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The Bhakti movement in Hinduism refers to ideas and engagement that emerged in 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 ...
Bhakti ideas have inspired many popular texts and saint-poets in India. The Bhagavata Purana, for example, is a Krishna-related text associated with the Bhakti movement in Hinduism. [13] Bhakti is also found in other religions practiced in India, [14] [15] [16] and it has influenced interactions between Christianity and Hinduism in the modern era.
The poetry of the Alvars echoes bhakti to God through love, and in the ecstasy of such devotions they sang hundreds of songs which embodied both depth of feeling and the felicity of expressions. [5] The collection of their hymns is known as the Naalayira Divya Prabandham .
The Bhakti movement of late medieval Hinduism started in the 7th century, but rapidly expanded after the 12th century. [133] It was supported by the Puranic literature such as the Bhagavata Purana, poetic works, as well as many scholarly bhasyas and samhitas. [134] [135] [136]
Devotional or Bhakti literature available throughout India is replete with references to Kripa as the ultimate key towards realizing the spiritual path of self-realization [3] In fact, some like the ancient sage Vasistha, in his classical work Yoga Vasistha, considered it to be the only way to transcend the bondage of lifetimes of Karma.
[21] [22] It was one of the hubs of early Bhakti movement with a devotional singing and dance tradition, but this tradition stopped during the 14th century and was revived in a limited way much later. [23] The temple occupies an area of 63 hectares (155 acres) with 81 shrines, 21 towers, 39 pavilions, and many water tanks integrated into the ...
Basava (1131–1196), also called Basavēśvara and Basavaṇṇa, was an Indian philosopher, poet, Lingayat social reformer in the Shiva-focused bhakti movement, and a Hindu Shaivite [4] social reformer during the reign of the Kalyani Chalukya/Kalachuri dynasty.
Raganuga-bhakti, on the other hand, follows ragatmika-bhakti, [40] [41] the bhakti present in Krishna's eternal associates, which is driven by raga, a natural absorption in the object of service. [42] [43] Jiva Goswami's conclusion in Bhakti Sandarbha is that raganuga-bhakti is the only abhidheya, viable process, recommended by the Bhagavatam. [27]