How did the Bhakti Movement affect the Social and Culture life in Medival India.
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the affect of Bhakti movement in the social and cultural life in mediaeval India is that the thinking power of people are totally changed
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It has been noted that the bhakti cult was a widespread movement, which embraced practically the whole of the country. It was a people’s movement which aroused intense interest among them.
As the Muslim thinkers and theologian were critical of Hinduism and its numerous ceremonies, the saints and reformers of the Bhakti movement tried to reform Hinduism so that it could withstand the onslaughts of Islam successfully.
At the same time some of the reforms were keen to bring about a compromise between Hinduism and Islam to foster friendly relations between the two communities. Prof A L. Srivastava says that the movement succeeded in realising to a great extent the first object of bringing about the simplification of worship and liberalizing the traditional castes rules.
The high and the low among the Hindu public forgot many of their prejudices and believed in the message of the reformers of the bhakti cult that all people were equal in the eyes of God and that birth was no bar to religious salvation.
The movement failed in attaining its second object, viz., Hindu, Muslim unity. Neither the Turko-Afghan rulers nor the Muslim public accepted the Rama-Sita or Radha-Krishna cult.
They refused to believe that Rama and Rahim, Ishwar and Allah were the names of the same God the movement, however, incidentally became responsible for another solid achievement, viz., the evolution and enrichment of our vernacular literatures.
Most of the reformers preached to the masses through their mother tongue, and therefore, they enriched our modern languages, such as Hindi, Bengali, Marathi, Maithili. Gujarati etc. The period of bhakti movement consequently proved to be a golden age in the history of the growth of our vernacular literaturally
Mark me as a brainlist
It has been noted that the bhakti cult was a widespread movement, which embraced practically the whole of the country. It was a people’s movement which aroused intense interest among them.
As the Muslim thinkers and theologian were critical of Hinduism and its numerous ceremonies, the saints and reformers of the Bhakti movement tried to reform Hinduism so that it could withstand the onslaughts of Islam successfully.
At the same time some of the reforms were keen to bring about a compromise between Hinduism and Islam to foster friendly relations between the two communities. Prof A L. Srivastava says that the movement succeeded in realising to a great extent the first object of bringing about the simplification of worship and liberalizing the traditional castes rules.
The high and the low among the Hindu public forgot many of their prejudices and believed in the message of the reformers of the bhakti cult that all people were equal in the eyes of God and that birth was no bar to religious salvation.
The movement failed in attaining its second object, viz., Hindu, Muslim unity. Neither the Turko-Afghan rulers nor the Muslim public accepted the Rama-Sita or Radha-Krishna cult.
They refused to believe that Rama and Rahim, Ishwar and Allah were the names of the same God the movement, however, incidentally became responsible for another solid achievement, viz., the evolution and enrichment of our vernacular literatures.
Most of the reformers preached to the masses through their mother tongue, and therefore, they enriched our modern languages, such as Hindi, Bengali, Marathi, Maithili. Gujarati etc. The period of bhakti movement consequently proved to be a golden age in the history of the growth of our vernacular literaturally
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