What is it? • Bhakti–Sufi movements were spiritual revolutions that emerged between the 8th and 18th centuries. • They questioned rituals, caste, and religious rigidity, and focused on love, personal devotion, and equality before God. • While Bhakti emerged in Hindu society, Sufism grew within Islamic mysticism — yet both often shared the same soul. Why does it matter? cultures. • These movements gave India a new way of thinking – one that included women, lower castes, and regional • Their poetry, songs, and teachings are still alive today in temples, dargahs, and folk traditions. • They show us how religion can become a force of compassion instead of control. In Simple Words: • Imagine religion like a river. • Bhakti and Sufi saints didn’t build new rivers – they just removed the barriers, so that more people could flow freely towards God. Renaissance 2.0 By Shivang Bharadwaj 4 A Mosaic of Beliefs: Integration, Conflict, and Change Integration of Cults • From the 8th century onwards, Indian religious life became more diverse and dynamic. • Two major processes shaped this change: • Spread of Brahmanical ideas through simplified Puranic texts accessible to women and Shudras. • Absorption of local beliefs into the Brahmanical fold — especially goddess cults and folk traditions. • These interactions created a continuous dialogue between “great” (Sanskritic) and “little” (local) traditions. • Example: The tribal deity of Puri was integrated as Jagannatha, a form of Vishnu. Conflict and Divergence • Some beliefs clashed with orthodox practices — especially Tantric traditions associated with the goddess. • Tantric worship ignored caste and gender hierarchies and influenced Shaivism and Buddhism. • Vedic deities like Agni, Indra, and Soma faded in importance, while Vishnu, Shiva, and Devi gained prominence. • Yet, despite tensions, Vedas remained revered — even by groups who challenged their authority. Renaissance 2.0 By Shivang Bharadwaj 5 Early Bhakti in the South – Voices of Devotion • Alvars (Vishnu bhakt) and Nayanars (Shiva bhakt) began the Bhakti tradition in Tamil Nadu (6th century). • They travelled, singing devotional hymns in Tamil — full of emotional love for their deities. • Their poetry helped build a community of devotees that cut across caste. • Their songs were later adopted into temple rituals; images of saints began to be worshipped too. • Many of their sacred spots turned into major pilgrimage centres over time. Renaissance 2.0 By Shivang Bharadwaj 6 Voices That Dared – Caste & Women in Early Bhakti • The Bhakti movement challenged social boundaries, especially caste and gender. • Alvars and Nayanars may have led a subtle protest against Brahmanical dominance. • Their compositions were considered as sacred as the Vedas — Nalayira Divyaprabandham is even called the Tamil Veda. • Andal, the only female Alvar, saw herself as Vishnu’s beloved. Her poems expressed deep personal love for the divine. • Karaikkal Ammaiyar, a Shaiva devotee,

1. Renaiss
New Dawn
B
Shivang
ance 2.0
of Learning
y
Bharadwaj

2. Class 12
History
Chapter 6
Bhakti – Sufi Traditions
Renaissance 2.0 By Shivang Bharadwaj 2

3. Shivang Bharadwaj
• Academic Excellence:
• Bachelor of Technology in Mechanical Engineering.
• Master of Science in Management from Cranfield University, UK.
• Professional Expertise:
• Entrepreneur and Management Consultant based in the UK,
specialising in Digital Transformation.
• Over 7 years of enriching teaching experience, empowering
students to excel academically.
• Mission:
• Committed to democratising education by providing high-quality,
accessible, and engaging learning resources to all.
• Bridging the gap between theoretical knowledge and real-world
application through insightful content.
Renaissance 2.0 By Shivang Bharadwaj 3

4. Introduction: What are Bhakti–Sufi Traditions?
What is it?
• Bhakti–Sufi movements were spiritual revolutions that emerged between the 8th and 18th centuries.
• They questioned rituals, caste, and religious rigidity, and focused on love, personal devotion, and equality
before God.
• While Bhakti emerged in Hindu society, Sufism grew within Islamic mysticism — yet both often shared the
same soul.
Why does it matter?
• These movements gave India a new way of thinking – one that included women, lower castes, and regional
cultures.
• Their poetry, songs, and teachings are still alive today in temples, dargahs, and folk traditions.
• They show us how religion can become a force of compassion instead of control.
In Simple Words:
• Imagine religion like a river.
• Bhakti and Sufi saints didn’t build new rivers – they just removed the barriers, so that more people could flow
freely towards God.
Renaissance 2.0 By Shivang Bharadwaj 4

5. A Mosaic of Beliefs: Integration, Conflict, and Change
Integration of Cults
• From the 8th century onwards, Indian religious life became more diverse and dynamic.
• Two major processes shaped this change:
• Spread of Brahmanical ideas through simplified Puranic texts accessible to women and Shudras.
• Absorption of local beliefs into the Brahmanical fold — especially goddess cults and folk traditions.
• These interactions created a continuous dialogue between “great” (Sanskritic) and “little” (local) traditions.
• Example: The tribal deity of Puri was integrated as Jagannatha, a form of Vishnu.
Conflict and Divergence
• Some beliefs clashed with orthodox practices — especially Tantric traditions associated with the goddess.
• Tantric worship ignored caste and gender hierarchies and influenced Shaivism and Buddhism.
• Vedic deities like Agni, Indra, and Soma faded in importance, while Vishnu, Shiva, and Devi gained prominence.
• Yet, despite tensions, Vedas remained revered — even by groups who challenged their authority.
Renaissance 2.0 By Shivang Bharadwaj 5

6. Early Bhakti in the South – Voices of Devotion
• Alvars (Vishnu bhakt) and Nayanars (Shiva bhakt) began the Bhakti tradition in Tamil Nadu (6th century).
• They travelled, singing devotional hymns in Tamil — full of emotional love for their deities.
• Their poetry helped build a community of devotees that cut across caste.
• Their songs were later adopted into temple rituals; images of saints began to be worshipped too.
• Many of their sacred spots turned into major pilgrimage centres over time.
Renaissance 2.0 By Shivang Bharadwaj 6

7. Voices That Dared – Caste & Women in Early Bhakti
• The Bhakti movement challenged social boundaries, especially caste and gender.
• Alvars and Nayanars may have led a subtle protest against Brahmanical dominance.
• Their compositions were considered as sacred as the Vedas — Nalayira Divyaprabandham is even called the
Tamil Veda.
• Andal, the only female Alvar, saw herself as Vishnu’s beloved. Her poems expressed deep personal love for
the divine.
• Karaikkal Ammaiyar, a Shaiva devotee, renounced worldly life and chose the path of extreme asceticism.
• These women became symbols of devotion beyond caste and gender norms.
Renaissance 2.0 By Shivang Bharadwaj 7

8. Virashaivas of Karnataka – Bhakti Meets Bold Reform
• In the 12th century, Basavanna — a Brahmana and former Jain — led a new reformist movement in Karnataka.
• His followers were called Virashaivas (heroes of Shiva) or Lingayats (wearers of the linga).
• They worshipped Shiva in the form of a portable linga worn on the body (looped over the shoulder).
• Lingayats rejected caste, denied rebirth, and believed in union with Shiva after death.
• They buried their dead (no cremation) — a major shift from traditional Hindu rites.
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9. Tension & Transition – Religious Churn in North India
• In early medieval North India, Rajput states dominated, and Brahmanas held powerful positions in both ritual
and governance.
• Most religious thought followed orthodox Brahmanical frameworks.
• Yet, alternative voices were rising — Naths, Jogis, Siddhas — who operated outside this system.
• They rejected Vedic authority, spoke in local languages, and questioned ritualism.
• Despite gaining popularity among common people, they lacked state support.
• The arrival of Turks and the Delhi Sultanate in the 13th century disrupted this balance, reducing Rajput power
and opening space for new ideas.
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10. Arrival of Islam – Power, People & Practice
• Islam entered India through Arab traders (7th century) and conquests like Muhammad Qasim in Sindh (711 CE).
• From the 13th century, Turks and Afghans established the Delhi Sultanate, followed by other sultanates and
eventually the Mughals.
• Islam became the religion of rulers, but they often showed tolerance toward non-Muslim communities.
• Many rulers granted land, tax exemptions, and showed respect for Hindu, Jain, Zoroastrian, Christian, and Jewish
institutions.
• Most Muslims followed the five pillars of Islam:
• Shahada, Namaz, Zakat, Sawm, Hajj.
• Islamic practices blended with local customs — especially in regions like Kerala, where Arab Muslims adopted
Malayalam and regional traditions.
• This created a complex but inclusive Islamic culture, visible in mosques and Sufi shrines.
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11. Naming Communities – More Region, Less Religion
• In early India, Hindu and Muslim were not common religious labels.
• People were usually identified by region or origin:
• Turushka for Turks, Tajika for people from Tajikistan, Parashika for Persians.
• Sometimes, older terms like Sakas or Yavanas (originally for Greeks) were used for newer migrants.
• A more general term used was “mlechchha” — meant outsiders who didn’t follow caste norms or spoke non-
Sanskritic languages.
• These terms were often derogatory, but they did not refer to fixed religious communities.
• The word “Hindu” had many meanings, not just religious.
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12. The Growth of Sufism
• Sufism emerged in Persia as a liberal, humanitarian reform within Islam — a reaction to sectarian conflict.
• Sufis wore simple woollen robes (soof in Arabic) — from which their name comes.
• Their path emphasised love, equality, tolerance, and service to humanity — not strict rituals.
• Sufi ideas often aligned with Hindu yogis and Bhakti saints.
• Sufis organised into 12 silsilas (spiritual orders), each led by a Pir and based in a khanqah (hospice).
• Key figures:
• Shaikh Ismail – First Sufi in India (Punjab)
• Shaikh Ali Hujwairi (Data Ganj Bakhsh) – Founder of Sufism in Punjab
• Khwaja Muinuddin Chisti – Came to India in 1192 CE, settled in Ajmer
• Nizamuddin Auliya – Revered Chisti saint, based in Delhi
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13. Sufi Institutions – Khanqahs, Silsilas & Mystical Paths
• By the 11th century, Sufism developed a strong spiritual structure and literature on Quranic studies and inner
devotion.
• Communities formed around khanqahs (hospices), led by Shaikhs/Pirs who guided disciples.
• These masters appointed successors, and set rules for spiritual conduct and daily interactions.
• A silsila (chain) was a spiritual lineage — linking the disciple to the master and ultimately to Prophet
Muhammad.
• Silsilas spread across the Islamic world; each tomb shrine became a centre of Ziyarat (pilgrimage).
• Some mystics operated outside the khanqah — they rejected formal institutions and lived as wandering
ascetics (called qalandars, malangs, haidaris, etc).
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14. The Chishtis in India – A Home for All Souls
• The khanqah was more than a spiritual space — it was the heart of social life.
• Shaikh Nizamuddin’s khanqah stood near the Yamuna in Ghiyaspur (Delhi).
• The space had small rooms, a big prayer hall, and an open kitchen.
• The Shaikh lived humbly — in a tiny room on the rooftop, meeting visitors daily.
• During times of crisis (e.g. Mongol invasion), locals took refuge in the khanqah.
• People from all walks of life came: soldiers, slaves, merchants, poets, Hindus, qalandars — seeking peace,
healing, or discipleship.
• Amir Khusrau, Amir Hasan Sijzi, and Ziyauddin Barani were among his visitors.
• Nizamuddin appointed spiritual successors to expand this inclusive model across India.
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15. Devotion in Action – Ziyarat, Qawwali & Chishti Shrines
• Ziyarat: Pilgrimage to the tombs of Sufi saints, common across the Islamic world.
• In India, devotees sought barakat (spiritual grace) at Chishti dargahs for over 700 years.
• The most famous is Khwaja Muinuddin Chisti’s tomb in Ajmer, known as Garib Nawaz.
• His dargah became popular due to his simple life, spiritual successors, and royal patronage (even Akbar
visited).
• A key part of Ziyarat: mystical music and dance – especially Qawwali, performed by trained singers (qawwals).
• Sufis remembered God through zikr (chanting) or sama (musical devotion) — evoking divine ecstasy.
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16. Languages and Communication
• The Chishtis adopted local languages to connect with common people.
• In Delhi, they spoke Hindavi — the local tongue.
• Baba Farid’s poems in Punjabi were later included in the Guru Granth Sahib.
• Many Sufis wrote masnavis (long poems) using human love as a symbol of divine love.
• Famous work: Padmavat by Malik Muhammad Jayasi — symbolic of the soul’s journey to the divine.
• In Bijapur (Deccan), Chishti Sufis composed short Dakhani poems (17th–18th c.), likely sung by women during
chores.
• These included lullabies (lurinama) and wedding songs (shadinama) — helping Islam reach rural Deccan.
Sufis and the State
• Chishti Sufis preferred austerity and distance from political power.
• Still, they accepted unasked donations from rulers.
• Sultans gave land and built charitable trusts, partly to associate with Sufi legitimacy.
• Kings needed Sufi approval for moral authority — but this led to occasional tensions.
• Both sides expected ritual performances to assert their roles.
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Sufis & Society – Language of the People, Power at a Distance

17. Kabir – Weaving the Threads of Unity
• Kabir (1398 CE, Benaras) was born to a Brahmin widow, but raised by a Muslim weaver couple, Neeru and
Neema.
• He became a weaver by profession, but had a deep spiritual inclination from childhood.
• Kabir became a disciple of Swami Ramananda.
• His teachings, compiled in the Bijak, reflect both spiritual insight and social reform.
• He rejected caste, idol worship, religious hypocrisy, and empty rituals like pilgrimages or holy baths.
• His dohas used simple language and strong imagery to challenge society.
• Kabir saw no difference between Hindus and Muslims — “pots made of the same clay.”
• He believed true devotion comes from within, not from labels or locations.
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18. Guru Nanak – The Voice of Oneness
• Born in 1469 in a Khatri family in Talwandi (modern Nankana Sahib, Pakistan).
• Spent his life spreading a message of universal tolerance, drawing from both Hinduism and Islam.
• His mission: end religious conflict and promote the unity of God.
• Influenced by Kabir; emphasised equality, human dignity, and the brotherhood of mankind.
• Rejected idol worship, caste system, sati, and other social evils.
• His teachings are preserved in the Guru Granth Sahib (written in Gurmukhi script).
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19. Mirabai – Devotion Beyond Boundaries
• Mirabai was a Rajput princess of Mewar, the only daughter of a noble family.
• Married in 1516 to Bhoja Raj of Rana Sanga’s family — but chose devotion over royalty.
• She became a fierce devotee of Krishna, renouncing social status and expectations.
• Her bhajans are still sung today — breaking the barrier between rich and poor, men and women.
• Her poetry, called Padavali, expressed her personal bond with Krishna as her sovereign deity.
• She sang in Vraj Bhasha, mixed with Rajasthani.
• Died around 1546 in Dwarka, remembered for her unflinching faith.
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20. Reconstructing Faith – Legacy That Still Breathes
• Bhakti comes from the root bhaj — meaning to adore, to love.
• Its aim: moksha through personal devotion, not rituals or intermediaries.
• Bhakti and Sufi traditions brought massive social change, and their influence still continues today.
• This continuity helps historians trace change over time — comparing old texts and paintings with present-day
practices.
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21. Until Next Time…
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