The origins of the Bhakti Movement can be traced back to Tamil Nadu in South India between the 7th and 12th centuries, with the emergence of the Alvars and Nayanars. The Alvars were poet-saints devoted to Vishnu, and the Nayanars were devoted to Shiva. These early proponents of bhakti traveled across towns and villages, composing and singing hymns in praise of their respective deities. Their compositions were deeply emotional, emphasizing love, devotion, and surrender to God. This was often in a way that questioned the authority of the priestly class and ritualistic practices. The movement later spread northwards, incorporating and evolving through various socio-cultural contexts. This spread was facilitated by socio-political turmoil and the influence of Sufism. This parallelly advocated a personal, love-centered relationship with the divine.
Several factors contributed to the rise and spread of the Bhakti Movements in India:
• Reaction Against Orthodox Ritualism: The growing complexity and rigidity of religious rituals, along with the dominance of Brahmanical orthodoxy, created a need for a more accessible and emotionally fulfilling spiritual path.
• Decline of Buddhism and Jainism: The decline of Buddhism and Jainism had previously offered alternative spiritual paths to the common people. This had left a vacuum that the Bhakti Movement filled.
• Socio-Political Conditions: The invasions and subsequent rule of various non-Hindu dynasties in the north created social turmoil and disillusionment among people. This enabled them to seek solace in a more personal form of divine worship.
• Influence of Sufi Mysticism: The spread of Sufism in India had its emphasis on love and personal union with God. It significantly influenced the development of the Bhakti Movement, promoting a similar devotional approach within the Hindu fold.
The Bhakti Movement is characterized by a number of distinctive features:
• Personal Devotion: The core principle of the Bhakti Movement is the direct, personal devotion to God. The emphasis is on an individual's wholehearted love and surrender to the divine. This is seen as sufficient to attain spiritual goals.
• Equality and Universality: The movement strongly propagated the idea that all humans are equal before God. Saints openly denounced caste discrimination and social hierarchies. They promoted the idea that devotion transcends all social boundaries.
• Use of Vernacular Languages: Saints composed their works in local languages (like Tamil, Hindi, Marathi, and Bengali) rather than in Sanskrit. This not only made their messages accessible to the layperson. It also enriched regional literature and promoted linguistic diversity.
• Rejection of Rituals: More emphasis was put on simple, heartfelt devotion than on complex rituals or sacrifices. This made spirituality approachable to the common folk who could not afford the elaborate rituals dictated by the Brahmins.
• Concept of a Personal God: Devotees believed in the personal aspect of God who could have attributes (Saguna Brahman) or be formless (Nirguna Brahman). This led to the creation of innumerable devotional works dedicated to different deities.
• Renunciation and Asceticism: While the movement emphasized personal devotion, many saints also adopted lives of asceticism and renunciation. They preached the ephemeral nature of worldly possessions and relationships.
