CHAPTER 2 - MARATHI - Thirteenth Century: A Period of Renaissance

Oct 1, 2026

The text explains the early development of the Marathi language by citing inscriptional dates for the earliest available sentence (983 A.D.) and the earliest dated book (1290 A.D.), while arguing that Marathi must have been in use earlier to achieve its early ornate literary qualities. It describes early Marathi prose and poetic attempts, then frames the thirteenth century as a renaissance period shaped by Yadava political patronage and a broad societal awakening. It further analyzes how religious cults and spiritualist thought dominated Marathi literature, especially amid historical influences such as the fading of Buddhism and later Muslim incursions.

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CHAPTER 2—MARATHI

Early Marathi dates and literary forms

Thirteenth Century—A Period of Renaissance

Role of religious cults in literature

CHAPTER 2—MARATHI 983-1600.* WHATEVER DATE WE MIGHT ASSIGN TO THE ORIGIN OF THE MARATHI LANGUAGE, this much is certain and corroborated by the inscriptional and other evidence, that the first Marathi sentence so far available, bears the date 983 A. D. and is found at Shravan-bel-gola in Mysore State, at the foot of the great statue of Gomateshwar 1 and the first Marathi book so far available bearing the most unambiguous date, came to be written in the year 1290 A. D.2 Much prior to this date the language must have been in use, otherwise it could not have had that flexibility and that ornateness that we find in the early works like Dnyaneshwari and others. Before Marathi assumed a definite literary form it was in use as a vehicle for writing about ordinary mundane affairs of the people e.g. religious grants or private letters or lay compositions of the people. Several inscriptions have lately been unearthed and they show not only the use to which the language was put but also the characteristics of its early form. The inscriptions of Parel (1187 A. D. ), Patan (1206 A. D. ), Pandharpur (1213 A. D. ), Pur (1285 A. D. ), and others are some of the early specimens of Marathi language3. These can be said to be the earliest attempts at Marathi prose. There were again in those earliest times attempts at poetic composition, folk-songs etc. , a specimen of which is available in Abhilashitartha Chintamani of Somadeva, a Chalukya prince of 1129 A. D4. After these attempts, puerile and crude as they are, people must have discovered in Marathi the qualities of a good literary vehicle and must have used it accordingly. * This portion is contributed by the Late Professor K. P. Kulkarni. 1 Shri Chavandarajem Karaveyalem, Epigraphia Karnatika, Vol. II 2 Shake barashate barottare, taim teeka keli, Dnyaneshware D. N.C. 3 Kulkarni, K. P. , U. B. V. and V. 4 Bhide, B. A. ,(quoting V. K. Rajwade) M. B. V. F., p. 77. THIRTEENTH CENTURY-A PERIOD OF RENAISSANCE The times in which the early attempt at literature in Marathi were made, were very auspicious on account of the political conditions of the country. The people of Maharashtra were then enjoying the beneficent rule of the Yadava dynasty. Most of the rulers in this dynasty right from its founder—Bhillama (1189—1191) to the last of them—Shankardeva (1309—1312) were patrons of learning. Some of the most famous pandits of both the Mahanubhava and the Adinath sects actually enjoyed their patronage. Dnyaneshwari makes mention of Ramchandra Yadava and his beneficent rule. 1 There were other princes also—may be their feudatories—who extended their patronage to learning. The times were thus very favourable and there was a general awakening in the whole society of those times, an awakening, not only with regard to the appreciation but also with regard to the creation of literature. There was not only individual effort but also collective or corporate or family effort, typical instances of which would be the families of Namdeva and Rakakumbhar. There were saints and writers in every stratum of the society. The barber and the gardener, the goldsmith and the potter, even the mahar, had their own share in the literary production of the times. Thus the early period of Marathi literature was what can aptly be called the 'Renaissance period'. There was a literary revival in the thirteenth century. ROLE OF RELIGIOUS CULTS IN LITERATURE. In ancient Marathi literature or for the matter of that, in the WHOLE Marathi literature, prior to the advent of the British and prior to the contact with the thought-currents of the West, the creative effort centred round the thoughts of spiritualism. This was to some extent the legacy of Sanskrit and Prakrit literatures of mediaeval times. The thoughts of other-worldliness had taken possession of the minds of Marathi writers. This was perhaps due to the political and social conditions of the time. Buddhism had gradually disappeared but had left its im

FAQs

What evidence does the text use for the early origin and dating of Marathi?

It cites inscriptional and other evidence, including a first available Marathi sentence dated 983 A.D. and an earliest available dated Marathi book dated 1290 A.D.

How does the text describe the thirteenth century literary revival in Marathi?

It characterizes the thirteenth century as a renaissance period, driven by favourable political conditions under the Yadava dynasty, widespread patronage of learning, and both individual and collective efforts in literary creation.

What role do religious cults play in Marathi literature according to the text?

Religious and spiritual concerns are described as the central focus of Marathi literature, with influence attributed to legacies of Sanskrit and Prakrit traditions, shifts after Buddhism’s disappearance, philosophical developments from major thinkers, and later social disturbances including Muslim invasions and Sufi inroads.

Oct 1, 2026

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