Mahanubhava (also known as Jai Krishni Pantha) refers to Krishnaite Hindu denomination in India that was founded by Sarvadnya

Shri Chakradhar
Swami (or Shri Chakradhara Swami),an ascetic and philosopher who is considered as a reincarnation of Krishna by his devotees[1][2][3] Some sources list
the founders as Chakrapani (Chāngadeva Rāuḷ) and Govinda Prabhu (Gunḍama Rāuḷ) with Chakradhara as the first "apostle" and propagator of
Mahanubhava Pantha.[4] Mahanubhava Sampradaya was formally formed in modern-day Varhad region of Maharashtra in 1267 CE. It has different
names such as Jai Krishni Pantha in Punjab and Achyuta Pantha in Gujarat. Mahanubhava Pantha was also known as Paramarga by its followers in
13th century.[5] Nagadevacharya, also known as Bhatobas, became the head of Sampradaya after Chakradhara.

In Mahanubhava, all members are accepted, irrespective of their castes, and the traditional ritualistic religion is rejected. Mahanubhava survives to the
present. It teaches that Krishna is the supreme god.[6]

Mahanubhava Sampradaya has 13 different Amnaya (it is ancestral big family tracing their roots backwards). These traditions were founded by 13
different acharyas which include some disciples of Nagadevacharya and various successors in their lineages.

Sarvajna Shri Chakradhar Swami[edit]

Shri Chakradhar Swami propounded the philosophy of Mahanubhava Sampradaya for the first time. He theorized the idea of "Five Krishnas" as the
main figures for Mahanubhavas to worship which includes (Shri Gopala Krishna, Shri Dattatreya Prabhu, Shri Chakrapani, Shri Govinda Prabhu and
Shri Chakradhar Swami himself.

Shri Chakradhar Swami was born in Bharuch, Gujarat in 1194 CE. Though he was a Gujarati by birth, he had excellent command
over Marathi language. He moved among all sections of society. He discoursed his philosophy to the people in their own language. He used formulaic
language full of meaning in a compact style. He exhorted his disciples to write only in Marathi.

Philosophy[edit]
According to the Mahanubhava Philosophy, there are 4 permanent realities in the universe which are Paramesvara (god), Jiva (soul), Devata (deities
and supernatural beings) and Prapancha (world). These 4 entities are uncreated, eternal and independent from each other. Prapancha is of 2 types -
Suksma (matter) or Karana Prapancha and Sthula (material) or Karya Prapancha. Karana Prapancha is immortal but Karya Prapancha is perishable.
Paramesvara is the supreme entity in this universe. Paramesvara is one, unique, perfect, omnipotent, omniscient, omnipresent, impersonal and
absolute.

There are innumerable souls (Jiva) and material worlds (Sthula Prapancha) existed in the universe. Devata (deities) are 810,125,010 in number
including Maya. The purpose of Jiva is to attain Moksha and the Devata is a powerful impediment to Jiva. All Devata are subject to Paramesvara
(supreme god) and they help him to create material world with Maya as their main contributor. Material world is composed of Panchatattva viz. Akasha,
Vayu, Tejas, Apas, Prithvi and Triguna viz. Sattva, Rajas & Tamas. Mahanubhava teachings mainly concerned with the relationship between Jiva and
Paramesvara. One can practice bhakti by memorising deeds of the almighty. The aspirant for salvation must sacrifice his country, village and his
relations and offer his life to god. Chakradhara also taught the followers of Mahanubhava Sampradaya; when, where, how and how much alms they
should be beg for.

Mahanubhava philosophy states that only Paramesvara can give Moksha (ultimate salvation from the cycle of birth and death) to every living creature
in the material world. Jiva therefore should worship only Paramesvara rather than minor deities or nature spirits. Mahanubhavas worship Paramesvara
in the form of its 5 Avatara (incarnations) to personify its original Nirguna (indeterminate) form. One of the most important aspects of Mahanubhava
philosophy is asceticism. The fourfold teachings are: non-violence, celibacy, asceticism and bhakti. The essential concept to be included in the
reverence for 5 incarnations is memorising the several aspects of them, i.e. name, appearance or form, activities, deeds, words spoken by them
(Shruti), memories about them (Smriti) and blessings given by them. Other beliefs involved in Mahanubhava doctrine are Nitya Puja of Panchavatara
for 3 times every day and recitation of the names of Panchavatara. Mahanubhava followers also do Smarana (remembrance) of the five incarnations
including incidents and objects related to their lives as well as the places connected with them. Mahanubhava followers visit pilgrimage sites like
Ruddhipur (Ridhapur), Jalicha dev, Domegram, Paithan, Mahur, Phaltan and Panchaleshwar.[7]

The central theme of Mahanubhava doctrine is, "Feel the soul and not the body". Living the life of mendicant and practicing asceticism severely, the
devotee should live according to principle, "God is mine and I am god's". The core of his code of behavior is summed up in the following line for the
benefit of his followers: "Even if the head is cut off, the body should worship god".

Besides teaching stern vegetarianism, Mahanubhava Pantha forbids the use of alcohol and teaches non-violence. Theft, gambling, hunting,
promiscuity etc. are strictly prohibited and considered as great sins. Mahanubhava doctrine rejects Vedic rituals but not the Vedic philosophy.
Mahanubhavas follow the teachings of Shri Chakradhar Swami. Mahanubhavas totally reject the caste system, hegemony of Varna and any kind of
social discrimination. They believe that every person has right to attain Moksha, regardless of varna and castes.

Schools of Vedanta

 v

 t

 e

Vedanta
 Advaita
Dvaita
(Shankara, Vishishtadvaita Neo-Vedanta
Bhedabheda[a] (Madhva)
Gaudapada) (Ramanuja) (Vivekananda & Radhakrishnan
4th century CE 13th
5th-8th 11th century CE 19th century CE
century CE
century CE[b]

Upadhika Dvaitādvaita Shuddhadvaita Achintya

(Bhaskara) (Nimbarka) (Vallabha) (Chaitanya & Jiva)
9th century 13th century 16th century 16th century

Mahanubhava is not a sub-school of Vedanta, although it has some similarities with the schools of Vedanta
philosophy. The 'Mahanubhava Darshana' is a distinct school of Indian philosophy which emphasizes on the
concept of Bhakti.[8]

show

Notes, references and sources for table

Development of Mahanubhava philosophy may have started in 12th century during the lifetime of Chakrapani Prabhu. Chakradhar Swami officially
described it in a well-integrated manner in the latter half of 13th century[6]

Literature[edit]
Main article: Leela Charitra

Mahanubhava literature generally