परिशिष्ट

For a reader who has worked through the twelve preceding chapters, this final chapter is a navigational map of the apparatus. Janabai's verses sit on the Abhangas page; her life is on the Life page; the bibliography, glossary, abhanga index, and pronunciation guide are on the Sources page; the chapter cross-references are below. Each piece is one click away from any other.

The verses, in their original Marathi

Seventy-two of Janabai's roughly three hundred surviving abhangas are on the Abhangas page. Each card gives a readable English rendering first, then an expandable source panel with Marathi (Tiro Devanagari), closer line-by-line English, line numerals, source notes, and the gathā anchor. They are organised into twelve thematic clusters: the household roll-call, vatsalya and dāsi-bhāva, the daily-labor verses, Jñāneśvar's recognition, the Sakhā Jñāneśvar verses, the Brahmaikya verses, the Nāth-yoga verses, Pundalika and Pandhari, Pandurang and the family of saints, the didactic verses, autobiographical and Namdev portraits, and the allegorical verses.

The other approximately two hundred and twenty-eight abhangas of Janabai's surviving corpus wait in her gathās for further translation work. The standard Marathi text is in the Sakal Sant Gathā editions published by the Government of Maharashtra and in the Śrī Nāmdev Gathā from the Maharashtra Rajya Sahitya Sanskruti Mandal, where many of Janabai's verses sit alongside Namdev's.1

The biographical record, in critical synthesis

The Life page contains a chronological synthesis of Janabai's biographical record: her dates (c. 1270 – c. 1350), birth at Gangakhed, parents Damā and Karund, placement in Damasheti's Pandharpur household, the household roll-call, the daily labor, the recognition by Jñāneśvar, the Pandharpur theft incident, her relationships with the saint-circle, and her last years. The page draws on Mahipati's Bhaktavijaya in Justin Abbott's 1933 PD English translation, plus Wikipedia, Pawar 2022, and Glushkova 2021 for the modern scholarly framing.2

The apparatus pieces

The Sources page contains four apparatus components:

• Method, in brief, a one-paragraph statement of how the chapters were written, what counts as a primary source, and how the relationship to Dr. Suhasini Y. Irlekar's 2002 Marathi monograph is named.
• Pronunciation guide, for the names you will meet most often and the technical terms that recur. Approximations for an English ear; Marathi pronunciation, with the stressed syllable in capitals.
• Glossary, gloss-tier devotional vocabulary (bhāva, vatsalya, sakhya, madhura, dāsi, saguna, viraha, sadhana, dīkṣā, gathā) and precision-tier Sanskrit theological terms (sañjīvana samādhi, daśama-dvāra, brahmaikya, abheda-bodha, sākṣātkārī).
• Abhanga index, the core abhangas on the Abhangas page, by gathā number, with a one-line gloss and a link to the corresponding card.
• Bibliography, every web source cited inline in the chapter footnotes, plus the standard scholarly works in English on Janabai and the Vārkarī tradition (Ranade, Feldhaus, Constable, Novetzke, Pawar, Glushkova, Zelliot & Berntsen).

The chapter cross-references

Each chapter in the body of the work focuses on a particular angle of Janabai's life and verse. Cross-references between chapters help the reader who arrives looking for a specific topic.

• For the historical and cultural context: Chapter I (Background, Yadava-era Maharashtra, Pandharpur, Pundalik, the Vārkarī tradition).
• For the bhāva-rasa framework: Chapter II (the classical five bhāvas, śānta, dāsya, sakhya, vātsalya, mādhurya, with Janabai's verses mapped onto them).
• For the recognition narrative: Chapter III (the Kakaḍ Ārati story, when Jñāneśvar publicly named Janabai a saint).
• For the relationship with Jñāneśvar: Chapter IV (the cross-caste sakhya that opened the nirguṇa door).
• For the Advaita threshold: Chapter V (Brahmaikya, bhakti's ripening into non-duality, for the Advaita reader).
• For the Nāth-yoga register: Chapter VI (the tenth gate, the kuṇḍalinī verses).
• For the sectarian and canonical work: Chapter VII (the dāsī as Vārkarī sect-builder, six themes).
• For the public moral teaching: Chapter VIII (the didactic abhangas, five lines of instruction).
• For Janabai's own first-person voice: Chapter IX (autobiographical verses, the Namdev portraits, the svayam-bodha claim).
• For the allegorical and proto-bhāruḍ form: Chapter X (the rūpaka verses, the inversion-puzzle, "Khaṇḍerāya, kill them all").
• For Janabai inside the Marathi vernacular revolution: Chapter XI (language as accomplishment).
• For the closing synthesis: Chapter XII (the dāsī's place in Marathi sant-literature).

An invitation

The companion is not a substitute for the verses themselves, and not a substitute for the living tradition that has carried them for seven centuries. The verses are best heard sung, in Marathi, by the people who have inherited them. The closest most readers of this companion will get to that experience is at a Vārkarī kīrtana at Pandharpur, or at a household kīrtana anywhere in Maharashtra, or in the recordings of singers like Bhīmsen Joshī, Pandit Kumar Gandharva, and others who have brought sant-verse to a wider Indian and global audience over the last century.

If the chapters here have done their work, they will have made it possible for an English-reading reader to walk into one of those settings and recognise what is happening, to know that the dāsī sang at the chakki, that Jñāneśvar's recognition is in the verse the kīrtankār is reciting, that the Khaṇḍerāya verse is not really about the in-laws. The verses are seven hundred years old, and they are still alive. The companion is meant to introduce.

श्री ॥ श्री ॥ श्री