Many modern academics place the lifetime of the Alvars between the 5th century and 9th century CE.[3] Traditionally, the Alvars are considered to have lived between 4200 BCE and 2700 BCE. Orthodoxy posits the number of Alvars as ten, though there are other references that include Andal and Madhurakavi Alvar, making the number 12.[4] Andal is the only female Alvar among the 12. Together with the contemporary 63 Shaivite Nayanars, they are among the most important saints from Tamil Nadu.
The devotional outpourings of the Alvars, composed during the early medieval period of Tamil history, were the catalysts behind the Bhakti Movement through their hymns of worship to Vishnu and his avatars. They praised the Divya Desams, the 108 divine realms of deities affiliated to Vaishnavism. The poetry of the Alvars echoes bhakti to God through love, and in the ecstasy of such devotions they sang hundreds of songs which embodied both depth of feeling and the felicity of expressions.[5] The collection of their hymns is known as the Naalayira Divya Prabandham. The bhakti literature that sprang from Alvars has contributed to the establishment and sustenance of a culture that deviated from the Vedic religion and rooted itself in devotion as the only path for salvation. In addition, they contributed to Tamil devotional verses independent of a knowledge of Sanskrit.[6] As a part of the legacy of the Alvars, five Vaishnavite philosophical traditions (sampradayas) developed over a period of time.[7]
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The legendary birth of the Alvars is traced to an event in the mid-Dvapara Yuga, due to a heated debate between Vishvakarma (the divine architect of the gods) and Agastya (a sage) about the superiority of the Sanskrit or the Tamil language.[citation needed] In the midst of this debate, Agastya gets furious, which makes him curse the former that at some point of time, one of his pieces of architecture would be destroyed (a contemporary to Gandhari's curse to Dvaraka) and would never be recovered. (Some sources say Agastya curses Vishvakarma for Sanskrit to lose its fame, as the curse became true in the present Kali Yuga).[citation needed] Enraged, Vishvakarma curses Agastya in turn that his most favourite language (Tamil) would be tarnished in the future.[citation needed] Agastya, feeling guilty regarding his actions, is offered a divine vision of Vishnu, who promises him that Tamil would regain its prestige, and that a Tamil Veda would emerge.
After the Kurukshetra war, the decline of Dvaraka, and Krishna's death at the hands of the hunter Jara, Krishna, as Vishnu resumes his residence at his abode in Vaikuntha, sowing the seeds of the Kali Yuga. He becomes worried about the people of the Kali Yuga. His attributes, such as the Sudarshana Chakra and the Panchajanya, enquire the reason for his anxiety, and he confides his fears to them. The Sudarshana Chakra suggests that he slice the head of all the people who refuse dharma, to which Vishnu smiles and refuses. Vishnu decides that his amshas (parts of his identity) would be incarnated as humans on earth, and teach them the path of righteousness and devotion to him. These amshas happily accepted their birth as the twelve Alvars, aligning with the boon given to Agastya, and also became a role model for the human beings who came later in the Kali Yuga.
The saints had different origins and belonged to different varnas. As per tradition, the first three Alvars, Poigai Alvar, Bhuthath Alvar, Peyalvar and Andal were born miraculously i.e., they were not given birth. Thirumalisai Alvar was the son of a sage Bhargava; Thondaradipodi Alvar, Mathurakavi Alvar, Perialvar were Brahmin; Kulasekhara was a Kshatriya, Nammalvar was from a (cultivator) vellalar family, Thirupanalvar from Tamil Panar community and Thirumangai Alvar chola mutharayar community . Some Vaishnavities consider only the main 10 Alvars (except Andal and Madhurakavi Alvar) while other include these two in the list too. Srirangam is the only Divya Desam that was glorified commonly by the 12 Alvars.
According to traditional account by Manavala Mamunigal, the first three Alvars namely Poigai Alvar, Bhoothath Alvar and Pey Alvar belong to Dvapara Yuga (even before the birth of Krishna, i.e., before 4200 BCE). It is widely accepted by tradition and historians that the trio are the earliest among the twelve Alvars.[13][14][18][19][20] Along with the three Saiva Nayanmars, they influenced the ruling Pallava kings, creating a Bhakti movement that resulted in changing the religious geography from Buddhism and Jainism to these two sects of Hinduism in the region (even though Buddhism did not exist until 5th century BCE).
After the era of Alvars, few of the Divya Prabandham were lost. In order to retrieve them, Vishnu is believed to have sent Nathamuni, who had a vision of Nammalvar through the idol that Nammalvar advised Madhurakavi Alvar to obtain. The idol can be found today in the Alvarthirunagari Temple.
Traditionally the Alvars are considered to have lived between 4200 BCE and 2700 BCE,[25][26] while some texts account for range between 4200 BCE and early 10th century. Traditional dates take them to the age of Shuka from the period of the Bhagavata Purana, the first four (Poigai Alvar, Bhoothathalvar, Peyalvar and Thirumalisai Alvar) are from Dvapara Yuga, while Nammalwar, Madhurakavi Alvar and others belong to Kali Yuga.[27]
Bhakti (Sanskrit: ; Pali: bhatti) is a term common in Indian religions which means attachment, fondness for, devotion to, trust, homage, worship, piety, faith, or love.[1] In Indian religions, it may refer to loving devotion for a personal God (like Krishna or Devi), a formless ultimate reality (like Nirguna Brahman or the Sikh God) or for an enlightened being (like a Buddha, a bodhisattva, or a guru).[2][3][4][5][6][7] Bhakti is often a deeply emotional devotion based on a relationship between a devotee and the object of devotion.[8][9][10]
One of the earliest appearances of the term is found in the early Buddhist Theragatha (Verses of the Elders).[11] In ancient texts such as the Shvetashvatara Upanishad, the term simply means participation, devotion and love for any endeavor, while in the Bhagavad Gita, it connotes one of the possible paths of spirituality and towards moksha, as in bhakti marga.[12]
Bhakti ideas have inspired many popular texts and saint-poets in India. The Bhagavata Purana, for example, is a Krishna-related text associated with the Bhakti movement in Hinduism.[13] Bhakti is also found in other religions practiced in India,[14][15][16] and it has influenced interactions between Christianity and Hinduism in the modern era.[17][18] Nirguni bhakti (devotion to the divine without attributes) is found in Sikhism, as well as Hinduism.[19][7] Outside India, emotional devotion is found in some Southeast Asian and East Asian Buddhist traditions.[4][5][20]
The term also refers to a movement, pioneered by the Tamil Alvars and Nayanars, that developed around the gods Vishnu (Vaishnavism), Shiva (Shaivism) and Devi (Shaktism) in the second half of the 1st millennium CE.[2][3][21][22][23][24]
Devotional elements similar to bhakti have been part of various world religions throughout human history.[25] Devotional practices are found in Christianity,[25][26] Islam,[27][28] Buddhism[29][30][31] and Judaism.[25][32]
The Sanskrit word bhakti is derived from the verb root bhaj-, which means "to worship, have recourse to, betake onself to" or bhaj-, which means "to break."[13][33][34][35] The word also means "attachment, devotion to, fondness for, homage, faith or love, worship, piety to something as a spiritual, religious principle or means of salvation".[1][36]
The meaning of the term Bhakti is analogous to but different from Kama. Kama connotes emotional connection, sometimes with sensual devotion and erotic love. Bhakti, in contrast, is spiritual, a love and devotion to religious concepts or principles, that engages both emotion and intellection.[37] Karen Pechelis states that the word Bhakti should not be understood as uncritical emotion, but as committed engagement.[37] She adds that, in the concept of bhakti in Hinduism, the engagement involves a simultaneous tension between emotion and intellection, "emotion to reaffirm the social context and temporal freedom, intellection to ground the experience in a thoughtful, conscious approach".[37] One who practices bhakti is called a bhakta.[38]
The term bhakti, in Vedic Sanskrit literature, has a general meaning of "mutual attachment, devotion, fondness for, devotion to" such as in human relationships, most often between beloved-lover, friend-friend, king-subject, parent-child.[13] It may refer to devotion towards a spiritual teacher (Guru) as guru-bhakti,[39][40] or to a personal God,[13][41] or for spirituality without form (nirguna).[42]
According to the Sri Lankan Buddhist scholar Sanath Nanayakkara, there is no single term in English that adequately translates or represents the concept of bhakti in Indian religions.[43] Terms such as "devotion, faith, devotional faith" represent certain aspects of bhakti, but it means much more. The concept includes a sense of deep affection, attachment, but not wish because "wish is selfish, affection is unselfish". Some scholars, states Nanayakkara, associate it with saddha (Sanskrit: Sraddha) which means "faith, trust or confidence". However, bhakti can connote an end in itself, or a path to spiritual wisdom.[43]
The term Bhakti refers to one of several alternate spiritual paths to moksha (spiritual freedom, liberation, salvation) in Hinduism,[44] and it is referred to as bhakti marga or bhakti yoga.[45][46] The other paths are Jnana marga (path of knowledge), Karma marga (path of works), Rja marga (path of contemplation and meditation).[44][47] 152ee80cbc
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