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Second, these new devotional communities of Mughal India were alike in their production and performance of devotional works, composed in vernacular languages, remembering the deeds of God (especially Kṛṣṇa and Rām) and exemplary bhaktas. Third, important in all these communities was the performance and collection of songs attributed to ...
Maluk Das was born in Kada, near Prayag in 1574. Das Themes of his songs include social religious tolerance, goodwill among men, equality and the oneness of God. [5] In this way he resembles other singers of the Bhakti movement including Kabir and Guru Nanak.
It is that bhakti which gives itself up body, heart and soul to the cause of God. It is considered to be the fullest expression of what is known as Atma-nivedana (= giving-up of oneself) among the nine forms of bhakti (Navadha Bhakti). It is the bhakti of the devotee who worships God not for any reward or presents but for His own sake.
Bhakti has been a prevalent practice in various Jaina sects in which learned Tirthankara (Jina) and human gurus are considered superior beings and venerated with offerings, songs and Arti prayers. [117] John Cort suggests that the bhakti movement in later Hinduism and Jainism may share roots in vandal and puja concepts of the Jaina tradition. [117]
Bhakti Charu Swami (17 September 1945 – 4 July 2020) Bhakti Tirtha Swami [7] (25 February 1950 – 27 June 2005) Bhaktisiddhanta Sarasvati (6 February 1874 – 1 January 1937) Bhaktivinoda Thakur (2 September 1838 – 23 June 1914) Bharathi Tirtha (born 11 April 1951, 36th Jagadguru Shankaracharya of Sringeri Sharada Peetham)
Emotional or loving devotion (bhakti) to a primary god such as avatars of Vishnu (Krishna for example), Shiva, and Devi (as emerged in the early medieval period) is now known as the Bhakti movement. [10] [11] Contemporary Hinduism can be categorized into four major theistic Hindu traditions: Vaishnavism, Shaivism, Shaktism, and Smartism.
Bhakti moksha created the third historical path, where neither rituals nor meditative self-development were the way, rather it was inspired by constant love and contemplation of God, which over time results in a perfect union with God. [23] Some Bhakti schools evolved their ideas where God became the means and the end, transcending moksha; the ...
Bhakti-sandarbha explains how devotion to Krishna is directly executed, how the self is manifest through bhakti, the potency of imperfectly executed bhakti, the differences between a great and ordinary devotee, spontaneous love of god (raganuga-bhakti), the specific purpose of becoming a devotee of Krishna, and other perfectional stages. [26]