The Age of Vijay Nagara and Bahmanis

Bahamani kingdom

• The Bahamani kingdom of the Deccan was the most powerful of all the independent Muslim kingdoms that arose on account of the disintegration of the Delhi Sultnate. It was during the reign of Muhammad Tughluq that the Amirs of Deccan, called the Amiran-I-Sadah, revolted against the emperor, capturted the fort of Daulatabad and declared Ismail Mukh as the king of Deccan under the title of nasir-ud-din Shah.
• He was soon replaced by Hasan Gangoo in 1347 A.D. who founded the Bahamani dynasty. He chose Gulbarga instead of Daulatabad as his capital. The whole kingdom was divided into four tarafs namely Gulbarga, Bidar, Daulatabad and Birar. (Abul Hassan Gangoo Muzzafar Alauddin Bahman Shah was his real full name).
• Muhammad Shah (1358-75 A.D.): He mainly remained engaged in wars against Vijaynagar and Warangal.
• Mujahid Shah (1375-78 A.D.) – He faced stiff challenge from Vijay Nagar over the territories of Raichur Doab and forts of Raichur and Mudgal. He was murdered by his cousin Daud Khan.
• Muhmmad Shah II (1378-97 A.D.) – He was grandson of Hasan. He was a man of peace and waged no wars. He encouraged the growth of art and literature.
• Firoz Shah (1397-1422 A.D.) – He defeated Vijaynagar twice but was ultimately defeated at Pangal.
• Ahmad Shah (1422-35 A.D.) – He waged mercliless war against Vijaynagar and massacred the Hindus and their families. He founded the city of Bidar which later became capital of Bahamani kingdom. He was followed by Ala-ud-din II, Humayun and Muhammad Shah III.
• During the reign of Muhammad Shah III, Muhmad Gawan the chief authority of state extended the kingdom to maximum limit. He defeated Vijaynagar and plundered Kanchi. He also defeated Raja of Konkan and Raja of Jayanagar. He proved to be most efficient administrator of Bahamani kingdom. He was of Persian birth and so was not like by Deccan chiefs. They conspired against him and got him exceuted.
• After the break of BahamaniKingdom, five separate states of the Muslims came into existence. The most important of the five was the Adilshahi Kingdom of Bijapur. Yusuf Adil Shah declared independence in 1484-90 A.D. He and his successors waged wars against Vijaynagar kingdom. They were great patrons of art and literature. Bijapur was annexed to Mughal Empire by Aurangzed in 1686 A.D.
• The Nizam Shahi Kingdom of Ahmad Nagar was founded by Malik Ahmad nagar. The governor of Junnar. Malik Ahmad declaredhimself independent in 1490 A.d. He founded the city of Ahamadnagar and made it his capital. Husain Shah was third ruler of this dynasty it was annexed to Mughal Empire in 1634 A.D. under Shah Jahan.
• The Qutub Shahi kingdom of Golcunda was founded by Qutub Shah who was a Turkish officer of the Bahamani kingdom. He declared himself independent in 1518 A.D. It comprised the series of Kaikatya principality of Warangal. It was annexed to Mughal empire in 1689 A.d. by Aurangzed.
• The Imad Shahi kingdom of Berar was founded by Fatech Ullah Imad Shah the governor of Gawilgarh with Elichpur as capital in 1595 A.D., it was annexed by Mughals.
• The Barid Shahi kingdom of Bidar. It comprised the territory around the bahamani capital. Qasim barida, former minister of Muhmad Gawan, had become its defacto ruler as early as 1492 A.d. It was founded by Amir Ali Barid in 1526-27 A.d. It lasted till 1618-19 A.D. when it was annexed by Bijapur.

The Rise of Vijaynagar

• The Vijay Nagar kingdom was founded by Harihara and Bukka who belonged to the family of five brothers. According to a legend they had been the feudatories of Kakatiyas of Warangal and later became ministers in kingdom of Kampali in modern Karnataka. At the instances of their Guru Vidyaranya and a great scholar Sayana they established their capital of Vijay Nagar. They data of Harihara’s coronation is placed at 1336 A.D.
• The interest of the Vijaynagar rulers and the Bahamni sultans clashed in three separate and distinct areas in Tunghbhadra Doab, in the Krishna Godawari delta and in Marathawada country.

Sangam dynasty

• Harihar became the first ruler of Sangama Dynasty though he and Bukka never assumed formal royal title Harihar established his sway over Tunghbhadra valley, portion of Konkan and Malabar coast.
• After harihar, Bukka continued his policy. He was tolerant in religious matter. He was succeeded by Harihara II (1379-1404 A.d.). He assumed the title of Maharajadhiraj. He was a peace-loving king and did not wage war against Bahamani. He was succeeded by Bukka II who reigned for short time. The next ruler was Dev Raya I whose reign marked a long exhaustive war against Bahamanis. He was defeated by Bahamani ruler Firoz Shah and he had to pay 10 laks of Huns and pearls and elephants as an indemnity. He also agreed to marry his daughter to Sultan.
• After some confusion, Deva Raya II (1422-1446 A.d.) who is considered the greatest ruler of the dynasty ascended the throne at Vijay Nagar. In order to strengthen his army he included more Muslim in his army. During his reign Nicolos Contian Italian traveler visited Vijaynagar (1420). Abdur Razzaq and envoy from Persia visited Vijay Nagar in 1442 A.D. His two successors (Mallikarjuna and Virupaksha II) were feeble for the arduous state affairs and hastened a war of successions.

Saluva dynasty

• The throne was ultimately usurped by Narashima, the most powerful noble of Telengana. He ruled for six years and excelled as a warrior. But his successors proved worthless and power was vested in Narasa Nayak. After his death in 1505 A.D. his ambitious son, Vimarshima secured the throne for himself.

Tuluva dynasty

• Vir Narsimha was its founder. The greatest ruler of this dynasty was Krishna Deva Raya (1509-1530 A.D.). He recovered Raichur Doab from Bijapur. Under him the kingdom reached heights of its prestige. He had good relations with Portuguese. In 1510 A.d. Albuquerque the Portuguese governor asked for permission to build a fort at Bhatkal and the same was granted.
• Krishna Deva Raya was followed by Achyuta Raya. After him the throne passed away to Sada Siva but the power remained with Ram Raya. he was very unstatesman like in his dealing with his neighbouring Muslim states. This resulted in battle of Talikota (1565 A.D.) which struck at the very roots of Vijaynagar kingdom. The battle was fought at Bannihati near Talikota. It is also called the Battle of Rakshasa Tangadi.
• In 1570 A.d. the throne was annexed by Tirumala, a brother of Rama Raya, who founded a new dynasty called Aravidu. he moved his capital to Chandragiri.

Administration of Vijaynagar King

• The king of the Vijaynagar empire was the fountain head of all powers in the state. He was the supreme authority in civil, military and judicial matters. He was required to rule according to Dharma.
• The Vijaynagar empire was a vast feudal organization and the King was assisted in his work by a council, which consisted of ministers, provincial governors, military commanders, men of priestly class and poets. The important officers of the state were the Prime M. Minister, Chief Treasurer, Custodian of Jewels and Prefect of police.

Officers

• Nayak or naik: Head of a province (the designation was also given to the collectors of customs and military commanders).
• Hereditary officers of the village assembly were-Senateova-village accountant; talara-village watchman or commandant; begara-superintendent of forced labour.
• Mahanayakacharya: Exercised a general supervision over the village assembly on behalf of the king.
• Dandanayaka: Also called Dannayaka (commander-in-chief);  controlled Kadachara, the military department.

Taxes

• House-tax was called ghari.
• Pasture tax was called Charai.
• Kharaj: tax  on gross produce of lands of non-Muslims; Ushraf: tax on gross produce of lands held by Muslims. Sakat: tax on Muslims. Jazia: a poli-tax on the non-Muslims and other heretics. Khams: One-fifth of the spoils and of the produce of mines. Sharb: Irrigation tax at the rate of 10% of the produce of the field.
• Sist: Land reveneu (under reveneu (under the department called the athavane). in Vijayanagar kingdom.
• i)   The Vijayaangar Emperors adopted the “principle of differential taxation (levied taxes according to the relative fertility of the lands).
• ii)  The assessment on the peasantry amounted to a little more than the traditional one-sixth of the produce payable in equivalent money and not in kind.
• iii) Prostitution was highly taxed.

Provincial government

• The Vijay Nagar empire was divided into many provinces for the purpose of administration. The terms used for the provinces are Rajya, Mandala, and Chavad.
• The provinces were also divided into sub-divisions like verethe, nadu, sima and kottam. Vijaynaga was divided into six principal provinces. Each province was under a Viceroy or Nayaka.
• The village was the unit of administration. The village assembly was responsible for the administration of village. The king had his control over villages through an officer called Mahanaayakacharya.
• The main source of income of Vijaynagar empire was land revenue and its administration was under a department called Athavane. The share of the state was 1/6 of the produce. In addition to land revenue the peasants were required to pay other taxes such as grazing tax marriage tax etc.

Justice

• As regards justice, the king was the supreme court of justice. A enunch called Diang presides over Diwan Khana. Civil cases were decided according to principles of Hindu law.

The army organization

• The military organization of Vijaynagar empire was under a department called ‘Kandachara’ and its head was Dandanayaka or ‘Dannayaka’ or commander was of feudal nature. The king had an army of his own but in addition to that provincial governors were required to send their contingents in times of emergency.

Religions condition

• The kings themselves followed Vaishnava sect but were tolerant of other religion. Blood sacrifices and rituals formed an important feature of state festivals.
• Men were allowed to marry more than one. Child marriage was common. Big dowries were demanded at the time of marriages. The practice of Sati was common and was sanctioned by Brahamans.
• Vasco-da-gama landed at Calicut in 1498 A.D.

• The two Kingdoms i.e. the Vijayanagara Kingdom (1336-1565) and the Bahamni Kingdom (1347-1527) (which was divided in due course in five states of Berar, Bijapur, Ahmednagar, Golkunda and Bidar) flourished side by side for about two hundred years
• However, for all these years, they-were engaged continually in conflict. Ultimately in 1565, four Muslim states barring Berar formed a confederacy, fought against Vijaynagara and gave a crushing defeat to it.

Economic reasons:

Possession of Tungbhadra Doab:

• The territory between the rivers Tungbhadra and Krishna known as Tungbhadra Doab was very fertile. Each kingdom wanted to possess it.

Control of Krishna-Godavri Delta:

• This delta had two-fold significance.
• One, it was very fertile.
• Two, it had several important ports through which profitable trade was carried with several foreign countries like Ceylon, Indonesia, Malaya and Burma, etc.
• Both the powers wanted to have their supremacy over this territory.

Capture of Konkan or Western Coastal strip:

• This was also a very fertile area and had important ports like Goa which were important outlets for foreign trade.
• Goa was especially important for the import of horses from Iran and Iraq.
• On account of these reasons, both the powers had their eyes on this area.

Political Conflict:

• Both the powers desired to extend their kingdom. Each considered the other as a danger to its existence.

Religious jealousy:

• Ever since the conquest of Deccan by Malik Kafur, the vanquished Hindu rulers had nursed a feeling of deep resentment against the Muslim oppressors.
• This had resulted in the emergence of a great Hindu empire of Vijayanagara in the Deccan.
• On the contrary, the Bahamni rulers were Muslims.
• So there was a religious rivalry between the two kingdoms.

Possession of Diamond mines:

• It is held by some, historians that diamond mines in the Golkunda region of the Bahamni empire tempted the rulers of Vijayanagara to establish their hold over this area.

Failure of diplomacy on the part of Rama Raya

• Sadasiva Raya (1542-70), the ruler of Vijayanagara was a very weak ruler and he played into the hands of his powerful minister Rama Raya.
• For a while, Rama Raya was able to make use of the rivalry of the five Muslim powers in the Deccan and weakened their power.
• But ultimately this policy failed and these states unified in the name of Islam.

Growing power of Vijayanagara empire:

• In due course, Vijayanagara had come to occupy a very important position in Southern India.
• It was able to suppress the power of the three Muslim Kingdoms of Ahmedabad, Golkunda and Bidar.
• The growing power of the Vijaynagara empire struck terror in the minds of Muslim Sultans of Deccan and forgetting their differences, four powers as already stated formed a confederacy and launched a struggle against Vijayanagara.

• Besides Vijay Nagar and Bahamani kingdom, there came up many smaller kingdoms. Prominent among them were Malwa, Gujrat, Jaunpur and Bengal. Kashmir was independent kingdom in North.

Jaunpur

• In 1394 Malik Sarwar declared himself independent of Delhi Sultnate. His successors were called Sharquis. Jaunpur reached its highest glory under Shamsud-din Ibrahim (1401-1440 A.D.) Hussain Shah was last ruler of this dynasty.

Malwa

• In 1435 A.D. Dilawar Khan Ghuri asserted his independence. Mahmud Khan usurped the throne from Alp Khan and founded a new dynasty called Khilji dynasty of Malwa. Malwa was finally annexed by Mughal in 1562 A.D.

Gujrat

• In 1397 A.D. Muzzafari dynasty was founded by Zafar Khan. It continued upto 1573 A.D. Ahmad Shah (1411-1442) founded Ahmadabad and it became the capital replacing Anhitwara. In 1573 A.D. Akbar annexed Gujrat to his capital.
• The successors of Ahmad Shah continued his policy of expansion and consolidation. The most famous Sultan of Gujrat was Mahmud Begarha (1459-1511 A.D.). He was called Begarha because he captured two of most famous forts Girnar in Saurastra and Champaner in South Gujrat.
• The Sultan founded a new town called Mustafabad and Muhammadabad near Champaner.
• His court poet was Udayraja who composed in Sanskrit.

Bengal

• Due to the preoccupation of Muhammad Tugluq, Bengal broke away from Delhi In 1338 A.D. in 1342 one of the nobles Ilyas Khan captured Lakhnauti and Sonargoan and ascended the throne under the title Shams-ud-din Ilyas Khan.
• The forced Firoz Shah Tuglak to under take a campaign against him. Firoz Shah captured the Bengali capital Pandua and forced Ilyas to take shelter in strong fort of Ekdala.
• The most famous Sultan in dynasty of Ilyas Khan was Ghayasuddin Azam Shah (1389-1409 A.D.).He was known for his love of justice.
• The celeberated poet Maladhar Basu compiler of Sir Krishna Vijay was patronized by Sultan and was granted the title of Junaraja Khan. His son was honoured with the title of Satyaraja Khan.
• A brilliant period began under the enlightened rule of Alauddin Hussain. The Sultan restored law and order and adopted a liberal policy by offering high offices to the Hindus. The two famous brothers Rupa and Sanatan held high post in his office the Sultan also showed great respect to Vaishanvaite saint Chaitanya.

Assam

• There were two warring kingdoms in North Bengal and Assam at the time. Kamata (Kamrup) in the west and Ahom kingdom was in the east. The Ahoms was a Mongodoid tribe from North Burma and the name of Assam is derived from them. Suhungmung was the greatest of the Ahom rulers and he changed his name to Srarga Narayana. The Vaishnavite reformer Shankradeva belongs to his time.

Orissa

• The rulers of Bengal had also to contend with Orissa. During the period of Sultanate rule over Bengal Ganga rulers of Orissa had raided Radha and even Made an attempt to conquer Lakhnauti. However, this attack was repulsed.
• In 1360 A.D., Firoz Shah Tugluq also raided Orissa. In due course a new dynasty called Gajapati dynasty, came to fore. The Gajapati rulers were mainly instrumental in extending their rules in South toward Karnataka. This brought them into conflict with Vijaynagar, Riddis and Bahamani Suiltans.

Malwa

• One of the early rulers of Malwa Hushang Shah adopted a broad policy of religious tolerance. Two of the elder brothers of Rana Mokal of Mewar were granted jagirs in Malwa. Hushang Shah extended his patronage to the jains who were the principal commercial merchants and bankers of area. Thus Nardeva Soni was treasurer of Hushang Shah.

Mewar

• The rise of Mewar during 15th century was an important factor in political life of North India. With the conquest of Ranthambor, by Alauddin Khilji, the power of Chauhans in Rajputana came to an end. From its ruins a number of new states arose. The state of Mewar with its capital at Jodhpur was one of these.
• The ruler who raised Mewar to the status of a power to be reckoned with was Rana Kumbha (1433-68 A.D.). He built a Kirti Stambha at Chittor. Rana Sanga a grandson of Kumba ascended the throne in 1508 A.d.

Jaunpur

• Among the first to assert independence in Ganga valley was Malik Sarwar. A prominent noble of the time of firoz Tugluq. He was given the title of Malik-us-Shariq Loral of east. his successors came to be called the Shariqs after his title.
• The Sharqi Sultans were great patrons of learning and culture. In course of time Jaunpur came to known as Shiraj of the East. malik Muhammad Jaisi the author of Padmavat lived at Jaunpuri.
• In 1483 Bahlol Lodhi occupied Jaunpur and annexed the SharqiKingdom.

Kashmir

• Zain-ul-Abidin who ascended the throne in (1420-70 A.d.) is considered as the greatest of Muslim monarch of Kashmir. Zain-ul-Abidin continued the policy of broad toleration. he abolished Jaziya and cow slaughter and withdrew the ban on sati. Imamicized Hindus were permitted to revert their ancestral faith. Cremation tax was abolished. He was an enthusiastic builder. His greatest engineering achievement being Zaina Lanka the artificial island in the Wooler lake on which he built his palace and mosque. Zainual Abidin was given the title of Bad Shah (the Great King) by the Kashmiris.
• Sikander Lodhi abolished the octroi duty on grains and established a new measurement of yard called Gazz-I-Sikanderi.
• Cultural Development in India

• Since the dawn of history, India has been the
• cradle of religious movements.
• The religious movements during the vedic and Later Vedic (i.e. Upanishadic)period witnessed emergence of Bhagavatism and other Brahmanic sects, such as Shaivism, Saktism etc.
•  In the early medieval period two parralled movements, in Hinduism and Islam, respectively representing the Bhakti and Sufi movements emerged in India, which reached their fullest development in the fifteenth and sixteent centuries.
• Both these religious developments have hardly anything to do with the coming of Islam or with the so-called 'Muslim rule in India'.
• The seeds and the Bhakti movements are to be found in the Upanishads, Bhagvad Gita, Bhagavata Purana, etc.
• The various Sufi saints had come to settle down in India in the eleventh-twelfth centuries.
• The earliest and the most well known being Sheikh Muinuddin Chisti, who made Ajmer his home when Prithviraj Chauhan (III) was still ruling over there.
• The greatest merit of both these parallel religious movements is that they freed the Indian society from the dogmatic beliefs, ritualism, caste and communal gatred and so on.
• It was in the true spirit of Indian history and culture that both these movements prospered without even the least ill-will an conflict.
• On the contrary, both contributed to each other's religious ideas and practices.
• Both these movements were democratic movements, which preached simple religion in the language of the masses and neither craved for political patronage nor bothered for the political developments around them.
• At any rate, one can easily find many common points in the Bhakti and Sufi Movements.
• In both, the elements of intellectuality went hand in hand with that of devotion and in both ritualism and ceremonialism were not as important as the search of and love for one Supreme Reality.
• Love and liberalism were the keynotes of the Sufi and Bhakti movements.
• Mystic discipline in both was canalised towards the moral advancement of the individual and society by making them riseabove the barriers of colour, creed, wealth, powerand position.
• The Indo-Muslim strands gave woven intothe texture of India's national existence a newdesign of 'composite culture' by intertwining thethreads of the Bhakti Marg with the Islamic Sufi(mystic) traditions.
• The Indian social customswith the values of man and social ethics reflecteda new ethos.
• It is not surprising, therefore, torealize that the composite culture in Indiaoriginated in an environment of reconciliation rather then refutation cooperation rather thanconfromation, co-existance rather than mutualannihilation.

Nath panthis

• Many Hindu yogis adopted the practice of attaining supernatural powers. The most famous among then was Gorakhnath. The followers of Gorakhnath were called Nath panthis. They denounced the caste system and privileges claimed by Brahamanas. The path they preached was called ‘Tantra’.

Bhakti movement

• The Bhakti movement is much older than the Sufi movements.
• It philosophical concept had been fully enunciated in the Upanishads and subsequently, the Bhagavad Gita emphasised love and devotion as pathways to God.
• In the sixth century A.D. The Bhagavata purana placed the concept of bhakti on a very high pedestal.
• During the post-Bhagavata phase passionate love and devotion to one personal god become a characteristic feature of the Indian religious thought.
• But the concept of bhakti was placed on a firmer ground in South India, when Shankaracharya revived the philosophy of Advaita or Vedanta.
• After Shankara, twelve Tamil Vaishnava saints collectively known as Alvars made the concept of bhakti more popular.
• The Alvars were followed by the Vaishnavaacharyas who gave the Bhakti cult a metaphysical foundation.
• According to this school of thought the 'Supreme Being' is not 'attributeless' but saguna, possissing qualities of goodness and beauty to an infinite degree.
• The early leadera of the Bhakti movement to North India and is rightly regarded as a bridge between the bhakti movement of Suth and North India. 

Features of Bhakti movement

• The concept of Bhakti means singleminded devotion to one God. The object of the devotee's adoration is to secure the grace of God for the sake of aslvation.
• The Bhakti cult discarded the rituals and sacrifices as modes of worship and instend emphasis ed the purity of reart and mind, humanism and devation as the simple way to realisation of God.
• The Bhakti movement was essentially monotheistic and the devotees worshipped one personal God, who could either have form (saguna) or be formless (nirguna). The followers of the former, knowh as vaishhavas, were futher subdivided into of Krishna - both incarnations of Vishnu - as their personal God, respectively. The followers of Nirguna Bhakti discarded idol worship. They said that, God is omnipresent and resides within the heart of man.
• On the philosophical side, the Saguna and Nirguna both believed in the Upanishadic philosophy of advaita, with minor variation suggested by various Bhakti saints.
• The Bhakti saints of North as well as South India regarded knowledge (jana) as a consitituent of bhakti. Since, that knowledge could be gained through a teacher of guru, the Bhakti movement greatly emphasised securing true knowledge form a guru.
• The Bhakti movement was an egalitarian movement, which completely discard the disciminations based on caste of creed. The saints of the Bhakti movement were staunch wupporters of social unity and purity of mind, character and soul. The doors of Bhakti were opened for the lowest classes and even untouchables. Many of the saits of the Bhakti movement were from the lower classes.
• The Bhakti movement also discarded the priestly domination as well as rituals. According to the Bhakti saints, the individual could realise God through devotion and personal effort. Therefore, there was no place for sacrifices and daily rituals in the Bhakti movement.
• The Bhakti saints preached in the simple language of the masses and, therefore, immensely contributed to the development of modern Indian languages, such as Hindi, Marathi, Bengali and Gujarati.
• It can thus be seen that the Bhakti cult was a widespread movement that the Bhakti cult was a widespread movement that embrached the whole of the subcontinent of India for several centuries.
• It was a movement of the people and aroused intense interest among them.
• Perhaps after the decline of Buddhism there had never been a more widespread and popular movement in our country than the Bhakti movement.
• Although its basic principles of love and devotion to a personal God were purely Hindu and the principles of unity of Godhead on which its teaching rested were also mainly Hindu.
• The movement was profoundly influenced by Islamic belief and practices.
• The Bhakti movement had two main objects in view.
• One was to reform the Hindu religion so as to enable it to withstand the onslaught of Islamic propaganda and proselytism.
• Its second object was to bring about a compromise between Hinduism and Islam and to foster friendly relations between Hindu and Muslim communities.
• It succeeded in realising, to a great extent, the first object of bringing about the simplification of worship and liberalising the traditional caste rules.
• "The high and the low among the Hindu public forgot many of their projedices and believed in the message of the reformers of the Bhakti cult, that all people were equal in the eyes of God and that birth was no bar to religious salvation".

South india

• Growth of Bhakti movement in South India was led by series of popular saints called Nyannars and Alvars. The chief object of their worship was Shiva and Vishnu. They spoke and wrote in Tamil and Telgu.
• Another popular movement which arose around the 12th century was Lingayat of Vir Shaiva movement. Its founder was Basava and his nephew Channabasava who lived at the courts of Kalchuri kings of Karnataka.
• Ramanuja (Born 1018 A.D) He gave a sound philoshipical basis to the Bhakti cult of Vaishnavas. he expounded Vishistadavita.
• Madhavacharya – (1199-1278) – He was the fountain head of Bhakti movement in Karnatka and the founder of Davita school of Philosophy.
• Umapati Shivacharya – He was a prolific writer and eight of the fourteen authoritative philosophical treatise on Shaivism is attributed to him.
• Jnandeva – (1175-1296 A.D.) – he was progenitor of Bhakti movement in Maharastra. His father Vittal Panth was  a disciple of Ramananda.
• Namdeva – (1270-1350 A.D.) – He belonged to the Chilpi Caste. he was a disciple of Visoba Khechar and Nirguna Upasaka. Some of his abhangas are included in Guru Granth Sahib.
• Ekanath (1548 A.D.) - He was the grandson of well known saint Bhanudasa. He was opposed to caste distinction and evinced greatest sympathy for men of low caste.
• Tukaram - He was a farmer’s son and great devotee of Vittal. He was opposed to caste distinction and evinced greatest sympathy for men of low caste.
• Ramadasa (1608) - He established ashramas all over India it was from him that Shivaji received the inspiration to overthrow Muslim authority and found the kingdom.

North india

• Ramananda - The Bhakti movement was spread in north by Ramananda who was greatly influenced by the teaching of Ramanuja. He ignored the traditional barrier of caste and creed and had among his disciple-Raidasa, the cobbler, Kabir the weaver, Dhanna the jat farmer and Sena, the barber.
• Kabir (1398 A.D.) - He was the most important of disciples of Ramananda. The God he worshipped was the formless one. He sharply condemened caste and religious distinctions and taught the brotherhood of man. One of his leading followers Dhanadasa formed the Dharmadasi branch of Kabir Panth.
• Raidas - He was from mystic Nirguns school. He composed songs brimming with love and devotion. After him his follower formed the Raidasa Panth. Rani Jhali of Chittor became his disciple.
• Charandasa - He was a Nirguna upasaka and practised yoga but he was a great devotee of Srikrishna.
• Gurunanak - (1469-1539 A.D.) Gurunanak the founder of Sikhism was a mystique of Nirguna school. But his followers branched off from Hinduism and founded a seperate religious system. He became a wandering preacher of a casteless, universal, ethical, antiritualistic and monotheistic and highly spritual religion.
• Sur Dasa (1483-1513 A.D.) - He belongs to Saguna school. He was a disciple of famous religious teacher Vallabhacharya. He sang the glory of Krishna’s childhood and youth in his Surasagra.
• Tulsi Das (1532-1623 A.D.) - He belongs to Saguna school of Hindu Mystics. He composed the famous Ramacharitamanas.
• Chaitanya (1486-1533 A.D.) - The popularity of Vaishnavism in Bengal is due to Sri Chaitanya of Gamanga. He came under the influence of Vaishnava saint Ishvarapuri. He spread the message that raag marg or path of spontaneous love was the best for salvation.

Sikh gurus

• Guru Nanak (1469-1538 A.D.) - Founded Sikh religion.
• Guru Angad (1538-1522 A.D.) - Invented the Gurumukhi.
• Guru Amar Das (1552-1574) - Struggled against Sati and purdha system. Established 22 Gaddiyans to propogate religion.
• Guru Ramdas - Founded Amritsar in 1677 (Akbar granted the land)
• Guru Arjun - Founded ‘Swarna Mandir’, composed ‘Adigranth’ and appointed mansad and meura for religious work. He was executed by Jahangir.
• Guru Hargovind - Transformed Sikhs into militant community established ‘Akal Takhta’ and fortified Amritsar.
• Guru Har Rai
• Guru Har Krishan
• Guru Teg Bahadur -He was executed by Aurangzeb.
• Guru Govind Singh - He was the last Guru. He founded Khalsa Army and introduced a new rite ‘Pahul’.

Hindu religious ideas

• Vishisht Advaita of Ramanujacharya – it means qualified monism. The ultimate reality according to its Brahman (god) who is imminent in matter and individual souls and controls them from within.
• Sivadvaita of Shankracharya – He propounded the view that Shiva endowed with Shakti is ultimate Brahman who pervades the universe and exist beyond it.
• Dwaitadwait of Madhavacharya – According to this dualism the worlds is not an illusion but a reality full of real distinctions. God, mattern and soul are all unique in their nature and are irreducible to each other.
• Daaitadvaita of Nimbarkacharya – According to this dualistic monism Brahman really transformed himself into the world and souls which are real and distinct and different from god, but cannot exist without its support.
• Suddadvaita Vedanta of Vallabhacharya – Vallabha’s philosophy is known as Pushtimarga and his school by the name Rudrasampradaya. he identified Brahamana with Srikrishna.
• Achintyabheadabhedvada of Chaitanya god according to Chaitanya is Krishna. He is full of infinite love and bliss. He is full of infinite power and consciousness. Radha is the power of Krishna, there is no difference between him and Radha. Although infinite he incarnates in form of finite mortals and is subject to love. Bhakti or devotion is only means of liberation.

• Those saints among the muslims who advocated a life of purity and renunciation were called Sufis. Another view is that the word Sufi came out of the word Sooph meaning wool.
• Sufism sprang from the doctrine of Wahadat-ul-wujud or unity of being. This doctrine was propounded by Shaikh Muhi-ud-din Ibnul Arabi (1165-1240 A.D.)
• One of the earliest Sufis was a woman saint Rabnia of Basra who laid great emphasis on love as bond between god and individual soul.
• An important contribution to development of Sufism was made by Mansur-Al-Halaj in 10th century A.d. He conceived the relation of god with man as infusion of divine into human soul. He provided the basis for development of the doctrine of Insan I-Kamil. (The perfect man)
• Farib-ud-din Atar wrote 114 books on Sufism. he also compiled autobiographies and sayings of Muslim saints in Tadhkirat-al-Auliya, which is considered to be a source book for study of early Sufism.
• Jalal-Ud-Din Rumi left a vast store of spiritual knowledge in his ‘Masnavi’.
• Al-Ghazzali who is venerated both by the orthodox elements and Sufis tried to reconcile mysticism with Islamic orthodoxy.
• The Sufis were organized in 12 order or “Silsilahs” . The silsilahs were generally led by a prominent mystic who lived in “Khanqah” along with his disciples.
• The link between the teacher or “Pir” and his disciple or “Murids” was a vital part of Sufi system. Every Pir nominated a successor or “Wali” to carry out work.
• The sufi orders are widely dividedinto two Basahara that is those who followed the Islamic law and Be-Sahara that is those which were not bound by it. Of the Be-sahara movement only two acquired significant influence. These were Chisti and suharwardi Silsilahs.

Chisti order

• The Chisti order was founded by Khwaja Abdul Chisti in Herat. It was brought to India by Khwaja Moin-ud-din Chisti (1141-1236). He arrived at Lahore in 1161 A.d. and settled at Ajmer about 1206 A.D.
• Two of the important disciples of Shaikh Muinudin were Shaik Hamid-ud-din and Shaik Qutub-ud-din Bhaktiyar Kaki. Kaki came to Delhi during the rule of Iltutmish.
• Shak Farid-ud-din Ganj-I-shakar was desciple of Kaki. He worked in Hansi And Ajodhan. His outlook was so broad and humane that someof his verse are found quoted in Adi-granth of Sikhs. Sultan balban was devoted to Baba Farid.
• However, the most famous of Chisti saints were Nizamuddin Auliya and Nasiruddin Chriag-IU-Delhi. Auliya was generally known as Mahbud-I-Iiahi (beloved of god).
• An important Chisti center was established at Nagaur by Shaik Hamid-ud-din naguri.
• They made themselves popular by adopting musical recitation called ‘Sama’ to create mood of nearness to god.
• Suhrawardi Silsila – it was founded by Shaikh Shihabuddin Suhrwardi. The credit of organizing it on sound basis goes to Shaik bahauddin Zakariya. Its main centers were Multan. Saints of this orders had big Jagirs and had closed contact with state.
• Firdausi Silsila – It was first established in Delhi by Shaik Badruddin of Samark, but later on its moved to Bihar and Became the most influential mystic order. It most distinguished saint was Shaik Shamasuddin Yahya Munair who believed in Pantheistic monoism.
• Shattari Silsila – It was founded in India by Shah Abdullah Shattari. It was however under Shaik Muhammad Ghauth of Gwalior that the order developed to its full statue. Among his discriple were the famous musician Tansen. The Shattari saints sought to synthesize Hindu and mystical Muslim thoughts to practice.
• Qadiri Silsila – Shah Niamatula Qadri was probably the first notable saint of this order to enter India but it was Syed Mayhdum Muhammad Jilani who organized it on efficieve basis. Dara Shikoh the eldest son of Shah Jahan was followed of this order.
• Naqshbandi Silsila – This silsila was introduced in India by Khwaja Baqi Billah during the later years of Akbar’s reign who came from Kabul and settled of Delhi. It attained a position of great importance in India under the leadership of Shaik Ahmad Sirhindi. he was opposed to Pantheistic philosophy (wahdut-ul-wujud) and propounded the theory of (wahdut-ul-Shudud).
• Mahdawi Movement – It was initiated by Syed Muhammad Mahadi of Jaunpur who promised Mahdi to set al things right. He concentrated his energies on regeneration of peoples.
• Raushaniyah Movement – The movement owed its origin to Miyan Bayazid Ansari a native of Jallandur. He emphasized inter organization of religious rites and inspired his followers with the ideal of ascetic self-denial.

Hindu Impact on Sufism

• Since the dawn of history, India has been the
• cradle of religious movements.
• The religious movements during the vedic and Later Vedic (i.e. Upanishadic)period witnessed 
• emergence of Bhagavatism and other Brahmanic sects, such as Shaivism, Saktism etc.
• In the early medieval period two parralled movements, in Hinduism and Islam, respectively representing the Bhakti and Sufi movements emerged in India, which reached their fullest development in the fifteenth and sixteent centuries.
• Both these religious developments have hardly anything to do with the coming of Islam or with the so-called 'Muslim rule in India'.
• The seeds and the Bhakti movements are to be found in the Upanishads, Bhagvad Gita, Bhagavata Purana, etc.
• The various Sufi saints had come to settle down in India in the eleventh-twelfth centuries, the earliest and the most well known being Sheikh Muinuddin Chisti, who made Ajmer his home when Prithviraj Chauhan (III) was still ruling over there.
• The greatest merit of both these parallel religious movements is that they freed the Indian society from the dogmatic beliefs, ritualism, caste and communal gatred and so on.
• It was in the true spirit of Indian history and culture that both these movements prospered without even the least ill-will an conflict.
• On the contrary, both contributed to each other's religious ideas and practices. Both these movements were democratic movements, which preached simple religion in the language of the masses and neither craved for political patronage nor bothered for the political developments around them.
• At any rate, one can easily find many common points in the Bhakti and Sufi Movements.
• In both, the elements of intellectuality went hand in hand with that of devotion and in both ritualism and ceremonialism were not as important as the search of and love for one Supreme Reality.
• Love and liberalism were the keynotes of the Sufi and Bhakti movements.
• Mystic discipline in both was canalised towards the moral advancement of the individual and society by making them rise
• above the barriers of colour, creed, wealth, power and position.
• The Indo-Muslim strands gave woven into the texture of India's national existence a new design of 'composite culture' by intertwining the theads of the Bhakti Marg with the Islamic Sufi (mystic) traditions, the Indian social customs with the values of man and social ethics reflected a new ethos.
• It is not surprising, therefore, to realize that the composite culture in India originated in an environment of reconciliation rather then refutation. cooperation rather than confromation, co-existance rather than mutual annihilation.