Published: 12:00 AM, 19 November 2016
Sufi-Bhakti ways for a fear-free world
The whole Indian subcontinent was flooded with the surge of love and devotion by the two ways of worship - one called Bhaktism, emerging in the 7th century A.D., while the other, Sufism from about the 9th to 10th century A.D. Both of them turned into socio-religious movements, i.e.
Bhakti movement and Sufi movement and brought unprecedented changes in the socio-religious life of India. Humans, as reasonable beings, cannot believe in anything blindly. Still they have blind and unquestioning faith in Religion or God. As a result, people of diverse opinions and beliefs are fighting every where against one another (claiming one's supremacy over the other).
Sufism and Bhaktibad or Bhaktism - these two most liberal practices of two major religions of the world played a historic role in harmonizing people of opposite faiths and opinions. This article attempts to show how, through their doctrines - Love and Devotion, Sufi and Bhakti movements could unite people together and ensure a peaceful co-existence for them.
Wonderful blending of some common features in them:
i. The primary objective of these movements was mysticism and benevolent approach of worshipping God with prayers, chanting, religious songs and verses.
ii. All these movements started against the then existing Orthodox principles of Hinduism, specially Brahmanism, and Islam and brought the principles of equality and justice in society.
iii. This religious movements were regionalist in nature and propagated in vernacular languages. Kabir, Ramdas, Hazrat Nizamuddin, Tulsi Das, and some Bhakti and Sufi saints prompted a refined vernacular languages.
iv. Eradicated complex ritual and stringent religious norms for worshiping God and paved way for liberal religious and ethical way of life.
v. Promoted plurality, secularism and tolerance among diverse walks of people in India.
(b) In their practices -
i. Love as Worship - All of them emphasize love of God, and as such religious rituals were given less importance.
ii. Anti- Caste- They were against caste system: Kabir was aweaver; Namadeva, a tailor; Ravidas,a cobbler; and Sadhana, a butcher.
iii. Monotheism- Even in Bhakti movement either Rama or Krishna or Shiva was worshipped. This way all preach in India.
iv. Local Language- All of them preached in local language. Nizamuddin Auliya spoke in local dialect.
v. Simple Worship- Simple worship takes place of rituals and complex worship.
vi. Tolerance- They all respected different religions and their customs even gave blessings to other religious followers.
vii. Humanity- Human value i.e. compassion, benevolence, etc. were the pillars. Humanity was considered superior to any other aspect of society or state.
viii. Teacher-Student tradition- In Sufi the teacher was called 'Pir' and student 'Murid'. Ramananda was the follower of Ramanuja.
Both Sufi and Bhakti movements stressed mystical union of the individual with God. They laid great emphasis on love as the best bond between God and the individual.
Both of them believed in equality of all human being and universal brotherhood.
The saints of Sufi-Bhakti movement infuse vernacular languages with the ideas of equality, liberty, freedom of choice of worship and the importance of being a human, an individual.
Chatannya and Chandidas wrote in Bengali language. These influence life and thought of the people immensely. And thus Sufi-Bhakti way can eradicate disparity from the society to maintain harmony among the people and thus prevent terrorism and ill-motive of people.
(c) In their tolerant views -
These traditions (Sufi-Bhakti) show their acceptance and celebration of their tolerant views-
i. Timing: Events of occurrence of these traditions overlapped. Sufism is said to have its origin in 7th century in West Asia, but in Indian Sub-continent it reached its peak in post -12th century.
ii. Sarva-Dharma-Sambhava concept: Although attachment with a particular religion cannot be denied, Sufi towards Islam, Bhaki towards Hinduism, the essence was the same to develop tolerance and acceptance of different ideas.
iii. Humanism: It was the core of these movements. They treated men not as a means but as an end. Service to humanity/ mankind was at the heart of their worship. They abhorred division of caste and creed
iv. Anti-orthodox: They were at the targets of the religious and non-progressive people. Even Aurangazeb prosecuted many Sufis.
3. Nature of Bhakti Worship: Reformers not preachers -
The Bhakti movement has traditionally been considered an influential social reformation in Hinduism, and provided an individual-focused alternative path to spirituality regardless of one's caste, birth or gender. Postmodern scholars question this traditional view whether the Bhakti movement ever was a reform or rebellion of any kind. They suggested Bhakti movement was a revival, reawakening and contextualization of ancient Vedic tradition.
Bhakti movement had engulfed almost whole of India during the Medieval period and also reached Assam with Sankaradeva in the 15th century. The movement rose in importance during the Medieval history of Hinduism, starting with Southern India with Vaishnav Alwars and Shaiva Nayanars.
Rabindranath in his address titled 'The Religion of Man' to Oxford University spoke about the songs of the Baul-Fakirs. He observed these songs had "an intense yearning of the heart for the divine which is in Man and not in the temple or scriptures, in images and symbols".
4. How Bhakti and Sufi movements counter the religious fundamentalism:
Like Bhakti, Sufism took roots in both rural and urban areas and exercised a deep social, political and cultural influence on the masses. It rejected all forms of religious formalism. At a time when struggle for political power was the prevailing madness, the Sufi saints reminded men of their moral obligations.
To a world torn by strife and conflict they tried to bring peace and harmony. The most important contribution of Sufism is that it helps to neutralize the edge of Hindu-Muslim prejudices by forging the feelings of solidarity and brotherhood between these two religious communities.
The Hindu saints of Bhakti movement and the Muslim saints of Sufi movement, both, became more liberal in their outlook. They wanted to get rid of the evils which had crept into their religions.
These movements brought the Hindus and Muslims close to each other. The equality concept reduced the rigidity of caste system to a certain extent.
The reformers' preaching in local languages was easily understandable and therefore, was more effective. These Sufi-Fakirs had the most powerful weapons in hand - love and devotion with which they fought against all evils and that is a fact. Mahavir-Kabir-Lalon-Chaitanya-Chandidas sang praises of the ultimate, the only truth, above which there remainsnothing - Man.
Philip Jenkins (the distinguished Professor of History at Baylor University in the United States) observed - "Around the world, the Sufis are struggling against violence, fundamentalist who are at once their deadly foes, and ours: To look at Islam without seeing the Sufis is to be ignorant of a crucial clash of Civilizations in today's world: not the conflict between Islam and the West, but an epochal struggle within Islam itself."
5. Alarming situations of today's World: Is their Message relevant today:
Considering the present alarming situations all over the world, we may very likely face the following questions :
a) How to get rid of the situation;
b) How to ensure the best possible peaceful co-existence for humans;
c) How to minimize the distance from man to man;
d) How to stop the race of supremacy and abolish 'I-ness' (Ego);
e) How to breach jealousy, hatred, etc.;
f) How to make reconciliation between the opposite opinions;&
g) How to offer humans a fear-free world ?
Perhaps, no (particular) religion knows the answer. So, there is only one way out--- to respond to the invitation (calls) of Sufi-Fakirs, Baul-Bhaktasto the path of Peace. They know the answer. And they only can offer us that fear-free world. And help us attain nearness of God as well.
They are the real fighters to fight the evils of the society as well the evils of our mind by uniting people from all walks of life. Rabindranath Tagore rightly observed: "The uniformity of Indian national ismhas been kept intact by only these Fakirs". No statesman or even any preacher of religion could so far do so. And that is the achievement of these Fakirs and Bauls.
Considering the above discussion, let us chorus with the US rock guitarist Jimi Hendrix- "When the Power of Love overcomes the Love of Power, the world will know Peace". So, during the present moments of turmoil, let the world fight for Peace taking help from these Fakirs and Sufis.
Everywhere in today's world there is unrest -terrorism and violence. Now it is a crying need for Peace. So, let us once again remember these messengers of Peace---Fakirs and Sufis to pave the way of light of solidarity and love. To conclude, let me quote from Tagore: "Shower Peace on Earth
Men and Womenare waiting looking up
With their thirsty hearts".
Through ages, the Sufi-Fakirs, the Baul-Bhaktas are doing that.
The writer is a poet and former Professor
Bhakti movement and Sufi movement and brought unprecedented changes in the socio-religious life of India. Humans, as reasonable beings, cannot believe in anything blindly. Still they have blind and unquestioning faith in Religion or God. As a result, people of diverse opinions and beliefs are fighting every where against one another (claiming one's supremacy over the other).
Sufism and Bhaktibad or Bhaktism - these two most liberal practices of two major religions of the world played a historic role in harmonizing people of opposite faiths and opinions. This article attempts to show how, through their doctrines - Love and Devotion, Sufi and Bhakti movements could unite people together and ensure a peaceful co-existence for them.
Wonderful blending of some common features in them:
i. The primary objective of these movements was mysticism and benevolent approach of worshipping God with prayers, chanting, religious songs and verses.
ii. All these movements started against the then existing Orthodox principles of Hinduism, specially Brahmanism, and Islam and brought the principles of equality and justice in society.
iii. This religious movements were regionalist in nature and propagated in vernacular languages. Kabir, Ramdas, Hazrat Nizamuddin, Tulsi Das, and some Bhakti and Sufi saints prompted a refined vernacular languages.
iv. Eradicated complex ritual and stringent religious norms for worshiping God and paved way for liberal religious and ethical way of life.
v. Promoted plurality, secularism and tolerance among diverse walks of people in India.
(b) In their practices -
i. Love as Worship - All of them emphasize love of God, and as such religious rituals were given less importance.
ii. Anti- Caste- They were against caste system: Kabir was aweaver; Namadeva, a tailor; Ravidas,a cobbler; and Sadhana, a butcher.
iii. Monotheism- Even in Bhakti movement either Rama or Krishna or Shiva was worshipped. This way all preach in India.
iv. Local Language- All of them preached in local language. Nizamuddin Auliya spoke in local dialect.
v. Simple Worship- Simple worship takes place of rituals and complex worship.
vi. Tolerance- They all respected different religions and their customs even gave blessings to other religious followers.
vii. Humanity- Human value i.e. compassion, benevolence, etc. were the pillars. Humanity was considered superior to any other aspect of society or state.
viii. Teacher-Student tradition- In Sufi the teacher was called 'Pir' and student 'Murid'. Ramananda was the follower of Ramanuja.
Both Sufi and Bhakti movements stressed mystical union of the individual with God. They laid great emphasis on love as the best bond between God and the individual.
Both of them believed in equality of all human being and universal brotherhood.
The saints of Sufi-Bhakti movement infuse vernacular languages with the ideas of equality, liberty, freedom of choice of worship and the importance of being a human, an individual.
Chatannya and Chandidas wrote in Bengali language. These influence life and thought of the people immensely. And thus Sufi-Bhakti way can eradicate disparity from the society to maintain harmony among the people and thus prevent terrorism and ill-motive of people.
(c) In their tolerant views -
These traditions (Sufi-Bhakti) show their acceptance and celebration of their tolerant views-
i. Timing: Events of occurrence of these traditions overlapped. Sufism is said to have its origin in 7th century in West Asia, but in Indian Sub-continent it reached its peak in post -12th century.
ii. Sarva-Dharma-Sambhava concept: Although attachment with a particular religion cannot be denied, Sufi towards Islam, Bhaki towards Hinduism, the essence was the same to develop tolerance and acceptance of different ideas.
iii. Humanism: It was the core of these movements. They treated men not as a means but as an end. Service to humanity/ mankind was at the heart of their worship. They abhorred division of caste and creed
iv. Anti-orthodox: They were at the targets of the religious and non-progressive people. Even Aurangazeb prosecuted many Sufis.
3. Nature of Bhakti Worship: Reformers not preachers -
The Bhakti movement has traditionally been considered an influential social reformation in Hinduism, and provided an individual-focused alternative path to spirituality regardless of one's caste, birth or gender. Postmodern scholars question this traditional view whether the Bhakti movement ever was a reform or rebellion of any kind. They suggested Bhakti movement was a revival, reawakening and contextualization of ancient Vedic tradition.
Bhakti movement had engulfed almost whole of India during the Medieval period and also reached Assam with Sankaradeva in the 15th century. The movement rose in importance during the Medieval history of Hinduism, starting with Southern India with Vaishnav Alwars and Shaiva Nayanars.
Rabindranath in his address titled 'The Religion of Man' to Oxford University spoke about the songs of the Baul-Fakirs. He observed these songs had "an intense yearning of the heart for the divine which is in Man and not in the temple or scriptures, in images and symbols".
4. How Bhakti and Sufi movements counter the religious fundamentalism:
Like Bhakti, Sufism took roots in both rural and urban areas and exercised a deep social, political and cultural influence on the masses. It rejected all forms of religious formalism. At a time when struggle for political power was the prevailing madness, the Sufi saints reminded men of their moral obligations.
To a world torn by strife and conflict they tried to bring peace and harmony. The most important contribution of Sufism is that it helps to neutralize the edge of Hindu-Muslim prejudices by forging the feelings of solidarity and brotherhood between these two religious communities.
The Hindu saints of Bhakti movement and the Muslim saints of Sufi movement, both, became more liberal in their outlook. They wanted to get rid of the evils which had crept into their religions.
These movements brought the Hindus and Muslims close to each other. The equality concept reduced the rigidity of caste system to a certain extent.
The reformers' preaching in local languages was easily understandable and therefore, was more effective. These Sufi-Fakirs had the most powerful weapons in hand - love and devotion with which they fought against all evils and that is a fact. Mahavir-Kabir-Lalon-Chaitanya-Chandidas sang praises of the ultimate, the only truth, above which there remainsnothing - Man.
Philip Jenkins (the distinguished Professor of History at Baylor University in the United States) observed - "Around the world, the Sufis are struggling against violence, fundamentalist who are at once their deadly foes, and ours: To look at Islam without seeing the Sufis is to be ignorant of a crucial clash of Civilizations in today's world: not the conflict between Islam and the West, but an epochal struggle within Islam itself."
5. Alarming situations of today's World: Is their Message relevant today:
Considering the present alarming situations all over the world, we may very likely face the following questions :
a) How to get rid of the situation;
b) How to ensure the best possible peaceful co-existence for humans;
c) How to minimize the distance from man to man;
d) How to stop the race of supremacy and abolish 'I-ness' (Ego);
e) How to breach jealousy, hatred, etc.;
f) How to make reconciliation between the opposite opinions;&
g) How to offer humans a fear-free world ?
Perhaps, no (particular) religion knows the answer. So, there is only one way out--- to respond to the invitation (calls) of Sufi-Fakirs, Baul-Bhaktasto the path of Peace. They know the answer. And they only can offer us that fear-free world. And help us attain nearness of God as well.
They are the real fighters to fight the evils of the society as well the evils of our mind by uniting people from all walks of life. Rabindranath Tagore rightly observed: "The uniformity of Indian national ismhas been kept intact by only these Fakirs". No statesman or even any preacher of religion could so far do so. And that is the achievement of these Fakirs and Bauls.
Considering the above discussion, let us chorus with the US rock guitarist Jimi Hendrix- "When the Power of Love overcomes the Love of Power, the world will know Peace". So, during the present moments of turmoil, let the world fight for Peace taking help from these Fakirs and Sufis.
Everywhere in today's world there is unrest -terrorism and violence. Now it is a crying need for Peace. So, let us once again remember these messengers of Peace---Fakirs and Sufis to pave the way of light of solidarity and love. To conclude, let me quote from Tagore: "Shower Peace on Earth
Men and Womenare waiting looking up
With their thirsty hearts".
Through ages, the Sufi-Fakirs, the Baul-Bhaktas are doing that.
The writer is a poet and former Professor
