1. About Tryambakapant - great-grandfather of Jnaneshwar:

Tryambakapant, the great-grandfather of Jnaneshwar was the governor of Bida. He was a disciple of Gorakshanatha. Their ancestral home was in Apegaon.


2. About Govindapant and Nirubai - grand-parents of Jnaneshwar:

Govindapant, the elder son of Tryambakapant was the revenue officer (Kulakarni) of Apegaon. Govindapant and his wife Nirubai were disciples of Gahinanatha (main disciple of Gorakshanatha). They were also devoted to Viththala of Pandharpur.


3. About Viththalapant - father of Jnaneshwar:

Govindapant and his wife Nirubai were devoted to Viththala of Pandharpur. So when a child was born to them after many years of prayer, they named the child as Viththalapant. Viththalapant was intelligent and devoted to his studies. He could quickly grasp the meaning of the Vedas and longed for realizing the Truth.

4. Viththalapant meeting Siddhopant - his would-be father in law:

Once Viththalapant went for a long pilgrimage with the permission of his parents. He visited famous places like Dwaraka, Prabhasa and Somanatha and then came to Alandi (near Pune on the bank of river Indrayani). He met Siddhopant there who was the kulkarni of the village. Siddhopant was impressed by Viththalapant and invited him to his house.


5. Marriage of Viththalapant and Rakhumabai:

That night Siddhopant had a dream where Lord Vitthala told him to give his daughter Rakhumabai in marriage to Viththalapant. When Siddhopant told this to Viththalapant, he was initially reluctant since he wanted the Lord's command himself. Siddhopant requested Viththalapant to stay for one more day and arranged for his bed near the Tulasi grove. Siddhopant prayed to Lord Vitthala to make His Will known to Viththalapant (if it is indeed His Will). That night Lord Vitthala appeared before Viththalapant and commanded him to marry Rakhumabai. The Lord said that four avataras will be born to him by her. Thus Viththalapant married Rakhumabai.


6. Viththalapant meeting his aged parents:

After some days Viththalapant along with the family of Siddhopant went to Apegaon to meet his aged parents Govindapant and Nirubai. They were overjoyed to see the bride Rakhumabai. Siddhopant left for Alandi. Viththalapant and Rakhumabai served their parents living in Apegaon. Soon both Govindapant and Nirubai died. Viththalapant then returned to Alandi.

7. Viththalapant going to Varanasi:

Viththalapant and Rakhumabai lived in Alandi for many years but they did not have any children. In the meantime, Viththalapant had a great longing to become a Sannyasin. In those days, the custom required one to wait till a child is born and also the permission of the wife. Viththalapant asked for the permission from Rakhumabai but she did not agree. Siddhopant warned Rakumabai to be careful that she did not give permission by the slip of tongue till a child is born. Viththalapant then asked the permission to bathe in Ganga. Rakhumabai agreed. Viththalapant took this as permission to go to Varanasi. He left for Varanasi.


8. Viththalapant taking Sannyasa at Varanasi from Ramashrama:

At Varanasi, Viththalapant one day was listening to the exposition of Bhagavad-Gita. He was so filled with the spirit of renunciation that he requested a Sannyasa named Ramashrama to initiate him. Ramashrama asked whether he had any dependents. Viththalapant replied that he did not. Ramashrama initiated him in Sannyasa and gave him the name Chaitanyashrama.

9. Ramashrama meeting Rakumabai at Alandi:

Ramashrama once went on a pilgrimage to South India and stopped at Alandi. There Rakumabai approached him for blessing. He gave the blessing that she would be the mother of sons. Rakumabai told that his blessing is useless and told about her life. Ramashrama came to know that his disciple Chaitanyashrama is acually a householder.


10. Viththalapant becoming householder again:

Ramashrama commanded Viththalapant to return to Alandi and live as a householder. He however blessed him that God will protect him. Viththalapant thus returned to Alandi.


11. Villagers making Viththalapant an outcaste:

The villagers did not accept Viththalapant (due to fall from Sannyasa) and made him an outcaste. He was also persecuted in many ways. Viththalapant bore all this with a calm mind by the blessings of his guru. To spare his father-in-law Siddhopant from being harassed by the villagers, Viththalapant lived with his wife Rakumabai in the woods.

12. Birth of children of Viththalapant - Nivritti, Jnanadeva, Sopana and Muktabai:

After 12 years, the first child was born of Viththalapant and Rakumabai. Thereafter, the other children were born:
(a) Nivritti was born in 1273 (considered as an avatar of Lord Shiva)
(b) Jnanadeva was born in 1275 (considered as an avatar of Lord Vishnu)
(c) Sopana was born in 1277 (considered as an avatar of Lord Brahma)
(d) Muktabai was born in 1279 (considered as an avatar of Adi Shakti)

13. Nivritti getting initiation from Gahininatha at Tryambakeshwara:

Once the family went to Tryambakeshwara near the source of river Godavari. One day while doing the pradakshina of the Brahmagiri mountain a tiger came upon them. They fled but Nivritti got separated from the family. Nivritti took shelter in a cave where Gahininatha (disciple of Gorakshanatha) was seated in meditation. Gahininatha was pleased to see Nivritti and said that he know that Nivritti will come. Gahininatha initiated Nivritti and told Nivritti to initiate Jnanadeva who had a mission to fulfill in life.


14. Nivritti initiating Jnanadeva:

After a week Nivritti became united with the family who became very pleased to see him. They also found a spiritual peace radiating from him. Nivritti initiated Jnanadeva. Jnanadeva in turn initiated Sopana and Muktabai.

15. Viththalapant returning to Alandi and then leaving:

After staying in Tryambakeshwara for a year, the family returned to Alandi. Viththalapant approached the brahmins of Alandi for permission to invest his sons with sacred thread. A meeting was convened and Viththalapant asked for a penance so that his children will not be considered as outcastes. The brahmins said that there is no penance except death. Viththalapant left the village without a word. It is said that he drowned himself in Prayaga at the sacred confluence of Ganga and Yamuna.

16. Nivritti and family going to Paithan and meeting the brahmins:

Nivritti asked the brahmins of Alandi to prescribe a penance for them but they were reluctant to say anything. At last they asked them to obtain a shuddhipatra (certificate of purification) from the brahmins of Paithan who were more learned. Nivritti and family then left for Paithan to meet the brahmins there with the letter from the brahmins of Alandi. The brahmins of Paithan said that there is no penance for them and they do not belong to any caste. However they suggested them to bow down in reverence before every living beings (like dogs, donkeys, pigs and others) with the thought that Lord dwells in them. This might redeem them in the eyes of God. Nivritti was delighted but the brahmins still did not give them the certificate of purification.


17. Jnanadeva making a buffalo utter Vedic mantras:

The brahmins of Paithan did not give them certificate of purification. On the other hand they started ridiculing Jnanadeva for his name. They asked Jnanadeva whether he has any Jnana (Knowledge) of the Vedas. Just then a water buffalo was being driven past the assembly. Jnanadeva declared that he considers the same Atman dwelling in all, so he did not find any difference between him and the buffalo. One of the brahmins became angry at the word of Jnanadeva and struck the buffalo with a whip. Immediately Jnanadeva winced in pain and sign of wound appeared on his back. The brahmins challenged Jnanadeva to make the buffalo recite the Vedas. Unperturbed, Jnanadeva went to the buffalo, patted it, and told it to recite something from Rig Veda. The buffalo started reciting Rig-Vedic mantras in clear, deep voice with proper intonation.


18. Brahmins of Paithan declaring Jnanadeva and others as Avataras:

Seeing the incident of the buffalo reciting Vedic mantras, the brahmins of Paithan were stunned. They declared them as Avataras of Shiva, Vishnu, Brahma and Adimaya and said that they do not need any certificate of purification. They also gave them the buffalo which was still reciting the Vedic mantras.

19. Jnanadeva giving the discourse of Jnaneshwari at Mahalaya:

After leaving Paithan, Jnanadeva and others returned towards Alandi with the buffalo. On the way back, they stayed for sometime at Mahalaya (now Nevasa). There, Jnanadeva gave a discourse on Bhagavad-Gita (with the blessings of his guru Nivritti) for several days in Marathi in simple devotional style. Jnanadeva gave the discourse inside the hall of a Shiva temple resting on a pillar. The discourse was recorded by his disciple Satchidananda Baba whose life Jnanadeva had saved. This discourse is known as Bhavartha Deepika or Jnaneshwari. The discourse took place in 1290 when Jnanadeva was just 15 years old.


20. Jnanadeva composing Amrutanubhava:

After the discouse on Bhagavad Gita, Nivritti asked Jnanadeva to compose an original work based on his spiritual experiences. Jnanadeva thus composed Amrutanubhava (Nectar of experiences).


21. The buffalo dying:

Just before reaching Alandi, the buffalo died. Its tomb in located in Mhasoba.

22. Jnanadeva's miracle and transformation of Visoba Chati:

When Jnanadeva and others reached Alandi, the news of their accomplishments had already spread. The brahmins welcomed them back and treated them with great respect. Only one brahmin named Visoba Chati could not accept them. One day, Muktabai went to a potter's shop to buy an earthern pan to bake cakes during a festival. Visoba Chati had previously warned the potter not to sell anything to Muktabai. Muktabai returned from the shop with tears in her eyes. Seeing Muktabai in tears, Jnanadeva told her that they do not require any pan. Jnanadeva made his back hot like an oven in which Muktabai baked the cakes. Seeing this from a hiding, Visoba Chati understood the greatness of Jnanadeva and mentally bowed to him. Then he took the remains of food of Jnanadeva. Thus Visoba Chati came to be known as Visoba Khechara (scavenger). He became of disciple of Muktabai and later guru of Namadeva.


23. Jnanadeva's miracle and transformation of Changadeva:

Changadeva a hathayogi. who is said to be 1400 years old during that time, had many supernatural powers and wanted to meet Jnanadeva. Changadeva did not have any Self-Knowledge and was proud of his accomplishments. He sent a piece of blank paper to Jnanadeva as a message. Jnanadeva wrote sixty-five verses on them which is known as Changadeva Prashasti. Changadeva could not understand them and in pride came to meet Jnanadeva riding on a tiger and with a snake as a whip followed by a retinue beating drums and blowing conches. Jnanadeva on the other hand rode on a wall with his brothers and sister and made it move towards Changadeva like a vehicle. Changadeva fell at Jnanadeva's feet. Changadeva stayed in Alandi with Muktabai as his guru. He later composed many Abhangas. There is an old banyan tree under which Jnanadeva taught him.

24. Jnanadeva meeting Namadeva:

Jnanadeva heard about the great devotion of Namadeva towards Viththala of Pandharpur and met him with his brothers and sisters. Namadeva became extremely happy. Namadeva had a small group. The philosophy of Jnanadeva acted as a stablising force in that group which was engaged in devotional singing of the glories of Viththala. Jnanadeva also wrote some songs on Viththala. After sometime, Jnanadeva went on a pilgrimage with Namadeva and visited many places like Ujjayini, Prayaga, Kashi, Ayodhya, Vrindavana and Dwarka.

25. Jnanadeva entering into mahasamadhi in Alandi:

Soon after his return to Alandi, Jnanadeva expressed his desire to take mahasamadhi. Everyone was sad but understood that it is the will of God. A pit was dug on the left side of Siddheswara temple and there was continuous kirtana for three days. On the 13th day of Kartika Krishna Paksha, the pit was prepared for mahasamadhi with Bilva and Tulasi leaves and a deer skin.Namadeva worshipped Jnanadeva with garlands, sandalpaste and light. Jnanadeva prostrated before his guru Nivritti, entered the pit and took mahasamadhi. Janadeva was then only 21 years old. After 300 years, a temple was build on that spot by Ekanatha.


26. Sopana and Nivritti entering into mahasamadhi and Muktabai disappearing in lightning:

After two months of Jnanadeva's samadhi, Sopana took mahasamadhi at Sashavada. Nivritti took mahasamadhi in 1297 at Tryambakeshwara where he had met his guru Gahininatha. Muktabai disappeared in a flash of lightning in 1297.


27. About Jnaneshwari and Amrutanubhava:

Considered one of the masterpieces of Marathi literature, the Jnanesvari's 18 chapters of Bhagavad Gita are composed in a metre called "ovi". Jnaneshwar liberated the "divine knowledge" locked in the Sanskrit language to bring that knowledge into "prakrit" (Marathi) and make it available to everyone. Amrutanubhava, written some time after, contains 10 chapters and 806 ovi. The basis of this book is non dualism (advaita siddhanta). The seventh and biggest chapter (295 ovi) is the most important.