JUSTIFICATION OF ROLE OF BHAKTI MOVEMENT IN SHAPING THE

DECCAN DURING THE 13 TH TO 18th CENTURY USING WEBER’S

METHODOLOGY

Vaibhaw Mishra

Department of history (SDC)

(University of Delhi )

Paper : History of Medieval Deccan, ca. 1300-1700

Roll.no 23291716073

Submitted to : Prof. Surendra Kumar

The Deccan literally means the southern and peninsular part of the great land- mass of India.
The Ramayana and the Mahabharata mention it as Daksinapatha”1 . Deccan formed from
the old volcanic rocks and is the oldest landmass in India extension from the Vindhya range
to the Ghats . Muhammad Qasim Firishta (d. 1611), himself a longtime resident of Bijapur
ignoring physical geography altogether, Firishta mapped the region in terms of its vernacular
languages, using for this purpose the metaphor of kinship. One of the four Sons of India
(“Hind”), he wrote, was “Dakan,” who in turn had three sons: “Marhat, Kanhar and Tiling” –
that is, areas native to speakers of Marathi, Kannada, and Telugu. “Presently, these three
communities (qaum) reside in the Deccan.”2 The Deccan was ruled by several rulers with the
time passed from the Pallavas and Cholas in the South to the Satavahana , Rashtrakutas and
Chalukyas in the Central part Hoysalas and Kakatiyas in the East .These kingdoms
contributed to the development of art, architecture, and trade establishing the Deccan as a
significant cultural hub. The architectural marvels of the period, such as the rock-cut
temples of Ajanta and Ellora, showcase the artistic achievements of these dynasties. 3 With
the beginning of the late thirteen century the Deccan became part of Islamic rules with the
expansion of the Delhi Sultanate in South ʿAlāʾ-al-Dīn Ḵaljī invades the Yadavas Making the
beginning of the islamic rule in south4.Bahmani kingdom was the first independent Muslim
kingdom of the south. It later fragmented into smaller states, including the Nizam Shahi of
Ahmadnagar, Adil Shahi of Bijapur, and Qutb Shahi of Golconda. 5 This was period of
flourishing Deccan architecture, with the construction of grand mosques and palaces. The
Mughal Empire started to extend its reach into the Deccan region during the late 1500s under
Akbar, eventually leading to the takeover of the Bahmani Sultanate. In the following century,
Marathas under Shivaji become a significant force, creating a Hindu kingdom that opposed
Mughal domination. 6 The Maratha Empire grew substantially, maintaining control over much
of the Deccan until the advent of British colonial rule. The Eighteenth century marked the
shift from the Marathas dominance to the rise of British in Deccan which carried forward till
the independence of India and the formation of states on the basis of their language 7

1
Sherwani. h.k, History-Of-Medieval-Deccan-Vol-i-1295-1724.pp-3.
2
Ibid p4
3
A. G. M. H. R. K. Rao, The Deccan: A Historical Overview (New Delhi: Oxford University Press, 2001), 45.
4
Satish Chandra, Medieval India: From Sultanat to the Mughals (New Delhi: Har-Anand Publications, 2000),
136.
5
Richard M. Eaton, A Social History of the Deccan, 1300-1761: Eight Indian Lives (Cambridge: Cambridge
University Press, 2005), 78-80.
6
John F. Richards, The Mughal Empire (Cambridge: Cambridge University Press, 1993), 126.
7
B. R. Nanda, Mahatma Gandhi: A Biography (New Delhi: National Book Trust, 1996), 210
 Impact of Bhakti tradition in Deccan

The emergence of Bhakti tradition can be traced around the seventh century and it flurished
till the seventeenth century it was a devotional movement which was based on the personal
devotion to a deity as the path to spiritual liberation. The term “Bhakti” derives from the
Sanskrit root “bhaj,” meaning “to serve” or “to worship.” The Bhakti movement outstripped
caste and social barriers, it promote the idea that devotion and love for God could lead to
salvation, regardless of one’s social status or ritualistic practices. 8 The rise of Bhakti
movement was due to the dissatisfaction towards the old ritualistic practices of orthodox
Hinduism and the hierarchical structures of society it was influenced by various factors
which leads towards the formation of various sects like the Natha and sant tradition which
emphasized direct experience of the divine over ritualistic worship. 9During the period from
the seventh to the tenth centuries, the Shaiva Nayanar and Vaishnava Alvar saints of South
India spread the teachings of bhakti among various segments of society, transcending
barriers of caste and gender. Notably, some of these saints belonged to lower castes and
some were women. These saint-poets fervently advocated for bhakti, emphasizing religious
equality and steering away from traditional rituals. They travelled extensively, singing and
dancing to share their message. These reform movements arose in response to the strict
orthodox traditions, proposing inclusive spiritual alternatives that appealed to a wide array
of communities. The use of local dialects instead of Sanskrit—which was reserved for the
elite—helped to reach a broad audience nationwide. This movement catalysed a break from
feudalistic constraints in Indian literature and culture, gravitating towards a more creative,
populace-oriented culture. Bhakti poetry, free from the formal constraints of ancient poetics
and the feudal court’s influence, articulated the emotions of the people in their native
tongues. The Bhakti Movement’s cultural awareness, ideologies, and expressions were more
in tune with the societal needs and cultural contexts of its time rather than age-old Indian
traditions. 10 The Bhakti tradition emphasizes a personal, emotional connection with God.
Devotees often express their love and devotion through poetry, song, and dance. This
intimacy contrasts with the more impersonal worship seen in traditional rituals.11

Bhakti saints frequently questioned the caste system and the restrictions linked with
conventional temple rituals, promoting a more inclusive approach to spirituality. They

8
R. N. Dandekar, Bhakti: A New Perspective (New Delhi: Sahitya Akademi, 1990), 23.
9
R. C. D. Sharma, The Bhakti Movement in India: A Historical Perspective (New Delhi: National Book Trust,
2004), 45.
10
Pandey, Manager, and Alka Tyagi. “Bhakti Poetry: Its Relevance and Significance.” Indian Literature 45, no. 6
(206) (2001): 129–38.
11
A. K. Ramanujan, The Collected Poems of A. K. Ramanujan (New Delhi: Oxford University Press, 1995), 122.
embraced people from all castes, genders, and social backgrounds in their devotional
activities. The Bhakti tradition uplifted the tradition of poetry and devotional songs writings
of the philosophical texts in the local language making it simple and accessible to the
common people 12 Most scholars state that Bhakti movement provided women and
members of the Shudra and untouchable communities an inclusive path to spiritual
salvation. Some scholars disagree that the Bhakti movement was premised on such social
inequalities.13Poet-saints grew in popularity, and literature on devotional songs in regional
languages became profuse. These poet-saints championed a wide range of philosophical
positions within their society, ranging from the theistic dualism of dvaita to the absolute
monism of Advaita Vedanta.14 The Bhakti movement broken all the barriers and shown a new
path of devotion towards God . There were many prominent bhakti movement figures in
Deccan but we will discuss about two important figures Saint Namdev and Saint Tukaram.

Saint Namdev:
Sant Namdeva played a pivotal role in the Warkari movement, which attracted many
extraordinary saints. Beyond his influence within this movement, Namdeva is recognized as
a leading saint poet of Nirguna Bhakti belongs to the ‘Chimpi’ caste, which is variously
understood as tailor or dyer-cloth printer, Namdeva’s journey is remarkable. He overcame a
troubled past to become a revered Saguna Bhakti saint, eventually achieving the profound
heights of Nirguna Bhakti. The Guru Granth Sahib featured his 61 hymns which reflect his
enlightenment and devotion to the formless absolute, Nirguna Bhakti. This transformation is
evident in his Abhangs, illustrating his shift from a fervent follower of Vithoba from
Pandharpur to a Nirguna devotee who viewed Vithoba as a symbol of the supreme Soul
encompassing the Universe. Namdeva’s spiritual path was guided by his guru, Shri Visoba
Kechar, a disciple of Gyanadeva, who introduced him to Nirguna Bhakti. Namdeva’s Abhangs
exemplify a blend of knowledge and devotion. Few of his writings mentioned below which
are used in shree guru granth sahib .

एक अनेक बिआपक पूरक जत दे खउ तत सोई ॥

माइआ चित्र िचित्र बिमोहित बिरला िुझै कोई ॥

12
K. R. Srinivasa Iyengar, Indian Writing in English (New Delhi: Sterling Publishers, 1984), 154.
13
Hawley, John (2015). A Storm of Songs: India and the Idea of the Bhakti Movement. Harvard University
Press, pp. 338–339.
14
Schomer, Karine; McLeod, W. H., eds. (1987). The Sants: Studies in a Devotional Tradition of India, pp. 154–
155
सभु गोबििंद ु िै सभु गोबििंद ु िै गोबििंद बिनु न कोई ॥

सूतु एकु मणि सत सििंस जैसे ओती पोती प्रभु सोई।।15

He was fully devoted to the bhakti he believed that the bhakti is the path of meeting the God
and in bhakti there was no place for caste distinctions. Namdev travelled the length and
breadth of the country and finally settled at Pandharpur, a famous pilgrimage center of Lord
Vithoba. He was of the opinion that saguna bhakti i.e. the worship of God with attributes with
its rituals is only a ladder to be discarded once the goal of Nirgun bhakti, the worship and
oneness with the Formless Reality is achieved:

तीरथ िरत जगत की आस। फोकट कीजै बिन बिसवास।।

एकादसी जगत की करनीिं। पाया मिल ति तजी तनसरनीिं।।

भििंत नामदे व तम्

ु िारे सरना। मुझा मनवािं तुझा ििाा।।

The repetition of the divine name becomes a means of connecting with the divine, expressing
love, and seeking spiritual fulfilment. Nam Dev is a pioneer of the radical bhakti school
though he appeared a century earlier than Kabir, his religious and social views are very much
like those of Kabir. He unambiguously repudiates all the four fundamentals of Vaishnavism.
According to traditional accounts, Namdev (1270-1350) was closely associated with Sant
Jnanesvar, also known as Gyanadeva, a revered Marathi saint and the creator of the
Gyaneshvari . Namdev led a family life as a married man. Following Gyanadeva’s passing,
Namdev relocated to northern India, settling in the village of Ghuman in Punjab’s Gurdaspur
district. He devoted 20 years there to promoting the principles of devotion. Nonetheless,
some scholars argue there is uncertainty about whether Namdev and Gyanadeva were
contemporaries and if they ever actually met .Namdev’s philosophy Centered on a personal,
loving devotion to God, often expressed through his compositions in praise of Lord Vithoba
(an incarnation of Vishnu) at the temple in Pandharpur. His teachings emphasized inner
purity, equality, and devotion over ritualistic practices, which resonated with People from
various backgrounds. He was a staunch critic of caste-based discrimination and Sought to
create an inclusive spiritual path open to everyone, regardless of their social Standing. He
also considers God to be immanent, everywhere, in all hearts, and the Creator of everything.

15
Namdev’s Bani in Guru Granth Sahib,Ang 485,21934
Saint Tukaram :
Tukaram (1608-1650) was a multi-faceted personality that incorporates a poet, a saint, a
philosopher, and a revolutionary. His journey from a common man to a poet-saint is not an
accidental phenomenon. He had undergone many trials and tribulations in the early part of
his life such as untimely death of his parents, brother’s asceticism, a great famine, a loss in
business, wife and child’s death, heretical charges and trial, injunction to destroy his poetry
but he was a man of great optimism who had understood the meaning and purpose of life
through contemplation and meditation. He realized that life is nothing but an amalgamation
of ups and downs, happiness and unhappiness. After the realisation of people’s plight,
Tukaram freed them of debt by throwing the loan documents of his share into the river
Indrayani. It was the turning point of his life as a revolutionary human being and emancipator
of have-nots. Tukaram acquired basic literacy in Marathi at an early Age. However, He had no
access to Sanskrit, as it was jealously guarded by the brahmans. A series of incidents
affected Tukaram’s life upon which he seeked and found solace in Vithoba, a form of vishnu
In his work of Abhangas, Tukarama repeatedly refers to four other persons who had a primary
influence on his spiritual development, namely the earlier Bhakti Sants Namdev,
Dnyaneshwar, Kabir and Eknath. 16. Tukaram advocated for kirtan as a form of bhakti that
combines music and communal participation through singing and dancing. He believed that
kirtan was not only a way to understand Bhakti but embodied Bhakti itself 17. According to
Tukaram, the most significant benefit of kirtan lies in its ability to serve as a spiritual journey
for both the individual devotee and the broader community. 18 The bhakti movement stood
out for its complex relationship with Brahmanism, engaging and sometimes opposing
Brahmanical norms. Prominent figures of this tradition openly critiqued the caste system
while welcoming lower-caste individuals and women, thus empowering them and
challenging existing power dynamics. Jnanadev, an outcast Brahmin’s son, famously
highlighted this critique by purportedly enabling a buffalo to recite the Vedas, satirizing the
exclusive Brahmin access to sacred texts. Likewise, Eknath, a Brahmin poet-saint of the 16th
century, was criticized by the Brahmin stronghold in Paithan for teaching the Bhagavata
Purana in Marathi. He further defied social norms by dining at an Untouchable’s home and
including them in Brahmin-only feasts. Meanwhile, Chokhamela, a 14th-century poet from
the Mahar caste, continued his devotion to Lord Vithoba despite enduring systemic
exclusion. A significant tale recounts Vithoba personally guiding Chokhamela into the
temple, symbolizing divine acceptance that transcended caste boundaries. These spiritual

16
Ranade, Ramchandra D. (1994). Tukaram. New York: State University of New York Press 10-12
17
Anna Schultz (2012), Singing a Hindu Nation: Marathi Devotional Performance and Nationalism, Oxford
University Press, pg. 62
18
Anna Schultz (2012), Singing a Hindu Nation: Marathi Devotional Performance and Nationalism, Oxford
University Press, 25-28
actions spurred profound social change in the Deccan by promoting equality and inclusion.
By using vernacular languages like Marathi, the bhakti saints made spiritual teachings
broadly accessible, breaking the Brahminical monopoly over Sanskrit. This rejection of caste
discrimination opened religious traditions to marginalized communities, gradually
dismantling hierarchical structures. The movement fostered unity among varied social
groups and encouraged a more inclusive cultural identity. Moreover, its monotheistic nature
drew many, particularly urban artisans, who were dissatisfied with their low status in the
traditional hierarchy, towards its egalitarian ideals to accomplish this Tukaram took the
daunting task of composing poems in praise of lord Vithoba, taking his place in a succession
of marathi poet-saints that stretched back to even Namdev’s contemporary Jnanadeva.
“After Jnanadev a succession of poets wrote in praise of Vithoba, whose main shrine stands
in Pandharpur in Southern Maharashtra”19 . Thus, since the time of Namdeva, the followers
of this tradition, popularly known as ‘Varkaris’ had been making pilgrimage to the village of
Pandharpur, singing devotional hymns composed by the poet-saints in praise of lord Vithoba
.Few abhangs of Saint Tukaram is mentioned below in Marathi with its English translation

नाि िं काम माझें काज तह

ु मािंसवें । िोतें गप्ु त ठावें केळें आतािं ॥ १ ॥ व्यभभिार माझा पडिला
ठाउका ।न सर ती लोकािंमाजी जालें ॥२॥न धरावा लोभ कािंि िं मजववशीिं । जालें दे ववपशी तुका हमिे
॥३॥ 20

• No work of mine is for you. It has become hidden; now it is done.

( Here Tukaram expresses a feeling of resignation or accepting the situation. They imply that
their efforts or actions were not meant for another person, and whatever was supposed to
remain concealed is now exposed or finished. This conveys a sense of detachment or
conclusion ).

• My infidelity has become known. It does not leave me among the people.

(Tukaram recognizes that their betrayal, whether in romantic or ethical terms, is now widely
known. This disclosure has led to challenges in gaining acceptance or being part of social
circles, indicating a sense of shame or exclusion from society ).

• Do not hold any greed towards me. It has become like a deity to you.

( In this statement, the speaker asks the other person not to wish for or envy anything from
them. The expression “it has become like a deity to you” suggests that whatever is being
alluded to—possibly a relationship, social standing, or a material asset—has assumed an

19
Eaton, Richard M. 2005. A social history of the Deccan, 1300-1761: eight Indian lives. pp 131
20
The Song of the Abhangas of Tukaram : 24:10
overly important or idolatrous role in the other person’s perspective. This might serve as a
caution against forming attachments or holding unrealistic expectations) .

Tukaram’s impact persists well beyond his own era. He is highly esteemed as one of the most
prominent saints from Maharashtra, known for his significant contributions to Marathi
literature and spiritual thought. His life and teachings remain a source of inspiration for
millions, often being seen as a beacon of devotion and a catalyst for social change. His
influence as both a saint and a poet remains significant in today’s world, underscoring the
importance of love, compassion, and devotion.

View of Max Weber on Religion

Max Weber (1864–1920), was a renowned sociologist who made significant contributions to
society, theology, and economics. Weber was a prominent figure in modern social science
who was born into an intellectual family in Erfurt, Germany. His study of religion was strongly
tied to his larger objective of comprehending the logic of Western culture and the
development of modern capitalism. He also studied law , history and economies at
University of Heidelberg, where he was exposed to the ideas of Karl Marx and Friedrich
Nietzsche his academic journey was influenced with the social and political issues of his
time particularly the effect of industrialisation and capitalism and their rise in Europe 21 .
Weber contributed to the methodological development that emphasized the understanding
the subjective meanings that individuals attach to their actions. In his work “The
Methodology of the Social Sciences,” he argued the use of interpretive understanding as a
means of social phenomena 22. His work “ The Protestant Ethic and the Spirit of Capitalism”,
served as the foundation for his study of religion, demonstrating how Protestant values
contributed to the emergence of capitalist practices in Western societies. In his other work
“The Sociology of Religion”, Weber broadened his analysis to encompass diverse religious
traditions such as Confucianism, Buddhism, Hinduism, Judaism, and Christianity. His
investigation into religion centers on the interplay between religious ideologies, social
structures, and individual actions, offering a framework to examine the transformative
impact of the Bhakti movement on Indian society. In his work “The Sociology of Religion “
Weber addressed that Religion is a belief system that provides meaning to human existence

21
Richard Swedberg, Max Weber and the Idea of Economic Sociology (Princeton: Princeton University Press,
2003), 22.
22
Max Weber, The Method ology of the Social Sciences, trans. Edward A. Shils and Henry A. Finch (New York:
Free Press, 1949), 79.
and the cosmos, particularly in the face of suffering and uncertainty. He further explained
that Religious or magical actions, particularly in their earliest period, are relatively rational,
as they are guided by experiential rules. However, these actions do not always align with the
logic of means-end rationality.23 He further explained that religious or magical practices and
beliefs should not be viewed as separate from typical everyday goal-oriented actions,
especially because the fundamental objectives of such religious or magical actions are
often tied to economic purposes. 24 Weber to define the magical action used the term
charisma which may be of two types the naturally endowed which cannot be acquired by any
means and other is artificially acquired through some extraordinary means . The aspects of
religion are already present in the world but in so called ‘dormant’ conditions until they are
triggered by some ascetic or other means . 25Weber argues that such charismatic leaders
often challenged established religious hierarchies and attempts to subvert the on-going
social practices. Weber posits that not everyone possesses the charisma necessary for
consistent religious practice leading to salvation. Similarly, the Bhakti saints often
emphasized the importance of a personal, emotional connection with the divine, a quality
that might be seen as a form of charisma. The impact of the Bhakti movement in India was
similar to that of the protestant Reformation of Christianity in Europe 26. Weber speaks that
at some extent the religious forces leads towards the social changes like the bhakti
movement in India was not just a religious movement but it was a kind of driving force of
social changes. Bhakti saints also attempted to change the caste rigidities and establish an
egalitarian social order. It evoked shared religiosity, direct emotional and intellection of the
divine and the pursuit of spiritual ideas without the overhead of institutional
superstructures. Thus bringing new forms of spiritual leadership and social cohesion among
the medieval Hindus, such as community singing, chanting together of deity names,
festivals, pilgrimages, rituals relating to Saivism, Vaishnavism and Shaktism. This movement
also challenged the orthodox caste system and the ritualistic systems and emphasized the
potential for spiritual attainment for all, regardless of their social status. Weber referred the
personalities known to their spiritual life as ‘Religious Virtuosi’ they are basically worked
methodically for their salvation and gained important religious status in their society. He
gave examples of various religious leaders how they were portrayed and how they mobilised
population behind them “Such a teacher, full of new or renewed ancient wisdom, gathers
disciples about him, counsels private persons, and advises princes in public affairs and
possibly tries to make them establish a new ethical order. The tie between the religious or
philosophical teacher and his disciple is uncommonly strong and regulated in an

23
Weber, Max. 1993. The Sociology of Religion.pp- 3-4.
24
Ibid.,pp-4
25
Ibid., p-4
26
Schomer, Karine; McLeod, W. H., eds. (1987). The Sants: Studies in a Devotional Tradition of India, p. 2
authoritarian manner, particularly in the sacred laws of Asia” 27 . “The most complete
expression of this disciple-master relationship is to be found in the position of the “guru” in
Hindu sacred law. Every young person, even of the noble family, has to devote himself
unconditionally for many years to the instruction and direction of life provided by such a
guru.”28 “The guru has absolute power over his disciples, and the obedience of the disciple
to his guru is comparable to that of the Occidental servant to his master, and preceded over
that to parents.”29 Weber put his views that every religious guru’s , reformers, prophets had
different impacts on the society . Reformers like Adi guru Shankaracharya, Ramanujacharya
they tried to reinterpret the existing doctrines rather proposing new revelation. Weber
mentioned caste as a sanctioned order in the religion which was somehow bounded by the
economic activities .It was a system which was bounded by the religious norms in Hinduism
He highlights in his book that “The only Hindu caste taboo that was apt to be violated in
considerable extent was the taboo on sexual relationships between castes, under the
wealthy people’s interest in concubines” 30. He sees caste just not as a social norms but a
force which affects the daily life like marriage, work , social interaction etc. He further
investigated that how caste shaped the economic activities of traditional Indian society
caste restrictions did not make capitalism inherently impossible, they created significant
barriers to economic rationalization, which relies on efficiency, innovation, and
collaboration. Weber discusses how religious ethics interact with societal structures and
economies and creates networks and communal spaces by fostering new socio-economic
ties. Like Weber’s analysis of Protestant ethics shaping capitalism, the Bhakti movement’s
egalitarian ethos reshaped social and cultural dynamics in Indian society, demonstrating
religion’s profound impact on societal structures. The principles of the movement also
challenged existing social hierarchies and influenced economic structures by reducing the
dominance of Brahmanical rituals, which often dictated economic exchanges. The
movement also encouraged community cohesion and mutual aid, fostering localized
economies rooted in cooperation rather than hierarchy.

27
Weber, Max. 1993. The Sociology of Religion.pp-54.
28
Ibid.,pp 54-55.
29
Ibid., pp 54-55
30
Ibid. pp-44
 Conclusion
Deccan one of the oldest landmass of India witnessed many changes from the prehistoric
era to the modern development , it was a prominent place in the mediaeval era of the
Indian history, where many kingdoms came and ruled it formed different social status
which still is in existence at some extent . Deccan witnessed many social reformers like the
bhakti movement with many prominent bhakti Saints born and worked in Deccan to uplift
the society. The Bhakti movement emerged as a significant reformative force, breaking
through established caste boundaries and ritualistic traditions to advocate for a more
inclusive and individualized spiritual experience. Weber argued that religious beliefs can
have a profound impact on economic and social development. While the Bhakti movement
did not directly lead to capitalist development, it did contribute to significant social and
cultural transformations. By challenging traditional authority, promoting ethical values, and
inspiring social reform, Bhakti saints created a conducive environment for social and
economic progress. Figures such as Namdev and Tukaram epitomized the principles of the
Bhakti tradition by prioritizing heartfelt devotion to God over adherence to ritualistic
practices. Their messages deeply resonated with people across various social groups,
disrupting existing social stratifications and cultivating a sense of unity and communal
identity. Max Weber explained that how the bhakti movement worked as a lighthouse to the
Protestant reformation in Europe 31. The movement’s focus on individual devotion and
equality significantly transformed spiritual traditions while also impacting economic
systems and social structures within the Deccan region 32. The bhakti movement in
Deccan inspired towards the change in social orders and the orthodox ritualistic society to
a more inclusive society contributing in the reach cultural heritage of the deccan. The
unforgettable influence of Bhakti saints like Namdev and Tukaram is still relevant in
inspiring contemporary discussions on spirituality, social justice, and community
cohesion, underscoring the relevance of their teachings in today’s world 33.

“अभभ अिंतरर काला रिै, िािरर करै उजास ।नािंम किै िरर भजन बिन, ननििै नरक ननवास”।।

( One of the Namdev famous couplet )

31
Richard Swedberg, Max Weber and the Idea of Economic Sociology (Princeton: Princeton University Press,
2003), 22.
32
Max Weber, The Methodology of the Social Sciences, trans. Edward A. Shils and Henry A. Finch (New York:
Free Press, 1949), 79.
33
Uwe Schimank, “Theoretical Approaches in Sociology,” in The Handbook of Sociology, ed. J. Smith (New
York: Routledge, 2010), 45.
REFERENCE

• WEBER, MAX. 1993. THE SOCIOLOGY OF RELIGION.N .P.: BEACON PRESS.

• KONDEKAR , S & DEOGIRKAR , S .THE MAKING OF A REVOLUTIONARY POET-SAINT: REREADING THE
STRUGGLES OF TUKARAM . www.cludfront.net
• EATON, RICHARD M. 2005. A SOCIAL HISTORY OF THE DECCAN, 1300-1761: EIGHT INDIAN
LIVES.N.P.: CAMBRIDGE UNIVERSITY PRESS.
• ABDI , R . THE WARKARI MOVEMENT III – NAMDEVA: THE PIONEER OF NIRGUNA BHAKTI .
www.cludfront.net
• DANDEKAR, R N . BHAKTI: A NEW PERSPECTIVE (NEW DELHI: SAHITYA AKADEMI, 1990),
• DELEURY ,G A : THE CULT OF VITHOBA (. DECCAN COLLEGE POST GRADUATE AND RESEARCH
INSTITUTE POONA )
• MAJUMDAR, SWAPAN. “THE DENSE DESOLATE PATHWAY : ROUTES OF BHAKTI IN MEDIEVAL
INDIAN LITERATURE.” INDIAN LITERATURE 35, NO. 3 (149) (1992): 101–
14.http://www.jstor.org/stable/23338005.
• SHERWANI. H.K, HISTORY-OF-MEDIEVAL-DECCAN-VOL-I-1295-1724