why did the bhakti movement become popular
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The Bhakti movement refers to the spiritual devotional trend that emerged in old-fashioned Hinduism[1].[2] It started in the eighth-century south India (now parts of Tamil Nadu and Kerala), and spread northwards.[1] It swept over east and north India from the 15th century onward, reaching its peak between the 15th and 17th century CE.[3]
The Bhakti movement regionally developed around different gods and goddesses, such as Vaishnavism (Vishnu), Shaivism (Shiva), Shaktism (Shakti goddesses), and Smartism.[4][5][6] 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-focussed alternative path to spirituality regardless of one's caste of birth or gender.[3] Postmodern 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]
Scriptures of the Bhakti movement include the Bhagavad Gita, Bhagavata Purana and Padma Purana
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The Bhakti movement regionally developed around different gods and goddesses, such as Vaishnavism (Vishnu), Shaivism (Shiva), Shaktism (Shakti goddesses), and Smartism.[4][5][6] 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-focussed alternative path to spirituality regardless of one's caste of birth or gender.[3] Postmodern 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]
Scriptures of the Bhakti movement include the Bhagavad Gita, Bhagavata Purana and Padma Purana
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The Bhakti movement was a devotional transformation of medieval Hindu society, wherein Vedic rituals or alternatively ascetic monk-like lifestyle for moksha gave way to individualistic loving relationship with a personally defined god.[3] Salvation which was previously considered attainable only by men of Brahmin, Kshatriya and Vaishya castes, became available to everyone.[3] Most scholars state that Bhakti movement provided women and members of the Shudra and untouchable communities an inclusive path to spiritual salvation.[75] Some scholars disagree that the Bhakti movement was premised on such social inequalities.[76][77]
Poet-saints grew in popularity, and literature on devotional songs in regional languages became profuse.[3] These poet-saints championed a wide range of philosophical positions within their society, ranging from theistic dualism of Dvaita to absolute monism of Advaita Vedanta. Kabir, a poet-saint for example, wrote in Upanishadic style, the state of knowing truth.
The impact of the Bhakti movement in India was similar to that of the Protestant Reformation of Christianity in Europe.[7] It evoked shared religiosity, direct emotional and intellection of the divine, and the pursuit of spiritual ideas without the overhead of institutional superstructures.[82] Practices emerged bringing new forms of spiritual leadership and social cohesion among the medieval Hindus, such as community singing, chanting together of deity names, festivals, pilgrimages, rituals relating to Saivism, Vaishnavism and Shaktism.[41][83] Many of these regional practices have survived into the modern era.[3]
The Bhakti movement introduced new forms of voluntary social giving such as Seva (service, for example to a temple or guru school or community construction), Dāna (charity), and community kitchens with free shared food.[84] Of community kitchen concepts, the vegetarian Guru ka Langar introduced by Nanak became a well established institution over time, starting with northwest India, and expanding to everywhere Sikh communities are found.[85] Other saints such as Dadu Dayal championed similar social movement, a community that believed in Ahimsa (non-violence) towards all living beings, social equality, and vegetarian kitchen, as well as mutual social service concepts.[86] Bhakti temples and matha (Hindu monasteries) of India adopted social functions such as relief to victims after natural disaster, helping the poor and marginal farmers, providing community labor, feeding houses for the poor, free hostels for poor children and promoting folk culture
Poet-saints grew in popularity, and literature on devotional songs in regional languages became profuse.[3] These poet-saints championed a wide range of philosophical positions within their society, ranging from theistic dualism of Dvaita to absolute monism of Advaita Vedanta. Kabir, a poet-saint for example, wrote in Upanishadic style, the state of knowing truth.
The impact of the Bhakti movement in India was similar to that of the Protestant Reformation of Christianity in Europe.[7] It evoked shared religiosity, direct emotional and intellection of the divine, and the pursuit of spiritual ideas without the overhead of institutional superstructures.[82] Practices emerged bringing new forms of spiritual leadership and social cohesion among the medieval Hindus, such as community singing, chanting together of deity names, festivals, pilgrimages, rituals relating to Saivism, Vaishnavism and Shaktism.[41][83] Many of these regional practices have survived into the modern era.[3]
The Bhakti movement introduced new forms of voluntary social giving such as Seva (service, for example to a temple or guru school or community construction), Dāna (charity), and community kitchens with free shared food.[84] Of community kitchen concepts, the vegetarian Guru ka Langar introduced by Nanak became a well established institution over time, starting with northwest India, and expanding to everywhere Sikh communities are found.[85] Other saints such as Dadu Dayal championed similar social movement, a community that believed in Ahimsa (non-violence) towards all living beings, social equality, and vegetarian kitchen, as well as mutual social service concepts.[86] Bhakti temples and matha (Hindu monasteries) of India adopted social functions such as relief to victims after natural disaster, helping the poor and marginal farmers, providing community labor, feeding houses for the poor, free hostels for poor children and promoting folk culture
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