77-487: Ravidas or Raidas (1267–1335) was an Indian mystic poet-saint of the Bhakti movement during the 15th to 16th century CE. Venerated as a guru (spiritual teacher) in the modern regions of Uttar Pradesh , Bihar , Rajasthan , Gujarat , Maharashtra , Madhya Pradesh , Punjab , and Haryana , he was a poet, social reformer and spiritual figure. The life details of Ravidas are uncertain and contested. Some scholars believe he
154-587: A compilation of hymns on Shiva by sixty-three Nayanar poet-saints, developed into an influential scripture in Shaivism. The poets' itinerant lifestyle helped create temple and pilgrimage sites and spread spiritual ideas built around Shiva. Early Tamil-Shiva Bhakti poets influenced Hindu texts that came to be revered all over India. The influence of the Tamil bhakti saints and those of later northern Bhakti leaders ultimately helped spread bhakti poetry and ideas throughout all
231-465: A dialogue in the Bhagavad Gita . These two may be considered to be the same Brahman, as viewed from two perspectives: a formless mode focused on wisdom ( jñana ) and a form mode, focused on love. Nirguna Bhakti poetry is more focused on jñana , and Saguna bhakti poetry focuses on love ( prema ). In Bhakti, the emphasis is reciprocal love and devotion in which the devotee loves God, and God loves
308-485: A later insertion and may not be theistic as the word was later used in much Sandilya Sutras . 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 Śvetāśvatara Upaniṣad refers to "pantheistic Brahman" and the closing credit to sage Śvetāśvatara in verse 6.21 can mean "gift or grace of his Soul". Doris Srinivasan states that
385-581: A mystical state where there is a union of the truths of the many and the one. Raidas says, what shall I sing? Singing, singing I am defeated. How long shall I consider and proclaim: absorb the self into the Self? This experience is such, that it defies all description. I have met the Lord, Who can cause me harm? Hari in everything, everything in Hari – For him who knows Hari and
462-772: A personal God first and foremost which is also expressed by love of one's fellow human beings. They also wrote and sang hymns of praise to their God, and came from numerous social classes, even shudras . These poet saints became the backbone of the Sri Vaishnava and Shaiva Siddhanta traditions. The Alvars, which literally means "those immersed in God", were Vaishnava poet-saints who sang praises of Vishnu as they traveled from one place to another. They established temple sites such as Srirangam , and spread ideas about Vaishnavism . Various poems were compiled as Alvar Arulicheyalgal or Divya Prabandham , developed into an influential scripture for
539-701: A personally-defined god. Salvation, which had been considered attainable only by men of the Brahmin , Kshatriya and Vaishya castes, became available to everyone. Most scholars state that Bhakti movement provided women and members of the Shudra and untouchable communities an inclusive path to spiritual salvation. Some scholars disagree that the Bhakti movement was premised on such social inequalities. Poet-saints grew in popularity, and literature on devotional songs in regional languages became profuse. These poet-saints championed
616-475: A struggle within the Indian society, where Ravidas' life gives the means to express a variety of social and spiritual themes. At one level, it depicts a struggle between the then prevalent heterodox communities and the orthodox Brahminical tradition. At another level, the legends are an inter-communal, inter-religious struggle with an underlying search and desire for social unity. At yet another level, states Friedlander,
693-529: A triune exists as the divine soul (Isvara, theistic God), individual soul (self) and nature (Prakrti, matter). Tsuchida writes that the Upanishad syncretically combines monistic ideas of the Upanishads and the self-development ideas of Yoga with personification of the deity Rudra . Hiriyanna interprets the text to be introducing "personal theism" in the form of Shiva Bhakti, with a shift to monotheism but in
770-469: A true dualism between God and the Ātman ). According to David Lorenzen, the idea of bhakti for a Nirguna Brahman has been a baffling one to scholars since it offers "heart-felt devotion to a God without attributes, without even any definable personality". However, given the "mountains of Nirguni bhakti literature", Bhakti for Nirguna Brahman has been a part of the reality of the Hindu tradition along with
847-451: A wide range of philosophical positions ranging from theistic dualism of Dvaita to absolute monism of Advaita Vedanta . The movement has traditionally been considered an influential social reformation in Hinduism in that it provided an individual-focused alternative path to spirituality regardless of one's birth or gender. Contemporary scholars question whether the Bhakti movement ever
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#1732858957695924-517: A wide range of philosophical positions within their society, ranging from the theistic dualism of Dvaita to the absolute monism of Advaita Vedanta. Kabir, a poet-saint, for example, wrote in Upanishadic style, the state of knowing truth: There's no creation or creator there, no gross or fine, no wind or fire, no sun, moon, earth, or water, no radiant form, no time there, no word, no flesh, no faith, no cause and effect, nor any thought of
1001-468: Is Ravidas Temple . Mata Kalsi was his mother, and his father was Santokh Dass. His parents belonged to a leather-working Chamar community, an untouchable caste. While his original occupation was leather work, he began to spend most of his time in spiritual pursuits at the banks of the Ganges . Thereafter he spent most of his life in the company of Sufi saints, sadhus and ascetics. At the age of 12, Ravidas
1078-508: Is a spin-off religion from Sikhism, formed in the 21st century, by the followers of Ravidas's teachings. It was formed following a 2009 attack on a Ravidassia temple in Vienna by Sikh militants leading to the death of deputy head Ramanand Dass and 16 others injured, where after the movement declared itself to be a religion fully separated from Sikhism. The Ravidassia religion compiled a new holy book, Amritbani Guru Ravidass Ji . Based entirely on
1155-529: Is contested by some scholars, with Rekha Pande stating that singing ecstatic Bhakti hymns in local language had been a tradition in South India before Muhammad was born. According to Pande, the psychological impact of Muslim conquests may have initially contributed to community-style Bhakti by Hindus. However, other scholars state that Muslim invasions, the conquests of Hindu Bhakti temples in South India and
1232-411: Is victorious because of divine intervention with miracles such as making a stone float in water, or making river Ganges to reverse course and flow upstream. David Lorenzen similarly states that poetry attributed to Ravidas, and championed by Ravidasi from the 17th- through the 20th-century, have a strong anti-Brahminical and anti-communal theme. The legends, suggests Lorenzen, cannot be separated from
1309-447: The Śvetāśvatara Upaniṣad , 6.23, uses the word Bhakti as follows, यस्य देवे परा भक्तिः यथा देवे तथा गुरौ । तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥ २३ ॥ Who has highest Bhakti (love, devotion) of Deva (God), just like his Deva , so for his Guru (teacher), To him who is high-minded, these teachings will be illuminating. This verse is notable for the use of the word Bhakti , and has been widely cited as among
1386-696: The Bhagavad Gita , Krishna (Incarnation of Vishnu), the source of everything, describes bhakti yoga and loving devotion, as one of the several paths to the highest spiritual attainments. The Devi Mahatmya embodies Bhakti through three stories about the goddess Devi. In these narratives, bhakti is vividly portrayed as the gods turn to Devi in times of crisis, emphasizing bhakti's central role in seeking divine aid and protection. The text prescribes rituals like recitation and worship to honour Devi, emphasizing that her Mahatmya should be recited "with Bhakti" on specific days of each lunar fortnight and especially during
1463-637: The Nirguna philosophy within the Bhakti movement. Multiple manuscripts found in Rajasthan and Uttar Pradesh , dated to be from the 18th and 19th centuries, contain a debate between Kabir and Ravidas on the nature of the Absolute, more specifically whether the Brahman (Ultimate Reality, Eternal Truth) is monistic Oneness or a separate anthropomorphic incarnate. Kabir argues for the former. Ravidas, in contrast, argues from
1540-500: The Vedas and the Puranas , but doubt still persists. Skepticism continually dwells in the heart, so who can eradicate egotistical pride ? Outwardly, he washes with water, but deep within, his heart is tarnished by all sorts of vices. So how can he become pure? His method of purification is like that of an elephant, covering himself with dust right after his bath! His spiritual teacher Ramananda
1617-453: The guru of Mirabai , another major Bhakti movement poet. Queen Mira Bai composed a song dedicated to Guru Ravidas where she mentioned him as her Guru. Sadguru sant mile Ravidas Mira devaki kare vandana aas Jin chetan kahya dhann Bhagavan Ravidas -- "I got a guru in the form of sant Ravidas, there by obtaining life's fulfillment." • Sant Ravidas Ki Amar Kahani Bhakti movement Traditional The Bhakti movement
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#17328589576951694-609: The nirguna (without attributes, abstract) form of supreme beings. As his poetic hymns in regional languages inspired others, people from various background sought his teachings and guidance. Most scholars believe that Ravidas met Guru Nanak , the founder of Sikhism . He is revered in the Sikh scripture, and 41 of Ravidas' poems are included in the Adi Granth . These poems are one of the oldest attested source of his ideas and literary works. Another substantial source of legends and stories about
1771-490: The 12th century by modern scholars. The Bhakti movement of Hinduism saw two ways of imaging the nature of the divine ( Brahman ): Nirguna and Saguna . Nirguna Brahman was the concept of the ultimate reality as formless and without attributes or quality. Saguna Brahman, in contrast, was envisioned and developed as with form, attributes and quality. Both views had parallels in the ancient pantheistic formless and theistic traditions, respectively, and are traceable to
1848-515: The 14th century: the dispute was over the question of human effort versus divine grace in achieving salvation, a controversy often and not unreasonably compared to the Arminian and Calvinist standpoints within Protestantism. The Northern school held that the worshipper had to make some effort to win the grace of the Lord and emphasised the performance of karma, a position commonly summed up as being ‘on
1925-445: The 15th century onwards, reaching its zenith between the 15th and 17th century CE. The Bhakti movement regionally developed around different gods and goddesses, and some sub-sects were Vaishnavism ( Vishnu ), Shaivism ( Shiva ), Shaktism ( Shakti goddesses), and Smartism . The Bhakti movement preached using the local languages so that the message reached the masses. The movement was inspired by many poet-saints, who championed
2002-511: The 15th century onwards, such as Sikhism , Christianity , and Jainism . Klaus Witz, in contrast, traces the history and nature of the Bhakti movement to the Upanishadic and the Vedanta foundations of Hinduism. He writes that in virtually every Bhakti movement poet, "the Upanishadic teachings form an all-pervasive substratum, if not a basis. We have here a state of affairs that has no parallel in
2079-603: The 20th-century texts by Dalits provide another. According to Bhaktamal text, Ravidas was of pure speech, capable of resolving spiritual doubts of those who held discussions with him, was unafraid to state his humble origins and real caste. Further, the Bhaktamal text states that Ravidas' teachings agreed with Vedic and ancient scriptures, he subscribed to nondualism , discussed spiritual ideas and philosophy with everyone including Brahmins without gender or caste discrimination, and his abilities reflected an individual who had reached
2156-650: The Bengali Vaishnavas as an avatara of Krishna himself. Another important leader of northern Vaishnava Bhakti was Vallabhacharya Mahaprabhu (1479–1531 CE) who founded the Pushtimarg tradition in Braj (Vraja) . Some scholars state that the Bhakti movement's rapid spread in India in the 2nd millennium was in part a response to the arrival of Islam and subsequent Islamic rule in India and Hindu-Muslim conflicts. That view
2233-555: The Bhakti for Saguna Brahman . Thus, these were two alternate ways of imagining God even in the bhakti movement. The Nirguna and Saguna forms of Bhakti may be found in two 12th-century treatises on bhakti: the Sandilya Bhakti Sutra and Narada Bhakti Sutra . Sandilya leans towards Nirguna Bhakti, and Narada leans towards Saguna Bhakti. According to J. L. Brockington, the Sri Vaishnavas had split into two subsects in
2310-543: The Bhakti movement in Odisha (known as Jñanamisrita bhakti or Dadhya Bhakti) also began in the 12th century. It included various scholars including Jayadeva ( the 12th-century author of the Gita Govinda ), and it had become a mass movement by the 14th century. Figures like Balarama Dasa , Achyutananda , Jasobanta Dasa , Ananta Dasa and Jagannatha Dasa preached Bhakti through public sankirtans across Odisha. Jagannath
2387-517: The Dalit community have believed Ravidas was an idol worshipper (saguni bhakti saint) while other 20th century texts assert that Ravidas rejected idolatry. For example, the following hymn of Ravidas, present in Guru Granth Sahib, support such claims where he rejects Vedas and the belief that taking a ritualistic bath can make someone pure. One may distinguish between good and evil actions, and listen to
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2464-500: The Hindu warrior-ascetic group Dadupanthi are the two oldest attested sources of the literary works of Ravidas. In the Adi Granth, forty one of Ravidas's poems are included, and he is one of thirty six contributors to this foremost canonical scripture of Sikhism. This compilation of poetry in Adi Granth responds to, among other things, issues of dealing with conflict and tyranny, war and resolution, and willingness to dedicate one's life to
2541-478: The Indian subcontinent by the 18th century CE. However, outside of the Tamil speaking regions, the bhakti movement arrived much later, mostly in the second millennium. For example, in Kannada -speaking regions (roughly modern Karnataka ), the Bhakti movement arrived in the 12th century, with the emergence of Basava and his Shaivite Lingayatism , which were known for their total rejection of caste distinctions and
2618-477: 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 a 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 the dualistic view of Samkhya doctrines, as well as the synthetic novelty of triple Brahman where
2695-634: The Vaishnavas. The Bhagavata Purana ' s references to the South Indian Alvar saints, along with its emphasis on bhakti , have led many scholars to give it South Indian origins though some scholars question whether that evidence excludes the possibility that Bhakti movement had parallel developments in other parts of India. Like the Alvars, the Shaiva Nayanars were Bhakti poet saints. The Tirumurai ,
2772-500: The Veda, no Hari or Brahma, no Shiva or Shakti, no pilgrimage and no rituals, no mother, father, or guru there... The early-15th-century Bhakti poet-Sant Pipa stated: Within the body is the god, the temple, within the body all the Jangamas within the body the incense, the lamps, and the food-offerings, within the body the puja -leaves. After searching so many lands, I found
2849-427: The Vedanta school of Hinduism that were influential to the Bhakti tradition in medieval India , and they include Ramanuja , Madhva , Vallabha and Nimbarka . These writers championed a spectrum of philosophical positions ranging from theistic dualism, qualified nondualism and absolute monism . The Bhakti movement also witnessed several works getting translated into various Indian languages. Saundarya Lahari
2926-499: The West. Supreme Wisdom, which can be taken as basically non-theistic and as an independent wisdom tradition (not dependent on the Vedas), appears fused with the highest level of bhakti and with the highest level of God-realization"é The Bhakti movement witnessed a surge in Hindu literature in regional languages, particularly in the form of devotional poems and music. This literature includes
3003-702: The analogy of the monkey and its young’, for as the monkey carries her young which cling to her body so Visnu saves the worship per who himself makes an effort. The Southern school held that the Lord’s grace itself conferred salvation, a position ‘on the analogy of the cat and its kittens’, for just as the cat picks up her kittens in her mouth and carries them off willy-nilly, so Visnu saves whom he wills, without effort on their part. The Bhakti movement led to devotional transformation of medieval Hindu society, and Vedic rituals or alternatively ascetic monklike lifestyle for moksha gave way to individualistic loving relationship with
3080-539: The annual "great offering" (maha-puja) held in autumn, known today as Durga puja ( Devi Mahatmya 12.4, 12.12). The Bhakti movement originated in Tamilakam during the seventh to eighth century CE, and remained influential in South India for some time. In the second millennium, a second wave of bhakti spread northwards through Karnataka (c. 12th century) and gained wide acceptance in fifteenth-century Assam , Bengal and northern India . According to Brockington,
3157-448: The authority of the Vedas , their promotion of the religious equality of women, and their focus on worshipping a small lingam , which they always carried around their necks, as opposed to images in temples run by elite priesthoods. Another important Kannada figure in the bhakti movement was Madhvacharya (c. 12-13th centuries), a great and prolific scholar of Vedanta , who promoted the theology of dualism ( Dvaita Vedanta ). Similarly,
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3234-456: The cleaner critical version of Anantadas's parcais suggests that there is more in common in the ideas of bhakti movement's Ravidas, Kabir and Sen than previously thought. Khare similarly has questioned the textual sources on Ravidas, and mentions there are few "readily available and reliable textual sources on the Hindu and Untouchable treatment of Ravidas." The Adi Granth and the Panchvani of
3311-406: The declaration that there is no Guru after Guru Granth Sahib. We respect Guru Granth Sahib because it has our guru Ji's teachings and teachings of other religious figures who have spoken against caste system, spread the message of NAAM and equality. As per our traditions, we give utmost respect to contemporary gurus also who are carrying forward the message of Guru Ravidass Ji. The Ravidassia religion
3388-551: The devotee. Jeaneane Fowler states that the concepts of Nirguna and Saguna Brahman , which is at the root of Bhakti theology, underwent more profound developments with the ideas of the Vedanta schools, particularly those of Adi Shankara 's 8th-century Advaita Vedanta (absolute nondualism / monism ), Ramanuja 's 12th-century Vishishtadvaita Vedanta (a qualified nondualism that posits unity and diversity), and Madhvacharya 's (c. 12th-13th century) Dvaita Vedanta (which posits
3465-405: The earliest mentions of "the love of God". Scholars 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 in only one verse of the epilogue at its end, may have been
3542-533: The full development of the Chamar community as a quam (separate religion and nation), as envisioned by the Ad Dharm (original people) movement. According to these separatist Ravidasias, the only way for Chamars to progress is to pursue an independent religious path focused exclusively on the figure of Guru Ravidas. Ravidas is revered as a saint and well respected by his believers. He is considered by his devotees as someone who
3619-439: The henotheistic context where the individual is encouraged to discover his own definition and sense of God. The Bhagavad Gita , a post-Vedic scripture composed in 5th to 2nd century BCE, introduces bhakti marga (the path of faith/devotion) as one of three ways to spiritual freedom and release, the other two being karma marga (the path of works) and jnana marga (the path of knowledge). In verses 6.31 through 6.47 of
3696-570: The initial Tamil bhakti movement was characterized by "a personal relationship between the deity and the devotee", and "fervent emotional experience in response to divine grace". The Bhakti movement in Tamil Nadu was composed of two main parallel groups: Shaivas (who also worshipped local deities like Murugan/Kartikeya ) and Vaishnavas (who also worshipped local deities like Tirumāl ). The Vaishnava Alvars and Shaiva Nayanars and, who lived between 5th and 9th century CE. They promoted love of
3773-571: The inner content state of the highest ascetic . The 20th-century version, prevalent in the texts of Dalit community, concurs with the parts about pure speech and resolving spiritual doubts. However, they differ in the rest. The texts and the prevalent beliefs of the Dalit community hold that Ravidas rejected the Hindu Vedas, he was opposed by the Brahmins and resisted by the caste Hindus as well as Hindu ascetics throughout his life, and that some members of
3850-436: The latter premise to the effect that both are one. In these manuscripts, Kabir initially prevails, Ravidas accepts that Brahman is monistic, but till the end Kabir didn't accept worshipping a divine avatar ( sagun conception). Ravindra Khare states that there are two divergent versions that emerge from the study of texts relating to Ravidas's philosophy. The 17th century Bhaktamal text by Nabhadas provides one version, while
3927-669: The life of Ravidas is the hagiography in the Sikh tradition, the Premambodha . This text, composed over 170 years after Ravidas' death, in 1693, includes him as one of the seventeen saints of Indian religious tradition. The 17th-century Nabhadas's Bhaktamal , and the Parcais of Anantadas, both contain chapters on Ravidas. Other than these, the scriptures and texts of Sikh tradition and the Hindu Dadupanthi traditions, most other written sources about
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#17328589576954004-797: The life of Ravidas, including by the Ravidasi (followers of Ravidas), were composed in the early 20th century, or about 400 years after his death. This text, called the Parcaīs (or Parchais ), included Ravidas among the sants whose biography and poems were included. Over time new manuscripts of Parcais of Anantadas were reproduced, some in different local languages of India. Winnand Callewaert notes that some 30 manuscripts of Anantadas's hagiography on Ravidas have been found in different parts of India. Of these four manuscripts are complete, collated and have been dated to 1662, 1665, 1676 and 1687. The first three are close with some morphological variants without affecting
4081-478: The meaning, but the 1687 version systematically inserts verses into the text, at various locations, with caste-related statements, new claims of Brahmins persecuting Ravidas, notes on the untouchability of Ravidas, claims of Kabir giving Ravidas ideas, ridicules of nirguni and saguni ideas, and such text corruption: Callewaert considers the 1676 version as the standard version, his critical edition of Ravidas's hagiography excludes all these insertions, and he remarks that
4158-527: The medieval era on love and devotion to religious concepts built around one or more gods and goddesses. The Bhakti movement preached against the caste system and used local languages and so the message reached the masses. One who practices bhakti is called a bhakta . Ancient Indian texts, dated to the 1st millennium BCE, such as the Śvetāśvatara Upaniṣad , the Kaṭha Upaniṣad , and the Bhagavad Gita mention Bhakti. The last of three epilogue verses of
4235-650: The medieval text Ratnavali says Ravidas gained his spiritual knowledge from Ramananda and was a follower of the Ramanandi Sampradaya tradition. His ideas and fame grew over his lifetime, and texts suggest Brahmins used to bow before him. He travelled extensively, visiting Hindu pilgrimage sites in Andhra Pradesh , Maharashtra , Gujarat , Rajasthan , and those in the Himalayas . He abandoned saguna (with attributes, image) forms of supreme beings, and focused on
4312-436: The nine treasures within my body, Now there will be no further going and coming, I swear by Rama . The Bhakti movement also led to the prominence of the concept of female devotion, poet-saints such as Andal coming to occupy the popular imagination of the common people along with her male counterparts. Andal went a step further by composing hymns in praise of God in vernacular Tamil, rather than Sanskrit, in verses known as
4389-459: The power and political situation of this era, and they reflect a strong element of social and religious dissent by groups marginalised during a period when Indian society was under the Islamic rule and later the colonial rule. The songs of Ravidas discuss Nirguna-Saguna themes, as well as ideas that are at the foundation of Nath Yoga philosophy of Hinduism. He frequently mentions the term Sahaj ,
4466-608: The right cause. Ravidas's poetry covers topics such as the definition of a just state where there are no second or third class unequal citizens, the need for dispassion, and who is a real Yogi . Jeffrey Ebbesen notes that, just like other Bhakti saint-poets of India and some cases of Western literature authorship, many poems composed by later era Indian poets have been attributed to Ravidas, as an act of reverence, even though Ravidas has had nothing to do with these poems or ideas expressed therein. Peter Friedlander states that Ravidas' hagiographies, though authored long after he died, depict
4543-520: The seizure and the melting of musical instruments such as cymbals from local people were part responsible for the later relocation or demise of singing Bhakti traditions in the 18th century. According to Wendy Doniger , the nature of the Bhakti movement may have been affected by the daily practices to "surrender to God" of Islam when it arrived in India. In turn, that influenced devotional practices in Islam such as Sufism , and other religions in India from
4620-528: The sense of self, no other testimony is needed: the knower is absorbed. David Lorenzen states Ravidas's poetry is imbued with themes of boundless loving devotion to God, wherein this divine is envisioned as Nirguna . In the Sikh tradition, the themes of Nanak 's poetry are very broadly similar to the Nirgun bhakti ideas of Ravidas and other leading north Indian saint-poets. Most postmodern scholars, states Karen Pechilis, consider Ravidas's ideas to belong to
4697-447: The stories describe the spiritual struggle of an individual unto self. There is no historical evidence to verify the historicity in these hagiographies, which range from Ravidas's struggle with Hindu Brahmins, to his struggle with Muslim Sultan Sikander Lodi . Friedlander states that the stories reflect the social dynamics that influenced the composers of the hagiographies during the 17th- to 20th-century. These are legends where Ravidas
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#17328589576954774-564: The teachings of saints like Chaitanya Mahaprabhu . The writings of Sankaradeva in Assam , however, included an emphasis on the regional language and also led to the development of an artificial literary language called Brajavali . Brajavali is, to an extent, a combination of medieval Maithili and Assamese . The language was easily understood by the local populace, in line with the Bhakti movement's call for inclusion, but also retained its literary style. A similar language, called Brajabuli
4851-478: The term Bhakti is analogous to but different from Kama . The 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. Karen Pechelis states that the word should be understood not as uncritical emotion but as committed engagement. The Bhakti movement in Hinduism refers to ideas and engagement that emerged in
4928-404: The writings and teaching of Ravidas, it contains 240 hymns. Niranjan Dass is the head of Dera Sachkhand Ballan. Kathryn Lum summarises the dynamics behind the separation of Ravidassia and Sikhism, and its focus on Ravidas, as follows: Ravidasia believe that the best way forward for Chamars is to claim and assert their own identity. For this more independent camp, Sikhism is viewed as obstructing
5005-613: The writings of the Alvars and Nayanars , poems of Andal , Basava , Bhagat Pipa , Allama Prabhu , Akka Mahadevi , Kabir , Guru Nanak (founder of Sikhism ), Tulsidas , Nabha Dass , Gusainji , Ghananand, Ramananda (founder of Ramanandi Sampradaya ), Ravidass, Sripadaraja , Vyasatirtha , Purandara Dasa , Kanakadasa , Vijaya Dasa , Six Goswamis of Vrindavan , Raskhan , Ravidas , Jayadeva Goswami , Namdev , Eknath , Tukaram , Mirabai , Ramprasad Sen , Sankardev , Vallabha Acharya , Narsinh Mehta , Gangasati and
5082-508: Was a Brahmin and his disciple Mirabai was a Rajput princess. The difference between the Ravidassia and Sikhism, as described by a post made by Shri Guru Ravidass Temple in Ontario is as follows: We, as Ravidassias have different traditions. We are not Sikhs. Even though, we give utmost respect to 10 gurus and Guru Granth Sahib, Guru Ravidass Ji is our supreme. There is no command for us to follow
5159-473: Was a reform or rebellion of any kind. They suggest the Bhakti movement was a revival, reworking and recontextualisation of ancient Vedic traditions. The Sanskrit word bhakti is derived from the root bhaj , which means "divide, share, partake, participate, to belong to". 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". The meaning of
5236-468: Was a significant religious movement in medieval Hinduism that sought to bring religious reforms to all strata of society by adopting the method of devotion to achieve salvation. Originating in Tamilakam during 6th century CE, it gained prominence through the poems and teachings of the Vaishnava Alvars and Shaiva Nayanars before spreading northwards. It swept over east and north India from
5313-667: Was and remains the center of the Odisha Bhakti movement. The Bhakti movements also spread to the north later, particularly during the flowering of northern Bhakti yoga of the 15th and the 16th centuries. Perhaps the earliest of the northern bhakti figures was Nimbārkāchārya ( c. 12th century), a Brahmin from Andhra Pradesh who moved to Vrindavan . He defended a similar theology to Ramanuja , which he called Bhedābheda (difference and non-difference). Other important northern bhaktas include Nāmdev (c. 1270-1350), Rāmānanda , and Eknath (c. 1533-99). Another important development
5390-450: Was born in 1377 CE and died in 1528 CE in Banaras at the age of 151 years. Others, such as Amaresh Datta , claim he was born in 1267 and died in 1335. Ravidas was born in the village of Sir Gobardhanpur , near Varanasi in what is now Uttar Pradesh, India . His birthplace is now known as Shri Guru Ravidass Janam Asthan . His birthday is celebrated as Ravidas Jayanti and important temple
5467-614: Was born in 1433 CE. He taught removal of social divisions of caste and gender, and promoted unity in the pursuit of personal spiritual freedom. Ravidas's devotional verses were included in the Sikh scriptures known as Guru Granth Sahib . The Panch Vani text of the Dadu Panthi tradition within Hinduism also includes numerous poems of Ravidas. He is also the central figure within the Ravidassia religious movement . The details of Ravidas's life are not well known. Some scholars state he
5544-615: Was founded by the Guru Nānak (1469-1539), the first Guru of Sikhism . In Bengal , the most famous composer of Vaishnava devotional songs was Candīdās (1339–1399). He was celebrated in the popular Bengali Vaishnava-Sahajiya movement. One the most influential of the northern Hindu Bhakti traditions was the Krishnaite Gaudiya Vaishnavism of Chaitanya Mahaprabhu (1486–1534) in Bengal. Chaitanya eventually came to be seen by
5621-462: Was married off to Lona Devi. They had a son, Vijay Dass. The text Anantadas Parcai is one of the earliest surviving biographies of various Bhakti movement poets which describes the birth of Ravidas. Medieval era texts, such as the Bhaktamal suggest that Ravidas was the disciple of the Brahmin bhakti -poet Ramananda . He is traditionally considered as Kabir 's younger contemporary. However,
5698-515: Was popularised by Vidyapati , which was adopted by several writers in Odisha in the medieval times, and in Bengal during its renaissance . The earliest writers from the 7th to 10th centuries who are known to have influenced the poet-saints driven movements include Sambandar , Tirunavukkarasar , Sundarar , Nammalvar , Adi Shankara , Manikkavacakar and Nathamuni . Several 11th- and 12th-century writers developed different philosophies within
5775-609: Was the living symbol of religious protest, and not as the spiritual symbol of any ultimate unifying cultural principle. A political party was founded in India in 2012 by the followers of Ravidass, with the word Begumpura ( Be-gam-pura , or "land without sorrow"), a term coined in a poem by Ravidas. The term means the city where there is no suffering or fear, and all are equal. There is a small chhatri (pavilion) in front of Meera's temple in Chittorgarh district of Rajasthan which bears Ravidas' engraved foot print. Legends link him as
5852-524: Was the rise of the Sant Mat movement, which drew from Islam , Nath tradition and Vaishnavism from which the famous 15th-century Kabir arose. Kabir was a saint known for Hindi poetry that expressed a rejection of external religion in favor of inner experience. After his death, his followers founded the Kabir panth . A similar movement sharing the same Sant Mat Bhakti background that drew on both Hinduism and Islam,
5929-646: Was written in Sanskrit by Adi Shankara and was translated into Tamil in the 12th century by Virai Kaviraja Pandithar , who titled the book Abhirami Paadal . Similarly, the first translation of the Ramayana into an Indo-Aryan language ' was by Madhava Kandali , who translated it into Assamese as the Saptakanda Ramayana . Shandilya and Narada are credited with two Bhakti texts, Shandilya Bhakti Sutra and Narada Bhakti Sutra , but both have been dated to
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