Swami Krishnananda Shashtyabdapurti Mahotsava Commemoration Volume
A Souvenir released on Swami Krishnananda's 60th Birthday
Bhakti through the Ages
by Dr. K. Meenakshi
The earliest written record, the Vedic literature, is mainly concerned with sacrifices for obtaining material objects such as cattle. The Upanishads which are assigned to the next period speculate on the nature of the Atman and Brahman, their relationship and the mode of realising the Absolute. The concept of Bhakti, as found in later literature, does not appear in the early literature, as the mode of worship itself was different in that early period. The word 'Bhakti' is attested to for the first time in the Svetasvatara Upanishad. However, the concept is not developed then.
It is generally accepted that the Bhakti cult originated in the South. A beautiful verse occurs in the Mahatmya of Bhagavata. Bhakti is said to have narrated the following Sloka:
Aham bhaktir iti khyata…
Utpanna dravide saham
Vriddhim karnatake gata
Kvacit kvacit maharashtre
Gurjare jirnatam gata (I 45 and 48)
Bhakti says that she was born in the Dravida or Tamil country, grew up in Karnataka and became old in Gujarat!
This Sloka is very significant in tracing the origin of Bhakti. As stated above,
the concept of Bhakti has no room in the early literature. It is probable that this concept originated in the South and travelled to the North as indicated by this Sloka.
The earliest written record of the South is in the Sangam classics of Tamil. The literary theme in this is classified into two types—Aham and Puram poetry. The former deals with the love theme. It is claimed that the love for God or Bhakti has been developed from the Aham theme. Bhakti finds its first and fullest expression in the writings of the Tamil devotees called the Alvars and the Nayanmars. The Vaishnavite devotees are known as Alvars and the Saivites are Nayanmars.
The Bhakti of the Tamil land is intense universal love. The Bhakta styles himself as Thondan, one who serves or as Adiyan, a slave of God. And the Bhaktas are referred to as "the family of the servants". The devotees derive pleasure in service.
The beginning of Bhakti literature in Tamil is said to be the 6th Century A.D. These works are classified under two heads, the Thevaram for Saivite poetry and the Divyaprabandham for Vaishnavite poetry.
Putattalvar, the earliest of the Alvars, defines Bhakti as follows:—
"Love is the lamp-dish, pining for the Lord is the Ghee therein, the blissful melting heart is the wick, I have lighted this light of knowledge."
The most important ones in the clan of Alvars are Periyalvar and his daughter Andal. Periyalvar's compositions mostly deal with the childhood sports of Krishna. The Alvar imagines himself as Yasoda and each stage of the childhood of Krishna has been admirably described by him. Vatsalya-Bhava finds its fullest expression in his poems.
Andal, the daughter of Periyalvar, is considered as the foremost of the devotees of Vishnu. She is credited with two works, viz., Nachchiyar Tirumozhi and Tiruppavai. The central theme of her songs is the love of the Nayika for her Beloved i.e., Krishna.
The young girls in ancient Tamil land used to observe a Nonbu or Vrata called Pavainonbu. They used to get up before sunrise in the Tamil month of Margazhi, collect all the girls of the village, go to the river and take bath. While going to the river, they would sing the praise of Krishna. After taking bath, they would pray for the hand of the son of Nandagopa. A similar kind of Vrata has been referred to in the Bhagavata also. The description of the Vrata and its purpose are identical in both Bhagavata and Tiruppavai.
Amongst the Saivite devotees, Manickavachakar is the foremost. He has composed several devotional hymns. In one of his poems, he has attempted a bold theme wherein the entire situation is reversed. The devotee is depicted as the Nayika in "Tirukkovaiyar".
Another important Saivite devotee, Sundarar, was called Tambiran Tozhar or "the Lord's friend". The tone he uses is that of a licensed friend. He is referred to as Vantondar, the insolent friend', as his address to God is always of a demanding nature.
The Bhakti cult, as it developed in the South, has influenced the other parts of the country too, to a great extent, and have poems of devotional nature in all languages.
Sankara, the greatest exponent of Advaita philosophy, has been credited a with a large number of devotional hymns. If they are accepted as his own composions, one may be surprised to note therein expressions which are not in tune with being a staunch monist.
Bhagavata Purana, which is considered as the best protagonist of Bhakti, deals with various kinds of Bhakti. According to the Bhagavata, Bhakti is a state complete dedication of life, mind, and everything else to God. The Gopis' devition to Lord Krishna stands testimony this.
The great Acharyas like Ramanuga, Madhya, and Vallabha are the greatest propounders of Bhakti. The tradition been continued by many devotees, born in subsequent periods in different parts of the country, who have enriched the Bhakti literature in different languages.