characteristics of bhakti movement atleast 100 lines answers
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he Bhakti movement refers to the trend that was brought forward by a number of Hindu saints in medieval Hinduism[1] that sought to bring religious reforms by adopting the method of devotion to achieve salvation.[2] It was prominent in eighth-century south India (now Tamil Nadu and Kerala states), and spread northwards.[1] It swept over east and north India from the 15th century onwards, reaching its zenith between the 15th and 17th century CE.[3]
The Bhakti movement regionally developed around different gods and goddesses, and some sub-sects were Vaishnavism (Vishnu), Shaivism (Shiva), Shaktism (Shakti goddesses), and Smartism.[4][5][6] Bhakti movement preached using the local languages so that the message reached the masses. The movement was inspired by many poet-saints, who championed a wide range of philosophical positions ranging from theistic dualism of Dvaita to absolute monism of Advaita Vedanta.[7][8]
The movement has traditionally been considered as an influential social reformation in Hinduism, and provided an individual-focused alternative path to spirituality regardless of one's birth or gender.[3] The Bhakti movement began with the aim of reforming Hinduism against evil practices,[2] the caste system and the dominance of Brahmanas. Contemporary scholars question this traditional view and whether the Bhakti movement ever was a reform or rebellion of any kind.[9] They suggest Bhakti movement was a revival, reworking and recontextualisation of ancient Vedic traditions.[10] Bhakti refers to passionate devotion (to a deity).
The Sanskrit word bhakti is derived from the root bhaji, which means "divide, share, partake, participate, to belong to".[13][14] The word also means "attachment, devotion to, fondness for, homage, faith or love, worship, piety to something as a spiritual, religious principle or means of salvation".[15][16]
The meaning of the term Bhakti is analogous to but different from Kama. Kama connotes emotional connection, sometimes with sensual devotion and erotic love. Bhakti, in contrast, is spiritual, a love and devotion to religious concepts or principles, that engages both emotion and intellection.[17] Karen Pechelis states that the word Bhakti should not be understood as uncritical emotion, but as committed engagement.[17] Bhakti movement in Hinduism refers to ideas and engagement that emerged in the medieval era on love and devotion to religious concepts built around one or more gods and goddesses. Bhakti movement preached against the caste system using the local languages so that the message reached the masses. One who practices bhakti is called a bhakta.[18]
This verse is notable for the use of the word Bhakti, and has been widely cited as among the earliest mentions of "the love of God".[21][24] Scholars[25][26] have debated whether this phrase is authentic or later insertion into the Upanishad, and whether the terms "Bhakti" and "God" meant the same in this ancient text as they do in the medieval and modern era Bhakti traditions found in India. Max Muller states that the word Bhakti appears only in one last verse of the epilogue, could have been a later insertion and may not be theistic as the word was later used in much later Sandilya Sutras.[27] Grierson as well as Carus note that the first epilogue verse 6.21 is also notable for its use of the word Deva Prasada (देवप्रसाद, grace or gift of God), but add that Deva in the epilogue of the Shvetashvatara Upanishad refers to "pantheistic Brahman" and the closing credit to sage Shvetashvatara in verse 6.21 can mean "gift or grace of his Soul".[21]
Doris Srinivasan[28] states that the Upanishad is a treatise on theism, but it creatively embeds a variety of divine images, an inclusive language that allows "three Vedic definitions for personal deity". The Upanishad includes verses wherein God can be identified with the Supreme (Brahman-Atman, Self, Soul) in Vedanta monistic theosophy, verses that support dualistic view of Samkhya doctrines, as well as the synthetic novelty of triple Brahman where a triune exists as the divine soul (Deva, theistic God), individual soul (self) and nature (Prakrti, matter).[28][29] Tsuchida writes that the Upanishad syncretically combines monistic ideas in Upanishad and self-development ideas in Yoga with personification of Shiva-Rudra deity.[30] Hiriyanna interprets the text to be introducing "personal theism" in the form of Shiva Bhakti, with a shift to monotheism but in henotheistic context where the individual is encouraged to discover his own definition and sense of God