The works behind the work

• Eleanor Zelliot, From Untouchable to Dalit: Essays on the Ambedkar Movement (Manohar, 1992); and The Experience of Hinduism: Essays on Religion in Maharashtra, ed. Eleanor Zelliot and Maxine Berntsen (SUNY Press, 1988), especially Zelliot's introductory and bibliographic essays on the Varkari sampradaya.
• Eleanor Zelliot, "The Medieval Bhakti Movement in History: An Essay on the Literature in English," in Hinduism: New Essays in the History of Religions, ed. Bardwell L. Smith (Brill, 1976).
• R. D. Ranade, Mysticism in Maharashtra: Indian Mysticism (Motilal Banarsidass reprint of the 1933 edition). This volume sits within Ranade's Pathway to God trilogy. It is related to, but distinct from, Pathway to God in Marathi Literature (the Marathi-literature volume of the trilogy) and Pathway to God in Hindi Literature; the three are sometimes confused in older bibliographies because the umbrella series title circulates alongside the individual volume titles.
• G. B. Sardar, The Saint-Poets of Maharashtra: Their Impact on Society, trans. Kumud Mehta (Orient Longman, 1969).
• Christian Lee Novetzke, Religion and Public Memory: A Cultural History of Saint Namdev in India (Columbia University Press, 2008).
• Christian Lee Novetzke, The Quotidian Revolution: Vernacularization, Religion, and the Premodern Public Sphere in India (Columbia University Press, 2016).
• Anne Feldhaus, Connected Places: Region, Pilgrimage, and Geographical Imagination in India (Palgrave Macmillan, 2003).
• Jon Keune, Shared Devotion, Shared Food: Equality and the Bhakti-Caste Question in Western India (Oxford University Press, 2021).
• Jon Keune, "Eknath in Context: The Literary, Social, and Political Milieus of an Early Modern Saint-Poet," doctoral dissertation, Columbia University, 2011.
• Mahipati, Bhaktavijaya, trans. Justin E. Abbott and Narhar R. Godbole as Stories of Indian Saints (2 vols., Motilal Banarsidass reprint of the 1933 edition).
• Nabhadas, Bhaktamāl, with the Bhaktirasabodhinī commentary of Priyadas; standard edition Tejkumar Press, Lucknow, with English summaries available in the secondary literature.
• Dilip Chitre, Says Tuka: Selected Poetry of Tukaram (Penguin India, 1991), introduction.
• Sri Tukaramachi Gatha, Government of Maharashtra critical edition compiled by V. S. Bendre and others (1950 to 1973).
• Dnyaneshwari, with the standard Marathi text edited by V. K. Rajwade and the English translation of V. G. Pradhan, ed. H. M. Lambert (SUNY Press, 1969).
• The Haripath of Dnyaneshwar, Sant Eknath Maharaj Sansthan recension, as presented at /scripture/haripath.
• For the Mahanubhava sampradaya as comparator: Anne Feldhaus, The Religious System of the Mahanubhava Sect (Manohar, 1983); and Feldhaus, trans., The Deeds of God in Riddhipur (Oxford University Press, 1984).

• Ranade, R. D. Mysticism in Maharashtra: Indian Mysticism. Originally published 1933; standard reprints by Motilal Banarsidass and Bharatiya Vidya Bhavan. Especially chapters on Dnyaneshwar (chs. 2 to 4) and Tukaram (chs. 8 to 10).
• Chitre, Dilip. Says Tuka: Selected Poetry of Tukaram. Penguin India, 1991. The standard scholarly English translation of Tukaram's abhangas; cited for the saguna/nirguna abhangas, the "I have become" cluster, and the abhangas on compassion as the test of bhakti.
• Tulpule, S. G. Classical Marathi Literature: From the Beginning to A.D. 1818. Wiesbaden: Otto Harrassowitz, 1979. Foundational philological survey for dating, attribution, and the Marathi sant corpus.
• Tulpule, S. G., and Anne Feldhaus. A Dictionary of Old Marathi. Mumbai: Popular Prakashan, 1999. For technical terms.
• Feldhaus, Anne. Connected Places: Region, Pilgrimage, and Geographical Imagination in India. Palgrave Macmillan, 2003. For the geography of the wari and the Maharashtrian devotional region.
• Novetzke, Christian Lee. Religion and Public Memory: A Cultural History of Saint Namdev in India. Columbia University Press, 2008. For the public formation of Varkari memory and the ethical criterion of sainthood.
• Novetzke, Christian Lee. The Quotidian Revolution: Vernacularization, Religion, and the Premodern Public Sphere in India. Columbia University Press, 2016. For the Marathi vernacular as theological act and for Varkari political theology.
• Keune, Jon. Shared Devotion, Shared Food: Equality and the Bhakti-Caste Question in Western India. Oxford University Press, 2021. For the gap between Varkari teaching and Varkari institutional practice on caste.
• Zelliot, Eleanor. From Untouchable to Dalit: Essays on the Ambedkar Movement. Manohar, 1992 (and later editions). For Chokhamela, the sants of the margins, and the Varkari tradition's caste record.
• Zelliot, Eleanor, and Mokashi-Punekar, Rohini, eds. Untouchable Saints: An Indian Phenomenon. Manohar, 2005. For Chokhamela and the structural exclusion that coexisted with veneration.
• Tharu, Susie, and K. Lalita, eds. Women Writing in India: 600 B.C. to the Present, Vol. 1. Feminist Press / Oxford University Press, 1991. For Janabai and the textual transmission of women's voices in the Varkari corpus.
• Bhagwat, R. K., trans. Amritanubhava of Jnanadeva. Madras: Samata Books, 1979 (and reprints). Standard English rendering of the Amritanubhav.
• Chitre, Dilip, trans. Anubhavamrut: The Immortal Experience of Being. Sahitya Akademi, 1996. Alternative literary translation of the Amritanubhav.
• Deshpande, P. Y. Marathi commentaries on the Dnyaneshwari and the Amritanubhav; widely circulated within the tradition and cited here for the philosophical reading of Dnyaneshwar.
• Pradhan, V. G., trans. Jnaneshvari (Bhavarthadipika), ed. H. M. Lambert. 2 vols. London: George Allen and Unwin, 1967 to 1969. Standard English translation of the Dnyaneshwari.
• Mahipati. Bhaktavijaya and Bhaktalilamrit. Tr. Justin E. Abbott and N. R. Godbole as Stories of Indian Saints. 2 vols. Pune: Scottish Mission, 1933 to 1934; Motilal Banarsidass reprint. Hagiographical compendium for the lives of the sants, cited per the project's sourcing rules.
• Ambedkar, B. R. Writings and Speeches. Multi-volume edition, ed. Vasant Moon. Government of Maharashtra, Education Department, 1979 onward. Cited for Ambedkar's recurring engagement with the Varkari and Mahar bhakti record, including the Mahad satyagraha and Kalaram temple entry materials.
• Bulgakov, Sergei. Filosofiya imeni (1953). English translation by Thomas Allan Smith as Philosophy of the Name. Brill, 2012. For the Eastern Orthodox imiaslavtsy controversy and the comparative theology of the divine name.
• Florensky, Pavel. Selected writings on the imiaslavie question, in Sochineniya. Mysl', Moscow. For the second principal theological defense of the name-glorifier position.
• Kenworthy, Scott M. "The Name-Glorifiers (Imiaslavie) Controversy." In The Oxford Handbook of Russian Religious Thought, ed. Caryl Emerson, George Pattison, and Randall A. Poole. Oxford, 2020. For the synthesis and bibliographic apparatus of the Orthodox controversy.
• Satsang with Ananta. Selected discourses cited inline in this chapter: "Atma Darshan – There Is No Greater Gift in Life" (video_id 2imYf2CHpt0); "Remain at the Doorway of Our Heart Temple" (AEvC2AgYPjM); "Radical Abandonment" (3EW91ALNhyw); "God Lives Within You" (Ds6OYnAfrfc); "The Awe of Being in God's Presence" (jXuhj8NzVpk).

For the comparative remarks on Vishishtadvaita, Shuddhadvaita, and Dvaita, see the standard treatments in: Sharma, B. N. K., Philosophy of Sri Madhvacarya (Motilal Banarsidass); Carman, John B., The Theology of Ramanuja (Yale, 1974); Barz, Richard, The Bhakti Sect of Vallabhacarya (Thomson Press, 1976; Motilal reprint).

• Deleury, G. A. The Cult of Vithoba. Poona: Deccan College Postgraduate and Research Institute, 1960. Foundational modern study; basis for the late-twelfth to early-thirteenth-century dating of the cult and the analysis of the mahatmya literature.
• Dhere, R. C. Sri Vitthal: Ek Mahasamanvay. Pune: Shrividya Prakashan, 1984. English translation: Anne Feldhaus, Rise of a Folk God: Vitthal of Pandharpur. Oxford University Press, 2011. The work to consult on the historical and iconographic origins of the deity, including the pastoral-hero hypothesis and the Karnataka-Maharashtra borderland argument.
• Feldhaus, Anne. Connected Places: Region, Pilgrimage, and Geographical Imagination in India. Palgrave Macmillan, 2003. For the regional grammar of river-and-place sanctity in Maharashtra.
• Novetzke, Christian Lee. Religion and Public Memory: A Cultural History of Saint Namdev in India. Columbia University Press, 2008. For the public-memory and vernacular-public-sphere reading of the Varkari movement and Pandharpur's role within it.
• Zelliot, Eleanor. From Untouchable to Dalit: Essays on the Ambedkar Movement, and Zelliot and Berntsen, eds., The Experience of Hinduism: Essays on Religion in Maharashtra. SUNY Press, 1988. For the distinctive theological character of the Varkari tradition and its handling of caste.
• Sardar, G. B. The Saint-Poets of Maharashtra: Their Impact on Society. Translated by Kumud Mehta. Orient Longman, 1969. For the social-historical placement of the Varkari sants.
• Mahipati. Bhaktavijaya, eighteenth-century Marathi hagiographical compendium. English translation: Justin E. Abbott and N. R. Godbole, Stories of Indian Saints, 2 volumes. Motilal Banarsidass, reprint 1988. For the received form of the Pundalik narrative and the standard hagiography.
• Chitre, Dilip. Says Tuka: Selected Poetry of Tukaram. Penguin India, 1991. For English renderings of the Tukaram darshan abhangas, including the sundara te dhyana family of compositions.
• Pandharpur Sthalamahatmya, embedded in late layers of the Skanda Purana and Padma Purana; discussed and dated in Deleury and Dhere.
• Satsang with Ananta bhajan sessions, video IDs BSn0jlrh_BY (3 April 2026) and YaMNJNt8Qbs (11 March 2026), for the living sung repertoire of Vitthal abhangas (Sundar te dhyana, Pandhari cha chor, Jai Vithoba Rakhumai, Pundlika varde Hari Vitthal) within a contemporary Varkari-inflected satsang and for one short verbatim reflection invoking Tukaram, Eknath, and Dnyaneshwar.

• Mahipati, Bhaktavijaya, trans. Justin E. Abbott and Narhar R. Godbole as Stories of Indian Saints (2 vols., Motilal Banarsidass reprint of the 1933 edition), chapters on the Kulkarni family of Apegaon and on Dnyaneshwar, Nivruttinath, Sopandev, and Muktabai.
• R. D. Ranade, Mysticism in Maharashtra: Indian Mysticism (Motilal Banarsidass reprint of the 1933 edition), chapters 2 and 3 on Nivruttinath, Dnyaneshwar, Sopandev, and Muktabai, including Ranade's own caveats on the parental drowning episode.
• Dnyaneshwari, with the standard Marathi text edited by V. K. Rajwade and the English translation of V. G. Pradhan, ed. H. M. Lambert (standard reprint; the imprint history of the Pradhan-Lambert translation is itself contested across UNESCO, Allen and Unwin, and SUNY Press editions, and is not pinned here pending source confirmation).
• Amritanubhav, English translations by Ramachandra Keshav Bhagwat and by Dilip Chitre; for the cidvilāsa doctrine and the positioning relative to Shankara's māyāvāda, see Pradhan's introduction to the Bhagwat edition and Ranade, Mysticism in Maharashtra, ch. 3.
• The Haripath of Dnyaneshwar, Sant Eknath Maharaj Sansthan recension, as presented at /scripture/haripath.
• Sakal Sant Gatha, standard Marathi compilation containing the abhangas of Nivruttinath, Sopandev, and Muktabai alongside Dnyaneshwar, including the tāṭi ughaḍā Jñāneshvarā abhanga of Muktabai.
• Eleanor Zelliot, "The Medieval Bhakti Movement in History: An Essay on the Literature in English," in Hinduism: New Essays in the History of Religions, ed. Bardwell L. Smith (Brill, 1976); and her introductory essays in The Experience of Hinduism: Essays on Religion in Maharashtra, ed. Eleanor Zelliot and Maxine Berntsen (SUNY Press, 1988).
• Existing Satsang with Ananta site materials at /teachers/dnyaneshwar and /scripture/haripath.

• Novetzke, Christian Lee. Religion and Public Memory: A Cultural History of Saint Namdev in India. Columbia University Press, 2008. The standard modern study; central source for the cross-regional reception, the kirtan-performance frame, and the careful handling of the doubled samadhi and the Marathi-versus-Sant-Bhasha corpora.
• Mahipati. Bhaktavijaya (mid-eighteenth century, Marathi), trans. Justin E. Abbott and Narhar R. Godbole as Stories of Indian Saints (2 vols., Motilal Banarsidass reprint of the 1933 edition). Principal hagiographic source for the milk-and-curd story, the Visoba Khechar episode, and the Gora Kumbhar test-of-saints cycle.
• Singh, Pashaura. The Bhagats of the Guru Granth Sahib: Sikh Self-Definition and the Bhagat Bani. Oxford University Press, 2003. The standard treatment of the Bhagat Naam Dev Ji corpus in the Sikh scripture, including the count of sixty-one shabads across nineteen ragas and the textual layering.
• Mann, Gurinder Singh. The Making of Sikh Scripture. Oxford University Press, 2001. For the editorial history through which the Bhagat Bani entered the Adi Granth at Guru Arjan's compilation in 1604.
• Zelliot, Eleanor. From Untouchable to Dalit: Essays on the Ambedkar Movement. Manohar, 1992; and Eleanor Zelliot and Maxine Berntsen, eds., The Experience of Hinduism: Essays on Religion in Maharashtra. SUNY Press, 1988. Background on the Maharashtrian caste landscape and Namdev's position within it.
• Hawley, John Stratton. A Storm of Songs: India and the Idea of the Bhakti Movement. Harvard University Press, 2015. Frames Namdev's cross-regional reception within the larger historical question of north-south bhakti circulation.
• Sakal Sant Gatha. Standard Marathi compilation containing the abhangas of Namdev alongside Dnyaneshwar, Eknath, Tukaram, and the wider Varkari corpus.
• Sri Guru Granth Sahib. The Bhagat Bani sections containing the hymns of Bhagat Naam Dev Ji, organized by raga across the standard Ang numbering.
• Ranade, R. D. Mysticism in Maharashtra: Indian Mysticism. Motilal Banarsidass reprint of the 1933 edition. Older but still useful chapter on Namdev within the Pathway to God in Marathi Literature frame.

• Mokashi-Punekar, Rohini. On the Threshold: Songs of Chokhamela. Altamira Press / Book Review Literary Trust, 2005. Standard English edition; central source for translations, for the comparative sizing of the family corpora, and for the introductory essay's note on Karmamela's under-anthologization.
• Zelliot, Eleanor. From Untouchable to Dalit: Essays on the Ambedkar Movement. Manohar, 1992. Especially "The Untouchable Saints of Maharashtra: A Study in Acceptance."
• Zelliot, Eleanor and Mokashi-Punekar, Rohini, editors. Untouchable Saints: An Indian Phenomenon. Manohar, 2005.
• Mahipati. Bhaktavijaya (mid-eighteenth century, Marathi). Principal hagiographic source for the standard narrative cycles around Chokhamela, Gora, Sena, Savata, and Narahari. Justin E. Abbott's English translation (Poona, 1933) remains the accessible reference.
• Feldhaus, Anne, editor. Images of Women in Maharashtrian Literature and Religion. SUNY Press, 1996.
• Rao, Anupama. The Caste Question: Dalits and the Politics of Modern India. University of California Press, 2009. Frames Mahar bhakti reception within Dalit political history and grounds the Dalit-feminist counter-reading of the inwardness frame applied to Soyrabai.
• Novetzke, Christian Lee. Religion and Public Memory: A Cultural History of Saint Namdev in India. Columbia University Press, 2008. Useful for the cross-regional reception of Sena.
• Lele, Jayant, editor. Tradition and Modernity in Bhakti Movements. E. J. Brill, 1981.
• Ambedkar, B. R. Annihilation of Caste (1936). Verso annotated edition, 2014, introduction by Arundhati Roy.
• Ambedkar, B. R. Dr. Babasaheb Ambedkar: Writings and Speeches. Multivolume edition, Government of Maharashtra. Contains the speeches and essays from the temple-entry years (Mahad 1927, Kalaram / Nashik 1930 onward) and the unpublished Riddles in Hinduism.
• Omvedt, Gail. Seeking Begumpura: The Social Vision of Anticaste Intellectuals. Navayana, 2008.
• Dhere, R. C. Sri Vitthal: Ek Mahasamanvay. English translation by Anne Feldhaus, Rise of a Folk God: Vitthal of Pandharpur, Oxford University Press, 2011.

• Tharu, Susie, and K. Lalita, eds. Women Writing in India: 600 B.C. to the Present, Vol. 1. Feminist Press / Oxford University Press, 1991. For English renderings of Janabai's abhangas with introductory apparatus on textual transmission. The Tharu-Lalita selection is, to the best of present verification, an English-translation gathering rather than a parallel-text edition; the Marathi running text of the Viṭhṭhala jātyāpāśī abhanga and other specimens cited in Wave 1 Ch. 11 and Ch. 12 is not anchored to this volume. A Marathi specimen text, when reproduced in this site, is anchored to the Sakal Sant Gatha apparatus named below.
• Zelliot, Eleanor, and Rohini Mokashi-Punekar, eds. Untouchable Saints: An Indian Phenomenon. Manohar, 2005. For the broader case that the Varkari sant-canon's reception of low-caste voices is structural rather than ornamental. Specific Janabai paraphrases in the body are recast as the chapter's own reading rather than cited gestural-fashion; full Zelliot page citations are held to the post-ship citation-cleanup pass.
• Sakal Sant Gatha, Government of Maharashtra editions. The reference Marathi corpus for Janabai's verses, preserved largely within the Namdev gatha. Specimen Marathi anywhere on the site is anchored to this apparatus by gatha numeration.
• Novetzke, Christian Lee. Religion and Public Memory: A Cultural History of Saint Namdev in India. Columbia University Press, 2008. For the Namdev household and the transmission of her verses.
• Tulpule, S. G. Classical Marathi Literature: From the Beginning to A.D. 1818. Wiesbaden: Otto Harrassowitz, 1979. For dating and attribution within the medieval Marathi sant corpus.
• Project site cross-references: the teacher page at /teachers/janabai (biography, teachings, works, and Reader's Companion parallel-text gallery of fifty-two abhangas) and the daily liturgy page at /scripture/haripath (where her name is invoked alongside Tukaram, Dnyaneshwar, Namdev and Chokhamela in the opening Jai Jai Ram Krishna Hari).

Note on the Wave 1 Ch. 12 specimen: Wave 1 Ch. 12's Viṭhṭhala jātyāpāśī specimen remains unverified pending a critical-edition source. The Marathi running text of that specimen is not anchored to Tharu and Lalita (which is English-only on present check) and has not yet been cross-checked against a named Sakal Sant Gatha edition with abhanga-number citation. Anchoring the specimen against the Government of Maharashtra editorial apparatus is held to the post-ship citation-cleanup pass.

Note on contested matter: Janabai's birth and death years are usually given as c. 1258 to c. 1350, the dating this chapter takes as primary, with c. 1270 to c. 1350 also widely cited in modern reference works; the location of her samadhi is contested between Pandharpur and Gangakhed; the precise boundaries of her authentic corpus within the larger Namdev gatha are subjects on which tradition and modern scholarship overlap but do not perfectly agree. The chapter follows the earlier dating range given in Tulpule and in the Sakal Sant Gatha editorial apparatus and acknowledges the alternate c. 1270 dating here in this note alone.

• Mahipati. Bhaktalilamrita (mid-eighteenth century, Marathi). The principal hagiographic source for Eknath's life cycles, including the Devgad period under Janardan Swami, the food-with-the-untouchables story, and the cycles around the carrying of the Mahar child. Justin E. Abbott's English translation as The Life of Eknath: Sri Eknath Charita (Poona, 1927; Motilal Banarsidass reprints) is the accessible reference. Mahipati's earlier Bhaktavijaya contains a shorter Eknath cycle.
• Abbott, Justin E. The Life of Eknath: Sri Eknath Charita. Poona, 1927; Motilal Banarsidass reprints. The standard English translation of Mahipati's Eknath material.
• Ranade, R. D. Mysticism in Maharashtra: Indian Mysticism. 1933; Motilal Banarsidass reissue. The chapters on Eknath; the bridge-figure framing this chapter follows.
• Zelliot, Eleanor. From Untouchable to Dalit: Essays on the Ambedkar Movement. Manohar, 1992. Includes essays on the bharud as form and on Eknath's caste actions; the principal English-language scholarship on these topics.
• Zelliot, Eleanor and Mokashi-Punekar, Rohini, editors. Untouchable Saints: An Indian Phenomenon. Manohar, 2005. Further essays on the bharud and on Eknath's place within the Maharashtrian sant-line on caste.
• Keune, Jon. Shared Devotion, Shared Food: Equality and the Bhakti-Caste Question in Western India. Oxford University Press, 2021. The recent scholarly monograph on Eknath's food-stories and the normative work they have done across centuries; essential for the chapter's hagiography-and-structure framing.
• Novetzke, Christian Lee. Religion and Public Memory: A Cultural History of Saint Namdev in India. Columbia University Press, 2008. For the public-memory frame within which the Varkari sangha received and transmitted Eknath's bharud and Gatha alongside its other sant corpora.
• Novetzke, Christian Lee. The Quotidian Revolution: Vernacularization, Religion, and the Premodern Public Sphere in India. Columbia University Press, 2016. For the broader vernacular-as-theological-act argument within which the Eknathi Bhagavat and the bharud belong.
• Tulpule, S. G. Classical Marathi Literature: From the Beginning to A.D. 1818. Wiesbaden: Otto Harrassowitz, 1979. For dating, attribution, the bibliography of Eknath's corpus, and the standard textual notes on the Dnyaneshwari recension.
• Eknath Maharajanchi Gatha and Sakal Sant Gatha, Government of Maharashtra editions. The reference Marathi corpus for Eknath's abhangas and bharuds, including the Vinchu Chavla.
• Standard published recensions of the Dnyaneshwari (Bhāvārtha Dīpikā); the major twentieth-century critical editions, including the Government of Maharashtra edition, work largely from Eknath's 1584 text.

• Sant Tukaram Maharaj Sansthan recensions of the Gatha; Marathi Wikisource public-domain recension as carried in web/src/data/gatha.json.
• Dilip Chitre, Says Tuka: Selected Poetry of Tukaram, Penguin India, 1991, throughout.
• Dilip Chitre, Punha Tukaram (in Marathi), and the introductory essays in Says Tuka, on Tukaram's biography, the manuscript-in-the-river story, and the disappearance, including the assassination reading.
• Mahipati, Bhaktavijaya and Bhaktalilamrita, trans. Justin E. Abbott as Stories of Indian Saints and as Tukarama (Motilal Banarsidass reprints), for the canonical hagiographical accounts of the famine, the river, and the ascent, and for the genealogy that names the ancestor Vishvambhar.
• R. D. Ranade, Mysticism in Maharashtra: Indian Mysticism (1933; standard reprints), chapters 8 to 10 on Tukaram, including the cautious treatment of the disappearance.
• S. G. Tulpule, Classical Marathi Literature: From the Beginning to A.D. 1818 (Wiesbaden: Otto Harrassowitz, 1979), on the cautious-historical reading of Tukaram's biography and the disappearance.
• Christian Lee Novetzke, Religion and Public Memory: A Cultural History of Saint Namdev (Columbia University Press, 2008), for the historiographical framing of how the Varkari tradition canonised its sants.
• Sri Tukaramachi Gatha, Government of Maharashtra critical edition compiled by V. S. Bendre and others, 1950 to 1973.
• The existing Satsang with Ananta site materials at /teachers/tukaram and /scripture/tukaram-gatha.

Note on transliteration. The hill above Dehu where Tukaram withdrew during the bankruptcy is named in this chapter as Bhamb-giri. The form Bhamb-girnath is also encountered in the literature; the chapter uses Bhamb-giri throughout for consistency.

• Abbott, Justin E., trans. Bahina Bai: A Translation of Her Autobiography and Verses. Vol. 5 of the Poet-Saints of Maharashtra series. Pune: Scottish Mission, 1929; Motilal Banarsidass reprint. The standard English text of the Atmanivedan, including the twelve-births narrative; the working edition for this chapter.
• Feldhaus, Anne. "Bahina Bai: Wife and Saint." Journal of the American Academy of Religion 50, no. 4 (1982): 591 to 604. The chapter relies on this article for the saint-wife reading of the autobiography.
• Ranade, R. D. Mysticism in Maharashtra: Indian Mysticism. Originally published 1933; standard reprints by Motilal Banarsidass and Bharatiya Vidya Bhavan. The chapter on Bahinabai appears among the closing portraits of the great-sant period.
• Tharu, Susie, and K. Lalita, eds. Women Writing in India: 600 B.C. to the Present, Vol. 1. Feminist Press / Oxford University Press, 1991. Selections from Bahinabai with the headnote situating her among women's bhakti voices across the subcontinent.
• Zelliot, Eleanor. Essays on women in the bhakti traditions, including pieces in The Experience of Hinduism: Essays on Religion in Maharashtra, ed. Eleanor Zelliot and Maxine Berntsen (SUNY Press, 1988), and in subsequent collected volumes.
• Tulpule, S. G. Classical Marathi Literature: From the Beginning to A.D. 1818. Wiesbaden: Otto Harrassowitz, 1979. For the placement of Bahinabai in the closing arc of the great-sant period and for the literary reading of why no comparable voice emerged after her.
• Rao, Anupama. The Caste Question: Dalits and the Politics of Modern India. University of California Press, 2009. For the framing on caste and gender as distinct rather than additive forms of marginality, used here as in Wave 1 Chapter 5.
• Mahipati. Bhaktavijaya and Bhaktalilamrita, trans. Justin E. Abbott and N. R. Godbole as Stories of Indian Saints. 2 vols. Pune: Scottish Mission, 1933 to 1934; Motilal Banarsidass reprint. For the Varkari hagiographical context within which the autobiography sits.
• Novetzke, Christian Lee. Religion and Public Memory: A Cultural History of Saint Namdev in India. Columbia University Press, 2008. For the public formation of Varkari memory and the sangha's reception of saint-voices.
• The existing project assets at /teachers/tukaram and /scripture/tukaram-gatha, for the absent sadguru Bahinabai received without meeting.

• R. D. Ranade. Mysticism in Maharashtra: Indian Mysticism (1933; Motilal Banarsidass reissue) and its Marathi-canon companion Pathway to God in Marathi Literature, the two related but distinct volumes within Ranade's Pathway to God trilogy.
• Christian Lee Novetzke. The Quotidian Revolution: Vernacularization, Religion, and the Premodern Public Sphere in India. Columbia University Press, 2016.
• Christian Lee Novetzke. Religion and Public Memory: A Cultural History of Saint Namdev in India. Columbia University Press, 2008.
• Sheldon Pollock. The Language of the Gods in the World of Men. University of California Press, 2006. (Pollock himself treats bhakti vernaculars as a complication of his vernacularization thesis.)
• Anne Feldhaus, ed. Images of Women in Maharashtrian Literature and Religion. SUNY Press, 1996; plus her broader Maharashtrian corpus.
• Eleanor Zelliot. From Untouchable to Dalit: Essays on the Ambedkar Movement. Manohar, 1992. With Maxine Berntsen, The Experience of Hinduism. SUNY Press, 1988.
• Dilip Chitre. Says Tuka: Selected Poems of Tukaram. Penguin India, 1991. The touchstone for the chapter's specimen.
• Tukaram Gatha, standard numbering, in the Government of Maharashtra Sakal Sant Gatha series; also the Marathi Wikisource public-domain recension on which the project's gatha.json draws.
• The critical edition of the Dnyaneshwari (Bhāvārtha Dīpikā).
• Standard handbooks of Marathi chhandaḥśāstra. Exact metrical specifications for abhanga and ovi vary across these handbooks; this chapter has flagged that uncertainty rather than asserted a single account.
• Satsang with Ananta, video references jXuhj8NzVpk and RACyP8wuiWA.

• Mokashi, Digambar Balkrishna. Palkhi: An Indian Pilgrimage. Trans. Philip C. Engblom. SUNY Press, 1987. Load-bearing for dindi life, ringan, halt-town etiquette, the day's rhythm.
• Karve, Iravati. "On the Road: A Maharashtrian Pilgrimage." Journal of Asian Studies 22, no. 1 (1962): 13-29. Foundational anthropologist's account; used for social composition.
• Feldhaus, Anne. Connected Places: Region, Pilgrimage, and Geographical Imagination in India. Palgrave Macmillan, 2003. For the social texture of pilgrim groups. See also Feldhaus, Religion and Society in Maharashtra, ed. with Eleanor Zelliot.
• Novetzke, Christian Lee. Religion and Public Memory: A Cultural History of Saint Namdev in India. Columbia University Press, 2008. For "Māuli" and the Varkari relationship to public performance.
• Aklujkar, Vidyut. Essays on Marathi sant poetics and Varkari devotional vocabulary.
• Tharu, Susie, and K. Lalita, eds. Women Writing in India: 600 B.C. to the Present, Vol. 1. Feminist Press / Oxford University Press, 1991. Source for the Janabai abhanga reproduced in this chapter; cross-referenced against Sakal Sant Gatha for the Marathi text.
• Sakal Sant Gatha (compiled Marathi corpus of the Varkari sants, twentieth-century editions). Reference for Marathi originals of the Janabai abhanga.
• Government of Maharashtra, annual Pandharpur Wari planning documents and post-event reports (Department of Public Health, Pandharpur Mandir Sansthan). For crowd estimates, sanitation and medical camp figures, route logistics. Figures approximate.
• Sansthan Sri Sant Dnyaneshwar Maharaj Palkhi Sohala (Alandi) and corresponding Sansthan at Dehu, palkhi route circulars and registered-dindi rolls. For the approximately three hundred registered dindis, the order of halt-towns, and the ringan locations.

Note on contested figures: pilgrim counts for Āṣāḍhī Ekādashī at Pandharpur are reported variously across government, temple, and press sources. The 700,000 to 1,000,000 range used in this chapter is the range most commonly reported in recent years and is to be treated as an order-of-magnitude estimate, not a precise figure. The route distances, average daily walking distances, and the registered-dindi count are similarly approximate; pilgrims and committees give slightly different numbers for different years and routes.

Editorial note: this chapter does not carry an Ananta passage. The Phase 0 corpus search (ananta-corpus-findings.md) returned no teaching passage on the Wari, palkhi, dindi, ringan, or the Alandi-Dehu-Pandharpur geography. Mauli and Alandi appear in the corpus only inside sung Marathi abhanga text at satsang bhajan sessions, not as topics taught. The chapter stands without a quoted Ananta voice; should fuller transcripts surface, this acknowledgement will be revisited.