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South Indian Bhakti
- 1. South Indian Bhakti ByAnanya Srivastava
- 2. CONTENTS topics we willcover E M E R G E N C E O F B H A K T I M O V E M E N T Sources and Historiography What was the Bhakti Movement? Emergence and Its Temporal and Spatial Shift B H A K T I S A I N T S Who were the nāyanmārs? Who were the āḻvārs? Role of Women Saints Caste and Occupational Background of the Saints D E C L I N E O F B H A K T I M O V E M E N T Link to feudalism Dissent and Reform Return to Orthodoxy
- 3. from where dowe know this? Songs of nāyanmārs and āḻvārs Later chronicles and hagiologies by their followers References in contemporary and near-contemporary epigraphs to devotional works and temples Sculptured panels, paintings, and images representing the incidents in the lives of these saints Sources and Material
- 4. trends in writinghistory Early scholars regarded it as a literary movement or an ideological one that drew inspiration from religion Modern writers used that literary philosophical notion to call the movement Bhakti movement In the twenties, chronological framework was approximately fixed Present studies attempt to analyse the movement in larger framework along with socio-economic context Historiography
- 5. What was theBhakti Movement? origin and meaning A religious movement that originated in the Tamil region from the sixth to ninth centuries. Had two main currents: Śaivism and Vaiṣṇ avism Devotees of Viṣṇ u were called āḻvārs. Devotees of Śaiva were called nāyanmārs . The term bhakti has its roots from the word bhaj which means to share or participate. The term initially used for devotion was anbu Similarities between bhakti hymns and early tamil poems
- 6. Spatial and TemporalShift Pallava period, 6th century, around temples like Tirupatti and Kanchi - Started as a movement Coḻa territory, around Chidambaram, Tiruvarur, etc. - Acquired prominence Pāṇ ḍ ya territories, 8th century - Temples in Madurai, Tirunelveli, etc., became active centres. Final Phase, 9th century, in Malaināḍ u/Kerela - Temples like Tiruvanjaikkalam, Tirunāvāy, etc., became prime centres of devotion. There are links of Bhakti to Sangam literature. Bhakti movement was made possible by the synthesis of northern and southern religious traditions. emergence and various phases
- 7. Who were theāḻvārs and Nāyanmārs?
- 8. Who were theNayanars? the shaiva devotees Shaiva devotees, 63 in number The word 'nāyanār' means leader Nāyanmār is an honorific, Śaiva devotees referred to themselves as atiyar or tontar Mūvar or the three great hymnists - Appar, Sundarar and Sambandhar Sundarar wrote a poem titled Tiruttonḍar Tokai, which listed 62 nāyanmārs. Nambiāṇ ḍān Nambi wrote Tiruttonḍar Tiruvantai, in which he added Sundarar's name. The relationship of God and devotee in Śaivism is analogous to that of a master and slave. Appar, Sundarar and Sambandhar, 12th century
- 9. Contemporary time's artshowing Appar, Sundarar , Sambandhar, and Māṇikkavacaka worshipping Lord Śaiva
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- 11. Viṣṇ u devotees,12 in number Āḻvār means 'those who dive deep in the divine' Mudal Āḻvārs- Poygai, Pūdam and Pay The hymns of the 12 Alvars were collected in the 10th century by Nāthamuni in the Nālāyira Divya Prabandham, which constituted the Vaiṣṇ ava Canon. The relationship between that of the devotee and Māyōn/Māl (Kriṣṇ a) was expressed in terms of lover- beloved. The philosophical aspect of Āḻvār's Vaiṣṇ ava Bhakti was enunciated by Vaiṣṇ ava ācāryas. Who were the Āḻvār? the vishnu devotees
- 12. The 12 āḻvārsoffering prayers to a lotus representing Lord Viṣṇu
- 13. Bhaktins women saints Female devotees- bhaktins Overwhelmingly male-dominated movement Periyapurāṇ am shows women in a negative light 3 Nāyanmārs bhaktins - Kāraikkāl Ammayār, Mangaiyarkkarasiyar, and Isainaniyar The only āḻvār bhaktin - Āṇ ḍāḷ Youth and beauty were considered a burden and bhaktin couldn't combine the household with devotion.
- 14. Kāraikkāl Ammayār a nāyanārbhaktin Image of Kāraikkāl Ammayār with shrunken breasts playing cymbals Life incidents mentioned in Periyapurāṇ am Her husband abandoned her on seeing her divine powers She abandoned her physical beauty and good health Concentrated all her energies in devotion to Shiva Played cymbals
- 15. Modern Art: KāraikkālAmmayār playing cymbals while Lord Śaiva dances
- 16. Āṇḍāḷ the female alvar Theonly woman āḻvār Also known as Kotai Āṇ ḍāḷ means “she who rules” Regarded as an amsa of Viṣṇ u second wife Wrote two books, dedicated to Krishna – Tiruppāvai and Nāchiyār Tirumozi Practised bridal mysticism Chose Kriṣṇ a Ranganāth as her bridegroom
- 17. Caste and Occupation variedsocial background Āḻvārs like Toṇ ḍaraḍippoḍi, Madhurakavi, and Periyāḻvārs were Brahmanas. Kulaśēkharāḻvār was a kshatriya Some Āḻvārs belonged to the kaḻḻar and pāṇ ā communities of the Shudra caste Nāyanmārs like Nandanar belonged to the 'untouchable' community Occupational Background - washermen, cowherders, weavers, potters, hunters, fishermen, a robber, etc.
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- 19. Some scholars haveargued that bhakti was a representative of Indian Feudalism. And the doctrine of divine condescension of bhakti was to provide a moral justification for the exploitation of the masses Those who are against this view argue that the bhaktas saw themselves as subservient to God, and that they also assumed a voice of friendship, familiarity and love. Feudal Ideology Link to Feudalism Was bhakti a representation of feudalism? lord:vassal::god:devotee The Feudal Argument
- 20. Dissent and Orthodoxy Thiswas a movement of dissent. Its ideals of liberty from ritual, equality of caste, and fraternity in devotion were put out in public. Untouchability for the paraiya and the miserable state of poverty of lower classes continued, but at least they were made more acceptable. However, these deviations were temporary and partial. The intellectual dissent soon came to an end.
- 21. ...and there wasa return to orthodoxy.
- 22. Thank You By AnanyaSrivastava