Marathi ( ;Laurie Bauer, 2007, The Linguistics Student's Handbook, Edinburgh , , , ) is a classical Indo-Aryan language predominantly spoken by the Marathi people in the Indian state of Maharashtra, and is also spoken in Goa and the territory of Dadra and Nagar Haveli and Daman and Diu. A Marathi-speaking community also exists in Karachi, Pakistan. It is the official language of Maharashtra, and an additional official language in the state of Goa.
Derived from Maharashtri Prakrit, it is one of the 22 scheduled languages of India, with 83 million speakers as of 2011. Marathi ranks 15th in the list of languages with the most native speakers in the world. Marathi has the third largest number of native speakers in India, after Hindustani (Hindi / Urdu) and Bengali. Marathi has some of the oldest literature of all modern Indian languages."arts, South Asian". Encyclopædia Britannica. Encyclopædia Britannica 2007 Ultimate Reference Suite. The major dialects of Marathi are Standard Marathi and the Varhadi Marathi. Marathi was designated as a classical language by the Government of India in October 2024.
Marathi distinguishes inclusive and exclusive forms of 'we' and possesses three genders: masculine, feminine, and neuter. Its phonology contrasts apico-alveolar with alveopalatal affricates and alveolar with retroflex laterals ( and (Marathi letters and respectively).
History
Modern Indo-Aryan languages, including Marathi, that belong to the Indo-Aryan language family are derived from Prakrits via Apabhraṃśa. Marathi is one of several languages that further descend from Maharashtri Prakrit. Further changes led to the formation of Apabhraṃśa, followed by Old Marathi. However, this is challenged by Bloch (1970), who states that Apabhraṃśa was formed after Marathi had already separated from the Middle Indo-Aryan dialect. Marathi, a derivative of Maharashtri, is probably first attested in a 739 CE copper-plate inscription found in Satara. Several inscriptions dated to the second half of the 11th century feature Marathi, which is usually appended to Sanskrit or Kannada in these inscriptions.
The earliest Marathi-only inscriptions are the ones issued during the Shilahara rule, including a stone inscription from Akshi taluka of Raigad district and a 1060 or 1086 CE copper-plate inscription from Dive that records a land grant (agrahara) to a Brahmin. A 2-line 1118 CE Prakrit inscription at Shravanabelagola records a grant by the Hoysalas. These inscriptions suggest that Prakrit was a standard written language by the 12th century. However, after the Gaha Sattasai, there is no record of any literature produced in Marathi until the late 13th century. The 11th-century Svetambara Jain polymath Acharya Hemchandra, the grammarian of Maharashtri Prakrit, played a significant role in the preservation and study of Maharashtri Prakrit. In his grammatical treatise, the Siddha-Hema-Śabdānuśāsana, Hemachandra systematically described and laid down rules for several Middle Indo-Aryan languages, including Maharashtri Prakrit, which was one of the principal literary Prakrits of ancient India. His work remain the most important source for modern scholars studying the grammar, vocabulary, and literary traditions of Maharashtri Prakrit and its influence on later Indo-Aryan languages. He is also revered as the Father of Gujarati language.
Jain Origins Paumachariyam from around 100 CE, which was written by Acharya Vimalsuri is the earliest known Jain version of the Ramayana and the oldest work of literature written in Maharashtri Prakrit, indicating ancient links of Jainism with Maharashtri Prakrit. Jain authors formed the oldest non-Varkari streams of medieval Marathi literature. Their writings were mainly religious, ethical and didactic, often adapting Jain narrative traditions from Sanskrit, Prakrit and Apabhramsha into regional literary expression. Jain literary activity in Maharashtra was connected with the wider presence of Jain communities in the Deccan and Konkan during the early and later medieval periods.
Medieval Jain Marathi works generally emphasised themes such as ahimsa, karma, Jain vegetarianism, soul awareness, renunciation, right conduct and spiritual discipline. Jain poets also contributed to narrative and moral literature, including religious biographies of Tirthankars, stories and instructional compositions. The Sahitya Akademi history of Marathi literature records Jain contributions as part of the development of classical Marathi literature.
One later medieval Jain author associated with Marathi writing was Gunakirti, who is credited with the Marathi text Dharmamrita. Such works show that Jain scholars used Marathi not only for literary expression but also for communicating religious and ethical teachings to lay communities.
Yadava period After 1187 CE, the use of Marathi grew substantially in the inscriptions of the Yadava kings, who earlier used Kannada and Sanskrit in their inscriptions. Marathi became the dominant language of epigraphy during the last half century of the dynasty's rule (14th century), and may have been a result of the Yadavas' attempts to connect with their Marathi-speaking subjects and to distinguish themselves from the Kannada-speaking Hoysalas.
Medieval Bhakti Movement and Deccan Sultanate period The 13th century Varkari saint Dnyaneshwar (1275–1296) wrote a treatise in Marathi on Bhagawat Gita popularly called Dnyaneshwari and Amrutanubhava.
The 16th century saint-poet Eknath (1528–1599) is well known for composing the Eknāthī Bhāgavat, a commentary on Bhagavat Purana and the devotional songs called Bharud. Mukteshwar translated the Mahabharata into Marathi; Tukaram (1608–1649) transformed Marathi into a rich literary language. His poetry contained his inspirations. Tukaram wrote over 3000 abhangs or devotional songs. Manmathswamy(1561–1631) wrote a large volume of poetry and literature in Marathi. The Shivparv Ambhag composed by him is still read with interest by Veerashaiva people of Marathwada. Apart from this, the Pararamrhasya, a spiritual book composed by him on Shatsthalsiddhanta, is also recited.
Marathi was widely used during the Sultanate period. Although the rulers were Muslims, the local feudal landlords and the revenue collectors were Hindus and so was the majority of the population. To simplify administration and revenue collection, the sultans promoted use of Marathi in official documents. However, the Marathi language from the era is heavily Persianised in its vocabulary. The Persian influence continues to this day with many Persian derived words used in everyday speech such as bāg (Garden), kārkhānā (factory), shahar (city), bāzār (market), dukān (shop), hushār (clever), kāḡaḏ (paper), khurchi (chair), jamin (land), jāhirāt (advertisement), and hazār (thousand) Marathi also became language of administration during the Ahmadnagar Sultanate. Adilshahi of Bijapur also used Marathi for administration and record keeping.
Maratha Empire
Marathi gained prominence with the rise of the Maratha Kingdom beginning with the reign of Shivaji Bhonsale. In his court, Shivaji replaced Persian, the common courtly language in the region, with Marathi. The Marathi language used in administrative documents also became less Persianised. Whereas in 1630, 80% of the vocabulary was Persian, it dropped to 37% by 1677. His reign stimulated the deployment of Marathi as a tool of systematic description and understanding. Shivaji Maharaj commissioned one of his officials, Balaji Avaji Chitnis, to make a comprehensive lexicon to replace Persian and Arabic terms with their Sanskrit equivalents. This led to production of 'Rājavyavahārakośa', the thesaurus of state usage in 1677.
Subsequent Maratha rulers extended the confederacy. These excursions by the Marathas helped to spread Marathi over broader geographical regions. This period also saw the use of Marathi in transactions involving land and other business. Documents from this period, therefore, give a better picture of the life of common people. There are a number of Bakhars (journals or narratives of historical events) written in Marathi and Modi script from this period.
In the 18th century during Peshwa rule, some well-known works such as Yatharthadeepika by Vaman Pandit, Naladamayanti Swayamvara by Raghunath Pandit, Pandava Pratap, Harivijay, Ramvijay by Shridhar Pandit and Mahabharata by Moropant were produced. Krishnadayarnava and Sridhar were poets during the Peshwa period. New literary forms were successfully experimented with during the period and classical styles were revived, especially the Mahakavya and Prabandha forms. The most important hagiographies of Varkari Bhakti saints were written by Mahipati in the 18th century. Other well known literary scholars of the 17th century were Mukteshwar and Shridhar. Mukteshwar was the grandson of Eknath and is the most distinguished poet in the Ovi meter. He is most known for translating the Mahabharata and the Ramayana in Marathi but only a part of the Mahabharata translation is available and the entire Ramayana translation is lost. Shridhar Kulkarni came from the Pandharpur area and his works are said to have superseded the Sanskrit epics to a certain extent. This period also saw the development of Powada (ballads sung in honour of warriors), and Lavani (romantic songs presented with dance and instruments like tabla). Major poet composers of Powada and Lavani songs of the 17th and the 18th century were Anant Phandi, Ram Joshi and Honaji Bala.
British colonial period The British colonial period starting in early 1800s saw standardisation of Marathi grammar through the efforts of the Christian missionary William Carey. Carey's dictionary had fewer entries and Marathi words were in Devanagari. Translations of the Bible were the first books to be printed in Marathi. These translations by William Carey, the American Marathi mission and the Scottish missionaries led to the development of a peculiar pidginised Marathi called "Missionary Marathi" in the early 1800s. The most comprehensive Marathi-English dictionary was compiled by Captain James Thomas Molesworth and Major Thomas Candy in 1831. The book is still in print nearly two centuries after its publication. The colonial authorities also worked on standardising Marathi under the leadership of Molesworth and Candy. They consulted Brahmins of Pune for this task and adopted the Sanskrit dominated dialect spoken by the elite in the city as the standard dialect for Marathi.
The first Marathi translation of the New Testament was published in 1811 by the Serampore press of William Carey. The first Marathi newspaper called Durpan was started by Balshastri Jambhekar in 1832.Tucker, R., 1976. Hindu Traditionalism and Nationalist Ideologies in Nineteenth-Century Maharashtra. Modern Asian Studies, 10(3), pp.321-348. Newspapers provided a platform for sharing literary views, and many books on social reforms were written. The First Marathi periodical Dirghadarshan was started in 1840. The Marathi language flourished, as Marathi drama gained popularity. Musicals known as Sangeet Natak also evolved. Keshavasut, the father of modern Marathi poetry published his first poem in 1885. The late-19th century in Maharashtra saw the rise of essayist Vishnushastri Chiplunkar with his periodical, Nibandhmala that had essays that criticised social reformers like Phule and Gopal Hari Deshmukh. He also founded the popular Marathi periodical of that era called Kesari in 1881. Later under the editorship of Lokmanya Tilak, the newspaper was instrumental in spreading Tilak's nationalist and social views. Phule and Deshmukh also started their periodicals, Deenbandhu and Prabhakar, that criticised the prevailing Hindu culture of the day. The 19th century and early 20th century saw several books published on Marathi grammar. Notable grammarians of this period were Tarkhadkar, A.K.Kher, Moro Keshav Damle, and R.Joshi