NATIONAL LAW INSTITUTE UNIVERSITY

HISTORY PROJECT-I

~The Bhakti Movement Analysis~

V-TRIMESTER

SUBMITTED TO: SUBMITTED BY:

PROF. (Dr.) UDAY PRATAP SINGH Rakesh Malviya

Roll no. - 2016BA LLB 45

 AKNOWLEDGEMENT

This project would have absolutely not have been possible without the expert
and patience guidance of UDAY PRATAP SINGH Sir. I thank him sincerely for
the advice and considerable amount of time he gave me. Also his corrections at
every point were very helpful.

Also, I want to thank my parents and my friends for all their support and their
patience. I also want to thank them for being so helpful whenever I needed
them.
Table of Content

INTRODUCTION......................................................................................................................4
ORIGIN OF BHAKTI MOVEMENT.......................................................................................6
IMPORTANCE OF BHAKTI MOVEMENT...........................................................................8
FEATURES OF BHAKTI MOVEMENT...............................................................................10
IMPACT OF BHAKTI MOVEMENT....................................................................................12
IMPORTANT SAINTS OF BHAKTI MOVEMENT.............................................................14
CONCLUSION........................................................................................................................24
BIBLIOGRAPHY....................................................................................................................25
INTRODUCTION

The Bhakti movement refers to the theistic devotional trend that emerged in

medieval Hinduism  and later revolutionised in Sikhism. It originated in the seventh-century
Tamil south India (now parts of Tamil Nadu and Kerala), and spread northwards. It swept
over east and north India from the 15th century onwards, reaching its zenith between the 15th
and 17th century CE.

The Bhakti movement regionally developed around different gods and goddesses such
as Vaishnavism (Vishnu), Shaivism(Shiva), Shaktism (Shakti goddess) , and Smartism.1 The
movement was inspired by many poet-saints, who championed a wide range of philosophical
positions ranging from theistic dualism of Devta to absolute monism of Adevta Vedanta.

The movement has traditionally been considered as an influential social reformation in

Hinduism, and provided an individual-focussed alternative path to spirituality regardless of
one's caste of birth or gender.2 Postmodern scholars question this traditional view and
whether the Bhakti movement ever was a reform or rebellion of any kind. They suggest
Bhakti movement was a revival, reworking and recontextualisation of ancient Vedic
traditions.

Scriptures of the Bhakti movement include the Bhagavad Gita, Bhagavata Purana and Padma

Purana.3

The development of the Bhakti cult first began in South India in the 7th-8th century in order
to bridge the gulf between the Shaivas and the Vaishnavas. It stood for intense personal
devotion and complete self-surrender to God. It believed in the unity of godhead, brotherhood
of man and equality of all religions. The roots of the Bhakti Movement can be traced to the
Upanishads, the Puranas and the Bhagvad Gita. Shankaracharya is reputed to have been the
first and principal exponent of this reform movement.

After the advent of Islam, the necessity of making Hinduism a living active force in the life of
the common people was felt deeply. Islam with its liberal outlook, equality of status among
its followers, and concept of one God, posed great threat to Hindu society that was suffering
from ritualism, rigid caste system, evils of untouchability and multiplicity of gods and
goddesses. In this situation many lower class Hindus were attracted by the catholic outlook of
Islam in these respects. They were also tempted to adopt Islam which could afford them
better status in society and a less cumbersome religion. But at this critical juncture the
preachers of Bhakti Movement tried to bring harmony among various religons. The often
condemned the Hindu Caste System. Though the Bhakti cult had a long tradition, it was
during this time that the cult grew to a new dimension.4

1
Lance Nelson (2007), An Introductory Dictionary of Theology and Religious Studies, pages 562-563
2
SS Kumar (2010), Bhakti - the Yoga of Love, LIT Verlag Münster, pages 35-36
3
Max Muller, Shvetashvatara Upanishad, The Upanishads, Part II, Oxford University Press, page 267
4
David Lorenzen (1995), Bhakti Religion in North India: Community Identity and Political Action
ORIGIN OF THE MOVEMENT

The Bhakti movement originated in South India during the seventh century CE, spread
northwards from Tamil Nadu through Karnatakaand Maharashtra, and gained wide
acceptance in fifteenth-century Bengal and northern India.

The movement started with the Saiva Nayanars and the Vaisnava Alvars. Their efforts
ultimately help spread bhakti poetry and ideas throughout India by the 12th–18th century
CE.5

The Alvars, which literally means "those immersed in God", were Vaishnava poet-saints who
sang praises of Vishnu as they travelled from one place to another. They established temple
sites such as Srirangam, and spread ideas about Vaishnavism. Their poems, compiled as
Alwar Arulicheyalgal or Divya Prabhandham, developed into an influential scripture for the
Vaishnavas. The Bhagavata Purana's references to the South Indian Alvar saints, along with
its emphasis on bhakti, have led many scholars to give it South Indian origins, though some
scholars question whether this evidence excludes the possibility that bhakti movement had
parallel developments in other parts of India.

Like the Alvars, the Saiva Nayanar poets were influential. The Tirumurai, a compilation of

hymns on Shiva by sixty-three Nayanar poet-saints, developed into an influential scripture in
Shaivism. The poets' itinerant lifestyle helped create temple and pilgrimage sites and spread
spiritual ideas built around Shiva. Early Tamil-Siva bhakti poets influenced Hindu texts that
came to be revered all over India.6

Some scholars state that the Bhakti movement's rapid spread in India in the 2nd millennium,
was in part a response to the arrival of Islam and subsequent Islamic rule in India and Hindu-
Muslim conflicts. This view is contested by some scholars, with Rekha Pande stating that
singing ecstatic bhakti hymns in local language was a tradition in south India before
Muhammad was born. According to Pande, the psychological impact of Muslim conquest
may have initially contributed to community-style bhakti by Hindus. Yet other scholars state
that Muslim invasions, their conquering of Hindu Bhakti temples in south India and
seizure/melting of musical instruments such as cymbals from local people, was in part
responsible for the later relocation or demise of singing Bhakti traditions in the 18th century.

5
Flood, Gavin (1996). An Introduction to Hinduism. Cambridge University Press. p. 131
6
Karen Pechilis Prentiss (2014), The Embodiment of Bhakti, Oxford University Press, pages 17-18
According to Wendy Doniger, the nature of Bhakti movement may have been affected by the
"surrender to God" daily practices of Islam when it arrived in India. [48] In turn it influenced
devotional practices in Islam such as Sufism, and other religions in India from 15th century
onwards, such as Sikhism, Christianity, and Jainism.7

Klaus Witz, in contrast, traces the history and nature of Bhakti movement to
the Upanishadic and the Vedanta foundations of Hinduism. He writes, that in virtually every
Bhakti movement poet, "the Upanishadic teachings form an all-pervasive substratum, if not a
basis. We have here a state of affairs that has no parallel in the West.Supreme Wisdom,
which can be taken as basically non-theistic and as an independent wisdom tradition (not
dependent on the Vedas), appears fused with highest level of bhakti and with highest level of
God realization."

The Bhakti movement originated as a reaction against caste division, untouchability and
ritualism in India. Devotion was the pivotal point in the Bhakti cult in uniting human soul
with god. The basic concepts of the Bhakti cult though present in the Vedas, the Gita and
Vishnupuran were not practiced by the masses until the appearances of Vaishnava Alwar and
Shaiva Nayanar saints of South India in the seventh and twelfth centuries.

The Bhakti saints and followers did not adhere to any religion, their customs or shastric
orders. They believed in the worship of one God through devotion for salvation. A true guru
is needed to realize God, to attain salvation. Rama and Krishna both were regarded as an
incarnation on earth.

The Bhakti saints considered that all men were equal and denounced image worship, caste
and class distinction. Blind faiths, some religious practices and useless ceremonies were
severely attacked by them.

The Bhakti saints thus attempted to reform the Brahmanical caste and class divided society
by adopting the Islamic concept of one God. Some scholars have advocated that the Bhakti
cult owed its principal beliefs to Islam.8 This was however refuted by some scholars as they
believe the cult grew out of deep and intricate philosophical evolution since the times of the
Vedas and the Bhagavad Gita.

7
 Gavin Flood (2003). The Blackwell companion to Hinduism. Wiley-Blackwell. p. 185
8
John Stratton Hawley (2015), A Storm of Songs: India and the Idea of the Bhakti Movement
IMPORTANCE OF BHAKTI MOVEMENT
The Bhakti Movement played a significant role in transforming the character of Vedic
Hinduism.

By introducing the cult of Bhakti as the means of salvation, Bhagavatism reduced the
importance of the ritual of Vedic sacrifices.

Although the Vedic rites survived, their popularity declined due to the influence of Bhakti
cult. Bhagavata worshippers were mainly responsible for the introduction of image worship
in the fold of Brahmanical Hinduism.The image of Vishnu paved the way for image worship
of other deities.

After its amalgamation with Brahmanical Hinduism, Bhagavatism became the main plank for
Brahmanism for its defence against Buddhism. Towards the end of the Hindu period many
Buddhists were admitted into the fold of the Bhagavatism. The inclusion of Buddha in the list
of avataras of Vishnu points to the influence of Bhagavatism on Buddhism.

The doctrine of Ahimsa or non-violence of Bhagavatism exercised a great influence on the

evolution of Hinduism. The intercourse between Bhagavatism and Jainism influenced both
the creeds. It is suggested by scholars that Jainism which shared the doctrine of non-violence
with Bhagavatism regarded Vasudeva and Baladeva as great avataras. It is probable that the
legend of Mahavira’s birth was derived from that of Krishna’s birth.

Bhagavatism had some influence on Buddhism also. The Buddhists shared the doctrine of
Ahimsha with the Bhagavata worshippers. The worship of Buddha’s foot-prints was
borrowed from the Bhagavatic concept of Vishnupada. The influence of Bhagavata Gita can
be traced on some Buddhists scriptures. The Bhagavatic concept of avataras of Vishnu is
probably borrowed from the Buddhist concept of former Buddha’s.

Some scholars suggest that the Bhakti cult and the Krishna worship came to India due to the
influence of Christianity. There are resemblances between the story of child Krishna and that
of child Jesus. But there are definite evidences to prove that the Bhakti cult and Krishna
worship have pre-Christian origin in India. Christianity had nothing to do with the growth
and development of Bhagavatism.9

FEATURES OF BHAKTI MOVEMENT

Although the preachers of the movement were from different parts of India, spoke different
languages and presented different sermons there was a marked similarity in their thoughts
and philosophy.

The major similarities and common ideas can be summarized in the following manner:
1. Bhakti movement centred round monotheism or the worship of one God. To them Ram and
Rahim, Ishwar and Allah were but different names of one God that is the Supreme Being. In
other words, they emphasized upon the unity of Godhead.

2. The other prominent feature of Bhakti movement was its emphasis on Bhakti or devotion
to God as the only means to achieve salvation. With supreme devotion to the Almighty one
could realize Him. Thus Bhakti was superior to Gnana or knowledge and Karma, or Action.
No other formalities like ceremonies or rituals were required to worship God.

3. Bhakti movement advocated the need of a preceptor or guru who would guide the devotee
to this ultimate goal. A true guru was the main source to attain God. He alone could show the
path of light to reach the proper destination. A guru could lead the devotee from the material
world to the spiritual world.

4. Equality of men or universal brotherhood was another cardinal philosophy of the Bhakti
cult. As a matter of fact Bhakti movement had raised its voice against racial discrimination,
caste hierarchy and such social differentiations. It was believed that all creations of God were
equal and hence, all men should be treated equally.

5. The Bhakti saints strongly denounce image-worship of the Hindus. They condemned
ritualism, false practices, blind faiths and dogmas. To them, rituals and sacrifices were
meaningless. They believed in a formless and shapeless God which was the Supreme power.
Anybody, irrespective of caste, colour and creed, could reach Him and realize Him through
the simple method of selfless devotion.
9
http://www.importantindia.com/898/importance-of-bhakti-movement/
6. As Bhakti movement stressed upon Bhakti or a passionate feeling of love for God,
purification of the self was very essential for them. This purification could be achieved
through a high standard of morality in one’s thought and action. Positive principles of
truthfulness, non-violence, harmony, morality and humanistic values were their creed and
motto.

7. The attitude of self-surrender constituted another important tenet of the movement.

Formalities or external rituals were of no avail to realize God. Observing fasts, going on
pilgrimages, reading namaz or worshipping deities were totally useless if they were not done
with purity of thought or a sense of surrender to God. Complete surrender alone leads to
salvation.

With the above mentioned characteristics Bhakti movement began a new chapter in the

Indian society. The founder of this movement was a Keralite Brahmin named Shankaracharya
who started it in the 9th century A.D. Gradually it spread to various parts of the country. By
the 15th century A.D. it was a prominent movement to reckon with both socially and
culturally and left a lasting influence on the people.
Three most prominent propounders of this movement were Santh Kabir, Guru Nanak and
Shri Chaitanva.10

Nirguna and Saguna philosophy

The Bhakti movement of Hinduism saw two ways of imaging the nature of the divine
(Brahman) – Nirguna and Saguna .11

 Nirguna Brahman was the concept of the Ultimate Reality as formless, without attributes or
quality. Saguna Brahman, in contrast, was envisioned and developed as with form, attributes
and quality. The two had parallels in the ancient pantheistic unmanifest and theistic manifest
traditions, respectively, and traceable to Arjuna-Krishna dialogue in the Bhagavad Gita. It is
the same Brahman, but viewed from two perspectives, one from Nirguni knowledge-focus
and other from Saguni love-focus, united as Krishna in the Gita. Nirguna bhakta's poetry
were Jnana-shrayi, or had roots in knowledge. Saguna bhakta's poetry were Prema-shrayi, or
with roots in love. In Bhakti, the emphasis is reciprocal love and devotion, where the devotee
loves God, and God loves the devotee.

10
http://www.historydiscussion.net/history-oa/bhakti-movement-causes-hindu-society-and-features
11
https://www.chakras.net/yoga-principles/21-nirguna-and-saguna
Jeaneane Fowler states that the concepts of Nirguna and Saguna Brahman, at the root of
Bhakti movement theosophy, underwent more profound development with the ideas
of Vedanta school of Hinduism, particularly those of Adi Shankara's Advaita
Vedanta, Ramanuja's Vishishtadvaita Vedanta, and Madhvacharya's Dvaita Vedanta. Two
12th-century influential treatises on bhakti were Sandilya Bhakti Sutra – a treatise resonating
with Nirguna-bhakti, and Narada Bhakti Sutra – a treatise that leans towards Saguna-bhakti.

IMPACT OF BHAKTI MOVEMENT

Bhakti movement that originally began in South India in the 9th century
with Shankaracharya spread over all parts of India and by the 16th century was a great
spiritual force to reckon with, especially after the great wave made by Kabir, Nanak and Shri
Chaitanya. M.G. Ranade, in his book, The Rise of Maratha Power, sums up the deep impact
of this spiritual awakening.
“The main results of Bhakti movement were the development of vernacular literature,
modification of caste exclusiveness, sanctification of family life, elevation of status of
women, preaching of humaneness and tolerance, partial reconciliation with Islam,
subordination of rites and ceremonies, pilgrimages, fasts etc, learning and contemplation to
worship God with love and faith, the limitation of excess of polytheism and the uplift of the
nation to a higher level of capacity both of thought and action.”

To be specific, the impact of Bhakti movement was felt in all spheres of Hinduism. It
reformed the religion to a great extent. The evils of caste system, the unnecessary ritualism
and Brahmanical orthodoxy of Hinduism received a setback due to the powerful voices of
eminent socio-religious reformers during the movement.12

Following are the major changes that took place during and after the Bhakti movement:
1. The Bhakti exponents raised their powerful voice against different types of immoral acts
like infanticide and sati and encouraged prohibition of wine, tobacco and toddy. Adultery and
sodomy were also discouraged. They aimed to set up a good social order upholding high
moral values.

12
http://www.importantindia.com/9066/impact-of-bhakti-movement
2. Another remarkable impact was bringing about a unity among the Hindu and Muslim
communities. The movement tried to reduce the growing bitterness between the two and
bridge the gap. The saints of Bhakti movement and the Sufi saints spread message of
friendship, amity, tolerance, peace and equality among all.

3. The method of worship and belief in God took a new turn during the movement.
Henceforth, importance was given to devotion and love for God who is the God of all-God of
both Hindus as well as Muslims. Bhakti or devotion for the Almighty was the central theme
of this movement.

4. The spirit of tolerance, harmony and mutual respect which was inaugurated by the Bhakti
saints had another everlasting impact – the emergence of a new cult of worship by both
Hindus and Muslims. It is known as the cult of Satyapir. It started under the initiative of King
Husain Shah of Jaunpur which later paved the way for the spirit of liberalism adopted by
Akbar.

5. The Bhakti movement promoted the growth of vernacular language and literature in
different parts of the country. Kabir Nanak and Chaitanya preached in their respective
vernacular tongues – Kabir in Hindi, Nanak in Gurmukhi and chaitanya in Bengali. So
subsequent Bhakti literatures were compiled in these languages and many Musilm writers
also translated Sanskrit works into regional languages.

6. In Orissa, a new trend was started in Oriya literature due to the Bhakti movement and
medieval Vaishnavism of Shri Chaitanya. Five writers of repute – Achyuta, Balaram,
Jagannath, Yasobanta and Ananta – heralded the age of Panchasakha literature, known for its
socio-religious exposition of Bhakti.13

With such long-lasting impacts, the religious depression of the medieval society was set
aside. The teachings acted as a healing balm to the suppressed classes. A deep-rooted change
came about to lay the foundations of a liberal and composite Indian society.

13
http://www.historydiscussion.net/history-of-india/bhakti-movement-meaning-features-and-impact
IMPORTANT SAINTS OF BHAKTI MOVEMENT
1. Ramanuja:
The earliest exponent of the Bhakti movement was Ramanuja, who was born at Sri
Perumbudur in Southern India in the year 1017 A.D. He received his education at
Canjeevaram and Shrirangam. On account of his scholarship he was appointed as the
successor of his teacher Yamunamuni, the well- known Vaishnava saint. Thus Ramanuja
acquired a position of authority.

Ramanuja gave a philosophic basis to the teachings of Vaishnavism. He wrote a commentary

on the Brahma sutras, refuted Shari Kara and offered his own interpretation based on the
theistic ideas. His commentaries on Brahma sutras are popularly known as Sri Bhasya.

According to Prof. K. A. Nilikanta Sastri, Ramanuja “refuted Mayavada of Sankara,

demonstrated that the Upanishads did not teach a strict monism, and built up the philosophy
of Visishtadvaita which reconciled devotion to a personal God, with the philosophy of the
Vedanta by affirming that the soul, though of the same substance as God and emitted from
him rather than created, can obtain bliss not in absorption but in existence near him.”

Ramanuja believed Brahma as Supreme and individual souls as modes or attributes of

Brahma. God is attainable by soul through Bhakti. He believed in Sapuna Ishwara or god
endowed with many auspicious qualities and virtues. According to him Brahma has two
attributes—purusha and prakriti. Brahma is container while, purusha and prakriti are the
contained.

2. Nimbarka:
Nimbarka was a younger contemporary of Ramanuja, who also rendered great service to the
spread of Bhakti movement. He wrote Vedanta-Parijatasourabha, a commentary on the
Brahma Sutra, in simple language. Nimbarka also wrote Dasa Sloki, which deals with three
realities (tri-tattava) —Brahma (Krishna), soul (Chit) and matter (Achit).

Nimbarka declared that the individual soul is a part of Brahma, both in the state of ignorance
and in that of knowledge or emancipation Nimbarka attached great importance to attainment
of knowledge and devotion.
Though Nimbarka belonged to the South, he spent most of his life at Braja near Mathura in
the north. To him Gopala Krishna, along with Radha and Gopies, is God. He propounded the
Radha Krishna cult, one of the most popular and influential cults of India. The doctrine
propounded by Nimbarka has much to commend itself from the point of view of philosophy,
religion and ethics.

3. Ramananda:
Ramananda, a Brahmin, was at the forefront of the religious reformist Bhakti Movement. He
lived from the second half of 14th century A.D. and to the first half of the 15th century A.D.
A disciple of Ramanuja, the founder of Vaishnavism, he worshipped Ram and Sita but
preached the oneness of God and the doctrine Bhakti for everyone, irrespective of caste and
religion. He dismissed the caste system and untouchability, simplified rules of worship and
made rigidity of the Varnashrama tradition milder. He preached in Hindi and greeted even the
lower castes as disciples. Ravidas, a cobbler, Kabir, a Muslim weaver, Sona, a barber, and
Sadhan, a butcher, were his disciples as were many women.14

4. Chaitanya (1486—1533):
Chaitanya also known as Sri Gauranga, was a popular Vaishnava saint and reformer from
Bengal. He was born of Brahman parents at Nadia. After his education he became a teacher.
At the age of 25 he took to monastic life at the feet of Kesava Bharti. Some time later he went
to Puri, where many disciples gathered round him.

He visited various religious places located in the southern and western parts of the country
like Pandharpur, Som Nath, Dwarka etc. and preached his teachings there. He also paid a
pilgrimage to Vrindaban, Mathura and other places in the north. However, he finally settled
down at Puri and stayed there till his death in 1533.

Chaitanya believed in one supreme being, whom he called Krishna or Hari. Chaitanya held
that the presence of the God could be realised through love, devotion, song and dance. He
attached great importance to the inner and esoteric way of realisation, which he believed
could be attained through a guru alone.

14
http://www.importantindia.com/11073/bhakti-movement-in-india/
The essence of Chaitanya’s teachings has been beautifully summed by Krishnadas Kaviraj
thus: “If a creature adores Krishna and serves his Guru. he is released from the mashes of
illusion and attains to Krishna’s feet”, and leaving these (i.e. temptations) and the religious
systems based on caste (the true Vaishnava) helplessly takes refuge with Krishna”. Chaitanya
denounced caste system and believed in universal brotherhood of man.

He was opposed to the domination of the priests and the outward forms and ceremonies of
religion. To him’ love ‘alone could lead a man to Hari. He originated the Sankirtan, or
service of song and the institution of celibacy among monks or gosains. He wrote Shiksha
Ashtak in which he gave the cream of the Shastras.

According to Prof. Radhakamad Mukherjee, “The Chaitanya Vaishnava movement added a

new strand of morality and goodness to the Indian character; the maturing, and the
transcendent quality of authentic human approach to the deity. Through him Vaishnavism,
which is the philosophical expression of the ideal of love for God, ushered in a new era.”

Theodore Gold tucker says that Chaitanya comprehended five stages of Bhakti—quietism, as
that of sage; servitude, which every votary takes upon himself; friendship for the deity
honoured with his acquaintance; tender affection for the deity of the same nature as Jove of
parents for their children; and the highest degree of affection; such passionate attachment as
the Gopies felt for their beloved Krishna”. Though Chaitanya did not directly organise any
sect, his teachings inspired his disciples to start a new sect. Chaitanya himself began to be
worshipped as an incarnation of Krishna.

 5. Kabir:
Another prominent saint of the Bhakti movement in northern India was Kabir. There is much
controversy among scholars regarding his date of birth, but it is certain that he lived either in
the closing years of the fourteenth century or early fifteenth century.

It is said he was the son of a Hindu widow, who in order to hide her shame left the baby by
the side of the tank in Banaras. wherefrom he was picked up by a Muslim weaver named
Niru. From his childhood itself Kabir was a meditative child.

When he grew young he became the disciple of Ramanand and stayed most of the time at
Banaras. He learnt the Vedanta philosophy in a modified and more acceptable form from
Ramananda. But Kabir felt highly dissatisfied with the asceticism of the Hindu devotees who
subjected themselves to austere bodily mortification.

He wanted a life which provided a temporal and spiritual satisfaction and therefore was
greatly impressed by the teachings of the Muslim saint Pir Taqi. Taqi was opposed to
exclusive pursuit of the contemplative life.

Kabir did not believe in extreme asceticism and abstractions from the world. He condemned
idolatry and useless ceremonies. He believed in the equality of man and declared that before
the high throne of God all were equal.

He preached a religion of love which aimed at promoting unity amongst all castes and creeds.
In fact he was the first saint who tried to reconcile Hinduism and Islam. Kabir was not
interested in organising any religion.

He merely wanted to popularize the current ideas of Bhakti. According to Prof. Yusuf
Husain, “The chief aim of the teaching of Kabir was to find a modus vivendi,an acceptable
means of reconciling the different castes and the religious communities of northern India.

He wished to abolish the caste system as well as the antagonism of the religions based on
blind superstition or on the selfish interest of the minority exploiting the ignorance of others.
He desired to establish social and religious peace among the people who lived together, but
who were separated from one another by religion.

Kabir made an attempt at a fusion of Islamic mysticism, having as its object a loving
devotion to a single God, and Hindu traditions”. Kabir’s teachings do not give preference
either to Hindus, or Muslims. On the other hand he admired whatever was good in the two
cults and condemned whatever was dogmatic.

The different appellations of God, according to Kabir, are only expressions of one and the
same truth. He said: “Brother ! from where have the two masters of the Universe come ? Tell
me, who has invented the names of Allah, Ram, Keshav, Hari and Hazrat? All ornaments of
gold are made of a unique substance.

It is to show to the world that two different signs are made, one is called Namaz, while the
other is termed Puja. Mahadev and Muhammad are one and the same; Brahma and Adam are
one and the same. What is a Hindu? What is a Turk? Both inhabit the same earth one reads
the Veda, and the other Quran and the Khutba. One is a Maulana and the other a Pandit.
Earthen vessels have different names, although they are made from the same earth. Kabir
says: both are misled, none has found God.”

According to Gertrude Emerson Sen, Kabir was not only a saint but a stern reformer, hating
religious cant and hypocrisy, as can be gartered from his terse and often caustic verses which
are still sung all over Uttar Pradesh and Punjab.”

He further says, “His (Kabir’s) rejection of rituals and image worship might well have been
inspired by the tenets of orthodox Islam, and his ridicule of caste might as easily have sprung
from the underlying Islamic doctrine of social democracy. But when he attacked fasts and
ablutions and pilgrimages as useless performances and found the outward insignia of religion
just so much foolishness, he attacked both orthodox Islam and orthodox Hinduism. Added to
this he proclaimed that Allah and Rama were names of one and the same God, that he was to
be found neither in the temple nor in Mosque, neither in Banaras nor in Mecca, but only in
the heart of his devotes.”

Kabir laid great emphasis on Bhakti and said “Neither austerities, nor works of any kind are
necessary to obtain the highest and this is only to be obtained by Bhakti (fervent devotion)
and perpetual mediation on the Supreme—His names of Hari, Ram, Govind being ever on the
lips and in the heart. The highest end is absorption in the Supreme and reunion with Him
from whom all proceeded, and who exists in all.”

Though Kabir was opposed to the division of mankind into sects, yet differences cropped up
between his disciples regarding the disposal of his last remains after death. While the
Musalmans wanted to bury him, the Hindus demanded that he should be burnt.

It is said that the dispute was resolved because the body of Kabir lying under the shroud
disappeared and only a handful of flowers were left. These flowers were divided by the
Hindus and the Muslmans and they disposed them off according to their religious rites, This
also led to division amongst the disciples of Kabir and two sects with their headquarters at
Kabir Chaura in Banaras and Chattisgarh respectively continued to exist, Occasionally the
relations between these two Kabir-Panthis were strained.
6. Guru Nanak:
Guru Nanak, the founder of the Sikh religion was another prominent saint, who greatly
appreciated the teachings of Kabir. Guru Nanak was born at village Talwandi near Lahore in
1460. Right from his childhood he took delight in religious discussions with holy men.

The initial efforts of his parents to involve him in worldly things did not yield the desired
results. Though he was married and had children, he renounced the world and paid visits to
various holy places to preach spiritualism.

Guru Nanak believed that the married life and secular business did not obstruct the spiritual
progress and emancipation of man. Nanak not only visited various parts of India but also
visited a number of foreign countries like Ceylon, Persia, Arabia. He is also said to have
visited Mecca.

Guru Nanak laid much impress on the oneness of God as truth, and fraternity of men,
righteous living, the social virtues of dignity of labour and charity. To him Islam and
Hinduism provided two paths for meeting the God.

He laid emphasis on purity of deeds and said “man shall be saved by his works alone. God
will not ask a man his tribe or sect, but what he has done. According to Guru Nanak man
could attain salvation by doing four things—Fearing God, doing the right, trust in the mercy
of his name and taking a guide to direct him upon the path which leads to the goal.

Nanak believed in God as the omnipotent reality and the human soul could attain union with
him through love and devotion, and not by knowledge of ceremonial observance. He believed
in oneness of God and the brotherhood of man. Nanak preached in the language of the people
and his preaching’s became very popular during his lifetime itself. His disciples included
both the Hindus and the Muslims.

Nanak decried caste system and challenged the monopoly of spiritual evolution and religious
sanctity of higher castes. Unity of God and unity of mankind were the two fundamental
doctrines of his creed. According to Cunningham “Instead of the circumscribed divinity, the
anthropomorphous God of Ramanand and Kabir, he loftily invokes the Lord as One; the Sole,
the Timeless Being, the Creator, the Self-existent, the Incomprehensible, and the Everlasting.
He likens the Deity to Truth which was before the world began, which is, and which shall
endure for ever, as the ultimate idea or cause of all we know and behold. He addresses
equally the Mullah and the Pandit, the Darwesh and the Sanyasis and he tells them to
remember that Lord of Lords, who had seen come and go numberless Muhammad’s,
Vishnu’s and Shivas.”

“The sweetness of his character and the simple truth behind his teachings” says Dr. Banerjee
“made him an object of love to all and even today he is remembered as Guru Nanak Shah
Fakir, Hindu ka Guru, Mussalman ka Pir.”
Though Guru Nanak did not intend to start any distinct religion of his own, but gradually his
followers evolved a new religion known as Sikhism, which was quite distinct from Hinduism.

7. Dadu Dayal (1554—1603 A D.):

Dadu Dayal was a weaver from Ahmedabad, who made significant contributions to the
Bhakti movement. He was a mochi by caste and renounced the world at an early age. He
visited a number of places of pilgrimage and became a saint.

In his teachings Dadu laid stress upon the promotion of love, union, sentiments of
brotherhood and toleration among people of various faiths. He said “The Illusion of Allah
and Rama hath been dispelled from my mind; since I see Thee in all, I see no difference
between Hindu and Turk.”

Dadu was opposed to idol-worship, caste distinctions, the theory of avatars (reincarnation of
God), external formalities of religion and the practice of worship at the shrines of the
departed saints. Dr. Tara Chand has rightly said that his ideas of God, of the world and of
man do not differ from those of his predecessors. He insists upon the unity of God and he
regards him in his twofold aspect of transcendence and immanence. To him he is one
changeable immortal, incomprehensible being. He is brightness, effulgence, light,
illumination, perfection. He is within the heart of all beings”.

Dadu expressed his ideas which are contained in the granth known as Dadu Ram Ki Bani.
Dadu like Kabir and Nanak was an embodiment of free spirit from any taint of religious
bigotry or sectarianism, remarkable in any age. He tried to assuage religious quarrels and did
his best to bring Hindus and Muslims and all other sects together. He dwelt upon the
greatness of Guru even over the sacred books—the Vedas and the Quran.
Dadu established a sect the followers of which are known as Dadu-panthis.

8. Mira Bai (1498—1546):

Mira Bai was another great saint of the medieval times. She was born at the village of Kudki
in the Merta district in 1498 and was married to Bhoj Raj, the son of renowned warrior Rana
Sanga of Mewar in Rajasthan. Mira became a devotee of Krishna right from childhood and
always carried a small image of Girdhar Gopal with her. After marriage she continued her
devotion towards Krishna and became popular as a Divine singer.

Hermits of various religions visited Chittor to watch her Singing in ecstasy and absorbed in
divine consciousness, it is said that even Akbar along with Tan Sen paid a visit to her in
disguise and offered a necklace. Bhoj Raj, her husband did not like her mixing with people of
all types and reprimanded her.

Mira became widow, but continued with her devotion to Lord Krishna and service of the
saints. This was not liked by the brother of her late husband and he tried to kill her through
poison and snake bite, but without any success in his mission. Therefore, Mira Bai left for
Brindaban at dead of night and started doing public kirtan.

All the efforts of the Rana to pursuade her to return to Rajasthan failed and she continued to
live a life of devotee till her death in 1546 A. D.

Mira’s massage was that none by reason of birth, poverty, age or sex will be debarred from
his divine presence. The way is but one—that of Bhakti. The portals will open when the
teacher will bless the devotee with his company and teach him the mysteries of the Sabda.

Once he is reached, is no further or future separation possible. Sooner or later every one is to
meet his Lord. Time is a great factor, and can be shortened by intensity of one’s affection for
the Lord. Burn in the fire of separation from the Lord. But this is to come through practice of
no yogic exercises nor through mere learning. It is a gift and a boon from the Lord himself.

Bankey Behari says, “To me Mira is the moth that burn itself in the candle of love for
Girdhar and for all times filled the temple of devotion with gragrance. Undaunted by fire or
frown, unperturbed by persecutions, this devotee of Sri Krishna sang her songs of princely
renunciation and self surrender, that shall infuse courage in the aspiration the Path of Love.
Mira lived the message she preached, scoffed at cold intellectualism and boldly proclaimed
the doctrine of absolute faith in and devotion to the Lord.”

9. Tulsidas (1532—1623):
Tulsidas was a great poet and a devotee. He was born in a Brahman family in 1532. On
account of a taunt of his wife Ratuawali he is said to have taken to life of religious hermit.
His works, apart from his magnum opus Ram Charit Manas (popularly known as Ramayana)
include Gitawali, Kavitawali, Vinaya Patrika etc.

In Ram Charit Manas, Tulsi Das makes an exposition of religious devotion of the highest
order. Tulsi Das was a humanist and universalist and laid stress upon knowledge, devotion,
worship and mediation He has blended in his work the philosophical monist of the past with
stress on Bhakti, the poetry and dignity of Valmiki’s Ramayana with the devotional fervour
and humanism of Bhagvata.

To Tulsidas, Rama was a personal and supreme God, which had feeling of compassion for
the humanity which suffered. Tulsidas says, “There is one God; It is Rama, creator of heaven
and earth and redeemer of mankind….For the sake of his faithful people a very god, Lord
Rama, became incarnate as a king and for our sanctification lived as it were ; the life of any
ordinary man.”
He further says “The Supreme spirit, the All pervading, who has become incarnate and done
many things for the love that he bears to his faithful people.”

According to J. E. Carpenter “Tulsi Das starts from the fundamental conception of

philosophical theology, the ethical Brahman, passionless,’ formless, without attributes
(nirguna) and yet possessing the fundamental quality of goodness (sattva); nay, in still bolder
speech, at once the sum and the negation of all qualities self, same in all time-past, present,
and to come.”

Though Tulsi Das did not start any new sect or advocate any new doctrine, yet by his own
pure life and the magic of his poetry he rendered great service to the Bhakti-marga.
10. Sur Das:
Sur Das was another saint, and poet who preached religion of love and devotion to a personal
God and provided inspiration to millions of men and women in northern India. There is lot of
controversy amongst the scholars regarding the dates of birth and death of Sur Das.

It is commonly held that he was born sometimes in the last quarter of the fifteenth century.
His works include Sur Sagar, Sahitva Ratna and Sur Sarawali. In Sur Sagar, Sur Das deals
with the life of Krishna’s childhood. He displayed himself not merely as a master of child
psychology but also as a devotee of the Almighty.

The works and poems of Sur Das exercised tremendous influence on the people and
encouraged them to follow the path of Bhakti.15

15
http://www.historydiscussion.net/history-of-india/bhakti-movement/15-popular-saints-of-bhakti-movement-
medieval-india
CONCLUSION
As we can see the Bhakti movement in India took place as an effort to inculcate loving
devotion and belief in God. The Bhakti movement in India aimed at the principle of
monotheism, i.e. existence of one God. It started in the South of India and slowly spread to
the north of India. The Bhakti movements started then, have left an indelible mark in human
history.

The Bhakti movement started the trend of elaborate rituals in worship places. Devotional
hymns in Temples, Qawalli in Mosques, Gurbani in Gurudwaras, etc. all came from the
Bhakti movement. Chanting or taking the name of God was considered essential by many
saints including the great Adi Shankaracharya. The significance of Bhakti movement was that
it could be accessed by anyone, since all it needed was to remember God with full devotion
and love. The esteemed philosophical schools only changed the thoughts, but the Bhakti
movement changed the entire perspective of a human. It went beyond artificial beliefs and
rituals and encouraged people to have just complete faith in Almighty. The Bhakti movement
in India gave a rich collection of literature based on devotion, spirituality, faith and numerous
devotional hymns and chants.
 BIBLIOGRAPHY

Book referred

 SS Kumar (2010), Bhakti - the Yoga of Love,

 Lance Nelson (2007), An Introductory Dictionary of Theology and Religious Studies,
 David Lorenzen (1995), Bhakti Religion in North India: Community Identity and
Political Action
 Gavin Flood (2003). The Blackwell companion to Hinduism

Sites

 www.historydiscussion.net
 www.importantindia.com
 wikipedia.org