patrons.

Thus the temple became famous as the Golden Temple of the North.

6. 20th Century – Protection, Renovations

Various kings of Kashi (the Kashi Naresh) and later the Government of India continued restoration, ensuring the temple remained accessible and sacred for devotees.

7. 21st Century — The Kashi Vishvanath Corridor

A landmark transformation.

In 2019–2021, the Kashi Vishvanath Corridor project was undertaken.

The aim was to connect the temple directly to the Ganga ghats, open up the congested area, and restore the ancient city’s dignity.

Prime Minister Narendra Modi inaugurated it in December 2021.

The corridor has enlarged the complex, beautified the surroundings, and revived Kashi’s spiritual heritage.

This marks a new era—restoring the ancient glory of Vishvanath’s city while preserving its living traditions.

8. Religious Significance

The Kashi Vishvanath temple is one of the 12 Jyotirlingas and is believed to:

Grant moksha to devotees.

Be the place where Lord Shiva whispers the Taraka Mantra in the ear of a dying person, liberating the soul.

Be the spiritual axis of the universe, according to many scriptures.

A visit to Kashi Vishvanath is considered equivalent to visiting all the other tirthas.

The history of the Kashi Vishvanath Temple is a story of devotion stronger than destruction, a flame that has never been extinguished:

Established in antiquity

Destroyed multiple times

Rebuilt with unwavering faith

Crowned in gold

Revived again in the 21st century

Kashi stands as the eternal city, and Vishvanath the eternal Lord at its heart.

Unexpected.

 A husband's joke and a broken ankle gave the world one of literature's greatest masterpieces.

In 1926, Margaret Mitchell was trapped at home with a severely injured ankle that refused to heal. Day after day, her husband John brought her stacks of books from the library to pass the endless hours. But Margaret, a former journalist with exacting taste, found herself critiquing nearly everything she read.

One evening, exhausted by her complaints, John placed a typewriter before her instead of a new book.

"Peggy," he said with a smile, "if you can't find a book worth reading, why don't you write one yourself?"

It was meant as a gentle tease. Neither of them imagined what would follow.

Alone in her apartment, Margaret began typing. Not because she dreamed of being an author—she had never harbored such ambitions—but simply to fill the silence and escape her pain. She wrote about the American South, about war and survival, about a woman as stubborn and resilient as herself.

For years, she kept her growing manuscript hidden. When friends visited, she would quickly tuck the pages away, embarrassed by what felt like a private indulgence. Even as her ankle healed, she continued writing in secret, crafting what would become over a thousand pages.

The manuscript might have stayed hidden forever. But in 1935, a visiting editor from Macmillan made an offhand remark: she doubted Margaret could ever finish a complete novel. That casual dismissal sparked something fierce in Mitchell. The next day, she handed over her manuscript.

"Gone with the Wind" exploded into the world in 1936.

Within months, the book had sold millions of copies. It was translated into dozens of languages, won the Pulitzer Prize, and became required reading in schools across America. The 1939 film adaptation earned ten Academy Awards and gave us Scarlett O'Hara's immortal line: "I'll think about it tomorrow."

Overnight, the shy housewife became one of the most famous authors in the world.

But Margaret Mitchell was never comfortable with fame. She rarely gave interviews, avoided public gatherings, and largely retreated from the spotlight after the film's premiere. Success had found her, but she chose solitude.

She never wrote another book. Whether she had nothing more to say, or simply preferred the quiet life she'd known before, remains a mystery. On an ordinary August evening in 1949, while crossing a street to see a movie with her husband, she was struck by a speeding car. Five days later, she passed away at age 48.

Margaret Mitchell entered history as the author of just one book—a book she never intended to write, sparked by a husband's playful challenge on a difficult day.

Sometimes the greatest stories come from our most unexpected moments.

Grihini.

 “Striyo hi dharmabhūtasya mūlam ity abhidhīyate.”

(Mahābhārata, Śānti Parva 59.44)

“Woman is said to be the very root of righteousness.”

Each of these divine women showed that when the lady of the house is tested, her victory is not in outward power, but in her unshakeable dharma, her inner light (śraddhā), and her selfless compassion.

1. Sītā – The Test of Purity and Faith

Vālmīki Rāmāyaṇa

When Sītā returned after her long captivity in Lanka, Lord Rāma asked her to prove her purity before the world.

Sītā entered the fire (Agni Parīkṣā) without fear, praying that if her heart had never wavered from Rāma, the flames should not harm her.

Agni Deva himself appeared and declared her pure and sinless.

Her test was not just physical — it was the trial of śraddhā (faith) and satya (truth).

Sītā showed that a woman’s strength lies in her calm endurance, truth, and devotion to dharma, even when the world doubts her.

2. Savitri – The Test of Determination and Wisdom

Mahābhārata, Vana Parva

When her husband Satyavān died suddenly, Savitrī followed Yama, the Lord of Death, with unflinching courage.

Through her intelligence, purity, and persuasive devotion, she earned boons that finally brought her husband back to life.

Savitri’s parīkṣā was one of unwavering will and spiritual brilliance.

She proved that the power of a pure wife can even overcome destiny (karma).

3. Anasūyā – The Test of Purity and Penance

Markandeya Purāṇa, Padma Purāṇa

The three gods — Brahmā, Viṣṇu, and Śiva — once came to test Anasūyā’s chastity by asking her to feed them unclothed.

By the power of her purity, she turned them into infants and nursed them as a mother would.

They were humbled and blessed her, granting her the boon that she would bear Dattātreya, a divine incarnation.

Anasūyā’s parīkṣā was of inner purity and spiritual mastery — her austerity transformed temptation into divine grace.

4. Draupadī – The Test of Faith and Forgiveness

Mahābhārata, Sabha Parva & Vana Parva

Humiliated in the Kaurava court, Draupadī called upon Kṛṣṇa with her heart’s cry.

When no one came to her defense, the Lord Himself became her protector, infinitely extending her garment.

Later, she forgave her offenders, showing incredible compassion.

Draupadī’s parīkṣā was spiritual surrender and restraint in the face of injustice.

She embodied the strength of bhakti and dharma — that even in suffering, she upheld dignity.

5. Damayantī – The Test of Loyalty

Mahābhārata, Vana Parva

Princess Damayantī chose Nala as her husband over the gods themselves.

When Nala lost his kingdom and abandoned her in the forest, she neither cursed him nor lost faith.

Through long trials and wanderings, her love and patience restored both her husband and their kingdom.

Damayantī’s parīkṣā was loyalty amid hardship — proof that true love guided by dharma conquers even fate.

In the sacred rhythm of Vedic life, the lady of the house — the Gṛhini — is called the heart of the household. She is not merely a companion to her husband but the very embodiment of Śakti, the sustaining power of dharma. When the world moves smoothly, her virtues remain quiet and unseen; but when challenges arise, she becomes the light that steadies the home. In her trial lies the testing of dharma itself.

From the earliest hymns of the Rig Veda, man and woman are seen as two wings of the same bird, two halves of the sacred whole. “Saha dharmam chara” — walk together in righteousness — the wedding mantra declares. When storms come, it is she who anchors the home in patience, purity, and prayer. The Vedas proclaim, “Yatra nāryastu pūjyante ramante tatra devatāḥ” — where women are honoured, there the gods rejoice. For it is through her that divine order flows into human life.

Across the great epics and Purāṇas, the strength of womanhood shines most brilliantly in times of testing. Sītā, exiled and alone, faced suspicion and trial by fire. Yet, with unwavering serenity she proved that truth burns brighter than the flames that sought to consume it. Her Agni Parīkṣā was not a humiliation, but a revelation — of the soul’s stainless purity and faith.

Savitri, when faced with her husband’s death, followed Yama himself into the darkness of the beyond. With wisdom, courage, and devotion, she won back her husband’s life, teaching the world that steadfast virtue can even bend the laws of fate. Her test was of determination and the luminous power of truth.

Anasūyā, when confronted by the Trinity disguised as wandering ascetics, transformed divine play into divine grace. By the sheer purity of her heart, she turned the gods into infants and nurtured them as a mother. Her parīkṣā revealed that the highest tapas is compassion born of inner chastity.

Draupadī, humiliated in the Kaurava court, raised her heart in utter surrender to Kṛṣṇa. In her helplessness shone the power of bhakti — for when the world turned away, the Lord Himself became her protector. Her forgiveness after suffering showed the noblest victory: that of the soul over anger and despair.

Damayantī, forsaken in the forest, bore every hardship with quiet strength and fidelity. She did not curse fate nor forsake dharma, and through her endurance, her husband and kingdom were both restored. Her loyalty and grace under trial reflected the beauty of true womanhood — silent, strong, and steadfast.

पञ्चकन्या स्तोत्र 

अहल्या द्रौपदी सीता तारा मन्दोदरी तथा ।

पञ्चकन्या स्मरेन्नित्यं माहापातकनाशिनीम् ॥

Ahalyā Draupadī Sītā Tārā Mandodarī tathā,

pañca-kanyāḥ smare nityaṁ mahā-pātaka-nāśinīm.

“One should always remember these five sacred maidens —

Ahalyā, Draupadī, Sītā, Tārā, and Mandodarī —

For the remembrance of these five destroys even great sins.”

The Five Divine Women and Their Tests (Parīkṣā):

1. Ahalyā – Tested by misunderstanding and curse, yet redeemed by the touch of Śrī Rāma’s feet.

Symbol of forgiveness and inner purity.

2. Draupadī – Tested by humiliation and injustice, yet her unwavering faith in Kṛṣṇa saved her.

Symbol of courage and surrender to God.

3. Sītā – Tested by separation, exile, and the fire ordeal; her truth shone brighter than all suspicion.

 Symbol of truth, chastity, and endurance.

4. Tārā – Wife of Vāli, who later advised Rāma with wisdom and compassion; a woman of insight even amid tragedy.

 Symbol of wisdom and clarity of dharma.

5. Mandodarī – Wife of Rāvaṇa, who tried to dissuade him from his path of adharma and remained noble even amidst ruin.

 Symbol of loyalty, restraint, and virtue amidst chaos.

Each of these divine women faced her parīkṣā — test of dharma, purity, and faith — and emerged radiant in spirit.

Their lives teach that womanly strength is not in dominance but in truth, compassion, and perseverance.

By remembering them, we remind ourselves of the eternal śakti that upholds righteousness.

Divine Resonance Between the Venu Gīta and the Pañcha Kanyā

Both the Venu Gīta and the Pañcha Kanyā verses are not just poetic praises — they are windows into dharma, showing how divine love and virtue manifest through the hearts of women tested by life and blessed by grace.

1. The Call of the Flute and the Call of Dharma

In the Venu Gīta, when Kṛṣṇa’s flute sings across the forests of Vṛndāvana, every being responds — trees bloom, rivers pause, and the Gopīs’ hearts awaken in divine love.

This is the soul’s response to God’s call.

Similarly, the Pañcha Kanyā — Ahalyā, Draupadī, Sītā, Tārā, and Mandodarī — each heard the inner “flute-call” of dharma during crisis.

Their tests (parīkṣā) were their moments of hearing the divine — not through sound, but through the call of conscience and purity.

Kṛṣṇa’s flute calls the soul to love.

Dharma’s call tests the soul’s truth.

 2. The Gopīs and the Five Kanyās — Women of Awakening

The Gopīs of the Venu Gīta represent the pure longing of the soul for union with the Divine.

They forget the world, their work, even themselves — only the sound of Kṛṣṇa’s flute remains.

The Pañcha Kanyās, on the other hand, show the strength of dharma in worldly life.

They do not flee the world; they face its tests with inner strength, preserving righteousness amid pain.

Sītā mirrors the Gopī’s surrender — her heart belongs to her Lord even in exile.

Draupadī, humiliated yet fearless, calls upon Kṛṣṇa — like the Gopī calling through love and tears.

Ahalyā, redeemed by Rāma’s touch, shows that divine grace comes when repentance meets purity.

Tārā and Mandodarī reveal quiet wisdom — the jnāna-shakti behind womanhood.

The Gopīs teach us how to love God beyond the world.

The Kanyās teach us how to live God’s truth within the world.

3. The Music of the Heart

In the Venu Gīta, nature itself becomes divine when touched by the sound of the flute —

trees bend, cows stand still, rivers tremble with joy.

It is bhakti transforming the universe.

In the Pañcha Kanyā, each woman transforms her suffering into strength —

Ahalyā turns sin into sanctity,

Draupadī turns humiliation into faith,

Sītā turns exile into worship,

Tārā turns grief into wisdom,

Mandodarī turns tragedy into compassion.

Their hearts become instruments of the same divine music — silent flutes through which God’s grace flows.

 Kṛṣṇa’s flute plays through bamboo;

Dharma’s flute plays through pure hearts.

4. The Feminine as Śakti

In both, the woman is not weak — she is the vessel of Śakti.

The Venu Gīta shows her as the soul responding to God’s love;

the Pañcha Kanyā shows her as the soul upholding dharma when darkness surrounds.

The Gopīs represent Ānanda-Śakti (the power of bliss).

The Kanyās represent Dharma-Śakti (the power of righteousness).

Together, they complete the picture of womanhood in the Vedic vision:

one side melts in love, the other stands firm in truth.

5. Union in Spirit

Both texts meet in the same realization:

The Divine tests the pure, not to punish, but to polish.

The heart that stays true — whether in longing like the Gopī or in trial like Sītā — becomes one with God.

When Kṛṣṇa’s flute calls, it is love seeking truth.

When the Kanyās stand steadfast, it is truth seeking love.

And both love and truth belong to the same Lord.

The Venu Gīta is the music of the awakened heart;

the Pañcha Kanyā Stotra is the strength of the steadfast heart.

One dissolves the ego in sweetness,

the other conquers the world with virtue.

Together they reveal the eternal message of Sanātana Dharma:

“When the woman — the heart of creation — is pure, the world itself becomes sacred.

Through her love and through her dharma, God’s song fills the earth.”

Maṅgala Śloka: Bhakti–Dharma–Saṅgamaḥ

वेणुनादं हरिचित्तहारीं, धर्मपथेषु स्त्रियां परीक्षाम्।

भक्तिधर्मौ यत्र संगच्छेते, तत्र श्रीकृष्णः स्वयं निवसति॥

Veṇunādaṁ hari-citta-hārīṁ, dharma-patheṣu striyāṁ parīkṣām,

Bhakti-dharmau yatra saṅgacchete, tatra Śrīkṛṣṇaḥ svayaṁ nivasati.

Where the flute of Hari enchants the heart,

and the woman stands steadfast upon the path of dharma;

where love (bhakti) and righteousness (dharma) unite —

there Śrī Kṛṣṇa Himself dwells.

the sweet surrender of the Gopīs in Venu Gīta, and

the moral strength of the Pañcha Kanyās in their trials.

Together they form the two wings of Sanātana Dharma —

one of divine love, and one of unwavering virtue.

Chokha’s

One day, Saint Chokhamela was working near his home on the banks of the Chandrabhaga River. His heart was filled with thoughts of Vitthal, and his lips were constantly chanting,

“Vitthal, Vitthal, Panduranga!”

That day, a kind devotee gave Chokha a few ripe bananas. To others, they were ordinary fruits, but to Chokha, they were a precious gift — perfect to offer to his Lord.

So, he washed the bananas carefully, placed them on a small leaf plate, and with tears in his eyes, said:

“Vitthala, I cannot come near Your temple. But please, accept these bananas, my Lord. They are given with all my heart.”

Then he lovingly held one banana up toward the sky — toward Pandharpur — and said softly,

“Vitthala, eat this. You must be hungry.”

The Lord Accepts the Offering

At that very moment, in the Sanctum of the Pandharpur temple, Lord Vitthal smiled. Before the astonished eyes of His consort Rukmini Devi, He picked up a banana that appeared miraculously in His hand and began to eat it!

Rukmini playfully said,

“Prabhu, won’t You give me a share?”

Vitthal smiled and handed her half a banana.

Thus, both of them partook of the humble offering made by their beloved devotee Chokhamela.

The Priests’ Anger

The next morning, when the temple priests opened the sanctum doors, they were shocked. They saw banana peels scattered inside the temple!

“How could this happen?” they shouted. “Someone has polluted the sanctum!”

Soon they found out that Chokhamela, the so-called “untouchable,” had offered bananas from outside the temple the previous day. In anger and arrogance, the priests ran to him. They beat him cruelly and drove him away, accusing him of defiling the holy shrine.

Chokha did not resist. Tears rolled down his cheeks — not for himself, but because the Lord was being blamed. He fell at Vitthal’s feet in his heart and said:

“Deva, forgive them. They do not understand Your love.”

The Temple Doors Refuse to Open

The next morning, when the priests came to perform the aarti, the temple doors would not open.

They tried again and again, but the locks stayed sealed tight — as if the Lord Himself had shut them.

Terrified, the priests prayed and fasted. That night, Lord Vitthal appeared in the temple head priest’s dream and said:

“You have hurt My devotee Chokha. Until you bring him here with full honor and ask his forgiveness, I shall not open My doors.”

Chokhamela Brought in a Palanquin

At dawn, the priests went to Chokhamela’s hut with great humility. They placed him in a palanquin — a seat of honor usually reserved for saints and kings — and carried him through the streets to the temple.

As they reached the sanctum, Chokha stood before Vitthal with folded hands and said:

“My Lord, please forgive them. They are Yours too, as I am. Open Your doors once again for the world.”

The moment these words left his lips, the temple doors flung open by themselves!

A divine fragrance filled the air, and the bells began to ring on their own. Everyone fell to the ground in awe and devotion.

From that day, the people of Pandharpur understood the truth:

The Lord belongs to the devotee who loves Him — not to the one who boasts of purity or ritual.

Saint Chokhamela taught that God sees no caste, no rank, no outer form — only the heart.

Even today, pilgrims visiting Pandharpur bow their heads at Chokhamela’s Samadhi, which lies outside the temple gates — a reminder that a heart full of love can open even the closed doors of God’s own temple.

चोखामेळा म्हणे, माझा कुळा कष्टाचा,

वंद्य तुझे नाम पंढरीनाथा!

मलीन अंग, मलीन वेश,

तरी माझे अंतरीं पांडुरंग देश।

देह मलीन, चित्त निर्मळ,

तुझे नाम घेता होई उजळ।

तुला न पाहे माझी जात,

पाहे भक्ताचे अंतरीं भावात।

चोखामेळा म्हणे, तू माझा नाथ,

हे पंढरीनाथ, तूच माझा प्राणनाथ॥

Chokhamela says, “My lineage may be humble, my body weary and lowly,

Yet Your Name, O Lord of Pandhari, is pure and worthy of worship!”

My body is unclean, my garments torn,

Yet within my heart, Panduranga shines like the morning sun.

Though the flesh be impure, the mind is bright —

It glows with Your Name, radiant with light.

You, O Lord, do not see my caste or birth,

You see only the love in the devotee’s heart.

Chokhamela says, “You are my Master, my soul’s delight,

O Lord of Pandharpur, my very breath and life!”

 1. पंढरीची वारी (Pandhari chi Vāri)

देह माळीण, चित्त शुद्ध,

पंढरीनाथा पायी वंदन बुद्ध।

चोखामेळा म्हणे माझा नाथ,

तुझ्या चरणां लागो प्राणनाथ।

Deha mālīn, chitta shuddha,

Pandharināthā pāyī vandan buddha.

Chokhāmēlā mhaṇe mājhā nātha,

Tujhyā charanāṃ lāgo prāṇanātha.

My body may be impure, but my heart is pure.

O Lord of Pandhari, my mind bows only at Your feet.

Chokhamela says — You are my only Master,

May my soul ever rest at Your lotus feet.

2. अंतरी ठेव पंढरीनाथ (Antari Thev Pandharinath.

अंतरी ठेव पंढरीनाथ,

बाहेरी काय मळकट वस्त्र।

ज्या ठायी भाव, त्या ठायी देव,

चोखामेळा म्हणे तेच खरे ठाव।

Antarī thev Pandharināth,

Bāherī kāy maḷakaṭ vastra.

Jyā ṭhāī bhāv, tyā ṭhāī Dev,

Chokhāmēlā mhaṇe techa khare ṭhāv.

Keep Lord Panduranga within your heart —

What matter if the clothes outside are dirty?

Where there is true feeling, there resides God,

Says Chokhamela — that alone is the real temple.

3. विठ्ठल विठ्ठल नाम घेता (Vitthal Vitthal Nām Gheta)

विठ्ठल विठ्ठल नाम घेता,

मनी होई शांती।

नाही कळे जाती पाती,

तोच माझा पांडुरंग निती।

Vitthal Vitthal nām ghetā,

Manī hoī shānti.

Nāhī kaḷe jāti pāti,

Toch mājhā Pāṇḍuraṅg nītī.

When I chant “Vitthal, Vitthal,”

Peace fills my heart.

He knows no caste or creed —

That pure Panduranga is mine forever.

4. चोखामेळा म्हणे विठ्ठल माझा (Chokhamela Mhane Vitthal Majha)

चोखामेळा म्हणे विठ्ठल माझा,

तोच गुरू, तोच दाता।

विठ्ठल विठ्ठल गात गात,

माझे झाले तारण होता।

Chokhāmēlā mhaṇe Vitthal mājhā,

Toch gurū, toch dātā.

Vitthal Vitthal gāt gāt,

Māje jhāle tāraṇ hotā.

Chokhamela says — Vitthal is mine,

He is my Guru, my Giver, my God.

Singing “Vitthal, Vitthal” again and again,

My soul has crossed this ocean of life.

 5. मोकळी केली दया तुझी (Mokali Keli Daya Tujhi)

मोकळी केली दया तुझी,

चोख्याला दिली स्नेहाची वही।

तुजवाचून नाही दुसरा थाव,

पंढरीनाथा तूच जीवभाव।

Mokaḷī kelī dayā tujhi,

Chokhyālā dilī snehāchī vahī.

Tujhvāchūn nāhī dusarā ṭhāv,

Pandharināthā tūch jīvabhāv.

You have freed me through Your mercy, O Lord,

You have written Chokha’s name in the book of love.

There is no place for me except You,

O Lord of Pandharpur, You are my very soul.

These abhangs are sung even today by Varkaris (devotees walking in pilgrimage to Pandharpur), as they carry cymbals and chant —

“Vithoba, Rakhumai, Gyanba Tukaram, Sant Chokhamela Maharaj ki Jai!” 

 6. चोखामेळा म्हणे माझा नाथ00

(Chokhamela Mhane Majha Nath)

चोखामेळा म्हणे माझा नाथ,

तुझ्या चरणां लागो प्राणनाथ।

Chokhāmēlā mhaṇe mājhā nātha,

Tujhyā charanāṃ lāgo prāṇanātha.

Chokhamela says — O my Lord,

May my soul always rest at Your holy feet.

7. देह माळीण चित्त शुद्ध

(Deha Malin Chitta Shuddha)

देह मा0ळीण, चित्त शुद्ध,

पंढरीनाथा पायी वंदन बुद्ध।

Deha mālīn, chitta shuddha,

Pandharināthā pāyī vandan buddha.

My body may be unclean, but my heart is pure;

O Lord of Pandhari, all my wisdom bows at Your feet.

 80. अंतरी ठेव पंढरीनाथ

(Antari Thev Pandharinath)

अं))तरी ठेव पंढरीनाथ,

बाहेरी काय मळकट वस्त्र।

Antarī thev Pandharināth,

Bāherī kāy maḷakaṭ vastra.

Keep the Lord Panduranga within your heart —

Outer dirt or clothes do not matter when the soul is clean.

9. विठ्ठल विठ्ठल नाम घेता

(Vitthal Vitthal Nam Gheta)

विठ्ठल विठ्ठल नाम घेता,

मनी होई शांती।

Vitthal Vitthal nām ghetā,

Manī hoī shānti.

When I chant “Vitthal, Vitthal,”

A deep peace blossoms in my heart.

10 ज् ठायी भाव त्या ठायी देव

(Jya Thaayi Bhav Tya Thaayi Dev)

ज्या ठायी भाव, त्या ठायी देव,

चोखामेळा म्हणे तेच खरे ठाव।

Jyā ṭhāī bhāv, tyā ṭhāī Dev,

Chokhāmēlā mhaṇe techa khare ṭhāv.

Where there is true feeling, there is God Himself —

That, says Chokhamela, is the only real temple.

11. मोकळी केली दया तुझी

(Mokali Keli Daya Tujhi)

मोकळी केली दया तुझी,

चोख्याला दिली स्नेहाची वही।

Mokaḷī kelī dayā tujhi,

Chokhyālā dilī snehāchī vahī.

Through Your mercy, You have freed me, O Lord —

You have written my name in the book of love.

12. विठ्ठल माझा गुरू दाता

(Vitthal Majha Guru Data)

 चोखामेळा म्हणे विठ्ठल माझा,

तोच गुरू, तोच दाता।

Chokhāmēlā mhaṇe Vitthal mājhā,

Toch gurū, toch dātā.

Chokhamela says — Vitthal is mine,

He alone is my teacher and my giver.

13. देवा तुझा दरवळ पायात

(Deva Tujha Daraval Payat)

 देवा तुझा दरवळ पायात,

माझे मनी जळे भक्तीत।

Devā tujha daravaḷ pāyāt,

Māje manī jaḷe bhaktīt.

O Lord, the fragrance of Your feet fills my heart;

My mind burns in the flame of devotion for You.

14. जाती पाती न पाहे विठ्ठल

(Jati Pati Na Pahe Vitthal)

जाती पाती न पाहे विठ्ठल,

पाहे भक्ताचे अंतरी भाव।

Jāti pāti na pāhe Vitthal,

Pāhe bhaktāche antarī bhāv.

Vitthal does not see caste or status —

He sees only the devotion that lives within the heart.

15. चोखामेळा म्हणे पंढरीनाथा

(Chokhamela Mhane Pandharinatha)

चोखामेळा म्हणे पंढरीनाथा,

तुझ्या नामाने झाला मी थोर।

तुजवाचून नाही आधार,

विठ्ठल माझा जीवाचा ठाव।

Chokhāmēlā mhaṇe Pandharināthā,

Tujhyā nāmāne jhālā mī thor.

Tujhvāchūn nāhī ādhār,

Vitthal mājhā jīvāchā ṭhāv.

Chokhamela says — O Lord of Pandhari,

Your Name has made me noble and free.

Apart from You, I have no support;

Vitthal is the very home of my soul.

He teaches that devotion is greater than birth or ritual.

His abhangs breathe the spirit of equality, humility, and pure love.

They are not just songs — they are tears turned into melody.

Sword/shila

 A beautiful story of Chandrahasji (Lord Rama’s sword) and the Śālagrāma Śilā (sacred stone form of Vishnu) — a tale that blends devotion, humility, and divine grace.

 Chandrahas and Śālagrāma

Once upon a time, there lived a great devotee of Lord Rama named Chandrahasji. He was pure-hearted, utterly devoted, and always chanted the holy name “Rama.” His life’s purpose was service — not for show, but out of deep love.

One day, he longed to worship a Śālagrāma Śilā, the sacred stone that embodies Lord Vishnu Himself. However, he did not possess one. Out of humility, he prayed:

“O Lord! I have no Śālagrāma to worship, no grand temple, no offerings — only this heart that remembers You. Please accept my love as my worship.”

The Lord, pleased with his sincerity, appeared to him in a dream and said:

“My dear Chandrahas, you need not search for Me in sacred stones. Wherever My name is sincerely chanted, I dwell there. Still, since your heart yearns for My form, you will find Me tomorrow in a very unexpected way.”

The Gift of the Sword

The next morning, a traveler arrived at Chandrahasji’s doorstep carrying a beautiful sword, gleaming like moonlight. The traveler said:

“This sword is blessed — it is called Chandrahas, the ‘smile of the moon.’ It was once Lord Rama’s own sword, imbued with His divine presence. The Lord wishes you to worship this as you would the Śālagrāma.”

Chandrahasji was overwhelmed with devotion. He placed the sword upon a clean altar, offered flowers, tulsi, and lamps, and worshipped it as the living presence of Lord Rama.

 Test of Faith

Many learned scholars mocked him, saying:

“You fool! A sword is a weapon of war. The Śālagrāma alone is fit for worship — not this piece of metal.”

Chandrahasji only smiled and replied gently:

“When the heart is pure, everything becomes divine. The Lord dwells not in the object, but in the love offered.”

 The Miracle

One day, a Brahmin came to test him and asked to see this “Chandrahas.” As soon as the sword was unsheathed, a brilliant light filled the room. From within the sword, the radiant form of Lord Rama appeared, smiling and holding a Śālagrāma in His palm!

The Lord said:

“O devotees, the Śālagrāma and My sword are one and the same — both hold My divine essence. Chandrahasji’s devotion has revealed this truth.”

All present bowed in awe. The sword Chandrahas was no longer a mere weapon; it had become a symbol of devotion, humility, and the Lord’s grace manifesting through faith.

Chandrahas (the sword) represents action and duty (karma).

Śālagrāma (the stone) represents devotion and faith (bhakti).

The Lord resides equally in both — when one acts with devotion, every act becomes worship.

“O devotees, the Śālagrāma and My sword are one and the same — both hold My divine essence. Chandrahasji’s devotion has revealed this truth.”

All present bowed in awe. The sword Chandrahas was no longer a mere weapon; it had become a symbol of devotion, humility, and the Lord’s grace manifesting through faith.

Chandrahas (the sword) represents action and duty (karma).

Śālagrāma (the stone) represents devotion and faith (bhakti).

The Lord resides equally in both — when one acts with devotion, every act becomes worship.

The name Chandrahas literally means “moon-smile” (from chandra = moon, has = smile).

In scriptures, Chandrahas is mentioned as Lord Rama’s sword:

In Valmiki Ramayana (Yuddha Kāṇḍa), it is said that the celestial gods presented Rama with divine weapons, including the Chandrahas, a sword glowing like moonlight.

The same name appears in Vishnu Purana and Shiva Purana — both describing Chandrahas as a divine sword given by Lord Shiva to Ravana, and later symbolically connected with Lord Rama (as the incarnation of Vishnu) to show the union of Śiva–Viṣṇu tattva.

Thus, in sacred texts, Chandrahas is a symbol of divine power and protection — a weapon that only the pure-hearted may wield.

The Śālagrāma Śilā (a sacred ammonite stone from the Gandaki River, Nepal) is worshipped as Lord Vishnu Himself.

Its worship is mentioned in:

Padma Purana

Skanda Purana

Varaha Purana

“Worship of the Śālagrāma bestows the same merit as performing thousands of yajñas.”

Over time, in Bhakti-era traditions, saints began seeing God everywhere — in a stone, a sword, a flute, or even in one’s own heart.

So the story of Chandrahasji and Śālagrāma comes from later Vaishnava folklore (especially in northern India) — where devotees illustrated this truth:

“When love for the Lord is pure, even an object becomes divine.”

This story is preserved through oral katha traditions, especially among:

Ramanandi sampradaya (devotees of Lord Rama)

Vallabh sampradaya and Gaudiya Vaishnavas, who often equate pure bhakti with the presence of the Lord Himself.

In Ayodhya, Chitrakoot, and Varanasi regions, kathākārs narrate a version where a devotee named Chandrahasji, or sometimes Chandrahas Das, served Rama so purely that the Lord manifested through his sword.

This story appears in:

Ram Bhakta Kathāmṛt (a collection of Rama-bhakt legends)

Ayodhya Mahatmya (later Puranic supplement)

oral tales told by Ayodhya’s Ramcharitmanas akhara.

In some South Indian traditions, particularly among Srivaishnavas, a similar theme exists — a devotee worships a non-traditional object with such bhakti that the Lord accepts it like a Śālagrāma.

This aligns with Vedanta Desika’s teachings in Nyasa Vimsati and Rahasyatrayasara — where the Lord responds only to śraddhā (faith), not formality.

The Chandrahas–Śālagrāma story beautifully teaches that:

The Lord dwells where there is love, not in ritual alone.

Chandrahas (sword) symbolizes karma (duty/action).

Śālagrāma (stone) symbolizes bhakti (devotion).

When both unite in a pure devotee’s heart, the Lord manifests — as He did for Chandrahasji.

“If the heart is pure, even a sword becomes a Śālagrāma.

If the heart is impure, even a Śālagrāma becomes a stone.”

That is the core message this story has carried through centuries — from the temples of Ayodhya to the homes of simple devotees.

Great.

 The greatness of Tulsi (Holy Basil) is celebrated in spiritual, medicinal, and cultural traditions throughout India. It is revered not just as a plant, but as a living embodiment of purity, devotion, and divine grace and its greatness:

1. Spiritual and Religious Significance

Sacred to Lord Vishnu and Krishna: Tulsi is considered the beloved of Lord Vishnu and an incarnation of Goddess Lakshmi. Hence, she is worshipped daily in Vaishnava households.

Symbol of devotion: Offering a Tulsi leaf to Lord Vishnu or Krishna is said to be the highest form of worship — even more valuable than offering gold or jewels.

Tulsi Vivah: The ceremonial marriage of Tulsi with Lord Vishnu (in the form of Shaligram) marks the end of Chaturmas and the beginning of the auspicious wedding season in Hindu tradition.

Purifier of surroundings: It is believed that wherever Tulsi grows, the place becomes pure and holy. Evil energies and negative vibrations cannot stay near it.

 2. Health

“Queen of Herbs”: Ayurveda calls Tulsi “Elixir of Life” because it promotes longevity, resilience, and health.

Boosts immunity: Tulsi is rich in antioxidants and helps fight infections, colds, and coughs.

Calms the mind: Tulsi tea or leaves relieve stress and enhance mental clarity.

Balances the body: It helps regulate blood sugar, purifies the blood, and supports digestion and respiratory health.

 3. Environmental

Tulsi releases oxygen day and night and purifies the air around it.

Many families plant Tulsi in their courtyard or balcony, symbolizing the presence of divine energy in the home.

Water offered to Tulsi is considered sacred and used in rituals to purify oneself and one’s surroundings.

4. Scripture

The Padma Purana says:

“Tulasi is most dear to Hari; even Brahma, Shiva, and the other gods hold her in reverence. Whoever worships Lord Vishnu with Tulasi leaves is freed from all sins.”

The Skanda Purana declares:

 “Just by seeing or touching Tulasi, one’s sins are destroyed; by watering her, liberation is assured.”

 5. Symbol of Devotion and Simplicity

Tulsi teaches humility, faith, and the importance of pure devotion. A single Tulsi leaf offered with love (“patram pushpam phalam toyam…”) is dearer to God than grand offerings without sincerity.

In every home where Tulsi grows,

Divine light gently glows.

Her leaves so pure, her scent so sweet,

At Vishnu’s feet she stays complete.

A maiden fair of virtue rare,

She blesses all who offer prayer.

No jewel or gold can equal be,

One leaf of holy Tulasi.

She heals the body, soothes the mind,

And leaves all sorrow far behind.

Where Tulsi stands, no sin can stay,

She turns the dark to light of day.

O sacred plant, so pure, so wise,

Gift of heaven from the skies,

Grant us love, and hearts so true,

That God may dwell in all we do.