ALVARS: RELIGIOUS - HISTORICAL BACKGROUND OF THE ĀLVĀRS
ALVARS:
RELIGIOUS - HISTORICAL BACKGROUND OF THE ĀLVĀRS
Introduction
Before
discussing the Bhakti Tradition of Ālvārs, it is essential to analyze the
background in which this tradition developed.
This may be done in four parts.
They are: Bhakti, Vaissnavism
and Śaivism, Buddhism and Jainism and historical background. The reason for this consideration is that the
Ālvārs represent a specific period of
Vaishnavism. Śaivism also underwent
similar development. Although there
seemed to be friendliness between Vaishnavism and Śaivism, the response of Ālvārs towards Śaivism is similar to
their response to Buddhism and Jainism, which are generally considered to be
their main rivals. It is important to study the historical background because
the degree of relation or enmity between religions wholly depended on the royal
patronage religions suffered or enjoyed.
In
the first part, the etymological meaning of the word bhakti and its implications may be discussed. Since bhakti
is different from prapatti, an attempt
to distinguish the two is called for. It
is basic because essentially the Ālvārs
were the advocates of prapatti mārga.
It needs to be highlighted that the present form of bhakti as in practice, is the combination of the southern and
northern sources. That is the
combination of Tamil and Samskrit traditions.
Mention of the specific aspects of bhakti
may be of a great help in assessing the novelties found in prapatti. The popularity of
the bhakti movement among the people
also is an inspiration to learn the significant contributions of bhakti movement and their impact at
various levels.
Bhakti movement has manifested itself in many
forms. Among the many, Vaishnavism and
Śaivism are discussed here. The first
will be treated more extensively, for the Ālvārs
represent this sect. In order to grasp
the development of Vaishnavism, it is important to note the meaning of the word
Vishnu, Vishnu’s place in the Vedas, Brahmanas, Epics and Puranas. Certain features of Vaishnavism are unique
because of their wider outlook. If these features are put into practice, they
can create more positive results. Vaishnavism reached its culmination with the
inclusion of Lord Krishna into it.
Similar developments took place in Śaivism too.
Combating Buddhism and
Jainism was considered to be the main objective of bhakti movement. Therefore,
an evaluation of the reasons for the growth and decline of these two non-Vedic
religions can shed further light to understand the then existent religious
condition.
As
the Ālvārs lived in a specific
historical time, it is crucial to note the many rulers, who could have had
possible influence upon the general religious atmosphere. The two factors – rulers and religions or
sects have contributed either towards peaceful co-existence or harmful hatred
between religions. Hence, a discussion
on the historical background of the Ālvārs
is essential for a detailed study of their bhakti
tradition and their response to religious pluralism.
1.1
Bhakti
Bhakti tradition of Ālvārs has its background in the general bhakti movement, except that the Ālvārs had a preferential option for prapatti. It is, therefore,
necessary to define the terms bhakti
and prapatti and bring out their
unique characteristics. The second aspect requiring clarification under bhakti movement is its origin. The issue pertaining to the origin is whether
it can be traced from northern or southern sources. The significant aspects of bhakti need special mention. Fixing a
specific date for the development of bhakti
also calls for attention. In spite
of the sprout of many religions around the globe, especially in India, during
the end of the first century B.C. and the beginning of the first century A.D., bhakti movement gained popularity. The
reasons for such popularity require special consideration and they help
understanding the impact of bhakti
movement in a wider context.
1.1.1
Definition of Bhakti
The word bhakti is
derived from the Sanskrit root bhaj,
which means among other things, to serve, honor, revere, love, share, adore etc., and bhakti means attachment, devotion, fondness for, trust, homage,
worship, piety, faith or love or devotion.[1] According to
Chhaganlal Lala, “etymologically, the word ‘Bhakti’ is derived from the
Sanskrit root ‘Bhaj’ with suffix ‘Ktim’.
It means service, devotion, attachment, loyalty, worship or homage. It includes entire submission to the Lord in
word, mind and body.”[2] According to Sāndilya, bhakti is parānuraktirïsvare, i.e.,
supreme attachment to God.[3] For Devarishi
Narada, bhakti is “the supreme love
for God.”[4] It is used in the
religious sense, as loving devotion to a personal God. The parallel English word for bhakti is (loving) devotion. It can be defined as supreme love directed
towards God.[5] Other possible
definitions are: serving and loving God with whole heartedness[6] and meditation with love.[7]
On the basis of Bāghavad
Gītā 18:64,65 and 11:41,42, Stephen Neill asserts that “this intimacy with
the Supreme, this humble and reverent approach to a god known and understood as
personal, is expounded by Krishna under the term bhakti.”[8] A. Govindacharya suggested that, “Love is Bhakti in Sanskrit.”[9]
Similar idea is
reflected in the statement that the Tamil word for bhakti is Anbu.[10] It is the love
of the devotee directed towards the deity of one’s choice. Bhakti is defined in the Encyclopedia of Religion as “...the
divine-human relationship as experienced from the human side.”[11] Here the emphasis is always towards God and the
significance of sharing with fellow humanity is not adequately stressed. According to R.N. Vyas, “devotion has been
understood as supreme attachment for the Lord.
It involves a sense of detachment from the worldly objects.”[12] This statement is
in line with the view that “the Ālvārs were
devotees who believed in the impermanence of worldly enjoyment and in the
acquisition of freedom from births and deaths by union with Vishnu, through
loving surrender to His will.”[13]
The devotee’s love towards God may be expressed in the
form of worship and service to God on the one hand and respect for and service
to creation as a whole on the other. It is often said that by serving humanity
one can serve God and be dear to Him. Unfortunately, it is confined only to,
some form of sharing or mutual participation among God’s devotees[14] i.e., within
one’s own order/sect/religion/group etc.
Crossing the border is essential for any genuine and dynamic religiosity. The divine and human aspect of religiosity
should be knit together in any form of religion.
1.1.2 Bhakti and
Prapatti
Although A. K. Majumdar
writes “prapatti means (1) act in
consonance with the Lord’s will, (2) to give up whatever may be against His
will, (3) to have faith that He will protect his devotee, (4) to pray to God,
the protector, (5) to surrender self to Him and (6) to induce in self a sense
of absolute humility.”[15];
its meaning can be better understood by comparing it with bhakti. The differences are:
bhakti is loving with all the energy
of one’s own will, whereas prapatti
is loving God with all the forces derived from God Himself when the aspirant
has resigned his own will, and placed all his hope and confidence in the sweet
will and dispensations of providence.[16] While bhakti
demands much individual efforts and prerequisites such as strictly adhering to
prescribed models without any omission and being born in holy families, in prapatti the whole-hearted devotion of a
soul unreservedly throws itself into the loving and caring hands of God.[17]
Failure to complete the prescribed procedures leads to
harmful effects in bhakti, whereas in
prapatti the aspirant so
unconditionally surrenders himself to God, and so confidently seeks shelter
under his protecting wings, that even God, after giving him such protection,
cannot cast him away.[18] “In the former
case (bhakti), God does not bind
Himself to save, whereas in the latter (prapatti),
He binds Himself to save.”[19] In bhakti, individuals act according to
their self will, but in prapatti
there is a tendency to surrender to the complete operation of God’s will alone.[20] While the success
of bhakti depends purely on the
efforts of individual, the success of prapatti
is based upon the grace of God.[21]
Only those who belonged to the three upper castes can
practice bhakti. Prapatti or surrender to God can be practiced by all orders,
including Súdras.[22] While bhakti requires continuous meditation
accompanied even by the yoga practices, prapatti
limits itself to self-surrender -resolution to yield, the avoidance of
opposition, a faith that God will protect, acceptance of Him as savior or
praying him to save and sense of helplessness resulting in throwing one’s whole
soul on Him.[23] Much of these
differences are the outcome of interpretations. Yet they are present in the
works of Ālvārs and
Ācāryas.
In the writings of Ālvārs there
is a mixture of both bhakti and prapatti. At the same time, the reading of the works of
the Ālvārs suggests
beyond doubt a clear preference for prapatti. Two examples can suffice this claim. One is that the Ālvārs broke away from the traditional caste system,[24] which was part and parcel of bhakti tradition, and thus their list includes Ālvārs of different caste.
But it was a paradox that the
Ācāryas, who followed the Ālvārs were
confined to caste constrains.
The second example is that the Ālvārs were always conscious that they were iniquitous and
unworthy people before God confronted them out of His sheer grace. This confrontation caused them to surrender
their whole lives to God and thus, motivating themselves to maintain intimate
relationship with Him to the level where the mere separation of God from them
was unbearable. Here too, it was a
personal and intense relation between Ālvārs and
God. The impact of Ālvārs on
social realm looks flimsy. The reason
for such stand is that they would have thought that being committed to God is
precondition to effect any religious, moral and social transformation.
1.1.3 Origin of
Bhakti
Whether Rigveda contains any trace of bhakti is a debatable question. Stephen Neill argued “readers of the Rigveda
have been struck by the almost total absence of anything that could be called a
personal relationship between the worshipper and the object of his worship.”[25] The reason for such
conclusion was that in the Rigveda gods like Śiva and Vishnu were not
attributed with qualities essential for theistic worship. He writes, “of all the gods of the Veda, one
only stands out as having something like personal characteristics. That is Varna.”[26] This goes against
the predominant Hindu view that, what bhakti
or Ālvārs promoted
was nothing other than the truth already present in the Vedas. According to Thirugnanasambandham, “the concept
of bhakti is as ancient as Rig Veda.”[27] This is the
commonly accepted view of the Hindus.
There is consensus
to consider that Upanisads contain bhakti
elements. Bhandarkar maintained that
theistic ideas were so scattered in the Upanisads.[28] It is asserted
that, to be more specific, “Svetāsvatara upanishad”[29] is the primal source for bhakti elements. Although
there may be traces of bhakti in the Vedas it is quite obvious only in
the Upanisads.
Though Ramanuja was the brain behind bhakti philosophy, the real source of inspiration for bhakti was Bhāgavad Gītā. According to Ramkrishna Gopal Bhandarkar “…from all
appearances it is the earliest exposition of the Bhakti system or the Ekāntika
Dharma.”[30] Of course, it is
the foundation for both bhakti and prapatti.
The purānic
contribution to bhakti is
unquestionable. Along with the purānas, āgamas also played significant role.
The stories found therein are rich resources for bhakti. It is said that the
vital characteristic of āgamas is bhakti.[31]
The
Encyclopedia of Religion derives the origin of bhakti from three different sources:
From a modern historical standpoint the
flowering of bhakti is the coming
together of considerable earlier theistic tendencies in three major religious
traditions of ancient India: (1) the sacrificial cult of the invading Aryans
and the recitation by brāhmana
priests that became the foundation of the Vedas; (2) the practice of bodily mortification and
spiritual withdrawal by individuals and groups known as Śramanas,
probably continuing traditions of earlier inhabitants of India but soon adopted
and adapted by some of the Aryans; and (3) the pre-Aryan cults of
spirits and village goddesses inhabiting
trees and rocks
and protecting special
places or special groups.[32]
The conclusion looks vague and comprises of wider
resources. But the point it conveys is that
bhakti or loving devotion to a
personal god cannot be limited to narrow estimates and the phenomenon cannot be
claimed as a monopoly of any single sect or religion.
1.1.4 South Indian
Origin
There are valid resources to
consider the south Indian origin of bhakti
movement. Without any notion of
uncertainty, Pandurangan stated that bhakti movement originated in Tamil land.[33] Mahajan
maintained, “the beginning of the Bhakti cult was made in India.”[34] In spite of its
general tone, it also goes in the line to suggest, there is a tradition that
the bhakti cult originated in the Dravida country (utpannā dravide bhaktih).[35] The point is that
even if the south Indian origin of bhakti
is doubted, its Dravidian origin cannot be.
Stephen Neill is
of the opinion that there is hardly any preparation in the purely Aryan
tradition[36] for the development of bhakti movement. He
indicated the possibility of southern origin of bhakti by saying that here again Dravidian influence has been at
work.[37] A. L. Basham
contends that, “the final form of Hinduism was largely the result of influence
from the Dravidian South.”[38] The introduction
of púja in the place of sacrifice too
was attributed
to south India.
Stephen Neill opines, “it is at least possible that it was from the
Dravidians that the Vedic Indians learned that there are other ways of
approaching the divine than that associated with the life–blood of living
things.”[39] It is also
highlighted that “Padma Purana conceived bhakti as a beautiful child born on
the banks of Thambiraparani; grows on the banks of Kritamala, Vaikai and Kaveri
and going all over the South India until she becomes matured in Gujarat.”[40] There is strong
opposition, particularly from the Hindu scholars, to the view that bhakti was borrowed from Christian
scriptures.[41] Such scholars
firmly establish the indigenous origin of bhakti.
The south
Indian origin of bhakti can be
justified. In the Cańkam
literatures, the Tamils had the practice of dividing the land into five regions
or Tinai. Each region had its own god and the worship
specific to that deity. The religious
life of the Cańkam literature can be
looked from the point of personal devotion to personal gods. Although bhakti
as such may not be found as seen in the latter period, there are clear traces
of bhakti elements in the religion of
the Tamils.
During the infiltration of Aryans into the south, the
religions of both had to be synthesized.
As a result, new gods and myths were introduced. Hence, it is permissible to state that the
present form of bhakti religion is
the synthesis of northern (Aryan or Sanskrit) and southern (Dravidian or Tamil)
elements. Even though the Ālvārs took
the Tamil principal (Akam) as their
foundational principle for developing their own form of religions, there are
many evidences for the combined elements i.e.,
Aryan and Dravidian.
1.1.5 Aspects of Bhakti
Tradition
The
Characteristics of bhakti – devotion
to God and receiving of God’s grace are understood in different forms. The
major forms of bhakti are described
by the Hindus themselves, not only by their special relation to particular form
of deity, but also according to the various moods of the devotee i.e., bháva and rasa. “Each
combination of bháva and rasa uses a particular human
relationship: servant to master or child to parent (respectful subordination),
friend to friend (joking familiarity), parent to child (maternal affection and
concern), and beloved to lover (combining elements of the other three
relationships in passionate love).”[42] These modes of bhakti differ from person to person and context to context. Hence, they cannot be simply classified as
different types of bhakti. It may be considered as different ways in
which a devotee could conceive his relationship to God viz., ‘the attitude of servant towards master, “dasya-bhava”, attitude of equality,
comradeship, “sakhya-bhava”, attitude
of parent (god being the child) “vatsalya-bhava”,
and attitude of woman in love (god being the lover), “madhura-bhava”’.[43]
Gītā (1x.34) mentions three features of bhakti-Yoga. They are manana
(unceasing meditation), Yajña
(worship of God in all possible ways) and namana
(divine service such as salutation).
Besides, the Bhāgavata purāna
(vii.5.23) refers to nine modes of worships viz.
Sravana, Kirtana, Smarana, Pādasevana,
Arcana, Vandana, Dāsya, Sakhya
and Atma-nivedana (surrendering
oneself to God). The ultimate goal of bhakti
is to maintain close communion with the deity.
One classification distinguishes between four degree of communion: (1) salokya,
being in the same heaven with a continuous vision of the Lord; (2) sāmīpya residing close to the Lord; (3)
sārūpya, having the same form,
understood to be the privilege of the Lord’s intimate attendants, whose
external appearance is similar to the Lord’s; and (4) sāyujya,
complete union through entering the body of the Lord.[44]
These different grades depend upon the
strength of one’s spiritual life. Each
devotee should tread through the first three stages in order to reach the
final, which is the aim of all devotees.
Many of these elements are found in the bhakti tradition of Ālvārs,
although there preference was for prapatti. Another point is that the aim of Ālvārs was to strengthen the devotion to
Tirumāl through their eulogies in the context of religious mobility, and not
systematizing religion.
1.1.6 Date of Bhakti
Tradition
There are diverse views regarding the date about the
origin of bhakti. One is that bhakti is traceable to the age of Buddhism and Jainism.[45] Another view is
that “the origin of Bhakti in India, the deification and worship of Vasudeva
and his identification with Krishna are all pre-Christian or pre-Islamic
conception.”[46] A much later date
suggested is sixth to the ninth century A.D.[47]
These three dates, in fact convey the message that, bhakti emerged at a time when Buddhism
and Jainism were flourishing. The second
point is that, bhakti is a south
Indian or indigenous product
and that it was not a copy from
Christianity or Islam. The third date
conceals in it the bhakti revival
that shattered Buddhism and Jainism through the works of Ālvārs and Nayanārs. But Hindus would be happy to trace its way
back to the Vedas.
The
fact is that fixing a date so firmly and hurriedly endangers the unique aspect
of the personal relationship between the devotee and deity, which is common and
lifeblood of all personal religions.
Religions might portray their ultimate in varied forms. But the relationship between those forms,
whatever may be, and the devotee is constant everywhere and in every
faith-tradition. Its insistence in
Hinduism is to popularize the religious values to the common mass.
1.1.7 Popularity of
Bhakti Movement
There are a few reasons for
the popularity of bhakti movement in
south India. The main reason cited by
many scholars is that it curtailed the growth of Buddhism and Jainism and gave
impetus for the renaissance of Hinduism in the form of bhakti saints. One such view
is that “bhakti seems to have been Hinduism’s method of defense against other
religious systems which threatened to eliminate all that is most characteristic
of Hinduism, and to deprive its votaries of those things in Hinduism which most
bring comfort and consolation to ordinary men and women.”[48] Stephen Neill states further that “the
development of the bhakti religions
appears to have been the answer of Hinduism to what was felt by many to be a
threat to its very existence.”[49]
Another reason pointed out was that, the orthodoxy of
Jains – vegetarianism, opposition to art, disrespect for women etc. created disinterest over this
religion[50] and that was the right time bhakti movement prevailed over south India. A step further, “the harsh rule of Buddhist
and Jain sovereigns and their insistence on the strict ordinances of these
religions may have been preparing the way for a reaction in the direction of
more human values, such as would find its outlet in the bhakti form of
religion.”[51]
Bhakti movement’s inclusion in its fold of the people of lower
strata from the society is another
vital reason. According to V.P. Chavan “the lower classes to whom the
ambiguities of Vedantism and the hair-splitting obscurities of the theologian
and the philosopher, were too much, readily accepted a cult which opened an
easy way of salvation by Bhakti or devotion.”[52] P.T. Srinivasa
Aiyangar opines that bhakti which
neglects the Varna classification
appealed to the democratic instincts, which got the upper hand after the decay
of the fire-rite.[53] It needs to be
remembered that bhakti always
insisted upon caste hierarchy. It was
only prapatti, which was predominant
in the works of Ālvārs, was open to
people of all castes. Often prapatti is regarded as inferior to bhakti, saying that it is only for those
who cannot practice bhakti yoga. But it should not be forgotten that Ālvārs always had a
predilection for prapatti.
The use of vernacular is another reason. Vijay Mishra noted “…its radical fervor has
to be located at the level of the kinds of discursive choices these poets made
and especially in their radical use of the vernacular for self-expression.”[54]
Both the Śaivaites and Vaishnavites were united in bhakti
so as to enable them success[55] in their common task of annihilating Buddhism and
Jainism. Otherwise, each of the two
strived to establish the superiority of their own deity. The acceptance of God and the necessity of bhakti as a means to realize Him[56], as against the Jains and Buddhists was another
reason. A critical reason assigned is
that the priestly caste had very quickly incorporated the new religion into its
own ritual.[57] It may be true to
some extent. But the main reasons may be the acceptance of all caste people,
making it easy for ordinary people by introducing personal gods, and making
materials available in the local language. Bhakti
could have been more effective had it abandoned caste discriminations
completely and made it simpler for the common people to practice.
1.1.8 Impact of
Bhakti Movement
The impact of bhakti
was very much found in Jainism and Buddhism. According to V. Jeya, Śaivites
and Vaishnavites joined together and attacked the Jains through torture,
impalement, killing and rioting.[58] The Buddhists
were no exception to this unhappy attitude.
Generally it is said, “as a reaction to this overpowering, Hinduism
liberalizing its outlook brought up its Bhakti cults and successfully resisted
the onward march of these religious faiths.”[59] Ironically, the
rapid growth of bhakti had its
effective cause in the emergence and spread of Jainism and Buddhism.
Another implicit impact is that “the bhakti ideology… helped in the transformation of Vedic brahmanism
into the sectarian religions of Śaivism and Vaishnavism, both of which evolved
out of older beliefs of popular worship and cult practices.”[60] This is also a
legitimate claim. Because when the Aryan
influence began to assert itself in the south, they were very alert to establish
their own religions and myths over against the Dravidian ones. When this was not possible, new myths were
created to incorporate and subdue the Dravidian deities and myths into the
Aryan ones.
Of course, the present form of Hinduism is the amalgam of
the northern and southern traditions. That is, the combination of Sanskrit and
Tamil religious elements. It has
developed into two major sects, besides the many minor ones, in India. They are Vaishnavism and Śaivism. The impact of these two sects on Buddhism and
Jainism is important to understand the response of Ālvārs towards people of other faiths.
1.2 Vaisnavism and Śaivism
The current of bhakti movement did flow into two major streams, besides the other important
ones. They are Vaishnavism and Śaivism.
Of the two, the focus here is on Vaishnavism because the Ālvārs belonged to this particular tradition. How did the Vedic deity, Vishnu, become an
all-pervading God of Vaishnavism? It is worth discussing. This involves an estimation of the place
assigned to Vishnu in the Rig Veda, Brahmanas, Epics and Purānas, specially,
Bhāgavada Purāna. The inclusion of
Krisna into Vaishnava bhakti is the
height of this sect. A note on the
development of Śaivism adds additional knowledge for the better understanding
of Vaishnavism and its later developments in the form of Ālvārs, the poet singers of Vaishnavism and their relation with the
former. The Nāyanārs did to Śaivism what the Ālvārs did to Vaishnavism.
1.2.1 Vaishnavism
Vishnu is the supreme deity in
Vaishnavism. The word Vishnu is derived
from the root ‘vis’ and it means to
pervade.[61] The literal meaning is to enter into. N. Subbu Reddiar justifies this definition as
well. For him “the word ‘Vishnu’ suggests that the Supreme Being
has unbounded powers to pervade anything and that nothing could prevent Him
from using His own purposes.”[62] The development of the powers of Vishnu, from
a minor Vedic deity to the all-pervading Vishnu, who is the creator and
protector of the world and other gods, is quite significant to understand the Ālvārs.
It is said, “the worship of Vishnu is claimed to be as old as the Vedas
and passed through the two stages, Vedic and Puranic.”[63] In the Rig Veda, Vishnu was a solar deity, a
friend and companion to Indra. In the puranās, he has ascended to be one of
the triad and protector of the universe. Thus, according to Rabindra Kumar
Siddhantashastree, Vaisnavism flourished in southern India in the sixth and
seventh centuries A.D.[64]
It does not mean that there was no
Vishnu worship in south India prior to this period. He was worshiped as Māyōn, Tirumāl etc., during the Cańkam age. The name Vishnu
was not found in the Tamil literature, but its equivalents. Probably Vishnu is the outcome of northern
influence over the southern Māyōn or Tirumāl of Mullai (forest and adjoining places) region. The change in the
names of gods and their significance is clear indication for the
Aryan
influence upon the Dravidians, the sons and daughters of the soil. It may be
because of this over powering and monopoly the distance between religions
widened, which is a great departure from the Tamil tradition.
1.2.2 Vishnu in Rig Veda
An understanding of the place of
Vishnu in the Rig Veda is a necessary background to study Vaishnavism. Scholars hold at least three positions in
this regard, namely positive, neutral and negative. Positively, “…Vishnu is described as a solar
orb (I, 22,16,17) as striding through the seven worlds in three steps and enveloping
the universe with his beams.”[65] He is considered as one of the manifestations
of the sun,[66]
or at least endowed with the qualities of the sun.[67] In Rig Veda the Sun-god Vishnu is considered
as a visible form and agent of the supreme spirit.[68] “The rituals being the life-force of the
Vedic religion, Vishnu has been rightly described to have appeared in the form
of ritual.”[69] He is the protector of the Vedic religion.[70] “Vishnu is called Mitra for the reason that
He Saves His devotees from miti (sorrow)
and thus becomes friendly to them.”[71] Even the term Purusa is considered to be a
form of the Lord Vishnu who is sometimes called Prajāpati. It is also stated “the Vedic legends no doubt
contributed largely to the development of the Vishnu mythology in later times.”[72] Jadunath Sinha writes that, “the germs of
this cult are found in the Vedic hymns and the Upanishads. The Vedic hymns to Varuna, Savitr, and Usas
are replete with sentiments of piety and devotion.”[73]
Thus for many, Vishnu is a significant Vedic deity.
Those who hold the neutral view state,
“Vishnu is a minor god in the Rv with
only five whole hymns addressed to him.”[74] Further, “he is not physically described but
is said to be strong as a ferocious animal and to live in mountains (Rv 1:154:2).”[75] They also say that, Vishnu has a subordinate
position in the Rig Veda and “he is being celebrated in only five or six whole
hymns, but his name occurs not more than hundred times in all.”[76] Although He is inferior to Indra in the Rig
Vdea “there is no doubting the fact that the Vedic legends served as the basis
on which the superstructure of the Vishnu mythology of later times was built.”[77]
In
the negative way it is said, “Vishnu was
not the Supreme Being in the Vedic cult, and the doctrine of His Avataras is
foreign to the Vedic theology.”[78] Even His identity is questioned as “although
a hymn to Vishnu is to be found in the first book of the Rig-Veda, it is by no
means certain that he is a genuine Vedic god.”[79]
In the words of Dines Chandra Sircar, “in the Vedic texts, Visnu is associated
more with sacrifice than with devotion and grace.”[80]
It may be safely said that the Vedic
Vishnu when encountered with the southern Tirumāl had to undergo the process of
remythologizing as found in the puranas.
It is true because, the simple three strides of Rigveda have become the
center of focus in the latter stories. Allusion to this story abounds in the Ālvārs’ writings.
1.2.3
Visnu in the Brāhmanas
It is only in the Brāhmanas, Vishnu comes to limelight. “One of the methods of emphasizing his role
and importance was to identify him with the sacrifice.”[81] That is to say that Vishnu is the
sacrifice. His elevation is affirmed as,
“Vishnu, in spite of his comparatively subordinate position in the Rig-Veda, began to rise in importance in
the time of the Brahmanas.”[82]
Bhandarkar also writes that Vishnuu began to rise in importance in the time of
the Brāhmanas.[83]
There was a marked change between the time of Rig Veda
and Brāhmanas. “In the Brāhmanic period
there is the mention of Agni as the lowest (avama)
of the gods and Vishnu as
the highest (parama).”[84] Examples are AB.1: 1; SB xiv.1.1, 1.2.5.etc.[85]
A further development is found in the
Upanishads. N. Subbu Reddiar writes,
“the Nārāyana Upanishad establishes
the identity of Vishnu with Nārāyana and Purusa
and that all the four Vedas extol Nārāyana as the Supreme Being.”[86] This is a clear case for the establishment of
the view that the reality is one. This
could have been too hard for ordinary people to digest. Thus there was a necessity for developing
further the Itihasas, Puranas and, especially, bhakti and prapatti.
1.2.4 Visnu in the
Epics
Rāmāyana
and Mahābhārata are the two great epics in Hinduism. Their role in the development of Vaishnava bhakti is noteworthy for they represent
many of the latter developments. In the words of N. Subbu Reddiar “it is clear
that these two epics have been mainly responsible for the growth and
development of Vaisnavism in the later periods.”[87] The Rig Vedic understanding of Vishnu as
sacrifice is almost forgotten. His
warrior qualities are minimized. It is
because of the influence of the epics the various incarnations, especially the
later ones, became centers of cultic rituals.[88]
The
Vedic Vishnu reached supreme importance in the epics. Haripriya Rangarajan argues that, “in the Mahābhārata, Nārāyana Parva, the same Vishnu is described as
the supreme spirit called Nārāyana moving on the waters.”[89]
The
epics identified Vāsudeva with Vishnu. This has been pointed out that “in the
epic times, Vishnu is regarded as the supreme spirit, but the names of Nārāyana
and Vāsudeva – Krishna apparently occur more frequently or are more prominent.”[90] Certain characteristics attributed to Vishnu
in the epics have become important themes for later Vaishnavism. For example, in the Mahābhārata, Vishnu is a
special friend of Arjuna. “This quality
of helpfulness of the Deity has been extolled in the writings of the Vaishnavites.”[91]
The
three strides had become an accepted myth and it was often related to Vishnu. It came to the position of an object of
worship. To put it vividly “this tripādavikrama, as this feat of Vishnu
is commonly known, is immortalized in the cult by the worship of his footprints
in many forms.”[92]
These
are sufficient examples to indicate that the present form of Vaishnavism is the
result of the culmination of a long process.
The Vedic deity was raised to prominence in the Brāhmanas as symbol of
sacrifice. In the epics, He is still
further elevated with new attributes, so as to reach the position of one
deserving worships because of His greatness and His availability for the
devotees, who suffer from the troubles of the wicked.
1.2.5 Vishnu in the
Purānas
Vishnu
worship reached its zenith of popularity in the puranic period. It is the
convergence of different strands. It may
be said that “in the puränic times, however, the cult of Vāsudeva ceased to be
militant, and three streams of religious thought, namely the one flowing from
Vishnu, the Vedic god at its source, another from Nārāyana, the cosmic and
philosophic god, and the third from Vāsudeva, the historical god, mingled
together decisively and thus formed the later Vaishnavism.”[93]
The puranas describe the physical form of
Vishnu like He has four arms and holding a symbol in each of them. Besides, His auspicious marks are
explained. He is endowed with thousand
names and the recitation of them is an important part of the daily worship of
the Vaishnavas.[94] The avatars,
which are crucial to the puranas are
interpreted as different forms of the lord to protect His people from the
evils. “These are: the Fish, the
Tortoise, the Boar, the Man-lion, the Dwarf, Parashurāma, Rāmacañdra, Krishna, Buddha and Kalki.”[95]
In
the Bhāgavata Purāna, 22 incarnations of Vishnu are listed. These are: Kumāra or Sanatkumāra,
the Eternal Youth; Varāha, the Boar; Nārada, the Sage; Nara and Nārāyana, the
sages; Kapila, the sage; Dattātreya, the magician; Yajña, the sacrifice; Rsabhā morality; Prithu, the first ruler; Matsya,
the Fish; Kūrma, the tortoise; Dhanwantri, the physician; Mohini, the Enchantress; Nrsimha, the Man-lion; Vāmana, the Dwarf; Parashurāma, the destroyer of the Kshatriyas; Vedavyāsa,
the compiler of the Vedas; Rāmachandra,
the emhodiment of righteousness; Balarāma,
the embodiment of princely virtues; Krishna,
the embodiment of love; Buddha, the
embodiment of delusion; Kalki, the
Fulfiller.[96]
Among
the puranas, Bhāgavata was considered
to be the chief one. In 11.5.38,39, it
is said “the devotees of Vishnu are born only in some places but they are found
during the Kali age, mostly in the Southern regions called Drāvida desa where
the rivers Tāmraparnī, Vaigai, Kāviri, Pālāru and Periyāru flow.”[97] These were the regions where the Ālvārs were born and propagated their
religiosity. This would mean that
Bhāgavatam is a work posterior to the age of the Ālvārs. It is normally held
that this chapter is a later interpolation.[98]
“In
the Bhāgavatapurāna, Lord Vishnu or
Bhagavad has been identified with Krshna Vasudeva and Vaisnava has been
instructed to have infallible devotion to Him without seeking for any cause
thereof, and not to withdraw such a devotion under any circumstances.”[99] It is often held that this purāna advocates devotion conditioned by
the varna system. This may be refuted. According to Rabindra
Kumar Siddhantashastree two important components of religiosity in Vaishnavism
are respect to one and all irrespective of the person’s caste and creed and
even of his good or bad merits,[100]
and the importance of a spiritual guide to lead the devotee in the path of
devotion. The issue of caste is unclear.
Still it needs to be noted that there is a strong insistence to promote caste
free situation in Vaishnavism. Regarding
God, “the book announces in clear language that the real form of the Lord is
beyond the range of anybody’s conception, it being non-manifest, and minutest
of all forms having neither beginning, nor end nor even an adjective to qualify
it.”[101] It is interesting to observe that the Upanishadic
philosophy continues to be at the background even in the later bhakti movements. Each sect claims that the ultimate reality is
one.
In
the Vishnu purāna, Supreme Being is
described as having two forms. One is
manifest (martta) and the other
non-manifest (amurtta). “Of these two the non-manifest form is
eternal and unchangeable, the other being perishable and subject to changes.”[102] The manifested form is the center for worship
to the Vaishnavites. In the Brahmavaivartta purāna, Krshna is
portrayed as the supreme Lord, who alone existed before the creation.[103] Such exclusive claim is common to all sects,
if not, to all religions.
In
the Bhāgavata-Purāna “the devotees of
Vishnu, popularly called the Bhāgavatas, are held in such a high position that
even the holy places are said to be purified by their sacred arrival, and that
they secure so much holiness because of having Lord Gadābhrt (Vishnu) always in
their mind.”[104] The devotees are classified into three categories
Uttama (the superior type), Madhyama (the ordinary type), and Adhama (the inferior type). The devotee is often considered to be more
sacred than holy place or than an image of any deity. Thus the easiest way to secure salvation in
Vaishnavism is to have contact with a true devotee of the Lord.
There
are three views regarding the development of Vishnu cult. One is that “the Vishnu cult was developed in
South India by the Alwars, who sang his praises and spread his worship.”[105] The second is that the inspiration for Vishnu
bhakti, at any rate, came from the
north. A middle view is that “the school
of Bhaktas in the Tamil land
elaborated and worked it up with features characteristic of Tamil culture and
sent it back in a more realistic reflex wave which swept over the whole land of
India.”[106] There are adequate evidences in the Tamil
literature to suggest that even before northern influence, bhakti elements existed in the southern region.
1.2.6 Features of Vaishnavism
In
contrast to Śaivism, Vaishgnavism spread far and wide and engulfed the entire
India. An interesting feature is that
“it generated successive waves of bhakti poetry
in various Indian languages.”[107] Vaishnavism fought against the spiritual
monism and maya or the world-illusion
of Shankaracharya. “The idea of “Bhakti”
and “Prasad” – faith and divine grace – have been attributed to Vaishnavism.”[108] It developed ‘sympathy for the lower castes
and classes of Hindu society’ in the path of devotion. It is remarked that the
idea underlying Vaishnavism is human and emotional.[109] It was unfortunate that these ideals have not
reached the common people and revolved only around the devotees at a higher
realm.
Another
characteristic of Vaishnava religion is serving the deity i.e. ‘Kaiñkarya or
rendering service to the deity in a shrine’.
Vaishnavism bases itself upon the Upanishads for philosophical purposes
and as a religion it reaches its roots into the Tantra. In the words of
S.Krishnaswami Ayangar “its religious ritual therefore, is of the Agamic or
Tantraic character in general.”[110]
1.2.7 Krishna
The
culmination of Vaishnava bhakti is
found in the Krisna cult, which is a point where various cults converge.[111] Some of the different streams converged may
be identified as follows. “The worship
of Vāsudeva must be regarded to be as old as Pānini.”[112] Here “the term Vāsudeva has been mentioned in
the Astadhyāyī of Pānini (5th
–6th century B.C.).”[113] Long before the beginning of the Christian
era, Krishna was identified with Vishnu, Nārāyana and Vāsudeva.[114] In short the worship of Vedic god Vishnu and
the cosmic god Nārāyana of the Brahmānas were linked and Vāsudeva-Krishna was
identified with Vishnu and Narayana.[115] “The earliest reference to Vāsudeva – Krsna
is available in the Arthasāstra of Kautilya
(C. 4th Cent. B.C.) and in the Mahābhäsya of Patañjali (C. 2nd
Cent. B.C.).”[116] There is reference to Krishna in the Upanishads
also. “The CU mentions Krishna, Son of Devaki, a Brahmin student. This perhaps is the earliest reference to
Krishna.”[117] The idea that Rādhā was the favorite gopi of Krishna has its origin very
late, and it was peripheral. “Although
after the Gupta period the Purānas,
specially the Bhāgavata and the Vishnu
speak of the lord’s early life in the mortal frame, it was only in the later
books like the Brahmavaivarta Purāna
(c. 12th Cent. A.D.), which mentioned about his amorous sport with
the gopïs, the chief of whom was
Rādhā.”[118]
Rādhā
is not mentioned in the Purānas. A. Sarkar states further that there is no
specific name in the Vishnu Purāna about Radha.
It only refers to one gopi who had special attachment for Krishna. Bhagavada Purāna also indicates that, he fled
with one of his favorite gopis.[119]
“The
Vāsudeva – Krishna cult seems to have originated among pastoral folk, and his
amorous career has a typical flavor of pastoral love–poetry.”[120] This has its resemblance in the Tamil
literature where there is reference for Kannan, the pastoral deity, of Mullai region. It is also suggested that the Tamil deity Kannan
was given the names and attributes of northern god Krishna.
“Emotional
Krishna bhakti manifested itself in the South from about the seventh century
onward, with Nammālvār and other Ālvārs.”[121] But as stated above even before the time of Ālvārs, there were traces of the Tamil
version of Krishna called Kannan, in the earlier Tamil literatures. Friedhelm
Hardy writes, “its various antecedents, however, can be traced much further
back, through earlier Ālvārs and the so-called Cańkam literature, to the first few centuries AD.”[122] He calls the southern Krishna bhakti
‘emotional’ and names it ‘Viraha-bhakti’
i.e. devotion in which the sentiment of ‘separation’ is cultivated.[123] This is not always the case, there are other
sentiments as well. He further argued
that “popular segments of Tamil society had evolved a typically Southern Krishnaism by the sixth century or so,
with peculiar myths and religious attitudes, and that this form of Krishnaism
stood in contrast not only to the spirit of the Tirumāl hymns in the Paripātal but also to the treatment of
Māyōn in the formulated akattinai
conventions (and projected on folk Krishnaism by the renaissance literati).”[124] This is a clear evidence for the northern
religious influence over the southern religious elements. The Ālvārs
have made excessive use of Kannan stories in their poems.
Hardy
was convinced that “the blue print of the mythology underlying emotional Krishna
bhakti was developed in North India.”[125] Of course, later they were tuned according to
the rhythm of Tamil culture reflected in the Tamil classics. In a way he alludes to the intertwining of
Sanskrit and Tamil religious fervors.
The
concept of avatara is central to
Vaishnavism. Of course, it is not a
Vedic concept. The development of this
concept is well advanced in the puranas. “The Avatars of Vishnu are dealt with in the
Vaishnava Puranas, namely the Vishnu, Naradiya, Bhagavata, Garuda, Padma and
Varsha Puranas which are distinguished by their goodness and purity.”[126] From the point of history it is suggested,
“the Avatars of Lord Vishnu were crystallized during the period of the Guptas
in the fourth and fifth Centuries A.D.”[127] Ten avatars are considered to be
important. But there is a note that
apart from the major ten avatars, there are about twenty-three[128]
minor ones, according to Tamil tradition.
These avatars-stories had
become the main substance of the works of Ālvārs.
1.2.8 Śaivism
Another
sect developed along with Vaisnavism was Śaivism. Here the myths, worship etc., revolved around Śiva, whose origin could be traced to the
Vedic times. Sukumari Bhattacharji says,
“the central god of the lunar group is Rudra, later known as Siva -a minor god
in the RV with only two and a half
hymns to him-yet one of the triad in the later pantheon.”[129]
In
spite of the fewer hymns devoted to Śiva, there is no reference to the worship
of linga or phallic in the
Vedas. This development is pointed out
as, “Vedic literature is silent about phallic worship and seems to abjure and
curse it in a few passages. It is in the
epics that we hear of it for the first time.”[130] It is brought to maturity, latter, in the purānas.
As
there are evidences for the confluence of Aryan and Dravidian elements in
Vaishnavism, there are evidences in Śaivism as well. One such example is, “… Kārttikeya enjoyed an
independent cult in which he was the supreme god; his relationship with Śiva
therefore, would not be tolerated by this sect until for various reasons the
cults coalesced when he became Śiva’s son.”[131]
Looking
at the then existed religious condition, it may be said that Buddhism and
Jainism seemed to be a grave threat to Hinduism. Hence, the new sects took up the challenge of
reducing them to any level they could. The outcome of the process is that “it was about the twelfth century that
Shaivism attained its high water mark all over India.”[132] The reason for the delay was that both
Buddhism and Janism affected the progress of Śaivism for some time. It seems that Śaivism attempted to curb the
growth of rival religions. This attitude
prevailed since the beginning of Aryan influence over the Tamils. M.S.
Purnalingam Pillai writes, “the Tamils under the new mesmeric influence, shook
hands with the Vedic Aryas and combated against the Jains.”[133] At the same time it needs to be remembered,
that except combating these two religions, the attitude between Śaivism and
Vaisnavism was not free from an uneasy relationship. This is reflected in the eulogies of the Ālvārs.
Often
the antiquity of Śaivism is traced even back to Indus valley civilization. The ancient origin of Śaivism is stated as
“in the religious world, the Saiva system is the heir to all that is most
ancient in South India; it is the religion of the Tamil people, by the side of
which every other form is comparatively foreign and recent origin.”[134] There is an allegation, and at times strength
to Śaivism, that it strictly adheres to Vedic norms. In other words in the religious realm,
Śaivism makes one tread in the scientific and philosophic currents[135]
as against the human and emotional elements in Vaisnavism. The same idea is again represented as
“Saivaism, accepting the Vedic rule, became metamorphosed into Vedic or Vaidika
Saivaism.”[136]
In
spite of Śaivism’s strict observances of Vedic principles, it could not escape
the development of different sects, of which some did not attribute any special
regard for Vedas. One example is that
from about the ninth century A.D. a special form of Śaivism flourished in the
Kashmir region, which was called Kashmir Śaivism, a main sect of Śaivism. It does not believe in the authority of Vedas
nor in the caste system’. Siva is
considered to be the self of all beings.
“He is both immanent and transcendent, material as well as the efficient
cause of the world.”[137] In the compositions of the Ālvārs, Vishnu is the self of all.
Another
example is Lingāyata. Lingāyata or
Vïrasaiva is a militant form of Śaivism that flourished in the Karnataka region
about the twelfth century A.D. Its
followers do not accept caste and insisted upon the equality of men and women.
They did not compromise with the Aryans. It is said "the Saivas who did
not accept the compromise were known as Vira
Saivas, whose distinctive characteristic is a linga dharana or wearing the linga on the head (or on the body).”[138] They considered Śiva as Brahmen and He is both
material and efficient cause of the world.
Another
famous system was Śaiva Siddhanta. “The
whole credit of formulating Saiva Siddhanta philosophy is due to Meikanda
Deva.”[139] It explains the evolution of the world in
terms of ‘thirty-six principles’. “In
the practical aspects of religion the followers of the Śaiva Siddhānta school
believe in absolute devotion to be achieved through Caryä (practice), Kriyā
(action), Yoga (concentration) and jñāna (knowledge).”[140] The fundamental principal of this sect is pati-pasu-pasam, which are permanent or
real entities.[141]
It is generally held that there was no antagonism
between Śavism and Vaisnavism. It may
not be true in their struggle for supremacy of their own deity. At the same time their common enemy was
Jainism. In the words of V.P. Chavan “both the sects had a common basis to work
up, i.e., to uproot the prevalent Jainism from that part of the land
[Tamilnadu].”[142] In other words for both the main aim was to
destroy Jainism from the south.[143] When this task was completed, differences
between them became visible. They drew
more and more followers and each found it profitable to invent myths in which
the god of the rival sect paid homage to its own.[144]
In
spite of many differences between them, “…they were most potent allies, both
making a popular religious appeal through the use of the vernaculars, both
insisting on an exclusive devotion to one god, and emphasizing his grace, on
the one hand, and the privilege of man’s loving devotion, on the other.”[145] The reason for their closeness is the
conviction that, on ultimate analysis, both are equally right.[146]
This is the strength of Hinduism, which finds adequate expression in the hymns
of Ālvārs. Both the sects have
contributed enormously to the development of devotional literature.
1.3
Buddhism and Jainism
It is
often held that the bhakti movement
originated to counter the rapid growth of Buddhism and Jainism. Therefore, a note on the reasons for the
decline of these two non-Vedic religions can provide more insights about the
religious situation when Ālvārs began
to exhibit their influences. It also can
help understanding the real causes for the unfriendly relationship between
Vaishnavism and non-Vedic religions.
1.3.1 Buddhism
D.S.
Sarma graphically states the context in which Buddhism sprang up. He writes “we are told that there were as
many as sixty-two theories about the world and the soul at the time of Buddha’s
enlightenment. Some of them were based
on the Vedic traditions and some were independent of it.”[147] This statement informs the reasons for the
emergence of Buddhism. Within a short span of time, Buddhism attracted good
number of people including many rulers.
Its rapid growth threatened the existence of Hinduism. Yet, its fast decline needs explanation.
The
reasons for its decline will illustrate the general religious context and the
situation in Tamil Nadu then. A. C. Bouquet gives three reasons. They are the animosity of the vested interest
of the Brahmin caste, the tendency of the Buddhists to use the laity less, and
the Muslim invasions -the destruction of the Buddhist monasteries and the
massacre of their inmates left practically none to carry on the dissemination of
Buddhist teaching.[148] This is an inoffensive view, which shares the
responsibility among three religions including Buddhism.
For
Radakrishnan, “Buddhism died a natural death in India.”[149] He states: “the vital reason for the
disappearance of Buddhism from India is the fact that it became ultimately
indistinguishable from the other flourishing forms of Hinduism, Vaishnavism,
Śaivism and Tantrik belief.”[150] H. Hackmann expresses the same view as
well. He writes, Buddhism “…rather
appeared as a side-branch of the Brahmanistic system of thought.”[151]
Another
reason for its decline in north India was that Buddha was included among the avatars of Vishnu during Gupta Period (4th
or 5th C. A. D). C. Retnadas pointed out that “the inclusion of
Buddha as an Avatar of the Vishnu cult was one of the reasons for the decline
of Buddhism in North India.”[152] Its impact was enormous and it is an example
for the assimilative character of Hinduism.
A direct and specific reason for the decline
of Buddhism in Tamil Nadu is the rapid development of bhakti movement. It is said that the bhakti cult shattered Buddhism and Jainism in Tamilnadu and finally
caused the extinction of Buddhism in Tamilnadu.[153]
Two
more reasons are, the popularity of Ālvārs
and Nayanars and the loss of royal
support. These are stated as “there is
no doubt that Buddhism had lost its former vigor, vitality and grace for
manifold reasons of which the revivalist movement was doubtlessly one. The absence of royal patronage comes next.”[154]
Another
peculiar reason for the decline of Buddhism was the gulf between the pontiffs
and laity. It is remarked that the learned ācāryas
were preoccupied with philosophical debates, and the monks congregated in great
scholastic enclaves such as Nālanda. The
contact with the laity was very less.[155] There may be other reasons such as more
emphasis on reason and almost atheistic attitude towards the idea of God, which
is sentimental to India. It, therefore,
will be appropriate to view that the Hindu revival in the form of Ālvārs and Nāyanārs is not the only reason for the disappearance of Buddhism
from the South.
1.3.2 Jainism
Jainism
penetrated south India by the close of the fourth century B.C. In the early days the Mauryas and Kushans
patronized Jainism. “From the fifth
century many royal dynasties of the South, such as, the Gangas, the Kadambas,
the Chalukyas and the Rashtrakutas, patronized Jainism.”[156]
In
the writings of Hiuen Tsang (C.A. D. 640), there is no allusion to hostility to
the Jains. But later, there was marked
change. The Pandiyan king Nedumaran was
a Jain. His wife converted him to
Saivism through Tirugnãna Sambandamûrti. After conversion, king Nedumaran is
reported to have forced his former fellow-religionists, the Jains that they
also should apostatize. When they
refused no less than eight thousand were put to death by impalement.[157] Here the reason for such a great massacre was
more personal than any specific religious motive.
Soon
after the establishment of Vijayanagar, Jains complained to king Bukkarāya of
persecution by the Vaishnavas. “The
monarch interceded (1368) and decreed that both parties should practice their
respective religions with equal freedom and without mutual interference.”[158] It is an evidence for the religious tolerance
of the rulers.
Among
the main reasons for the decline of Jainism, the chief one is
counterreformation in favor of orthodox Hinduism.[159] The reason for such counterreformation is the
predominance of Buddhism and Jainism in the Tamil land and the frequent
conversions of Śaivas and Vaishnavas to them.[160]
As
stated above, there are many reasons for the decline of Buddhism and Jainism in
India, particularly in Tamil Nadu. One
of the various reasons is the emergence or bhakti
movement in the form of Ālvārs and Nāyanārs, because accepting religions
that do not believe in the existence of God is not an easy practice for the
natives. The crucial reason seems to be
the royal patronage. As Tamilnadu also
was succumbed to various invasions, often the rulers decided the fate of religions.
Any religion accepted and patronized by the ruler was in the privileged
position, in spite of their neutral attitude in this regard.
A
great lesson relevant for further discussion is the fear that the Hindus were
losing their number. It was there and
still continues to provide adequate nurture for the religious fundamentalists,
who adopt fanatic methods under the guise of religion to achieve their selfish
aims-politics, power, etc.
1.4 Historical
Background
The
background study cannot be complete unless it is substantiated with historical
data. These data are provided to view
how different emperors practiced diverse religions and how they reacted to the
sects or religions to which they did not belong. This can help determining the role of rules
and religions / sects in promoting conflict or friendship among different
religious groups. This also illustrates as to why bhakti movement was rejuvenated. The major milestones are the
Chandragupta Maurya, Asoka, the Kalabhras, Pāndya-Pallava rule, Cholas and
Vijayanagar rulers.
1.4.1 Mauryas
The
Vindhya range was the recognized southern limit of the Aryan land. Further, long and wide rivers like Narmatha
intervened the penetration of northern influence upon the south in all aspects. There was less interaction between north and
south in both religious and secular matters.
It is evident from the fact that “until about 600 B.C., works composed
in the North exhibit little knowledge of India South of the Vindhyas, but acquaintance
increased with the progress of the centuries.”[161]
Coming
to the south, the three great rules – the Cēra, Cōla and Pantiya were dated
between 3rd century B.C. and the 3rd century A.D. During this period, the Tamils had preference
for secular things rather than religious matters.[162] Therefore, there was a rare chance for
religious controversies. At the same
time, religious matters were not altogether left unnoticed. The earliest Tamil literatures bear testimony
to the deep religiosity of people who worshiped deities, known to them in their
given context. There could have been
interchange of worship patterns etc.,
as social mobility increased. But there
was no aggressive religious attitude.
Emperor
Alexander who died in 323 B.C. at Babylon could not cross the Indus to continue
his invasions. But one of his generals
Seleucus crossed the Indus with a fresh army only to be defeated by
Chandragupta Maurya, the powerful king[163]
and patron of Jainism. He overthrew
Magadha, Nanda and Kushan rulers.
During
the time of Mahāvira, Rājagrha the capital of king Śrenika of Magadha became
the major center of his assembly. His
son Ajātaśatru, who was a pro-Buddhist, usurped Śrenika’s throne. During this time Jaina influence suffered a
temporary decline.[164]
Ajātasatru
was soon replaced by the pro-Jaina Nanda dynasty, which reigned until around
324 B.C.[165] Candragupta Maurya threw this dynasty. He is said to have become a disciple of the
famous Jaina pontiff Bhadrabāhu and to have accompanied him on the southward
migration.[166]
Another
rule that gave up to Chandragupta was the Kushans. Their famous king was Kanishka. In spite of being a convert, he was a staunch
supporter of Buddhism. During his reign
there occurred the great schism that divided the Buddhists into two groups.[167] The Hunnish Mongols, before the Muslim
invasions, temporarily interrupted the Maurya sway for a brief time.[168]
No
doubt, the Jains flourished under the rule of Chandragupta. At the same time there is no evidence of any
religious intolerance or persecution, except the fact that the emperor’s
religion always thrived well. This takes
the burden away from bhakti movement
that it alone was responsible for the decline of Buddhism and Jainism in
India. Of course, the growth of
non-Vedic religions could have been a strong thread to the influence of
Hinduism.
1.4.2 Asoka
Now
the course of history had taken a new direction. “The grandson of Chandragupta,
Asoka was a great patron of early Buddhism.”[169] Padmanabh S. Jaini states, “…in any case, the
period of Jaina ascendancy was fast drawing to a close, for the throne was soon
to be occupied by Candragupta’s grandson Asoka, perhaps India’s greatest
ancient king and ardent patron of Buddhism.”[170] He died in 232 BC.[171]
It is
said ‘the great royal patron of Buddhism’ ruled India between 273-232BC. “He ruled over the whole of India except the
extreme Southern kingdoms of the Cholars and the Pandyas.”[172] Yet, the influence of Buddhism was there in
these Kingdoms. “It is worth-noting that
some of the Cañkam poems also make
reference to Mauriyas (Mõriyar), the dynasty to which king Asoka belonged.”[173]
Whether
Asoka came to the Tamil country is still an unsettled question. Nevertheless “regarding the introduction of
Buddhism into the Tamil country, one can trace it to the third century B.C.
when Emperor Asoka’s Dhamma Vijaya
occurred.”[174] Even if Asoka did not come, at least members
of his mission band would have come to Tamil country, either on their way to
Srilanka or on their return from Srilanka.
It is evident that there was no static religion in the early phase of
Indian history. Religions changed as new
rulers replaced the former ones. This is
evident from the swift changes that had taken place between the time of Chandragupta
and Asoka.
The
challenge for the Maurya rule came from the Shunga dynasty. “The last of the Maurya dynasty was killed by
Pushyamita, the founder of the Shunga dynasty in 185 BC.”[175] Again the advent of the Śunga dynasty brought
with it brahmanical resurgence and hard times for all non-Vedic groups in and
around Magadha.[176] This is the first time a reference is made to
a possible rivalry between Vedic sects and non-Vedic sects. This is an indication to the point that, as
northern influence began to prevail, the tension between religious sects
increased. Another significant aspect to
be noted is that the influence of Jainism and Buddhism faded and the new
Braminic influence began to shine forth.
This could have been the under current that paved the way for the latter
development of bhakti movement in
India, particularly in south India.
1.4.3 Kalabhras
“The
period after the 4th century A.D. to the 6th century in
the Tamil century is sometimes called the dark age.”[177] The reason is that, the Kalabhras, who are
supposed to have hailed from Karnātaka, had occupied the Tamil country in this
period. “Sometime about A.D.300 or a
little later the whole country was upset by the predatory activities of the
Kalabhras, who are described as evil rulers…”[178] ‘They were the supporters of Buddhism and
Jainism’. “It seems that Buddhism in the
Tamil country had flourished through the patronage of the Kalabhras and the
business community since the 4th century A.D.”[179]
The Kalabhras, were friendly to the Buddhists.
So under their influence Buddhist monasteries were built and Buddhist
writers enjoyed the patronage of the royal courts. Thus, with their powerful support Buddhism
and Jainism progressed, at the expense of orthodox Hinduism.[180] This period witnessed political uncertainty
and slag in literary development. The
bramnic influence, which slowly crept in during the reign of the Śungas
witnessed a temporary set back during the time of Kalabhras. And it had to wait for another opportune time
for its glory in the form of bhakti.
1.4.4. The Guptas
“The
early development of theism took place during the politically unstable
Post-Mauryan period, a time of foreign rulers and small Indian Kingdoms.”[181] “This period ended in A.D. 320 when a new
line of kings, the Guptas, began to reunite northern India.”[182] “The imperial Guptas for the first time gave
strong and continuing dynastic support to the new theistic gods, especially
Vishnu.”[183] “Under the patronage of the Imperial Guptas,
Vaisnavism became a great force in the religious life of both northern and
southern India.”[184] “The Gupta emperor Chandra Gupta II [380
A.D.] was a devout follower of the Bhāgavata religion, one of many names by
which Vaisnavism was known.”[185] “Chandragupta I is usually regarded as the
founder of the Gupta era, which commenced on 26 February 320 A.D…”[186] “Samudragupta was chosen from among his
brothers by Chandragupta I as the most deserving ruler to succeed him.”[187] “Samudragupta was succeeded by his son
Chandragupta II, surnamed Vikramaditya, who ruled from C.A.D. 380 to 413.”[188] “The last known date of Chandragupta II is
412-413 A.D. and three years later his son Kumaragupta was on the throne.”[189] “The aged Kumaragupta died when Skandagupta
was interlocked in a grim fight with the Pushyamitras.”[190] “Soon after his accession Skandagupta had to
face the all-powerful Huns who had already proved themselves to be a terror to
both Europe and Asia.”[191]
From
the point of religion, Hindu revival, which unsuccessfully appeared in the
period of Śungas got its way through during the time of Guptas. It is significant to note that the Guptas
followed Bhagavatha religion, which is the ancient form of Vaisnavism from
which the Ālvār movement developed.
1.4.5 Pāndya – Pallava
Rule
“With
the overthrow of the Kalabhras opens the new era of Pāndya-Pallava achievements
from the close of the sixth century A.D.”[192] “The age of the Pallavas in south India
extended roughly from the third century A.D. to the end of the ninth.”[193] Two important monarchs, the Pallava
Simhavishnu and the Pāndya Kadungōn with their capitals at Kānchi and Madura
respectively were responsible for the beginning of the end of Kalabhras.
Among
them Simhavishnu “…was a worshipper of Vishnu and had the title Avanisimha
(lion of the earth).”[194] Mahendravarman 1 (590-630) who was called
Vicitra-citta, ‘wonderful-mind’ followed him.
“He professed Jainism, for a time but discarded it in favor of Saivism,
possibly under the influence of Appar.”[195] Although Buddhism and Jainism had made
considerable progress, “in his time there arose a strong reaction against the
growing influence of Jainism and Buddhism, which found expression in a
widespread bhakti movement among the
worshippers of Siva and Vishnu…”[196] Here, again the conflict was caused probably
by the rulers because of their preference for particular sects. Another point is that, as soon as they
accepted a new faith, they stood against the previous. Thus, whether the religious groups themselves
were responsible for tension between them needs further clarification.
In
general “the Pallavas fostered religion without any bias. All the cults and sects received their
patronage.”[197] Even the non-Vedic sects grew fast. In the time of Pallava rulers the religious
influence of Jains and Buddhists was in the ascendant. Their Tamil compositions testify that they
never attacked the ancient, unadulterated Saivism but were friendly to it.[198] There was no religious persecution.
Further,
the Pallava rulers were neutral in matters of religion. “In the capital towns
there flourished Buddhist shrines and Jain monasteries side by side with Siva
and Vishnu temples, and the kings made liberal grants to all of them.”[199]
The
other opinion is that, during Pallavas period, “…both Vaishnavism and Saivism
flourished; Vaishnavas and Saivas on the one side wrangling and disputing
against the Buddhas and Jainas: but so far the evidence of any systematic
persecution is, at the very best, very slender.”[200] It may be suggested with caution that, the
difficulties could have risen at the end of their rule or after them. The down
fall of Buddhism is stated as follows:
“during a thousand years Hinduism was influenced by Buddhism, until
Hinduism adopted all that had made Buddhism popular, and thence Buddhism
declined.”[201] There are evidences to argue that during the
Chola period there was religious intolerance, specifically from the Śaivas. It is crucial to note that there was
religious tolerance among people of different religious traditions at the time
of Pallavas.
1.4.6 Cholas
The
next vital period in the history of south India, from the point of religion was
that of Cholas. They displaced the
Pallava power. “The age of the imperial Cholas (850-1200) was the golden age of
Tamil culture, and it was naturally marked by the widespread practice and
patronage of literature.”[202] From religious point of view “this was the
silver age of the religious revival which had begun under the Pallavas;… the
Tamil hymns, Śaiva and Vaishnava, of the last epoch, were gathered together and
grouped into canonical books…”[203] The influence of Jains and Buddhists
declined. There are evidences to prove
that both Śaivism and Vaishnavism competed for success. It is said “under the Colas Śaiva centers
proliferated beyond the Kāveri region, at times even at the expense of Vaishnavism.”[204]
Although,
mostly composed in Sanskrit “a quantum of Vaishnava devotional literature and
commentaries on the canon also came into existence.”[205] From the available evidences, it can be said
that, during Chola period, both Vaishnavism and Śaivism were well
established. But there are reasons to
hold that Śaivism adopted more aggressive and intolerant attitude towards
Vaishnavism and other non-Vedic sects.[206]
After
the powerful Cholas, there were four Hindu kingdoms in the thirteenth
century. K. A. Nilakanta Sastri writes,
“the Pāndyas and Hoysalas in the South, and Yādavas and Kākatiyas in the north
are the chief powers, and as usual a number of local feudatory dynasties
flourished under the suzerainty of each.”[207]
These
four kingdoms were divided within themselves.
Thus it became easy for the Muslim invaders. “They all fell an easy prey to the raids of
Malik Kafur and other Muslim generals…”[208]
Of course, the Moghul Empire founded by Baber in 1526 A.D. and consolidated by
Akbar reached its zenith in Shahjahan’s time and began to decline under
Aurangazib.[209] Aurangazib died in 1707 A.D.
The salient
aspect of this epoch was the struggle between the Śaivas and Vaishnavites for
their supremacy on the one hand and their united tussle against Buddhism and
Jainism on the other. This context is
very well reflected in the works of Ālvārs.
1.4.7 Vijayanagar
In
the middle of the fourteenth century and before the coming of the British, “…as
a result of a series of rebellions against the mad tyranny of Muhammad Tughlak,
two great kingdoms, one Muslim and another Hindu, established themselves in
South India- the Bahmani kingdom with Gulbarga as its capital and the kingdom
of Vijayanagar with the city of Vijayanagar as its capital.”[210] The latter rule was Hindu by nature. D.S.
Sarma writes that “the Hindu kingdom of Vijayanagar, established in 1336 A.D.
soon extended its sway over the whole of South India from the rivers Krishna
and Tungabhadra to Cape Comorin and remained the citadel of Hinduism for more
then two centuries, till it fell in the famous battle of Talikota in 1565 A.D.”[211]
The
impact of the period on Jainism is stated thus: “in the age of Vijayanagar
(1336 – 1650) the Jains were being steadily pushed out by the rising influence
of Śaivas of different schools and Vaishnavas…”[212]
At the same time the struggle between the Vaishnavites and Śaivites for
supremacy continued.
Summary
To sum up, bhakti
can be understood as loving relation to a deity and intact continuation of
the same communion at all times. Bhakti insists upon service to the
devotees, and struggles to cross the boundary to serve humanity as a whole.
Bhakti demands strict regulations from devotees, while prapatti insists upon God’s grace and
complete surrender to God. Prapatti has crossed the caste border and
it was this type of devotion the Ālvārs
intended to promote. As to the question
of the origin of bhakti, it is the
confluence of southern and northern sources irrespective of the difficulty to
decide which one precedes the other or which one is predominant. The several aspects of bhakti convey the message that it is closely interlinked with human
relations. It is because human beings
can understand the relationship with what is beyond, only through the
relationships known to them here on earth.
The popular appeal received from the people authenticates the
significant contributions and impacts of bhakti
movement. The salient outcome of the bhakti
movement is seen now in the form of Vaishnavism and Śaivism, which together
constitutes much of Hinduism besides other sects.
Bhakti stresses the loving relation of a
devotee to a personal God. It has not
prescribed how such relation can be actualized in the society. The advocates of
prapatti carried it into the level of
devotees of a particular sect. A step
further is the need of the hour. The
significant aspect of bhakti is the
intertwining of two traditions, namely the southern and the northern. The specific features of bhakti are examples of its mechanical and orthodox nature. The multifaceted contributions of bhakti movement clearly indicate its
popularity and need among the people.
The impacts of bhakti may
prompt readers to think that the northern influence over the south has promoted
intolerant attitude among religions.
The
continuous force of bhakti is
manifested in Vaishnavism. Vishnu, a
solar deity of the Rig Veda was identified with the sacrifice in the
Brahmanas. The epics provided the
sufficient platform for Vishnu to be raised to the level of supreme deity in
the Puranas. Vaisnavism always insisted
upon down-to-earth aspect of bhakti, although restricted to the devotees
only. The merger of southern Kannan and
northern Krishna was the climax of the development of Vaishnavism. Śaivism also rose to similar glory, but
always Vedic in observances.
Visnu
worship was very ancient. Its
germination can be traced to the Vedas.
The Tamil classical literature also bears testimony to this fact. The position of Visnu, in the Vedas is
reflected in three different perspectives.
Few held that he was the visible form of the supreme spirit. Others held that he was a minor deity
requiring adequate recognition. Still
others refused to consider him as god.
This
ambiguous status was refined in the Brāhmanas.
Here Vishnu is considered as sacrifice, and greater qualities are
attributed to him. The real nurturing of
Vishnu to the level of a deity, who comes to the aid of the affected, took
place in the epics. The final consolidation
of Vishnu with multiple Avatars and
the idea of he being the creator and protector of the world and gods reached
culmination in the puranas.
The
characteristics of Vaishnavism are appealing, except that it did not reach the
common mass. This lacuna was completed
later by the Ālvārs. The incorporation of southern Kannan and
northern Krishna added sufficient flavor to Vaishnavism. Similar developments
took place in Śaivism also. The Śaivas
had stronger inclination to adhere to the Vedic demands. Thus they were more technical in nature.
Among
the many reasons that were responsible for the decline of Buddhism and Jainism
in India, particularly south India, the crucial one was the bhakti movement. It seems as if the Śaivates were more aggressive
than the Vaishnavites in this regard.
History
abounds with materials to suggest that either the growth or decline of any
religion depends upon the patronage it enjoyed from the rulers. It is also clear that Buddhism and Jainism
enjoyed privileges under their respective rulers, who are mostly neutral in
their attitude towards other religions.
It was during the end of Pallava rule or the beginning of Chola reign,
there were traces of preference for Hinduism.
This attitude continued with the Vijayanar rulers.
The
paramount issue here is the struggle between the Śaivas and Vaishnavites for
their supremacy on the one hand and their united tussle against Buddhism and
Jainism on the other. This context is
very well reflected in the works of Ālvārs,
whose study becomes significantly relevant.
[1]M. Monier Williams, A Sanskrit English Dictionary, New
Edition, New Delhi, Motilal Banarsidass Publishers, PVT. LTD., 1997, p. 743.
[2]Chhaganlal Lala, Bhakti in Religions of the World, New Delhi, B. R. Publishing
Corporation, 1986, p.148.
India Vol. IV, ed. by H. Bhattacharya,
Calcutta, Ramakrishna Mission Institute of
Culture, 1957-62, p.112.
[4]Swami Chinmayananda, Narada Bhakti Sutra, Bombay, Central
Chinmaya Mission
Trust, 1982, p.8.
[5]Hanumanprasad Poddar, The Philosophy of Love, (Bhakti Sutras of Devarshi Narada),
Gorakpur(India), Ghanshyamdas Jalan, 1940, p.20.
[6]Stephen Neill, Bhakti: Hindu and Christian,
Madras, CLS,1974, p.97.
[7]C. Ratnadas, Incarnation and Contextual Communication, Sadhu Sundersingh Perspective,
Tiruvalla, Christian Sahitya Samithy, 2000, p.94.
[8]Stephen Neill, Bhakti : Hindu and Christian, Op.
Cit., p.22.
[9]Alkondavilli Govindacharya, The Divine Wisdom of the Dravida Saints,
ed. by T. D. Muralidharan, Mumbai, Archish Publications, 1998, p. II.
[10]S. Ramani “Some Important
Characteristics of the Saiva and the Vaisnava Bhakti Movements of Tamilnadu and
Karnataka – A Comparative Estimate”, Journal
of Tamil Studies, (no number), June 1985, pp. 93-103.
[11]The
Encyclopedia of Religion,
Volume II, ed. by Mircea Eliade [Editor in Chief], New York, Macmillan
Publishing Company, 1987, pp 130-133.
[12]R. N. Vyas, Melody of Bhakti and Enlightenment, New Delhi, Cosmo
Publication, 1983, p.7.
[13]V. Rangacharya, “Historical Evolution
of Sri-Vaisnavism in South India”, Cultural
Heritage of India, Vol. IV, Op. Cit.,
p.169.
[15] A. K. Majumdar, Bhakti Renaissance, Second Edition, Bombay, Bharatiya Vidya Bhavan,
1979, pp. 37-38.
[16]Alkondavilli Govindacharya, The Divine Wisdom of the Dravida Saints,
ed. by T.D. Muralidharan, Op. Cit.,
p.242.
[22]Ramkrishna Gopal Bhandarkar, Vaisnavism, Saivism and Minor Religious
Systems, Madras, Asia Educational Service, 1995, p. 76.
[24] Cf., John Braisted Carman, The Theology of Ramanuja: An Essay in
Interreligious Understanding, New Haven and London, Yale University Press,
1974, p.25.
[25]Stephen Neill, Bhakti: Hindu and Christian, Madras, CLS, 1974, p.18.
[27]P. Thirugnanasambandham, The Concept of Bhakti, Second Edition,
Madras, University of Madras, 1973, p.3.
[28]Ramkrishna Gopal Bhandarkar, Vaisnavism, Saivism and Minor Religious
Systems, Op. Cit., p. 41.
[29]Stephen Neill, Bhakti: Hindu and Christian, Op.
Cit., p.20.
[31]P. T. Srinivasa Aiyangar, Pre-Aryan Tamil Culture, New Delhi,
Asian Educational Service, 1985, p.21.
Op. Cit., pp. 130-133.
[33]A. Pandurangan, “Bhakti Literature and
Human Values”. Journal of Tamil
Studies, 43&44, June & December
1993,p.171.
[34]V. D. Mahajan, Ancient India, Thirteenth Edition, New Delhi, S. Chand &
Company Ltd., 1999, p. 823.
[35]Rabindra Kumar Siddhantashastree, Vaisnavism Through the Ages, New Delhi,
Munshiram Manoharlal Publishers Pvt. Ltd., 1985, p.130.
[36]Stephen Neill, Bhakti: Hindu and Christian, Op.
Cit., p.24.
[38]A. L. Basham, The Wonder that was India, Third Revised Edition, Thirty-third
Impression, New Delhi, Rupa &Co, 1999, p. 298.
[39]Stephen Neill, Bhakti: Hindu and Christian, Op.
Cit., p.15.
[40]Pandurangan, “Bhakti Literature and
Human Values”. Journal of Tamil Studies,
Op. Cit., p.171.
[41]Alkondavilli Govindacharya, The Divine
Wisdom of the Dravida Saints,
Op. Cit., p. XXI.
Op. Cit.,
pp. 130-133.
[43]Pandurangan, “Bhakti Literature and
Human Values.” Journal of Tamil Studies,
Op. Cit., p. 171.
Op. Cit., pp. 130-133.
[46]Swami Tattwananda, The Vaisnava Sects, The Saiva Sects, Mother
Worship, Calcutta, Niramalender Bikashsen Gupta, 49G, Russa Road, No Date,
p.1.
[47]K.
K .A. Venkatachari in S. Satyamurthi Ayyangar, Tiruvāymōli, English Glossary, Volume II, Bombay, Ananthacharya
Indological Research Institute, 1981, p. VII.
[48]Stephen Neill, Bhakti: Hindu and Christian, Op. Cit., p.53.
[50]V. Jeya, Bhakti Ilakkiya Uruvakkam,Viluppuram (Tamil Nadu), Muthu
Patippakam, 1994, p. 21.
[51]Stephen Neill, Bhakti: Hindu and Christian, Op.
Cit., p.66.
[52]V. P. Chavan, Vaishnavism of the Gowd Saraswat Brahmins and a few Konkani Folklore
Tales, Madras, Asian Educational
Services, 1991, p.7.
[53]P. T. Srinivasa Aiyangar, Pre-Aryan Tamil Culture, New Delhi,
Asian Educational Service, 1985, p.21.
[54]Vijay Mishra, Devotional Poetics and the Indian Sublime, New Delhi, D. K. Print
world (P) Ltd., 2000, p.41.
[55]V. Jeya, Bhakti Ilakkiya Uruvakkam, Op.
Cit., p. 50.
[56]J. Rangaswami “Mysticism of
Śrīvaisnavism an Outlook”. Journal of Tamil
Studies 47&48, June & December 1995,
p.215.
[57]Vijay Mishra, Devotional Poetics and the Indian Sublime, Op. Cit., pp. 38-39.
[58]V. Jeya, Bhakti Ilakiya Uruvakkam, Op. Cit., p. 48.
[59]Ramani “Some Important Characteristics
of the Saiva and the Vaisnava Bhakti Moments of Tamilnadu and Karnataka- A
Comparative Estimate”. Journal of Tamil Studies, Op. Cit., p.93.
[60]R. Champakalashmi “Religion and Social
Change in Tamil Nadu (C.AD 600-300)”, Medieval
Bhakti Movements in India, [Srī Caitanya Quincetenary Commemoration
Volume], ed. by N. N. Bhattacharyya, New Delhi, Munshiram Manoharlal Publishers
Pvt. Ltd., 1999, p.165.
[61]Haripriya Rangarajan, Ramánuja Sampradáya in Gujarat, A Historical
perspective, Bombay, Somaiya Publications Pvt. Ltd., 1996, p.3.
[62]N. Subbu Reddiar, Religion and Philosophy of Nālāyira Divya Prabandham with Special Reference to Nammālvār, Sri Venkateshwara University, 1977, pp.32-33.
[63]M. S. Purnalingam Pillai, Tamil Literature, Revised and Enlarged,
New Delhi / Madras, Asian Educational Services, 1994, p. 181.
[64]Rabindra Kumar Siddhantashastree, Vaisnavism Through the Ages, Op. Cit.,
p.133.
[65]Haripriya Rangarajan, Ramánuja Sampradáya in Gujarat, A Historical
Perspective,
Op. Cit., p.3.
[66]N. Subbu Reddiar, Religion and Philosophy of Nālāyira Divya Prabandham with Special
Reference to Nammālvār. Op. Cit.,
p. 28.
[68]Rabindra Kumar Siddhantashastree, Vaisnavism Through the Ages, Op. Cit.,
p.3.
[71] Ibid.,
P9.
[72]Dines Chandra Sircar, “Early History
Vaisnavism”, Cultural Heritage of India
Vol. IV, Second Edition, Revised and Enlarged, Calcutta, The Ramakrishna
Mission Institute of Culture, 1958, p. 110.
[73]Jadunath Sinha “Bhāgavata Religion:
The Cult of Bhakti”, Cultural Heritage of
India, Vol. IV, Ibid., p.146.
[74]Sukumari Bhattacharji, The Indian Theogony: Brahma, Visnu and
Śiva, New Delhi, Penguin Books, 2000, p.284.
[76]N. Subbu Reddiar, Religion and Philosophy of Nālāyira Divya Prabandham with Special
Reference to Nammālvār, Op. Cit., p.26.
[78]P. T. Srinivasa Iyangar, History of the Tamils form the Earliest
Times to 600 A.D., Madras, C. Coomarasamy Naidu & Sons, 1929, p.45.
[79]A. C. Bouquet, Hinduism, London, Hutchinson’s University Library, Date Not
Found, p.91.
[80]Dines Chandra Sircar, “Early History
Vaisnavism”, Cultural Heritage of India,
Vol. IV, Op. Cit., p. 112.
[81]Sukumari Bhattacharji, The Indian Theogony: Brahma, Visnu and
Śiva,
Op. Cit., p.291.
[82]N. Subbu Reddiar, Religion and Philosophy of Nālāyira Divya Prabandham with Special
Reference to Nammalvar, Op. Cit., p.29.
[83]Ramkrishna Gopal Bhandarkar, Vaisnavism, Saivism and Minor Religious
Systems, Op. Cit., p. 47.
[84]N. Subbu Reddiar, Religion and Philosophy of Nālāyira Divya Prabandham with Special
Reference to Nammalvar. Op. Cit.,
p. 29.
[86]N. Subbu Reddiar, Religion and Philosophy of Nālāyira Divya Prabandham with Special
Reference to Nammālvār, Op. Cit.,
p. 36.
[88]Sukumari Bhattacharji, The Indian Theogony: Brahma, Visnu and
Śiva,
Op. Cit., p.297.
[89]Haripriya Rangarajan, Ramánuja Sampradáya in Gujarat, A Historical
perspective,
Op. Cit., p.3.
[90]Sukumari Bhattacharji, The Indian Theogony: Brahma, Visnu and
Śiva,
Op. Cit., p.4.
[91]N. Subbu Reddiar, Religion and Philosophy of Nālāyira Divya Prabandham with Special
Reference to Nammālvār. Op. Cit.,
p. 47.
[92]Sukumari Bhattacharji, The Indian Theogony: Brahma, Visnu and
Śiva,
Op. Cit., p. 286.
[93]Ramkrishna Gopal Bhandarkar, Vaisnavism, Saivism and Minor Religious Systems,
Op. Cit., p. 49.
[94]Haripriya Rangarajan, Ramánuja Sampradáya in Gujarat, A Historical
perspective,
Op. Cit., p.4.
[95]Shakti M. Gupta, Vishnu and his Incarnations, Bombay, Somaiya Publications Pvt.
Ltd., 1974, p. 11.
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