جستجوی مقالات مرتبط با کلیدواژه « بهکتی » در نشریات گروه « ادیان و عرفان »

The concept of Bahakti or Love, quality and usage of it , is the main themes of schools Hindu and islamic mycticism.The Bahagavagita poem is distinguished works of Hindu school(before Christ’s birth) and the Savaneh,e aloshagh of Ahmade ghazali(5th ath 6 th Hijri calendar centuries) is one of the first persian works which explicitly talks about Divine love. The mystics have used this theme about relationship of human and God, and each of them- proportional to mystical experiences and instructions of their school - analized and divided this concept.This writing studies concept of bahakti and love in these two mystical works by analyzing –describing method. This comparison shows that poem of Gita prefers bahakti method or custom of loving worship for reaching salvation and God versus other ways which means knowledge and worship as the easiest way. The Savaneh,e aloshagh also relying on eternal and endless grafting of spirit and love and so holiness and old and rightful of love perfer the love as to the one truth higher of reason and knowladge, and annihilationin the love is way single for union with and to be received of reale sweetheart and annihilationin in the substance of God.

Chaitanya (1585-1485) is one of the prominent figures of the Vaishnavite Hinduism. Some of the believers consider him the embodiment of Krishna. Bhakti is the path of love and devotion, and according to the followers of this path, only through Bhakti one can achieve the knowledge of God. From Chaitanya's point of view, love is divided into five categories: Shanta Rati (quiet and gentle love), Dasia Rati (love based on service), Sakia Rati (respectful love), Vatsalia Rati (fatherly and motherly love), and Madhuria Rati (marital love).   In this article, an attempt has been made to answer the question of what is the nature of this love and what is the method of reaching the highest degrees of Bhakti from the perspective of Chaitanya?

Shaikh Nizāmuddin 'Ulyā'(1325 C.E.) was one of the famous Sufis of India and Kabir (1518 C.E.) was one of the Indian mystics, both emphasized love and tolerance as the main element of mystical journey. The activities of Shaikh Nizāmuddin 'Ulyā'and his successorsled to the spread of the Chishtiyya dynasty and the promotion of the Persian language and Islam in the Indian subcontinent. According to Nizāmuddin love is a basic prerequisite for Muslim prayers. Divine love is manifested in the form of love to the pīr (mystical instructor) and in a broader sense it encompasses all creatures. Kabir as one of the famous poets and mystics of India, along with his followers, played an important role in promotion of Bhakti (love) cult in India. It is not clear Kabir was either a Hindu or a Muslim. Both groups try to introduce him as a member of their own cult. However, Kabir himself strongly criticizes the outward aspects or superficiality of both religions. He believes that love is the essence of religion so he emphasizes the Bhakti cult as the best way of praying. He also speaks of the love of guru as a main element in mystical path.

Bhakti ("loving devotion") is a general term in Indian culture. Considering its broad meaning this term could be an integral part of every religion; but in India, from a few centuries before Common Era, bhakti gradually has been associated with specific gods, religious beliefs and practices, in as much as today it is the most important component of Indian religions. According to early Indologists, such as Albrecht Weber and Friedrich Lorinser, the formation of bhakti was influenced by Christianity so they paid no heed to its Indian roots. However other scholars such as Bhandarkar and Radhakrishnan traced the roots of bhakti to the Hindu texts and considered it as an indigenous concept. The emphasis on Hindu texts was followed by later scholars in as much as it reduced the foreign influences to the secondary role and limited it to the later development of the concept in the medieval period. So in order to understand the concept of bhakti and to trace its roots, above all, it is necessary to study the Hindu texts.

Śaivism, a major sect of Hinduism, enjoys many devotees in India. Śiva, a god with paradoxical attributes, is devotionally worshiped in Śaivism. Śiva is, in fact, a pre-Vedic god which developed in a relatively long period, from pre-Vedic civilization to later Hinduism, and finally became a prominent god of India. This development istraceable in the Hindu scriptures. Besides, the remnants of the glorious pre-Vedic civilization, especially in Mohenjodaro and Harappa, cast some light on the study of this development. Some scholars believe thatpre-Vedic teachings and religious practices survived among the lower classes of the Hindu society and was gradually transmitted to other classes. These pre-Vedic beliefs mingled with the Vedic religion and finally brought forth the Yoga school and Śaivism. Therefore, in later Hinduism, we can see several Śaiva sects with their specific beliefs and practices.

Eternal deliverance and salvation has been searched and undergone various expressions by human beings during the different ages of history. In Hinduism, According to doctrine of rebirth and karma, this goal is identical with mokša or liberation from cycle of samsāra and karma; by which spirit can reach ultimate unity with Brahman and experience the eternal life and deliverance. Bhakti thinkers have expressed different interpretations of acquiring mokśa and quality of this station by relying on teachings of the Bhagavadgitā- one of the sacred Hindu books. We intend to introduce mokśa, its various kinds, and opinions of some dominant thinkers of Bhaktī School such as Rāmānuja, Nimbārka, Madhva, Vallabha, Kabīr and Nānak.