Sufi and Bhakti Movement in India
India is known to the world as a
birth as well as meeting place of various religions, creeds and faiths.
Apart from the oldest ancient
Hinduism, India had given birth to Jainism and Buddhism, the two glorious
religions which by their rich principles, ideas and philosophy not only saved
Indians from superstitious beliefs and spiritual dogmas but also enriched the
ancient Hinduism which had been misinterpreted by Brahmanism.The two religions
with their principles of non-violence and noble Philosophy proved to be the
sister religions of Hinduism.
After them, came Islam in the
beginning of the medieval age in India, which in-spite of its principle of
universal brotherhood could not associate herself with Hinduism. It was due to
the fact that the Islamic people were annoyed with the outer form of Hinduism
like elaborate rites and rituals, polytheism and idolatry etc. Of course they
did not try to go deep into Hindu Philosophy, Islamic religious men and the
Muslim rulers wanted to propagate the Islamic religion by adopting forceful
methods. It was characterised as a militant religion. Muslims consider Hindus
infidels and Muslim rulers very often declared jihad on the eve of wars against
Hindus. Muslim rulers of the Sultanate period did not treat Hindus properly.
The Hindu religious sentiments had received a rude set back, when the Muslim
rulers plundered and destroyed the Hindu temples.
Antagonism between the two
different sects of people continued to grow day by day. Religious supremacy
made the Muslim rulers and people to exhibit mutual hatred and hostility,
towards their fellow Hindu Citizens. At this critical hour of human ignorance
and mutual hatred and hostility, there appeared a group of serious religious
thinkers who by their Sufi and Bhakti movement awakened the People about God
and religion. They did everything to establish brotherhood, love and friendship
between the Hindus and Muslims.
Meaning of Sufism:
The philosophy and practices of
Sufism may very aptly be stated in the words of Dr. Tara Chand,
“Sufism is a religion of intense
devotion; Love is its manifestation, poetry, music and dance are the instruments
of its worship and attaining oneness with God is its ideal.”
In other words, it implies that
the ideal before an individual should be to be one with God. For the attainment
of this ideal, intense devotion for God is needed in the individual. Devotion
is reflected in love. This love for the Almighty is expressed through three
fold activities on the part of the individual i.e. poetry of love towards God,
music of love towards God and dance of love towards God.
Origin of Sufism:
It is generally believed that
Sufism is derived from two Arabic words i.e. ‘Saf’ and ‘Suf. The word ‘Saf
means a carpet. Since the Sufis meditated upon God on a carpet, Sufism took its
birth i.e. pure people who meditated on a carpet.
The word ‘Sufi’ derives its name
from another Arabic word ‘Suf which means wool. The Muslim saints who wore
garments of coarse wool began to be called Sufi saints. The first epoch of
Sufism is said to have begun in the seventh century A.D.
Sufism entered India in the 12th
century with Muslim invaders and became popular in the 13th century.
Main Features of Sufism:
1. Sufism derives is inspiration
from Islam. While the orthodox Muslims depend upon external conduct and blind
observance of religious rituals, the Sufi saints seek inner purity.
2. According to Sufi saints, God
is the beloved of the lover (‘Mashook”) i.e. the devotee and the devotee is
eager to meet his beloved (God).
3. The Sufis think that love and
devotion are the only means of reaching God.
4. Along with Prophet Muhammad,
they also attach great importance to their ‘Murshid’ or ‘Pir’ (Guru).
5. Devotion is more important
than fast (Roza) or prayer (Namaz)
6. Sufism does not believe in
caste system.
7. Sufism emphasizes upon leading
a simple life.
8. Sufi saints preached in
Arabic, Persian and Urdu etc.
9. The Sufis were divided into 12
orders each under a mystic Sufi saint. Prominent Sufi Saints.
The
Sufi Movement:
The Sufi movement was a
socio-religious movement of fourteenth to sixteenth century. The exponents of
this movement were unorthodox Muslim saints who had a deep study of vedantic
philosophy and Buddhism of India. They had gone through various religious text
of India and had come in contact with great sages and seers of India. They
could see the Indian religion from very near and realized its inner values.
Accordingly they developed Islamic Philosophy which at last gave birth to the
Sufi Movement.
The Sufi movement therefore was
the result of the Hindu influence on Islam. This movement influenced both the
Muslims and Hindus and thus, provided a common platform for the two.Though the
Sufis were devout Muslims, yet they differed from the orthodox Muslims. While
the former believed in inner purity, the latter believed in external conduct.
The union of the human soul with God through love and devotion was the essence
of the teachings of the Sufi Saints. The method of their realizing God was the
renunciation of the World and Worldly pleasures. They lived a secluded life.
They were called Sufis as they
wore garments of Wool (suf) as their budge of poverty. Thus the name ‘Sufi’ is
derived from the word Suf. They consider love to be the only means of reaching
God. Historian Tara Chand says, “Sufism indeed was a religion of intense
devotion, love was its passion; poetry, song and dance, its worship and passing
away in God its ideal”.
The Sufis did not attach
importance to namaz, hajj and celibacy. That is why they were misunderstood by
orthodox muslims. They regarded Singing and dancing as methods of inducing a
state of ecstasy which brought one nearer to realisation of God. There were
some leading Sufi saints like Khwaja Muinuddin Chisti, Fariuddin Ganj-i-Shakar,
Nizam-ud-din Auliya etc.
Khwaja Muinuddin Chisti
(1143-1234)
Khwaja Muinuddin Chisti was a great
Sufi Saint of India. The Chisti order was established in India by him. He was
born in 1143 A.D. in Seistan in Persia. He came to India around 1192 A.D.
shortly before the defeat and death of Prithvi Raj Chauhan and settled on at
Ajmer. It is said that some of the Hindu families influenced Prithviraj to
drive out Muinuddin Chisti from his state.
Accordingly Prithvi Raj sent the
chief priest of Ajmer, Rama Deo, with an order to Muinuddin to leave his state.
But Rama Deo was so much impressed and fascinated with the personality of
Chisti that he became his disciple and remained with him. In this way he
attracted everyone who came in contact with him. He had a large number of
followers.
By leading a very simple ascetic
way of life and spreading the message of love and equality, he had tried to
wipe out ill- feelings from the minds of the people of two communities i.e.
Hindus and Muslims. Of course no authentic record of his activities is
available. He did not write any book but his fame rose with the fame of his
successors. However living for a long period of more than ninety years and
spreading the message of love and universal brotherhood he breathed his last in
1234 A.D.
Farid-ud-din Ganj-i-Shakar
(1176-1268):
Farid-ud-din Ganj-i-Shakar was
another great Sufi Saint of India. He was popularly known as Baba Farid. He was
a great disciple of Shaikh Muinuddin Chisti. He spent most of his time in Hansi
and Ajodhan (in modern Haryana and the Punjab, respectively). He was deeply
respected in Delhi. He was surrounded by a large number of people whenever he
visited Delhi.
His outlook was so broad and
humane that some of his verses are later found quoted in the Adi-Granth of the
Sikhs. He avoided the company of the Sultan and the Amirs. He used to say,
“Every darvesh who makes friends with the nobles will end badly”. Baba Farid
raised the chisti order of the Sufis to the status of an all India organisation
by his high mysticism and the religions activities. He breathed his last in
1268 A.D.
Nizam-ud-din Auliya (1235-1325):
Nizam-ud-din Auliya was the most
famous of the Chisti Saints. He was the disciple of Baba Farid. He came to
Delhi in 1258 and settled in the Village Chiaspur near Delhi. In his life time
seven Sultans ruled over Delhi, but he did not go to any of them. When the
Sultan Ala-ud-din Khilizi once expressed his desire to meet him, he said, “I
have two doors in my home. If the Sultan would enter through one door I would
go out through the other.”
Nizam-ud-din’s strong personality
and mystic ideology made him most popular. He laid much emphasis on love which
leads one to the realization of God. He also said that love of God means love
of humanity. Thus he spread the message of universal love and brotherhood. He
said that those who love god for the sake of human beings and those who love
human beings for the sake of God are favorite to God. This is the best way to
love and adore God. However, preaching his teachings for a long period he
breathed his last in 1325 A.D. After him, the Chistis did not stay around Delhi;
they dispersed and extended their message to the eastern and southern parts of
India.
Impact of Sufism:
Religions impact:
The efforts of Sufi saints helped
to lessen religious fanaticism in India. Hindus in larger numbers became
followers of Sufi saints. The tombs built after their death has continued to
become places of worship for the Muslims as well as the Hindus. Their belief in
unity of God helped to remove mutual differences.
Social Impact:
Their stress on social welfare
led to the establishment of works of charitable nature i.e. opening of
orphanages and women service centres. The efforts of Sufi saints helped to
promote equality and lessen the evils of casteism. They also tried to infuse a spirit
of piety and morality.
Political Impact:
Some of the renowned Sufi saints
on account of their virtuous and saintly life motivated some of the Delhi
Sultans to follow a liberal policy.
Cultural Impact:
The sacred places built in the
memory of the Sufi saints clearly demonstrate the development of a new type of
architecture. The Dargah’ of Khawaja Muin-ud-Din Chisti at Ajmer and the Tomb
of Nizam-ud-Din Aulia at Delhi have a special place in architecture.
Sufi saints popularized
devotional music and songs.
Several Sufi saints composed
literary works in vernacular languages.
Amir Khusro, a disciple of
Nizam-ud-Din Aulia, was a noted ‘guzzle’ writer. The poetry of Khusro was so
full of sweetness that he was called ‘Tutiy-i-Hind. He is credited with more than
90 works on different subjects i.e. historical and romantic as well.
Meaning of Bhakti Movement:
The literal meaning of Bhakti is
devotion. But the Bhakti movement implied the movement which emphasized intense
devotion to God.
This devotion was expressed by a
devotee through the repetition of the name of Almighty. The mode of expression
was usually singing and dancing in the praise of God.
The saints of the Bhakti movement
also emphasized that there was no distinction of class, colour, caste etc. All
were equal. All had the right to salvation i.e. freedom from the cycle of
births and deaths.
The saints of the Bhakti movement
believed in leading a pure and simple life.
The saints emphasized that one
need not go to pilgrimages to holy places for securing salvation.
Causes for the rise of the
movement:
The Bhakti movement was the
outcome of a number of causes. The root of the movement lay deep into the soil
of India. There was nothing new in the bhakti cult, which did not already exist
in India. The elements of the cult could be traced from the Vedas onwards.
Secondly the impact of the Muslim
rule and Islam put dread in the heart of Hindu masses. The Hindus had suffered
a lot under some of the fanatic rulers. They wanted some solace to heal their
despairing hearts.
The bhakti movement brought them
hope and support and inner strength to save Hinduism. The Sufi saints of the
Muslim community also inspired the movement. Some similar chords in the two
evoked resonance.
The Muslim society firmly
believed in the unity of God, the equality and fraternity of mankind and
complete surrender to God. It is a coincidence that the Hindu reformers and the
mystic saints were also trying to stress these features besides others.
The
Bhakti Movement:
The Bhakti movement was another
glorious religious movement in the history of India. It was purely based on
devotion to God and nothing else. Devotion means Bhakti through which one can
realize God. The chief exponents of this cult were Ramanuja, Nimbarka,
Ramananda, Vallabhacharya, Kabir, Nanak and Sri Chaityana. They preached the
doctrine of love and devotion to realize God. Therefore the movement came to be
known as Bhakti Movement.
The concept of Bhakti or devotion
to God was not new to Indians. It is very much present in the Vedas, but it was
not emphasized during the early period. Much later during the Gupta period,
when the worship of Lord Vishnu developed, many holy books including the
Ramayan and the Mahabharata were composed depicting the love and mystical union
of the individual with God. The Ramayana and the Mahabharata, though written
earlier were re-written during the Gupta times. Therefore Bhakti was accepted,
along with Jnana and Karma, as one of the recognized roads to salvation. But
this way (Marga) was not popularized till the end of fourteenth century in
India.
However, the development of
Bhakti started in South India between the seventh and the twelfth century.
During this period the Shaiva Nayanars and the Vaishnavite disregarded the austerities
preached by the Jains and the Buddhists and preached personal devotion to God
as a means of Salvation. They also disregarded the rigidities of the caste
system and unnecessary rites and rituals of Hindu religion.
They carried their message of
love and personal devotion to God to various parts of South India by using the
local languages. Although there were many points of contact between south and
north India, the transmission of the ideas of Bhakti Saints from South to north
India was a slow and long drawn-out process.
It was mainly due to the fact
that Shaiva Nayanars and the Vaishnavite alvars preached in the Local
Languages. And use of Sanskrit language was still less. However the ideas of
Bhakti were carried to the north by scholars as well as by saints. Among these
mention may be made of Namadeva, Ramananda, Ramanuja, Nimbarka, Vallabhacharya
etc.
Namadeva:
Namadeva was a Maharashtrian
Saint who flourished in the first part of the fourteenth century. He was a
tailor who had taken to banditry before he became a saint. His poetry which was
written in Marathi breathes a spirit of intense love and devotion to God.
Namadeva is said to have travelled far and wide and engaged in discussions with
the Sufi Saints in Delhi.
Ramananda:
Ramananda was also a Maharashtra
Saint who belonged to the period between the second half of the fourteenth and
the first quarter of the fifteenth century. He was a follower of Ramanuja. He
was born at prayag (Allahabad) and lived there at Banaras. He was a great
devotee of Lord Ram and therefore he substituted the worship of Ram in place of
Vishnu. He was dead against caste system in India.
He picked up disciples from
different castes of Indian Society. He taught his doctrine of Bhakti to all the
four Varna’s, and disregarded the ban on people of different castes cooking or
eating their meals together. Among his disciples there were a cobbler, a
weaver, a barber and a butcher. His favorite disciple was Kabir who was a
weaver.
His disciples also included women like Padmavati and Surasari. He was broad in
enrolling his disciples. Ramananda founded a new school of vaishnavism based on
the gospel of love and devotion. He laid stress on the Worship of Ram and Sita.
He preached in Hindi instead of Sanskrit. Thus his teachings became popular
among the common men.
Ramanuja:
Ramanuja was a great preacher of
Bhakti cult. He flourished in the early part of the twelfth century. He
belonged to South India. He was a follower of Vaishnavism. His great disciple
was Ramananda. He preached that devotion to God was the only way to attain
Salvation. He disregarded caste system and lined to be entertained by the low
caste people.
Nimbarka:
Nimbarka was another great
preacher of Bhakti Cult. He belonged to the South, but spent most of his life
in Mathura. He was a great devotee of Lord Krishna and Radha. He preached the
doctrine of Self Surrender. Vallabhacharya was another distinguished preacher
of the Bhakti Cult. He was born in a telugu Brahman family in Banaras in 1479.
He was a great devotee of Lord
Krishna. He spent most of his time at Vrindavana, Mathura and Banaras and
preached Krishna Bhakti or devotion to Lord Krishna. He was the founder of the
pushti marga, the path of divine grace. He preached that the follower of Pushti
Marga or the path of divine grace will definitely get the highest bliss.
Besides these great preachers of
Bhakti Cult, there were other three prominent exponents of the cult who by
their sincere efforts not only popularised the Bhakti Cult but also
immortalised themselves in the history of India. They were Kabir, Nanak and Sri
Chaitanya.
Kabir:
Among those who was most critical
of the existing social order and made a strong plea for Hindu-Muslim Unity, the
name of Kabir stands out. Kabir was a Champion of the Bhakti Cult. Of course
there is a good deal of uncertainty about the dates and early life of Kabir.
According to a legend, Kabir was the son of a brahmana widow who due to certain
reasons left him after his birth in a helpless condition on the bank of a tank
at Banaras in 1440 A.D.
Fortunately a Muslim weaver Niru
by name saw the baby and took him home. He was brought up in the house of a
Muslim Weaver. But he was not given proper education. He learnt weaving from
his foster father and made it his profession. Kabir from his very childhood
developed a love for religion. While living at Kashi he came in contact with a
great saint named Ramananda who accepted him as his disciple.
He also met a number of Hindu and Muslim Saints. Though he was married and
later become the father of two children his love for God could not be wiped out
amidst worldly cares. He did not leave home. He spent his life as a family man.
He at the same time started preaching his faith in Hindi Language. He attracted
thousands of people by his simple spell bounding speech. His followers were
both the Hindus and the Muslims.
He breathed his last in 1510. It
is said there happened a miracle after his death. His dead body was claimed by
both the Hindu and the Muslim followers. Even a quarrel took place over this
issue. After some time a follower out of curiosity lifted the cloth which had
covered Kabir’s dead body. To the utter surprise of everybody present there, it
was found a heap of flowers at the place of the body. Where did the body go?
Realizing its implication both Hindu and Muslim followers distributed flowers
among themselves.
Teachings:
The teachings of Kabir were very
simple. He first of all emphasized on the unity of God. He said, we may call
the God by any name such as Rama, Hari, Govinda, Allah, Sahib etc. it makes no
difference. They are one and the same. Kabir said God is formless. He strongly
denounced idol-worship. He also did not believe in incarnations (Avatara) of
God. He disregarded formal worships and practices like idol-worship,
Pilgrimages, bathing in holy rivers.
He advised people not to give up
the life of a normal house holder for the sake of a saintly life. He said that
neither asceticism nor book knowledge could give us true knowledge. Dr. Tara
Chand says ‘The mission of Kabir was to preach a religion of love which would
unite all castes and creeds. He disregarded the outer form and formalities of
both Hindu and Islamic religion. Kabir strongly denounced the caste system. He
gave emphasis on the unity of men and opposed all kinds of discrimination
between human beings.
His sympathizers were with the
poor man, with whom he identified himself. The teachings of Kabir appealed both
Hindus and Muslims. His followers were called as Kabir panthis or the followers
of Kabir. His poems were called as dohas. After his death, his followers
collected his poems and named it Bijak.
Nanak:
Guru Nanak, the founder of
Sikhism was one of the great exponents of Bhakti Cult. He was born in 1469 in
the village of Talwandi (now called Nankana) on the bank of the River Ravi in
the state of Punjab. Nanak from his very childhood showed a religious bent of
mind and later preferred the company of Saints and Sadhus.
Although he married early and
inherited his father’s profession of accountancy, he did not take interest
either. He had a mystic vision and forsook the worldly life. He composed hymns
and sang them with stringed instrument which was played by his faithful
follower named Mardana.
He is said to have made wide
tours all over India, even beyond it, to Srilanka in the South and Mecca and
Medina in the west. He attracted a large number of croweds where-ever he went.
His name and fame spread far and wide and before his death in 1538 he was
already known to the world as a great saint.
Teachings:
First of all like Kabir, Nanak
laid emphasis on the oneness of Godheads. He preached that through love and
devotion one can get the grace of God and the ultimate Salvation. He said,
“Caste, creed or sect have nothing to do with the Love and Worship of God.”
Like Kabir, he said, “God does not live in any temple or mosque. One cannot
realize Him by taking bath in holy rivers or going on pilgrimages or performing
rites and rituals. One can attain him by complete surrender.
Therefore like Kabir, he strongly
denounced idol-worship, Pilgrimages and other formal observances of the various
faiths. However Nanak laid great emphasis on the purity of character and
conduct as the first condition of approaching God. He also laid emphasis on the
need of a Guru for guidance. He spoke about the universal brotherhood of man.
Nanak had no intention of
founding a new religion. He only wanted to bridge the differences and
distinctions between the Hindus and the Muslims in order to create an
atmosphere of peace, goodwill, mutual trust and mutual give and take. The
scholars have given different opinions about the impact of his teachings on
Hindus and Muslims.
It has been argued that the old
forms of religion continued almost unchanged. It also did not affect any major
change in the caste system. Of course his ideas in course of time gave birth to
a new creed called Sikhism.
However in a broader sense it can
be viewed that both Kabir and Nanak could create a climate of opinion which
continued to work through the succeeding centuries. Their teachings had been
reflected greatly in the religious ideas and policies of Akbar.
Sri Chaitanya:
The worship of Lord Vishnu was
much popularized in the form Rama and Krishna, his incarnations, in the later
phase of Bhakti Movement. It became a sectarian movement and the champion of
this movement was Sri Chaitanya. But the Bhakti movement led by Kabir and Nanak
were non- sectarian. The Bhakti Movement of Sri Chaitanya based on the concept
of love between Lord Srikrishna and the milk-maids of Gokul, especially Radha.
He used the love between Radha
and Krishna in an allegoric manner to depict the relationship of Love, in its
various aspects of the individual soul with the Supreme Soul. In addition to
love and devotion as a method of worship, he added the musical gathering or
Kirtan which can give a special form of mystic experience while praying Him
(God).
Through this method of worship
one gets himself detached from the outside world. According to Chaitanya,
worship consisted of love and devotion and song and dance which produced a
state of ecstasy in which the presence of God, whom we called Hari, could be
realised. He said that such a worship could be carried out by all h-respective
of caste, colour and creed.
The teachings of Sri Chaitanya
had profound impact in Bengal and Orissa. His love and form of worship crossed
all the man made boundaries of the Indian Society and he welcomed the people
into his fold irrespective of caste, creed and sex.
Sri Chaitanya, who took the
Bhakti Movement to the extraordinary heights of lyrical fervour and love, was
born at Nawadip or Nabadwip (Nadia) a place in West-Bengal. His parents
Jagananth Mishra and Sachi Devi was a pious Brahmin couple migrated from
Orissa. They gave Chaitanya early education in Bengali and Sanskrit. His early
name was Bishwambhar but he was popularly known as Nimai.
He was also called Goura as he
was white in complexion. Chaitanya’s birth place Nadia was the centre of
vedantic rationalism. So from an early life he had developed an interest in
reading scriptures. He had acquired proficiency in Sanskrit literature, logic
and grammar. He was a great lover and admirer of Krishna. His biographer
Krishna Das Kabiraj says “Sri Chaitanya used to say, O Krishna! I don’t want
education, power or followers.” Give me a little faith which will enhance my
devotion to you. He was very unfortunate from family point of view, as he had
lost his parents and his wife at an early age.
However at the age of 22 he
visited Gaya where he was initiated into the Krishna cult by a recluse. He
became a god-intoxicated devotee who incessantly uttered the name of Krishna.
Chaitanya is said to have travelled all over India in spreading the Krishna
Cult. He spent most of his time in Puri, Orissa on the feet of Lord Jagannath.
His influence on the people of
Orissa was tremendous. He is said to have initiated Prataprudra Dev, the
Gujapati king of Orissa into his cult. He is still worshipped as Gauraong
Mahaprabhu as the very incarnation of Krishna and Vishnu. He is said to have
disappeared in the temple of Lord Jagannath in 1533 A.D.
Main Features of the Bhakti Movement:
1. Unity of God or one God though
known by different names.
2. Bhakti, intense love and
devotion, the only way to salvation.
3. Repetition of the True Name.
4. Self-Surrender.
5. Condemnation of rituals,
ceremonies and blind faith.
6. Rejection of idol worship by
many saints
7. Open- mindedness about
deciding religious matters.
8. No distinction of different
castes, higher or low
9. Need of a guru for guidance
advocated by some.
10. Preaching’s through local or
regional languages and travelling from place to place for spreading the
religious message.
Many doctrines of the Bhakti cult
may be found in the Bhagavad-Gita. The idea of the unity of God is reflected in
the words, “Even those devotees who worship other gods worship Me alone.” (IX
23). It is not the way of worship but the love of a selfless devotee of pure
heart that matters for “Whoever offers to me with devotion, a leaf, a flower, a
fruit, or water … I accept” (IX, 26).
The doctrine of self-surrender is
echoed in the words of Lord Krishna, “Give up all religious paths, and take
refuge in Me alone. I shall deliver thee from all sins.” (XVIII 66). The idea
of an open mind to decide for oneself in matters of religion may be discovered
in the lines,” … you do as thou choosest” (XVIII 63).
However, the real development of Bhakti took place in South India between the
7th and the 12th centuries through the teachings of poet saints known as Alvars
and Nayanar whose hymns were collected and compiled in the 10th century. The
Sufi saints of the Muslims also emphasized devotion to Allah (God). The spiritual
yearning made Kabir, Guru Nanak, Mirabai, Surdas, Tulsi Das, Chaitanya and
others, the great exponents of Bhakti movement.
Impact of the Bhakti Movement on the Medieval Indian Society:
With a view to understand the
impact of the Bhakti movement, we have to consider the background under which
the movement gained momentum. Under the impact of the Muslim rule, the Hindus
had suffered a lot materially, morally and spiritually. The Muslim rulers in
general wanted to enforce the Islamic laws on the Hindus. The Muslim rule had
put dread in the hearts of the Hindu masses.
They wanted some solace to heal
their despairing hearts. The Bhakti movement brought them hope and support and
inner strength to save themselves. During the course of time, several evil
practices had crept into the Hindu society. There was a lot of caste and class
distinction. Several divisions had occurred.
There was a good deal of bitter
men between the two communities i.e. the Hindus and Muslims. Some healing touch
was needed. Fortunately with the foreign invaders, some Sufi Muslim saints had
also come to India and settled here. They were very liberal minded. They
emphasized the virtues of love and devotion, brotherhood and equality etc. This
helped to bring the two communities nearer. It also helped to harmonise the
conflicting interests.
The saints of the Bhakti movement rejected the difference of caste and Uati’.
An important factor which led to the popularity of Bhakti movement was that
most of the promoters of this movement attempted to reconcile the differences
between the Hindus and the Muslims by stressing that Rama and Rahim were one
and the same. They condemned the hatred of the fanatic Pandits and Mullas
alike.
The Hindus realised that it was
difficult to drive away the Muslim rulers and Muslims from India. On the other
hand the Muslims also appreciated that the Hindus were in absolute majority and
it was impossible to force all of them to embrace Islam. So under the impact of
the new movement both sides started making efforts for coming closer to each
other.
For the Hindus the effort was
initiated by the Hindu saints of the Bhakti movement and for the Muslims by the
Sufi Saints.
The Hindu and as well as the
Muslim saints emphasized religious simplicity. They stressed human qualities
and moral attitudes. They stressed that a true religious man is one who is pure
in thought and action.
The Bhakti saints believed in
equality of man and man. According to them there was no distinction and
consideration of high and low on the basis of birth. Their doors were open to
all classes.
The Bhakti saints tried to
generate an environment of good will between the Hindus and the Muslims.
The Bhakti saints were social
reformers also. They condemned several social evils.
The Sufi Saints like Khwaja Muinuddin Chisti, Bakhyiya Kaki, Nizamudin Aulia
and Nasiruddin Chirag-i-Delhi etc. attempted to restrain the fanaticism of the
Muslims and tried to bring them nearer to the Hindus. Several Hindus became
followers of the Sufi saints but without relinquishing their own religion.
Social impact:
The most important social impact
of the Bhakti movement was that the followers of the Bhakti movement rejected
the caste distinction. They began to mix together on the basis of equality.
They took their meals together from the common kitchen. The movement tried to
loosen the bond of caste.
A spirit of harmony among
different sections of society and religion received impetus.
The evil practice of ‘Sati’
received some set back.
The status of women received more
importance.
Religious impact:
The movement aroused awakening
among the Hindus and Muslims regarding the futility of ritualism and
superstitions. The feeling of appreciation of the difference between the
thought and practices of the two religions emerged. The movement encouraged
religious toleration. Guru Granth Saheb the holiest book of the Sikhs which was
complied later on included the messages of saints belonging to different sects.
This was on account of the spirit of toleration preached by the Bhakti saints.
Promotion of regional languages
of the common people:
In place of Sanskrit, Arabic and
Persian, the Bhakti saints preached through the medium of local languages which
could be understood very easily. For instance the language of Kabir was a
mixture of several languages of every day use. Surdas used ‘Brij’ dialect.
Goswami Tulsi Das composed his works in ‘Awadhi’.
Political influence:
Some of the rulers adopted
liberal religious policies under the impact of the Bhakti movement.
Moral influence:
The movement attempted to infuse
a spirit of piety in the daily life of the people. It emphasized earning of
wealth through hard work and honest means. It encouraged the value of social
service to the poor and the needy. It developed a humanitarian attitude. It
pointed out the virtues of contentment and self control. It drew attention to
the evils of anger, greed and vanity.
Summing up:
The Bhakti movement succeeded to
a very small extent in realizing its two-fold objective i.e. bringing about
reforms in Hinduism and developing harmonious relations between the Hindus and
the Muslims. It gave birth to a new sect i.e. Sikhism. It is perhaps
far-fetched to say that Akbar’s broad outlook was on account of the impact of
the Bhakti movement. The movement further divided the Hindu society. For
instance the followers of Kabir came to be known as Kabir Panthis.
The
Results of Bhakti movement:
The results of the Bhakti
movement were far-reaching.
The first and the foremost result
was that it minimized the differences and distinctions between the Hindus and
the Muslims. The people of one religion tried to understand the people of other
religion.
Secondly, the caste system
gradually lost its previous importance as the Bhakti preachers disregarded it.
Thirdly, the spiritual life of
the people became very simple and more developed than before.
Lastly, the movement had
tremendous impact on the literature and language of the country. It helped the
regional languages to get enriched in spreading the cult of Radha and Krishna. Bhakti
Literature were produced in plenty in different regional languages. In Orissa
Bhakti literature in Oriya language were produced by Panchasakha and others.
And this Bhakti movement has ever
lasting influence on the people of India and outside. Even Akbar the great, was
greatly influenced by the Bhakti and Sufi Philosophers, which made him to
follow a secular stand in the field of religion.
