The Bhakti movement in South India
The Bhakti movement in South India, flourishing between the 7th and 12th
centuries, significantly impacted temple construction and architecture.
This period saw the rise of Shaiva Nayanars and Vaishnava Alvars, who
promoted personal devotion to Shiva and Vishnu, respectively, as a means of
salvation. Their teachings, often delivered in local languages, resonated
with people from all castes, challenging the rigidities of the existing
social and religious structures. This movement fueled the construction of
numerous temples, transforming them into centers of community life and
artistic expression.
The Bhakti movement emphasized a direct and personal relationship with God,
rather than relying solely on rituals or priestly intermediaries. The
movement challenged the caste system, attracting followers from various
social strata and promoting a sense of religious equality. Bhakti saints
composed hymns and songs in Tamil, making their teachings accessible to a
wider audience. The popularity of the Bhakti movement led to the
construction of grand temples, which became vital for social, cultural, and
economic life. These temples served as places for worship, community
gatherings, and artistic performances. Various South Indian dynasties,
including the Pallavas, Pandyas, and Cholas, provided patronage to the
Bhakti movement and the construction of temples. Initially, temples were
relatively simple structures, often built of stone or brick. Over time, the
Dravidian style of temple architecture, characterized by towering gopurams
(gateways), vimanas (shrines), and intricate carvings, became prominent.
Influence of Bhakti Saints: The hymns and stories associated with the
Bhakti saints were often depicted in temple sculptures and carvings.
Examples of temples built during this period include the Shore Temple at
Mamallapuram (Pallava), the Brihadeeswarar Temple at Tanjore (Chola), and
the various temples at Kanchipuram. Shaiva saints like Appar, Sambandar,
and Sundarar, whose hymns are compiled in the Tirumurai. Vaishnava saints
like Nammalvar, Andal, and Kulasekhara Alvar, whose hymns are compiled in
the Divya Prabandha. In essence, the Bhakti movement in South India played
a crucial role in shaping the region's religious and cultural landscape.
Its emphasis on personal devotion, social equality, and the use of
vernacular languages led to a flowering of temple construction and artistic
expression, leaving a lasting legacy on South Indian society.
The Bhakti Movement was a spiritual and social reform movement in medieval
India, emphasising personal devotion to God over ritualistic practices. Its
significance lies in breaking caste barriers, promoting equality, and
reshaping religious traditions by making spirituality accessible to all.
This article aims to study in detail the origins, philosophy, and impact of
the Bhakti Movement on Indian society and religion.
About Bhakti Movement
The Bhakti movement formed the basis of the revival and expansion of
Hinduism from the 8th to the 12th century AD.
During this era, Shiva and Vishnu became the primary gods, with a large
number of tribal gods and goddesses subordinate to them.
The Bhakti movement was started in South India and popularised by many
saints, such as Sankaracharya, Ramanuja, and Madhvacharya.
These saints denounced Brahmanical orthodoxy and rituals and professed a
connection between God and man.
The Bhakti movement included the lower castes that were left aloof by
Brahmanical society. Many of the saints of the Bhakti movement were from
the lower castes and broke the Vedic monopoly of the Brahmans.
The Bhakti movement led to the expansion of Hinduism in the tribal areas
and helped curb the popularity of Buddhism and Jainism in India.
Origin of Bhakti Movement
The Bhakti Movement, which began in South India during the early medieval
period, represents a significant cultural and religious shift.
It emphasised personal devotion to God over ritualistic practices, leading
to profound spiritual and social changes in Indian society.
This movement gradually spread across India, reshaping the religious
landscape and laying the groundwork for future reform movements.
Features of Bhakti Movement
The features of the Bhakti Movement can be seen as follows:
Worship of Shiva and Vishnu: The Bhakti saints prominently worshipped
deities such as Shiva and Vishnu, considering them personal gods.
This focus on specific deities allowed devotees to develop a deeper
emotional connection, expressing their love and devotion through various
forms of art and poetry.
Use of Local Languages: Bhakti poets and saints wrote and communicated in
local languages like Telugu, Tamil, and Hindi, making their teachings
accessible to the common people.
This use of vernacular languages helped democratise spirituality, allowing
a wider audience to engage with their messages of devotion and love.
Nomadic Nature: Many Bhakti saints were nomadic, travelling from village to
village to spread their messages of love, devotion, and equality.
Their itinerant lifestyle enabled them to connect with diverse communities,
share their insights, and inspire followers across different regions.
Diverse Social Backgrounds: The Bhakti Movement included individuals from
varied social backgrounds, including lower classes, Brahmins, and women.
This inclusivity broke traditional barriers, emphasizing that anyone could
attain spiritual fulfilment, regardless of caste, gender, or social status.
Disregard for Inequality: Bhakti saints actively challenged societal
inequalities and norms. They preached messages of equality and unity,
inviting people from all walks of life to participate in spiritual
practices.
This open attitude fostered a sense of community and collective devotion,
transcending the rigid caste system prevalent at the time.
Founder of Bhakti Movement
The Bhakti Movement does not have a singular founder; instead, it evolved
through the contributions of various influential saints and poets across
India.
Notable figures include Ramanuja, who emphasized devotion to Vishnu and the
importance of grace, and Kabir, whose verses blended Hindu and Islamic
thoughts, advocating for a personal connection with the divine.
Mira Bai, a passionate devotee of Krishna, is celebrated for her expressive
devotional poetry, while Namdev from Maharashtra shared the message of
devotion through his hymns.
Together, these pioneers helped shape a rich tapestry of spiritual
expression that transcended traditional boundaries and caste distinctions.
Influences Leading to the Emergence of the Bhakti Movement
Several factors influenced the Bhakti Movement:
Decline of Buddhism and Jainism: As Buddhism and Jainism waned, there was a
need for spiritual renewal within Hinduism. The rise of Bhakti offered a
more personal and accessible path to salvation, focused on devotion rather
than rigid monastic practices.
South Indian Alvar and Nayanar Traditions: The devotional hymns of the
Alvars (devotees of Vishnu) and Nayanars (devotees of Shiva) in Tamil Nadu
laid the foundation for the movement. Their emphasis on emotional devotion
to a personal deity spread across India.
Islamic Influence: The arrival of Islam in India brought ideas of equality
and direct devotion to God, influencing Hindu reformers to challenge rigid
rituals and caste-based hierarchies.
Political Fragmentation: The absence of strong centralized rule in large
parts of India created conditions for the movement to spread, as spiritual
leaders attracted followers from different regions.
Philosophical Aspects of Bhakti Movement
The Bhakti Movement’s philosophy revolved around devotion (bhakti) to a
personal god and the rejection of ritualistic practices and caste-based
discrimination. The movement was characterized by intense emotional and
spiritual attachment to the divine and the belief that love and devotion
are the primary means of attaining salvation.
Core Beliefs and Teachings of Bhakti Saints
Personal God and Devotion: Bhakti saints preached that God is a personal
being who can be directly worshipped with love and devotion.
Saints like Kabir, Tulsidas, and Mirabai emphasized an intimate
relationship with the divine, be it through worship of Vishnu, Shiva, or a
formless God.
This devotion could transcend caste, gender, or social standing.
Equality of All: Bhakti saints opposed the caste system and social
hierarchies, asserting that all are equal in God’s eyes.
They believed that salvation is available to everyone, irrespective of
caste, gender, or birth.
Salvation through Devotion, Not Rituals: Bhakti philosophy rejected the
complex rituals and priestly mediation of traditional Hindu practices.
Saints emphasized the importance of inner devotion, love, and faith over
external rituals or sacrifices. Salvation, or moksha, was attainable
through a direct, personal connection with God.
Simple, Pure Life: Leading a life of simplicity, humility, and surrender to
God was considered essential. Bhakti saints advocated for a path of love
and service rather than intellectual knowledge or asceticism.
Concepts of God, Devotion, and Salvation
God: The Bhakti tradition offered both Nirguna (formless) and Saguna (with
form) concepts of God. Saints like Kabir and Guru Nanak emphasized the
worship of a formless God, while others like Tulsidas and Mirabai focused
on a deity with form, such as Krishna or Rama.
Devotion (Bhakti): Bhakti is the central theme of the movement, meaning
pure, selfless love for God. It was seen as the most direct path to connect
with the divine, overriding the need for intellectual study or rituals.
This devotion was often expressed through songs, poems, and prayers, known
as bhajans or kirtans.
Salvation (Moksha): Bhakti philosophy posits that anyone can attain
salvation through unwavering devotion to God. The ultimate goal is union
with God, breaking free from the cycle of birth and death (samsara).
Chaitanya Mahaprabhu
Bhakti Movement in Maharashtra
The liberal religion preached by the saint poets of Maharashtra is
popularly known as Maharashtra Dharma, a stream of the medieval Bhakti
movement. Still, socially, it was more profound, unitary, and liberal in
the field of social reforms.
The bhakti movement in Maharashtra drew its inspiration from the Bhagavata
Purana and the Siva Nathpanthis.
Jnaneswar was a pioneer bhakti saint of Maharashtra. His commentary on the
Bhagavad Gita, called Jnaneswari, laid the bhakti ideology in Maharashtra.
He argued against caste distinctions and believed that the only way to
attain God was through Bhakti.
Vithoba was the God of this sect, and its followers performed a pilgrimage
to the temple twice a year. The Vithoba of Pandarpur became the mainstay of
the movement in Maharashtra.
Namdev (1270-1350) was another important bhakti saint from Maharashtra.
While he is remembered in the north Indian monotheistic tradition as a
nirguna saint, in Maharashtra, he is considered part of the varakari
tradition (the Vaishnava devotional tradition).
Some of Maharashtra’s other important bhakti saints were Choka, Sonara,
Tukaram and Eknath. Tukaram’s teachings are in the form of the Avangas
(dohas), which constitute the Gatha.
In contrast, Eknath’s teachings in Marathi attempted to shift the emphasis
of Marathi literature from spiritual to narrative compositions.
Bhakti Movement
Bhakti Movement in South India
In South India, the Bhakti movement was led by saints called Nayanars and
Alvars.
These saints looked at religion as a love between the god and the
worshipper and rejected austerities.
Popular Bhakti Saints in India
Ramanuja (1017-1137) The Vaishnava saint from South India. The early
exponent of the Bhakti movement and Vishishtadvaita philosophy.
Ramananda (1400-1470) The first great Bhakti saint of North India
opened the doors of Bhakti without any distinction of birth, caste, creed
or sex.
Kabir (1440-1518) The most radical disciple of Ramananda, who was
opposed to caste, creed, image worship, and unnecessary rituals and sought
to remove the distinction between Hindus and Muslims and believed in social
unity.
Guru Nanak (1469-1539) A Nirguna Bhakti saint and social reformer.
The first Sikh Guru and founder of Sikhism.
Chaitanya (1486-1534) One of the great saints of Krishna Bhakti cult and
founder of Gaudiya or Bengal Vaishnavism.
Vidyapati (14-15th Century) Maithili saint-poet who wrote thousands of
love ballads on Radha-Krishna (‘Padavali’).
Purandar Das (1480-1564) He was the foremost and most prolific Vaishnav
saint-composer in Karnataka. He is believed to have laid the foundations of
the modern phase of Karnataka music.
Mirabai (1498-1546) The Rathore princess of Merata and daughter-in-law
of Rana Sanga of Mewar, she is the most well-known woman Bhakti saint of
the Krishna cult of Vaishnavism.
Vallabhacharya (1479-1531) A great saint of the Krishna Bhakti cult of
Vaishnavism, who propounded the philosophy of Pushti Marg.
Surdas (1483-1563) A blind poet of Agra. He sang the glory of Krishna
in his ‘Sursagar’.
Tulsidas (1532-1623) The greatest saint-poet of the Ram Bhakti cult of
Vaishnavism. The celebrated author of ‘Ramcharitamanas’, ‘Kavitawali’ and
‘Gitawali’.
Shankar Deva (1449-1568) The founder of the Vaishnava devotional movement
in Assam.
Dadu Dayal (1544-1603) A Nirguna Bhakti saint from the tanner caste
was born in Gujarat but spent his whole life in Rajasthan—founder of the
Dadu Panth.
Thyagaraja (1767-1847) A Telugu who spent his life in Tamil Nadu, he
is the greatest saint composer of Karnataka music. He adorned God in the
form of Rama, the incarnation of Vishnu and the Hero of Valmiki’s Ramayana.
Bhakti saints of Maharashtra Dharma
Jnaneswara/Jnanadeva (1271-96) The fountain-head of the Bhakti movement in
Maharashtra, the founder of the Marathi language and literature, wrote an
extended commentary on the Bhagavad Gita, called the ‘Bhavarthadipika’,
more commonly known as ‘Jnaneshvah’.
Namadeva (1270-1350) A contemporary of Jnanesvara. He was a tailor
by caste and was opposed to all caste distinctions. The object of his
devotion was Vithoba or Vithal (identified with Vishnu) of Paridharpur. The
cult of Vithoba, or Vithal, known as the Varkari sect, was founded by
Namadeva.
Eknath (1533-1599) A great scholar saint from Maharashtra wrote a
commentary on the Ramayana called the ‘Bhavartha Ramayana’ and another
commentary on the eleventh book of the Bhagavata Purana.
Tukaram (1598-1650) The greatest Bhakti poet from Maharashtra wrote
devotional poems, known as Abhangas, which are the glory of devotional
poetry.
Ramdas (1608-1681) The last great saint poet from Maharashtra.’Dasabodha’
is a compilation of his writings and sermons.
The Bhakti Movement was a revolutionary force that emphasised personal
devotion over rituals, promoting equality and simplicity in worship. It
broke down social barriers, made spirituality accessible to all, and helped
revive Hinduism while curbing the influence of Buddhism and Jainism. The
legacy of Bhakti saints continues to inspire and shape Indian culture and
spiritual practices with its core values of love, humility, and faith.
BHAKTI MOVEMENTS IN KARNATAKA, ANDHRA PRADESH AND KERALA:
The Bhakti movement in South India, specifically in Karnataka, Andhra
Pradesh, and Kerala, emerged between the 7th and 12th centuries as a
powerful religious and social reform movement. It emphasized personal
devotion to God, religious equality, and challenged the rigid caste system.
Key figures like the Alvars and Nayanars in Tamil Nadu, and later Basavanna
and his followers in Karnataka, played a crucial role in popularizing this
movement.
Bhakti Movement in Karnataka: The 12th-century Lingayat (also
known as Veerashaiva) movement, founded by Basavanna, was a significant
part of the Bhakti movement in Karnataka. Lingayatism strongly opposed the
rigid caste system and Brahmanical dominance, advocating for social
equality and rejecting rituals. This movement produced a rich body of
devotional literature in Kannada called Vachana Sahitya, composed by saints
like Basavanna, Allama Prabhu, and Akka Mahadevi. Lingayatism emphasized
devotion to Shiva in the form of the Ishtalinga and personal devotion as a
path to salvation.
Bhakti Movement in Andhra Pradesh: While the Bhakti movement
in Andhra Pradesh is less documented compared to Karnataka, it was also
influenced by the Alvars and Nayanars, with Vaishnavism and Shaivism being
prominent. The movement in Andhra Pradesh was likely shaped by the spread
of Bhakti ideas from Tamil Nadu, with devotees singing hymns of devotion to
Vishnu and Shiva.
Bhakti Movement in Kerala: Similar to Andhra Pradesh, the
Bhakti movement in Kerala was influenced by the Alvars and Nayanars of
Tamil Nadu. Focus on Vishnu and Shiva: Devotion to Vishnu and Shiva was
central to the Bhakti movement in Kerala, with followers expressing their
devotion through hymns and prayers. The movement likely spread through the
region via the teachings and hymns of Tamil saints and the influence of
local traditions. A core principle of the Bhakti movement was the idea of
religious equality, challenging the caste system and promoting the concept
that all individuals, regardless of their social background, could achieve
salvation through devotion. The movement emphasized personal devotion to a
chosen deity (Vishnu or Shiva) over elaborate rituals and sacrifices. The
movement encouraged the use of local languages (like Kannada and Tamil) in
devotional songs and literature, making the teachings more accessible to
the common people. The best efforts were from the NAMBOODRIS influencing
the kings, as a displaced persons of south, were attracted by Alwars and
Nayanmars and so with the devi cult they had, invoked many temples of
bhagvathy, shiva and Perumal.
K Rajaram IRS 20725
On Sat, 19 Jul 2025 at 17:52, 'gopala krishnan' via Thatha_Patty <
[email protected]> wrote:
> PERUVANAM MAHADEVA TEMPLE, TRICHUR DISTRICT
>
> KERALA- COMPILED
>
> Dear friends,
>
> The Peruvanam Mahadeva temple is at Chirrup comprised in Oorakam village
> of Thrissur District. It is located about 10km south of Thrissur town on
> the Thriprayar route, near Thayamkulangara bus stop, at a distance of 100
> meters south. *This is a very old temple. Padmasree Kuttan marar is
> native of Peruvanam. This temple has many specialties like no annual
> festival*, Two Shivalinga in one peetam etc. Peruvanam pooram is
> considered now as temple festival, though the deity at Peruvanam does not
> participate in the pooram.
>
> Hope a divine reading.
>
> Gopalakrishnan 19-07-2025
>
> Introduction
>
> Peruvanam Mahadev Temple is a Shiva Temple situated in Peruvanam of
> Thrissur District, Kerala, India. The temple is said to be in existence
> with the origin of Kerala and the advent of Parashurama. *It is one among
> the famous 108 Shiva temples in Kerala, and is the main temple of the old
> time Peruvanam village.* With in the campus the Bhadrakali and
> Subramanya temples are on the west, a Sastha temple and a Ganapathi are
> on the north, a Vishnu temple is on the east and a Durga temple is on
> the south.
>
> The opulent temple comprises of two shrines namely *'Irattayappan
> Temple'* on the North and '*Maadathilappan *Temple' on the South. The
> dual Shivalinga is the unique feature of the *Irattayappan Temple* which
> is the reason why its prime deity is also known as Irattayappan denoting
> the duality. Madathilappan Temple's sanctum is considered to be the tallest
> one in South India. One of the most famous festivals which are celebrated
> in the temple is the Peruvanam Pooram. *The Archaeological Survey of
> India has been protecting the temple since 1982.*
>
> Legend
>
> As per legends, after Saint Parashurama reclaimed Kerala from the sea, 64
> Gramams were set up by him out of which Peruvanam Gramam was the most
> important one. Sage Puru son of Hasthinapuram king Yayathy, is believed
> to have created the temple in a later period. It is also thought that while
> a Shivalinga was transported after receiving it from a lake near
> Badrinath, it got stuck on the branch of a tree after which the *Madathilappan
> Temple,* which stands today, was built at that spot.* The name of the
> place derived from the word “POORU VANAM”.*
>
> The twin Siva lingams, consecrated in the round sanctum that has been
> covered with copper plates, (Irattayappan) are *believed to be
> self-originated at the place* where the Lord appeared before the sage.
> The sage kept the divine idols that he had with him on the branch of the
> Bilva tree when he went for a bath. As he found it impossible to take them
> from there upon coming back, *he built a sanctum at that height and
> consecrated the idols there.* The sage is also consecrated at the western
> side of the temple.
>
> Temple
>
> The temple is on a small hill top of *six and a half acres* with many
> banyans, and Ilanji trees as well as one that has not been identified.
>
> The temple is surrounded by a compound wall. The Irattayappan shrine has
> been built on a circular base. Also, the Matatthilappan Temple is situated
> on the south and consists of three stories.
>
> Deities
>
> Shiva in dual linga form is the main feature of the temple and Lord is
> called “IRATTAYAPPAN” which denote the duality. *The Sricovil of
> Madathilappan about 120 feet is considered to be the tallest Sricovil in
> South India*.
>
> Goddess Parvati is worshipped behind Irattayappan in the same Sanctum
> sanctorum.
>
> Architecture and type of worship
>
> There are two approaches to the inner courtyard (Chuttampalam) of the
> Peruvanam temple, from the West and east sides. The main entrance is from
> the East.
>
> As you enter from the East you are facing Sreeparvathy, the Goddess who is
> the consort of Irattayappan. Then you may go to a large circular sanctum
> sanctorum (Sreekovil) of Irattayappan facing west.
>
> There *is a taboo all over Kerala in crossing the imaginary ray (Soma
> Rekha) emanating from Siva and going north*. Hence, one does not make a
> complete perambulation in the inner courtyard of Siva temples.
>
> Most devotees at the Peruvanam temple go round the Bilva tree to the north
> and return clockwise to the south side where there is a shrine of Ganapathy
> and Dakshinamoorthy. You, then, go back to the west and worship
> Irattayappan once again.
>
> There is an independent, large, Sreekovil of another Siva, the
> Matatthilappan, on the south. It is a three storeyed structure and you
> reach the shrine of Matatthilappan after ascending a *flight of over
> twenty steps*. You will find a huge Sivalinga at the back of a large
> Mukhamandapam (hall). It is believed that the Sivalingam worshipped by
> sage Puru for long years is beneath that.
>
> The sage, himself, has been enshrined to the south west corner of the
> inner courtyard (Chuttampalam). After getting down the stairs of
> Matatthilappan you pay obeisance to the sage.
>
> If you keep to the western border of the courtyard and walk to the north
> you reach the shrine of Ganapathy, with his trunk twisted right. You
> pray to him for the ultimate goal in human life, for salvation and turn to
> the north side. There you get to the front of the last of the shrines
> inside the inner courtyard. Two deities are housed there, Raktheswary and
> Manikantha. The former is a form of Bhadrakali and the latter a form of
> Lord Sastha.
>
> You must worship Irattayappan once again before coming out of the inner
> courtyard, through the same entrance you got in. There is a shrine, of
> Gosalakrishna, outside the main structure (Chuttampalam) of Irattayappan
> on the north side. This is Lord Krishna in the company of his dear cattle.
> You go in a clockwise fashion to worship Him. That ends the Darshana at the
> Peruvanam temple.
>
> Poojas
>
> The temple opens at 5:00 am
>
> 5:00 AM: Nada Thurakkal 5:30 AM: Nirmalyam
>
> 7:15 AM: Usha Pooja 8:50 AM: Pantheeradi Pooja
>
> 9:30 AM: Madath Pooja 10:15 AM: Ucha Pooja
>
> Temple closes at 10:30 am Temple opens at 5:00 pm
>
> 6:15 PM: Deeparadhana 7:15 PM: Athazha Pooja
>
> Temple closes at 7:30 pm
>
> Chief deities
>
> Now there are two Sanctums with Irattayappan and Matathilappan as
> deities. Irattayappan is worshipped as Ardhanareeswara.
>
> Other deities
>
> Deities Dakshinamurthy, Ganapathy, Rakheswari, and Manikandan also
> consecrated here.
>
> *My note- Though repeat, added for the normal way of presenting in my
> postings.*
>
> There is a huge Namaskara Mandapam which is beautified with sculptures
> before the main deity.
>
> Annual festival
>
> There is no annual festival here. But the deities of the other temples
> come and pay respects to the twin idol here. It is the idol of
> Dakshinamurthy that is taken out on ceremonial occasions. Peruvanam pooram,
> Pradhosham, Sivarathri, 41 Days in makaram-Mandalam
>
> Administration
>
> Now the temple is *under the joint administration of Cochin Devaswom
> Board and Travancore Devaswom Board*. *It is important and rare that the
> Maharaja of Travancore had interest in this temple and therefore, the
> expenses for ‘Utcha Pooja’, ‘Prodhosha Nivedhyam’, ‘Nira Puthiri’, ‘Koothu’
> are borne by him. It still continues.*
>
> Legend-Peruvanam
>
> It is said that a sage named Puru did penance here, as the region was a
> forest (vanam) it got the name Puruvanam and later got changed to
> 'peruvanam'.
>
> Peruvanam pooram.
>
> The temple is site for the famous and ancient Peruvanam Pooram where 19
> deities from other temples come to pay tributes to Irattayappan.
>
> Temple Timings :
>
> 5:00 AM - 10:30 AM, 5:00 PM - 7:30 PM
>
> Location
>
> The Peruvanam Mahadeva Temple is situated at a distance of *10 kilometres
> from the Thrissur railway station* which takes about 12-15 minutes to
> cover by car. You can hire a taxi to reach the temple.
>
> Address of temple
>
> Peruvanam Temple, Cherpu-680561 Phone- 91- 98478 49283.
>
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