CHAPTER -6
BHAKTI-SUFI TRADITIONS
INTEGRATION OF CULTS
In the medieval period different cult/sects integrated with each other. There were two processes by which the values of these cults mixed/integrated with.
>One was the process of disseminating Brahmanical ideas. This was done by the composition, compilation and preservation of Puranic text in simple Sanskrit verse. By this these text/verse be acceessable to women and sudras.
>Second process was to accept the beliefs and practices of lower/other social categories. One of the striking example is ‘Puri’at Orissa, where principal deity was identified with Jagannatha, a form of Vishnu.
>Local deities was also identified with the Vishnu and a form of Vishnu.
>Integration was also evident in goddesses. Local deities was put within the puranic fold and identified as the wife of principal male deities. Sometimes they equated with Lakshmi and Parvati.
ALVARS AND NAYANARS
1.BHAKTI MOVEMENTS
Some of the earliest bhakti movements were led by the Alvars and Nayanars.
ALVARS- Devotees of lord Vishnu is called Alvars.
NAYANARS-Devotees of lord Shiva is called Nayanars.
>Alvars and Nayanars travelled from place to place singing hymns in tamil in praise of their God.
>Temples were built at the places that was choosen as abode for their deities by alvars and nayanars.
>Later these places were developed as the centre of pilgrimage.
>worship of alvar and nayanar saint , singing of poem of these saint became part of temple rituals.
2.ATTITUDE OF ALVAR AND NAYANARS TOWARDS THE CASTE-SYSTEM
>Alvars and nayanars rejected the caste system and the dominance of the Brahamans.
>The followers of the alvars and nayanars came from different social background e.g. Brahmans, Artisans, cultivators and even from untouchables etc. >alvar and nayanar saints composed many text in which we found the tradition of alvars and nayanars.
>one of the major composition of alvars is ‘Nalyira-Divyaprabandham’ which is regarded as the Tamil Veda.
3.WOMEN DEVOTEES
>Most striking feature of the alvars and nayanars was the presence of womens.
>’Andal’ (alvar) was the devotee of Vishnu. Her compositions were sung widely. The ‘Karaikkal Ammaiyar’ was the devotee lord shiva. She adopted the path of extreme asceticism to achieve the goal. She also composed poems in praise of Shiva.
>These women rejected the social obligations which is imposed by the society on women.
>They posed a challenge to patriarchal norms.
4.RELATION OF BHAKTI MOVEMENT (ALVAR AND NAYANAR) WITH THE STATE
>Rulers of south India patronize the bhakti movement. Chola rulers were the main who patronize the bhakti movement.
>Chola rulers supported the brahmnical and bhakti traditions. Chola rulers made land grants to the bhakti saint and construct temples for Vishnu and Shiva.
>Some of the magnificent Shiva temples at Chidambaram, Thanjavur and Gangaikondacholapuram were constructed under the patronage of Chola ruler.
>Bronze sculpture of Shiva also produced.
>Alvars and nayanars were revered by the vellala peasants. By patronizing the alvars and nayanars rulers tried to win the support of the common man.
>Chola rulers attempted to claim divine support and proclaim their own power and status by building splendid temples.
>These kings also introduced the singing of shaiva hymns in the temples. Chola ruler also installed metal images of saint Appar, Sambandar and Sundarar in Shiva temple.
VIRASHAIVA TRADITION
>Virashaiva tradition was started by the Basavanna in Karnataka.
>His followers were known as Lingayats or Virashaivas.
>They worship lord Shiva and bear Linga on the left shoulder.
>Lingayat believe that on death the devotee will be united with Shiva and will not return to this world. So they do not practice funerary rites such as cremation.
>They rejected the caste system and the theory of pollution attributed to certain groups. They also rejected the theory of rebirth. >They supported widow remarriage.
NEW STRANDS IN THE FABRIC- ISLAMIC TRADITION
FAITH OF RULERS AND SUBJECTS
>In 711 AD an arab general Muhammad Qasim conquered Sind. In 13th century Turks established the Delhi-sultanate. Islam was an acknowledged religion of the rulers.
>Islam was also followed by the Mughals who established their empire in the 16th century as well as in many of the regional states that emerged in the 18th century.
>Muslim rulers were to be guided by the ulama who were expected to ensure that they rule according to the sharia.
>The situation in the sub-continent was complicated. Majority of the subjects in india were hindu. In this context concept of zimmi was adopted which means protected. They had to pay a tax called ‘Jizya’ and gained the right to be protected by muslims.
>Despite this, rulers adopted a fairly flexible policy towards their subjects. Several rulers gave land grants and and tex exemptions to hindu, jaina, Christians and jewish. They expressed respect and devotion towards Non-muslim religious leaders.
POPULAR PRACTICE OF ISLAM ( TEACHINGS OF ISLAM)
Islam in India were not only confined to ruling class but it was practiced by different social strata. Who adopted islam they accepted five pillers of faith-
>There is one god that is ‘Allah’.
>Prophet Muhammad is the messenger of god.
>Offering prayer five times a day(namaz/salat)
>Giving Alms(zakat).
>Fasting during the month of Ramzan.
>Performing pilgrimage to mecca(hajj).
THE GROWTH OF SUFISM
Sufism was the mystical ideology of the Islam. Sufism was emerged in protest against the growing materialism of caliphate.
>Sufis were critical of the dogmatic definitions of Quran and methods of interpreting Quran.
>They believe in intense devotion and love for god, and by that salvation could be attained.
>Interpretation of Quran should be done on the basis of personal experience.
>By the eleventh century Sufism evolved into a well developed movement in the Indian subcontinent. >Sufis began to organize as a community around the hospice or khanqah (place where Sufi saint lived) controlled by a master.
>Sufi Silsilas were began to establish in different part of the world. The word Silsila – literally means a chain or a group , signifying a continous link between master and disciple.
>Special rituals were developed when a disciple took entry in the Silsila. He took oath of allegiance , wore a patched garment and shaved their hair.
>After death of sheikh his tomb-shrine became centre of pilgrimage, particularly on his death anniversary. This evolved the cult of the sheikh revered as well.
Chisttis were the most influential sufis who migrated to India in 12th century. Khwaja Muinuddin Chisti was settled in Ajmer in 13th century. Ajmer became the main centre of sufis in India.
The khanqah was the centre of social life of sufis. Shaikh Nizamuddin’s hospice was set-up in Delhi. It comprised several small rooms and a big hall, where the disciples lived and prayed. There was an open kitchen run on futuh (charity). Peoples from all walks of life came for the blessing of the Sufi- saint.
Sufis adopted so many local traditions like- bowing before the sheikh, offering water to visitors, shaving heads of disciples, yogic exercise etc.
Pilgrimage, called Ziyarat to tombs of sufis saint is prevalent all over the Muslims- world. It is the most important feature of sufis.
The most revered (respected) Sufi-saint was the khawaja muinuddin, popularly known as “garib nawaj” people of all caste and creed expressed their devotion at the dargah of the sufi-saints.
Many rulars visited the shrine in ajmer Muhammad bin tughlaq was the first sultan to visit the shrine. Akbar visited the Ajmer shrine fourteen times .These rulers provide grants to the shrine.
LANGUAGES AND COMMUNICATION
Sufis played an important role in developing the music and language. ‘Sama’ played important role in music. Sufis perform mystical music in khanqahs and during pilgrimage.
Sufis played important role in developing local languages. ’Baba Farid’ composed verses in the local languages which is found in guru-granth Sahib .
Long poems or masnavis was composed to express ideas of divine love. Padmavat was composed by malik- Muhammad jayasi. Sufi-poetry was also composed in bijapur, Karnataka. These were written in Dakhani language. Lurinama and Shadinama were other composition of sufis.
Sufis of the south were inspired by the Bhakti-traditions of kannad, vachanas of the lingayats and the Marathi Abhangs. SUFIS AND THE STATE A major feature of the chisti tradition was austerity including maintaining a distance from wordly power,but there was not a situation of absolute isolation from political power .
Sufis accepted grants and donation from the rulers. Rulers set-up charitable trust for khanqahs. Rulers granted tax-free land to sufis. Chistis accepted donation in cash and kind. They used it for immediate requirements such as food, cloth. It enhanced the moral authority of the sufis. Kings did not simply need to demonstrate their association with sufis : they also required legitimation from them. Another example of relation of state and sufis was that the kings wanted their tombs to be in the vicinity of Sufi- shrines.
There were also instances of conflicts between ruler and the state e.g. Suhrawardi
KABIR
>He was born in a hindu family but was raised by a poor muslim family belonging to the community of weavers or julahas, who were recently converted in Islam.
>Perhaps ‘Ramananda’ was the guru of Kabir.
>Kabir’s teaching is found in ‘Bijak’, kabir granthavali and guru-granth sahib.
>Kabir criticized both Hindu and Muslim traditions.
>Kabir believed in Nirguna-Bhakti.
>He described ultimate reality as Allah, khuda and pir. He also used term for god like Alakh unseen), nirankar(formless), Brahman and atman etc.
>Diverse and sometimes conflicting ideas given in the poems. Some poems draw on Islamic ideas and used monotheism to attack polytheism and idol worship.
>some used the Sufi concept of Zikr and Ishq to express the Hindu practice of Nam-simran.
>He rejected all the wrong practices like caste system. He did not believe in caste system. >He rejected Idol-worship, sacrifices and rituals bath. He said all these things are not fruitfull.
GURU NANAK(1469-1539)
>He was born in a Hindu merchant family, in a village called Nankana-sahib, near the river Ravi.
>He trained to be an accountant and studied Persian language.
>He was married at a young age but he spent most of his time with sufis and bhaktas. He also travelled widely.
>The message of guru nanak is spelt-out in his hymns and teachins.
>Guru Nanak believed in nirguna-bhakti. He repudiated( याग देना) the external practices of the religions.
>He rejected sacrifices, ritual bath, image worship, austerities(तप या) and scriptures of both hindu and muslims.
>Guru-Nanak said absolute or ‘rab’ has no gender no form.
>He purposed a simple way to connect to the divine(God) by remembering and repeating the God name.
>He expressed his ideas through hymns called ‘sabad’.
>He organized his followers into a community. He set-up rules for the worship.
>He appointed one of his disciple Angad as his successor.
>Guru Arjun dev compiled Baba Guru Nanak’s hymns or teachings in a book called ‘Adi granth sahib’. Baba farid and Ravidas hymns also compiled in the Adi granth sahib. These hymns are called ‘Gurubani’.
MIRABAI
>Mirabai is the best-known women poet of the Bhakti-tradition.
>Mirabai’s biography reconstructed from the Bhajans, which was transmitted orally. She was a rajput princess from Merta in Marwar(Rajasthan).
>She was married against her wishes to a prince of Sisodia clan of Mewar.
>She defied her husband and recognize lord Krishna as her lover.
>Mirabai’s in-laws tried to poisoned her but she escaped from the palace to live as a wandering saint.
>She believed in saguna-bhakti. Her preceptor was Raidas.