Bhakti Margi Saint
Ramanujacharya
A new tradition of Vaishnava masters started in India from the eleventh century AD. In this tradition Ramanujacharya (E.1016-1137), the principal disciple of Alwar saint Yamunacharya, got special success. Ramanujacharya is said to be the father of the medieval Bhakti movement. He was born in the Acharya family of Srirangam in AD 1016. After his primary education, he was sent to Yadava Prakash of Kanjeevaram for the education of Vedanta.
He had a disagreement with his guru in deciphering the hymns of the Vedas and began to propagate his ideas independently. After spending some days in household life, he took sannyas. He visited religious places of South and North India and studied various religious texts.
He composed five texts to substantiate his views - (1) Vedanta Saram (2.) Vedanta Sangamam, (3.) Vedanta Deepak, (4.) Commentary on Bhagavad Gita and (5.) Commentary on Brahmasutra which 'Shribhashya' Known as.
Ramanujacharya attained a long life span of 120 years in 'Shri Sampradaya' Founded and founded by Shankar's 'Advaitism' And 'Mayawad' By contradicting 'Vishishtadvaita philosophy' rendered. Shankar's Brahman was pure, Buddha and formless. He has no direct contact with man. Ordinary man could not even imagine it.
By imposing divinity in this Brahman, Ramanuja tried to bring him into the grasp of the common man's intellect. Ramanuja considered the three Gods, the world and the living entity, to be true, eternal and eternal, and the soul and the world to be essentially dependent on God. Ramanuja's God is virtuous, full of all virtues, omniscient, omnipotent and omnipresent.
He is the creator of this creation and his creation is different from the creation in a limited sense. This duality of God and creation is the basis of the principle of Bhakti. Through devotion the soul can establish a direct relationship with God.
'remaining' to Ramanujacharya That is, considered to be an incarnation of Lakshmana. His disciples believe that Shesha incarnated with Rama in the form of Lakshmana and with Sri Krishna in the form of Balarama, and in Kaliyuga he incarnated as Ramanuja and protected Vishnu-dharma. Ramanuja declared Vishnu and Lakshmi to be one and suggested the way to attain salvation through their virtuous devotion.
They believed in God in the form of love and beauty. They believed that Vishnu is Sarveshwar. He takes pity on man and incarnates in human form on this earth. Ramanuja 'Ram' He considered him an incarnation of Vishnu and insisted on the worship of Rama. He said that salvation can be attained by worship and devotion.
Due to the efforts of Ramanuja, the Vaishnava religion, which worshiped Sagunopa, gained popularity all over South India and the general public was increasingly attracted towards it. Not only did he believe in the superiority of his religion, but he also believed in being a devotee-Vatsal of the Lord and in running to protect the devotees by the Lord.
Ramanuja did devotion as well as 'Prapati' The route was also suggested. This is the easiest way to attain salvation, because it does not require knowledge, study and yoga practice. Having complete faith in God and surrendering oneself completely to him 'Prapati' Is. This path of God realization was open to all human beings. This instilled a new hope for millions of Shudras and Antyajas to continue in the Hindu religion. Now there is no need for them to find another way for religious and spiritual satisfaction.
Madhvacharya (Madhvacharya)
Madhvacharya (E.1197-1278) became a great teacher of the Vaishnava tradition in the Karnataka state of South India. He was born in AD 1197 in a Brahmin family of Udipi Nagar in Kannada district. He was considered Bhima because of his physical strength. He retired in his youth. Like Ramanuja, he was also a worshiper of Vishnu. He is also called Anandtirtha and is considered an incarnation of Vayudev.
He refuted the monism of Shankara in the Vaishnava-bhakti tradition 'dualism' Propounded the principle of, according to which Brahma, Jiva and Maya have separate existences and all three are letters, that is, they never decay. He replaced the Nirguna Brahma of Vedanta as 'Vishnu' of reputation.
Madhvacharya had a wonderful ability to debate. To confirm his views, he traveled to different parts of the country and defeated many scholars in debate. Madhvacharya's 'Dualism' The doctrine of Ramanuja's 'Vishishtadvaita' very similar to the principle of Both believe in devotion to God and consider Vishnu as God.
The only difference is that Ramanuja considered God, the world and the living entity, all three to be true, eternal and eternal, and that the soul and the world were essentially dependent on God. That is, there is a special kind of duality in them. Whereas Madhvacharya considers the living entity and the world to be completely different from God. In the view of Madhvacharya, all other elements, being different from God, are based on him. Only God has his own independent authority.
Madhvacharya's God is omnipresent and his complete knowledge is beyond human power and understanding. God cannot be attained through knowledge. God can be attained only through devotion. For this, selfless work, guidance of a qualified guru and worship of God are necessary. In his view the ultimate goal of man 'Hari-Darshan' is to receive. Moksha is attained by Hari-darshan.
Nimbarkacharya
After Ramanuja and Madhvacharya, Nimbarka Swami gave a new impetus to Vaishnavism in the twelfth-thirteenth century. He was born in Velari district of Madras Province. He was a contemporary of Ramanuja. Like Ramanuja, Nimbarka also refuted the monism of Shankaracharya, but Nimbakacharya was a middle path. He believed in both dualism and monism.
Because of this his opinion 'Dualdualism' and 'discrimination' is called. According to Nimbarka the Jiva and the Ishvara are different in behavior but are in principle one (one). Brahma is the creator of this world. Nimbarkacharya 'Krishna-Margi' and considered Krishna as an incarnation of God. In his view, loving devotion and surrender to Radha-Krishna can lead to salvation. 'Sanak Sampradaya' to Nimbark's opinion Also called.
In the Sanak sect, the feeling of refuge was acceptable, but meditation and yoga etc. were not given much importance. Nimbarka's Krishna is endowed with all good qualities and is beyond all vices. He also believed in incarnation. He emphasized the observance of the rules of morality. The Nimbark sect assured the common man that there is power in devotion by showing miracles.
Sant Namdev
The name of Namdev is leading among the saints of Maharashtra. He was born in AD 1270 in a tailor's family. He was married in his childhood and after the death of his father, the burden of the family also fell on his shoulders. Mother and wife insisted on him to do ancestral business but Namdev continued to do only Hari-Kirtan. After some time they settled in Pandharpur. From here he left for India tour. After preaching devotion in the provinces of Punjab, he again came to Pundharpur.
Namdev preached love-bhakti to the common man and tried to remove the shackles of traditional customs and caste-line. Among his disciples were people of all castes and classes. Namdev was also a monotheist like other saints and was against idol-worship and the control of priests. He believed that salvation can be attained only through devotion. Namdev's teachings had a great impact on the people of South India. He asked both Hindus and Muslims to renounce their evils-
Hindu blind, Turko Kana.
Duvu to knowledgeable grown-up.
Hindu Puja Dehra, Muslim Maseed,
Nama soi seviya jahan dehra na maseed..
Ramanandacharya
Ramananda was the disciple of Ramanujacharya in the 14th century AD, who is credited with bringing the religious revolution of the Vaishnava tradition from South to North India - 'Bhakti Dravida Upji, brought Ramananda.' According to some scholars, Ramanand was born in a Kanyakubja Brahmin family of Prayag in AD 1299. He received education in Banaras and took initiation of Shri Sampradaya from Swami Raghavanand there.
Ramanand made Lord Rama, the human body and the destroyer of demons, as his idol in place of Vaikunth resident Vishnu. At that time Hindu society needed a religion that could inspire bravery, sacrifice and sacrifice. Although Lord Rama was already prestige as an incarnation of Vishnu, Ramanand did the wide publicity of the devotion and worship of Rama.
Ramanand wrote 'Brahmasutra' on 'Anand Bhashya' Wrote in which Shri Ram was established in the form of Brahma. He advocated both saguna and nirguna forms of God. The sect established by him 'Ramavat Sampradaya' It is called Ramanandis worship Rama and Sita.
'Vishisht Darshan' of Ramanand Ramanuja He believed in and propagated Ramanuja's ideas all over North India. The language of Ramanuja, Nimbarka and Madhvacharya's teachings was Sanskrit, but Ramananda gave his teachings in Hindi.
Ramananda's ideas were more revolutionary than Ramanuja's ideas. Ramanuja did not believe in the unity of the four varnas and many castes, but Ramananda did not believe in the caste system. Ramanand did not accept the distinction of caste and creed and high and low and made Shudras, Muslims and women his disciples. Before him women were not allowed to participate in religious discussions in public.
Ramanand did not accept this restriction. He believed that the devotees of Rama could eat and drink together without any discrimination. The bondage of Varnashrama is useless for the devotees of the Lord. God has only one tribe and one family. Therefore all Vishnu-devotees are brothers and all have one caste.
Ramananda's 12 disciples included men and women of all castes - Anantananda, Sukhananda, Yogananda, Sursurananda, Galavananda, Narhari Anand, Bhavananda (all brahmins), Kabirdas (weaver), Pipa (Kshatriya), Raidas (Chamar), Dhanna (All Brahmins). Jat) and Sen (Barber). In some lists, the names of female disciples named Padmavati and Surasuri are found in place of Yogananda and Galvananda.
It is said that a prostitute named Ganga also received initiation from Ramanand. Some of Ramananda's disciples became Sagunopasakas and some were Nirgunopasakas. All these disciples proved to be the ones who strengthened the Hindu religion during the Muslim rule. Due to his inspiration, crores of people belonging to different classes and castes of the society remained in Vaishnavism even after suffering many calamities.
Since Ramananda made Lord Rama and Sita, who lived on earth in place of Vishnu, who lived in heaven, made Hindi the medium of instruction in place of Sanskrit and made a person of every caste his disciple instead of Brahmin, so he was made his predecessor Vaishnava. The Acharyas i.e. Ramanuja, Madhvacharya and Nimbarka got more success. On the basis of this success, it is sometimes said that Ramanand initiated the medieval Bhakti movement.
Vallabhacharya
Mahaprabhu Vallabhacharya was born in AD 1479 in a Tailang Brahmin family of South India. His father was a scholar of a high order and he kept Banaras as his field of work. At the age of 13, Vallabhacharya became proficient in all the scriptures. The devotional principles of Vishnu Swami had a special influence on his thoughts. Vallabhacharya propagated his ideas by making them more explicit. He is considered an incarnation of Agnidev.
He 'Shuddhadvaita' in front of Sanatan Dharma. Presented the concept of theory and established the confirmation sect. He prepared philosophical sentiments in support of his opinion by composing many texts like Anubhashya, Siddhanta Rahasya and Bhagwat Commentary Subodhini etc. and declared Brahmasutra, Shrimad Bhagavat and Shrimad Bhagavad Gita as the main literature of confirmation path.
Vallabhacharya believed that there are three elements in the universe – Brahma, Jagat and Jiva. The soul and the material world are the forms of Brahma. Brahman creates the world without the help of any object or power, He is Saguna and Sachchidananda, but because of our ignorance, He seems to us to be separate from the world. Bhakti is the way to get rid of this ignorance.
Vallabhacharya opposed Shankaracharya's Mayavada and proved that the soul is as true as Brahman. Still, he is a part and servant of Brahman. उन्होंने कहा कि जीव भगवान् की भक्ति के बिना शान्ति नहीं पा सकता। भगवान का अनुग्रह होने पर जीव का पोषण होता है। व
ल्लभाचार्य के अनुसार ब्रह्म के तीन स्वरूप हैं- आधिदैविक, आध्यात्मिक एवं अंतर्यामी। अनंत दिव्य गुणों से युक्त पुरुषोत्तम श्री कृष्ण ही परमब्रह्म हैं। उनका मधुर रूप एवं लीलाएं, जीव में आनंद का आविर्भाव करने वाला अक्षय स्रोत है। सम्पूर्ण जगत् ब्रह्म का विलास है तथा सम्पूर्ण जगत लीला के निमित्त ब्रह्म की आत्मकृति है। उन्होंने प्रेम-लक्षणा-भक्ति पर विशेष बल दिया और वात्सल्य-रस से ओत-प्रोत भक्ति की शिक्षा दी।
वल्लभाचार्य का भगवत्-कृपा में अटूट विश्वास था। उनके अनुसार भगवान् श्रीकृष्ण ही परब्रह्म हैं। उनकी सेवा एवं भक्ति ही जीव का परम कर्त्तव्य है। मनुष्य संसारिक मोह और ममता का त्याग करके एवं श्रीकृष्ण के चरणों में सर्वस्व समर्पण करके भक्ति के द्वारा ही उनका अनुग्रह प्राप्त कर सकता है।
उन्होंने भारत में कृष्ण-भक्ति का व्यापक प्रचार किया तथा भगवान श्रीकृष्ण की बाल-लीलाओं को भक्ति का आधार बनाया ताकि जन साधारण, बाल-लीलाओं के गुणगान में रस का अनुभव कर सके और बालक के रूप में विहार करने वाले सहज-सरल ईश्वर के साथ अधिक तादात्म्य स्थापित कर सके। वल्लभाचार्य का लक्ष्य मुक्ति नहीं है। वह तो अपने आराध्य देव श्रीकृष्ण के निकट पहुँचकर सदैव के लिए उनकी सेवा में रत रहना चाहते हैं।
वल्लभाचार्य के जीवन का अधिकांश समय ब्रज में व्यतीत हुआ। उन्होंने मथुरा के निकट गोवर्द्धन पर्वत से भगवान श्रीकष्ण का विग्रह प्राप्त कर उसकी स्थापना की। भगवान के इस प्राकट्य को उस काल की विलक्षण घटना माना गया तथा देश भर से विष्णु-भक्त, भगवान के इस विग्रह के दर्शनों के लिए गोवर्द्धन पर्वत पहुँचने लगे।
वल्लभाचार्य की प्रेरणा से देश भर में श्रीमद्भागवत् का पारायण होने लगा। वल्लभाचार्य के सैंकड़ों शिष्य थे जिनमें सूरदास भी सम्मिलित थे। वल्लभाचार्य के शिष्य पूरे देश में फैल गए और उन्होंने भजन-कीर्तन एवं अपनी रचनाओं के माध्यम से देश भर में कृष्ण-भक्ति का प्रचार किया। यद्यपि वल्लभाचार्य ने संसार के भोग-विलास त्याग कर विरक्ति के माध्यम से मोक्ष प्राप्त करने का उपदेश दिया था परन्तु उनके अनुयायी इसका अनुसरण नहीं कर सके। ई.1531 में महाप्रभु वल्लभाचार्य का निधन हुआ।
सूरदास
सूरदास का जन्म सोलहवीं सदी में हुआ। वे वल्लभाचार्य के प्रमुख शिष्य थे तथा भक्ति आंदोलन के महान संत थे किंतु वे उपदेशक अथवा सुधारक नहीं थे। उन्होंने अपने गुरु वल्लभाचार्य के निर्देश पर भगवान श्रीकृष्ण की बाल लीलाओं का वर्णन किया तथा भागवत् पुराण में वर्णित लीलाओं को आधार बनाते हुए कई हजार सरस पदों की रचना की। इन पदों में भगवान कृष्ण के यशोदा माता के आंगन में विहार करने से लेकर उनके दुष्ट-हंता स्वरूप का बहुत सुंदर एवं रसमय वर्णन किया गया।
सूरदास ने भ्रमर गीतों के माध्यम से निर्गुण भक्ति को नीरस एवं अनुपयोगी घोषित किया तथा न केवल सगुण भक्ति करने अपितु भक्त-वत्सल भगवान की रूप माधुरी का रसपान करने वाली भक्ति करने का मार्ग प्रशस्त किया। उनकी रचनाएँ- सूरसागर, सूरसारावली एवं साहित्य लहरी में संकलित हैं। उनकी रचनाएं ब्रज भाषा में हैं। ब्रजभाषा में इतनी प्रौढ़ रचनाएं सूरदास के अतिरिक्त अन्य कोई कवि नहीं कर सका।
सूरदास की रचनाओं में भक्ति, वात्सल्य और शृंगार रसों की प्रधानता है। पुष्टि मार्ग में दीक्षित होने से सूरदास की भक्ति में दास्य भाव एवं सखा भाव को प्रमुखता दी गई है। उन्होंने सूरसागर का आरम्भ ‘चरण कमल बन्दौं हरि राई’ से किया है। इन पदों को देश-व्यापी लोकप्रियता अर्जित हुई तथा जन-सामान्य को अनुभव हुआ कि भक्ति के बल पर भगवान को अपने आंगन में बुलाया जा सकता है। उन्हें संकट के समय पुकारा जा सकता है और अपने शत्रु से त्राण पाने में सहायता ली जा सकती है। परमात्मा की शक्ति से ऐसे नैकट्य भाव का अनुभव इससे पूर्व किसी अन्य सम्प्रदाय द्वारा नहीं कराया गया था।