In lieu of an abstract, here is a brief excerpt of the content:

Chapter 3  Ramnam and the Ram Story in Hindi Since the time of its control by the Haihaya dynasty, the overwhelming religious ethos among the non-tribal peoples of Chhattisgarh has been Ram bhakti. Although until recently no sacred texts had been written in the Chhattisgarhi dialect of Hindi, many of region’s people have long found relatively easy linguistic access to devotional writings on Ramnam and the Ram story through Hindi authors using other, but related, dialects. The two primary composers of such works are Kabir and Tulsidas. In addition to these, a nineteenth-century Ram devotee named Raghunathdas penned the Vishr¯am S¯agar, and this text has become another important writing used by Ram bhaktas of the region. Taken together , these authors have set the tenor for Chhattisgarhi devotion to Ram and are the subject of this section. Ramnam in Kabir Probably the greatest medieval impetus in the development of a nam-centered devotionalism in North India came in the form of the Sant tradition,1 said to have begun with Kabir.2 The term “sant” has come to be associated historically with two groups of medieval poet-mystics who sang the glories of a personal, formless God. One group, collectively referred to as the Varkari sect, is from Maharashtra and includes Gyanadev (1275–96), Namdev (1270–1350), Eknath (1548–1600), and Tukaram (1598–1649). The focus of their devotion was Vithoba , a form of Krishna enshrined in the main temple at Pandharpur, Maharasthra . The other group of sants is from Hindi-speaking North India and includes Kabir and a number of his followers, such as Nanak (1469–1539) and Dadu Dayal (1544–1603).3 It is in the writings of Kabir and others from this era that the practice of nirgun (formless) bhakti emerges, or at least becomes apparent, as a powerful force in the popular religion, particularly in the North Indian Ram tradition. The two dominant characteristics all sants are said to have in common are a nirgun theology and devotion, coupled with a rejection of caste as having any ultimate religious significance.4 Although Ramnam bhakti had already become an important part of the religion of the north, it was the sants who first Ramdas Lamb: Rapt in the Name page 35 35 expressed it in vernacular devotional writings. Many of the above-mentioned sants have inspired sectarian movements, such as the Kabirpanthis, the Dadupanthis , the Satnamis, and the Sikhs. The greatest known exclusively nirgun exponent of Ramnam is clearly Kabir. His words and poetry reveal a variety of religious and philosophical influences , especially Indian Sufis, the existing Ram bhakti tradition, and the followers of Gorakhnath. There is some indication that the latter practiced Ramnam, even though they were considered to be Shaivite.5 Coupled with his praises of nirgun Ram, Kabir exhibits a contempt for scriptural authority comparable to that found among Tantric groups, Buddhist Sahajiyas, and Gorakhnath Yogis.6 He rejects completely the brahmanical value system and the religion promoted by it, in a straightforward and often acerbic voice: Saints, the Brahman is a slicked-down butcher. He slaughters a goat and rushes for a buffalo without a twinge of pain in his heart.7 Kabir’s devotional presentation of Ram combines both Advaita Vedanta philosophy and madhurya bhakti, devotion to God as lover to beloved. On various occasions he stresses that his devotion is not to any incarnated Ram but to the supreme Brahman, whom he usually addresses as “Ram.” Throughout his poetry, Kabir rejects caste and ritualism, underscores the necessity of religious tolerance, and stresses the practice of Ramnam and the need for a guru. For him, only knowledge of and devotion to the One lead to salvation, and the greatest vehicle for gaining both is Ramnam. Praise of the practice permeates the writings attributed to Kabir: Kab¯ır, this body is a fragile vessel made of fragile stuff; To make it durable, invoke R¯ama, otherwise, you are lost.8 He who, taking Rama’s name, lays hold upon the raft will safely float to shore across the world. Sakhi: The name of Rama is exceedingly precious; I have no concern for others.9 Repeat the name of Rama, the name of Rama: awake and look within your mind. . . . Kabir says, Without meditation upon Rama all wisdom is sunk in the deep.10 While Kabir extols the immense value of repeating the name, nevertheless he emphasizes his conviction that thoughtless repetition of Ramnam is worthless: Ramdas...

Share