IN the 13th and 14th centuries India went through social, cultural, religious and political changes. The Turkish rule ended the small states and laid down the foundation of a kingdom that politically united North India under a sultan. Ulema, who came from different parts of the Muslim world tried to create religious difference between Muslims and kafirs and presserised the rulers to implement the Shariat. Sufis of different orders (Silsila) challenged the religious orthodoxy and preached religious tolerance. With the establishment of the Turkish rule, the Brahmans lost the patron rulers and retired to the background. When Persian became court language, it reduced the status of Sanskrit and with it the status of the Brahman priest further lowered.
Moreover, the Indian society greatly changed as a result of technology that was brought by the Turks along with them. These new technological inventions improved agricultural products and promoted new crafts that subsequently raised the social status of artisan classes. The mobility of lower castes to higher social ladder was not liked by the upper castes. That is why the historian of the Sultante period, Ziauddin Barani had great contempt for them and advised the rulers not to appoint them on higher posts.
The Bhakti Movement of the 13th and 14th centuries was the product of this milieu. Was it a voice of the voiceless people and lower castes that challenged all those customs and practices that were prejudiced to them or it had some other motives? Historians interpret it differently. To some it was a movement to check the conversion to Islam and reform the Hindu society from the below, that it could face the challenges of a new religion. On the other hand, it is said that it was an attempt to bring the Muslims to the fold of Hinduism. KN Panikar, a famous historian, looks at the movement as a balm on the wounds which occurred as a result of the Muslim conquests on the body of India. Russian historians interpret it as revolt of people against feudalism. To some however, it was a movement to bring Hindus and Muslim together, abandoning all those beliefs and rituals that created a gulf between them.
The main characteristics of the Bhakti Movements were: first, all its exponents belonged to the lower castes and were proud of it. It shows that there was mobility in the society and rigidity of the caste system was crumbling. Secondly, they challenged religious orthodoxy, formalism, religious rituals and authority of mullas and pandits. Their emphasis was direct relation with God without any mediation. Direct access to God required no religious affiliation. Love of God eliminates all prejudices and differences and brings people together irrespective of their caste, creed, and class. Thirdly, the leaders of the Movement adopted different genre of poetry to mobilize people. It was most effective and appealing methods in a society that was illiterate. They roamed from village to village and recited poems that preach devotion and love to God. Fourthly, they concentrated their efforts to the rural areas. Cities to them were den of corruption and greed. Therefore, they addressed to the common people and created in them spirit of endurance to face miseries and retain hope for salvation.
Bhakti movement was divided into two schools of thought: Saguna and Nirguna.
Saguna believed that divine power should be worshiped in some form. Therefore, idol worship was adopted by its followers that led them to place of worship (temples) and recitation of divine books. Their main exponents were Sur Das, Tulsi Das, Mira bai, Chaitinya, and Vidhiyapi. In the end it was absorbed by the mainstream Hindu religion.
Nirguna, on the other hand, did not believe in worshiping God in any form. They neither went to places of worship nor did they observe any religious rituals. According to their teaching God was in every person and therefore, there was no need of any temple or mosque. As artisans, workers and small traders were its followers who ridiculed bookish knowledge. Kabir, Rai Das, Akhu Bhagat, Charan Das and Dadu Diyal were its leaders.
By challenging religious orthodoxy and hypocrisy of priests, Hindus and Muslims alike, the Movement created tolerance in the Indian society and maintained harmony of contradictions of different religions. Though it rejected religious authority, it still emphasized its disciples to follow the Guru. However, the criticism is that it concentrated on the salvation of individual but no attempt was made to change society as a whole. Moreover, there was heavy reliance on God for salvation and belief that exploiters and oppressors would be punished by Him.
However, in Maharashtra, Bhakti Movement that was popularized by Ram Das, created Maharashra Dharam. In the process he supported Shivaji in his struggle against the Mughals and found his own Empire. In Punjab, Guru Nanak, followed the Nirguna school of Bhakti movement but gradually his successors abandoned it and militarized the Sikh community against the Mughals.
Though Bhakti Movement has become part of history, still resonance of its songs thrill people and take them away from bitterness and violence that they face in their daily lives to peace and harmony.
IN the 13th and 14th centuries India went through social, cultural, religious and political changes. The Turkish rule ended the small states and laid down the foundation of a kingdom that politically united North India under a sultan. Ulema, who came from different parts of the Muslim world tried to create religious difference between Muslims and kafirs and presserised the rulers to implement the Shariat. Sufis of different orders (Silsila) challenged the religious orthodoxy and preached religious tolerance. With the establishment of the Turkish rule, the Brahmans lost the patron rulers and retired to the background. When Persian became court language, it reduced the status of Sanskrit and with it the status of the Brahman priest further lowered.
