HI TECH INSTITUTE OF ENGINEERING

AND TECHNOLOGY, GHAZIABAD

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Subject Name: Essence of Indian Traditional Knowledge (BNC-602)
Faculty Name: Ms. Riddhi Chauhan

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MODULE- 3
Indian Religion, Philosophy, and Practices
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Religion
Religion is the science of soul. Mortality and ethics have their foundation on religion.
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Religion played an important part in the lives of the Indians from the ancient times. It
assumed numerous forms in relation to different groups of people associated with them.
Religion in India was never static in character but was driven by an inherent dynamic
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strength. Indian spirituality is deeply rooted in ancient philosophical and religious traditions
of the land. Philosophy arose in India as an inquiry into the mystery of life and existence.
Philosophy provided a correct view of reality, while religion showed the correct way of life.
Philosophy provided the vision, while religion brought about the fulfilment. Philosophy was
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the theory and religion was the practice.

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Pre- Vedic Religion

The Harappan Civilization dates back to about 3000 BC. The Harappan culture matured
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around 2600 BC and it declined around 1700 BC. From the archaeological findings, it may be
presumed that the most important features of the Pre- Vedic (Harappan) religion was
Mother Goddess or Nature Goddess. Seals from Harappa shows a female figure and a plant
emerging from the navel. Another representation shows a figure standing in a bifurcated tree
may be interrupted to identify the Mother Goddess with the nature goddess. Among male
deities Shiva can be identified easily as a principal deity in Harappan religion. Shiva was
worshipped both in icon and in linga. The pre-vedic people might have been worshipping
animals. Various types of animals are found depicted on the seals and sealings. The pre-vedic
people also worshipped natural objects like water, fire, trees etc. Various trees, plants and

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foliage have been depicted on a number of seals. Some scholars consider the existence of
Shamanism in Harappan religion. Shamanism is a religious practice that involves a
practitioner who is believed to interact with the spiritual world. The goal of this is
usually to direct these spirits or spiritual energies in the physical world for healing purpose.
Being a highly developed urbanized civilization Harappan people also had developed
religious practices.

Vedic religion

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The Vedic tradition at its early stage was primarily a tradition by priests. Sacrifice involving
the specialised priests and slaughter of animals was the chief form of religious practice.
Sacrifice was originally a site of hospitality for the gods and this was performed to obtain
material reward on Earth and in heaven. Ancient seers have suggested two approaches with

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reference to the Vedic religion. Pravarti Lakshana (characterised by action) and Nivrati
Lakshana (characterised by renunciation).

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The aim of religion is also twofold: Abhyadaya (Prosperity in the life in this world and
happiness (enjoyment in heaven in the life after) and Nihsreyasa (Permanent Freedom
from all bondage and sufferings, state of eternal bliss). The Mantra and Brahmana parts of
the veda serve the purpose of Abhyadaya whereas the Aranyakas and the Upanishads teach
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the ways and the means of Nihsreyasa.

Buddhism
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Religion Buddhism was founded by Siddhartha Gautama (the Buddha) more than 2500
years ago in India. Siddhartha was born at Lumbini in present Nepal (566-486 BC).
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Traditions inform us about the effect on Siddhartha of the site of old man, a sick man, a dead
body and meditative sage. He became restless to seek the cause of such agony and real
meaning of truth. Hence at 29 he moved to forest to know the real meaning of truth and
reasons of sorrow. After six years of searching, Gautama found enlightenment under the
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pipal (Bodhi) tree at Gaya. After his enlightenment, he is called as Buddha. He decided
to share his knowledge with the people based on simple code of conduct and in the language
of people that is Pali.
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Types of Buddhism
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Today many forms of Buddhism exist around the world. The three main types that represent
specific geographical areas include
●​ Theravada Buddhism- Prevalent in Thailand, Sri Lanka, Cambodia, Laos and Burma.
●​ Mahayana Buddhism- Prevalent in China, Japan, Taiwan, Korea, Singapore and
Vietnam.
●​ Tibetan Buddhism- Prevalent in Tibet Nepal Mongolia Bhutan and parts of Russia and
Northern India.

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Main characteristics of Buddha philosophy
●​ Followers of Buddhism don’t acknowledge a Supreme God or deity. They instead focus
on achieving enlightenment- a state of inner peace. When followers reach the
spiritual and echelon, they are said to have experienced nirvana.
●​ Buddha presented simple principles of life and practical ethics that people could follow
easily.

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●​ Buddha considered the world as full of misery. Man’s duty is to seek liberation for this
painful world.
●​ Buddha’s teachings are very practical and suggest how to attain peace of mind and
ultimate liberation from this material world.

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●​ Buddha’s most important teachings, known as the Four Nobel Truth are essential for
understanding the religion.

Four Nobel Truths

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●​ Human life is full of suffering and sorrow.
●​ Suffering and Sorrow are caused by people’s greedy desire for power, pleasure and
possessions.
●​ Suffering and Sorrow will end when people overcome their Greed= Nirvana =
Enlightenment.
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●​ People can overcome their greed and uncontrolled desires by adopting the middle way or
eight- fold paths.
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Eight- Fold Paths

●​ Right understanding
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●​ Right thought
●​ Right speech
●​ Right action
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●​ Right likelihood
●​ Right effort
●​ Right mindfulness
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●​ Right concentration

Dharma- Buddha’s teaching are known as Dharma. He taught that wisdom, kindness,
patience, generosity and compassion were important virtues.
Followers of Buddhism can worship in temples or in their own homes. Buddhist monks or
Bhikkhus follow a strict code of conduct.

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Jainism
Jainism is a very ancient religion. As per some traditions, it is old as the Vedic religion. The
Jain tradition has a succession of great teachers of Trithankaras. There were 24 Trithankaras,
the last of which was Vardhaman Mahavira (536- 467 BC). He was the founder of Jainism. At
the age of 30, Mahavira renounced his home and become a wandering ascetic. After 13 years

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of penance, he attained the highest spiritual knowledge.
Causes of the rise of Jainism
●​ Vedic religion had become highly ritualistic.
●​ Jainism was taught in Pali and Prakrit. Thus, was more accessible to the common man as

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compared to Sanskrit.
●​ It was accessible to people of all castes.

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●​ Varna system has rigidified and people of the lower caste had miserable lives. Jainism
offered them an honourable place.
●​ About 200 years after the death of Mahavira, a great famine in the Ganga plains prompted
Chandragupta Maurya and Bhadrabahu (last Acharya of the undivided Jain
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Sangha) to migrate to Karnataka, Jainism spread to Southern India after that.

Teachings of Jainism
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Mahavir reinterpreted the then existed philosophy and code of conduct of Jainism. Mahavira
rejected Vedic principles. He didn’t believe in Gods existence. According to him, the
universe is a product of the natural phenomena of cause and effect. He believed in Karma and
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transmigration of the soul. The body dies but the soul does not. One will be punished or
rewarded as per one’s karma. He contributed a new principle of non- violence (ahimsa).
Based on non- violence, he framed a new set of philosophy and codes of conduct. Jainism
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mainly aims entertainment of liberation for which no ritual is required it can be

attained Truth three principles called three Jewels or Triratnaie.
●​ Right faith
●​ Right knowledge
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●​ Right conduct
o​ Ahimsa (non- injury to a living being)
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o​ Satya (do not speak a lie)

o​ Asteya (Do not steal)
o​ Aparigraha (do not acquire property)
o​ Brahmacharya (observes continence/ abstinence)

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Split in Jainism- When Bhadrabahu left for South India, Sthulabahu remained in
North India with his followers. Sthulabahu changed the code of conduct and said that white
clothes should be worn. Thus, Jainism split into two sets-
1.​ Swetambaras- white- clad
2.​ Digambaras- sky-clad

Six system of Indian philosophy

The rational investigation of questions about existence knowledge and ethics is called
philosophy. Metaphysics played an important role in ancient India learning and social

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system. This metaphysics formed the philosophical foundation of life. Hence it was given
the term Darshan which literally means showing the path (of life). The Shad Darshan of
Indian philosophy considered the theory of Vedas.

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Samkhya Philosophy

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Samkhya is one of the most prominent and one of the oldest of Indian philosophies. It was
propounded by an eminent, great Sage Kapila. The word Samkhya is a Sanskrit word
which means number. It specifies the number and nature of the ultimate constituents of the
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universe and thereby imparts knowledge of reality. It also means to reckon, count, enumerate
calculate, reason relating to number. It is a system of dualistic realism. It is dualistic because
it recognised two ultimate eternal realities i.e. Purusha (Spirit or self) and Prakriti
(Nature). The Samkhya philosophy tries to establish some relationship between Purush and
Prakriti for explaining the creation of the universe. Purush is ever pure, wise and free but it
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becomes a subject of pain and pleasure when it identifies itself with Prakriti. Prakriti is the
material cause of the universe and is composed of three Gunas or qualities- Sattva, Rajas
and Tamas that correspond to light, activity and inertia respectively. The state in which the
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Gunas are in equilibrium is called Prakriti but when disturbed the state is called Vikriti.
Disturbance of the equilibrium of Prakriti produces the material world, including the mind
which is supposed to be finest form of material energy.
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The relation between Purush and Prakriti may be compared to that between a magnet and a
piece of iron. Purush itself does not come into contact with Prakriti but it influences Prakriti.
Thus, the Prakriti is prompted to produce. As the gunas undergoes more and more
changes, Prakriti goes on differentiating into numerous, various world objects. This is
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what is termed as Evolution.

Evolution is followed by Dissolution. In Dissolution the physical existence, all the
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worldly objects mingle back into Prakriti

Yoga Philosophy
Patanjali was the proponent of the Yoga system. Patanjali propagated his philosophy of Yoga
in his great work Yoga- Sutra. Yoga adopted a single term, Chitta. Chitta is considered as
being composed of intellect, ego and mind. Yoga is a self- disciplining process of
concentration and meditation. Such a yogic practice leads one to higher state of
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consciousness. This helps one in acquiring direct knowledge and the result is Self-
Realisation. Patanjali lays emphasis on the complete control and mastery of Chitta. He
proposes of central physical and mental exercises. They form the basis of Ashtang- Yoga.
Ashtang- Yoga comprises of eight Anga steps- Yama, Niyama, Asana, Pranayama,
Pratyahara, Dharana, Dhyana and Samadhi.
1.​ Yama means restraint. One must turn to ethics by refraining himself from immoral
activities. This is the first step towards self- discipline.
2.​ Niyama means observance. It refers to the cultivation of values and virtues in life. These
two Angas protects the aspirants from irresistible temptation and desires and offer a

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protection from the distractions.
3.​ Asana means posture of the body. A steady but comfortable posture is essential for
yoga.
4.​ Pranayama is concerned with the control of breath. The cycle of inspiration,

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kumbhaka and expiration have to be carefully monitored.
Asana and Pranayama prepare the physical body for the yogic practices. Both these Anga

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enhance the steadiness of the body and mind.
5.​ Pratyahara is concerned with the withdrawal of the senses. Pratyahara helps to detach
the sense organs with the object of the world. The isolation from the world object
facilitates the concentration of the mind on any particular object.
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6.​ Dharana is concerned with the concentration. It is concerned with concentrating the
Chitta on a single object. The subject is focusing on an object. If the mind diverts to some
other object, it has to be fixed again on to the chosen object of concentration.
7.​ Dhyana is concerned with contemplation. In this stage the aspirant can keep the mind
steady on the object chosen for contemplation. The mind is focused without interruptions
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and there is unidirectional flow of Chitta.

8.​ Samadhi is the ultimate stage of yogic practice. Now all self- awareness of mind
disappears. Human consciousness becomes one with cosmic consciousness. Samadhi
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usually refers to the state of enlightenment.

Vaisheshika Philosophy
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It was expounded by Sage Kanada. The word Vaisheshika is derived from Vishesha
which means distinction or distinguishing features. This is a system of physics and
metaphysics which classifies all objects of experience into seven categories and postulates
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that all objects in the physical universe are reducible to a finite number of atoms.
Seven categories are:
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●​ Dravya (Substance)
●​ Guna (Distinct qualities)
●​ Karma (Action/ activities)
●​ Samanya (Generalist traits/ Universal)
●​ Vishesha (Uniqueness/ Speciality)
●​ Samavaya (Inherence/ Inter-relatedness)
●​ Abhaava (Non-existence/ Absence)

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Vaisheshika thinkers believe that all objects of the universe are composed of 5 elements-
earth, water, air, fire and akasha. They believe that God is the guiding principle. The living
beings were rewarded or punished according to the law of Karma, based on actions of merit
and demerit. Creation and destruction of universe was a cyclic process and took place in
agreement with the wishes of God.

Nyaya Philosophy
●​ The Nyaya school or the school of analysis, is based on the Nyaya Sutra written by

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Gautama Muni in the II Century BC.
●​ Its methodology is based on a system of logic that has subsequently been adopted by the
majority of Indian schools.
●​ According to it, salvation and release from suffering can be attained through the

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acquisition of knowledge. The veracity of a proposition or statement can be tested

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through perception, inference, comparison and testimony. An example of how they can
used logic is given below:
o​ There is fire in the mountain
o​ Because it emits smoke
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o​ Whatever emits smoke contains fires such as the earth
●​ It holds that human suffering results from mistakes/ defects produced by activity under
wrong knowledge notions and ignorance.
●​ The stress laid on the use of logic influenced Indian scholars who took to systematic
thinking and reasoning.
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●​ Nyaya school shares some of its methodology and human suffering foundations and
Buddhism, however a key difference between the two is that Buddhism believes that there
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is neither a soul nor self, Nyaya school like other schools of Hinduism believes that there
is a soul and self, with liberation (moksha) as a state of removal of ignorance.
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Purva Mimamsa or Mimamsa

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●​ The system was propagated by Sage Jamini, a discipline(student) of Veda Vyasa.

●​ Mimamsa literally means the art of reasoning and interpretation.
o​ However, reasoning was used to provide justification for various Vedic rituals
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and the attainment of salvation was made dependent on their performance.

●​ The main object of Purva Mimamsa school is to interpret and establish the authority of
the Vedas.
o​ It requires unquestionable faith in the Vedas and the regular performance of the
Vedic fire sacrifices to sustain all the activity of the universe.
o​ According to the Mimamsa School, the Vedas contain the eternal truth.
●​ The principal object of this philosophy was to acquire heaven and salvation.
o​ It says that the essence of Vedas is Dharma.

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 o​ By the execution of dharma one earns merit which leads one to heaven after death.
o​ If one does not follow one’s Dharma or prescribed duties, then one incurs sin and
as a consequence suffers in hell.
●​ A person will enjoy the bliss of Heaven so long as his accumulated acts of virtue last.
●​ When his accumulated virtues are exhausted, he will return to Earth but if he attains
salvation he will be completely free from the cycle of birth and death in the world.
●​ In order to attain salvation, the Mimamsa school strongly recommended the
performance of Vedic sacrifice, which needs the services of priests and legitimized the
social distance between the various varnas.

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●​ Through the propagation of the Mimamsa Philosophy, the Brahmanas sought to maintain
their rituals authority and preserve the social hierarchy based on Brahmanism.

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Uttara Mimamsa or Vedanta

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●​ The Vedanta or Uttara Mimamsa, school concentrates on the philosophical teaching of
the Upanishads (Mystic or spiritual contemplations within the Vedas) rather than
the Brahmanas (instructions for rituals and sacrifice). The Vedanta focus on
meditation self-discipline and spiritual connectivity more than traditional ritualism.
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●​ Vedanta means the end of Vedas.
●​ It refutes the conclusion of Purva Mimamsa and state that the essential teaching of the
Vedas is to realize Brahman, the absolute truth and not the dharma in the form of
injuctions.
●​ The Brahmasutra of Badarayana compiled in the second century BC formed its basic
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text.
●​ Later two famous commentaries were written on it, one by Shankara in the 9th century
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and the other by Ramanuja in the 12th.

o​ Shankara considers Brahma to be without any attribute but Ramanujan
Brahma had attributes.
o​ Shankara considered knowledge over Jnana to be the chief means of salvation,
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but Ramanuja’s road to Salvation lay in practicing devotion loving faith.

●​ Vedanta philosophy is traced to the earliest Upanishads.
o​ According to it, Brahma is the reality and everything else is unreal (maya).
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o​ The self (soul) or Atma coincides with Brahma.

o​ Therefore, if a person acquires the knowledge of the self (Atma), he acquires the
knowledge of Brahma and thus attains salvation.
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o​ Both Brahma and Atma are eternal and indestructible.

o​ Such a view promotes the idea of stability and unchangeability. What is true
spiritually could also be true of the social and material situations in which a
person is placed.

Jagadguru Adi Shankaracharya

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●​ Adi Shankaracharya was an Indian philosopher who consolidated the doctrine of Advaita
Vedanta.
●​ Birth: The Sringeri records state that Shankara was born in 14th year of the reign of
Vikramaditya (7th century BC) but it is unclear. Shankara was born in the southern Indian
state of Kerala, according to the oldest biographies in a village named Kaladi.
●​ In the 8th century, Jagadguru Adi Shankaracharya integrated diverse thoughts and
practices through his philosophy of Advaita Vedanta. Shankaracharya’s works in Sanskriti
discuss the unity of Atma and Nirguna Brahman “brahman without attributes”.
●​ He wrote many commentaries Brahma Sutras, Principal Upanishads and Bhagavad Gita.
●​ He toured all the Indian subcontinent to propagate his philosophy through discourses and

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debates with other thinkers.
●​ He established the importance of monastic life as sanctioned in the Upanishads and
Brahma Sutra, in a time when the Mimamsa school established strict ritualism and
ridiculed monasticism.

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●​ He established four major mathas in different region of India- Badrinath, Dwarka, Puri,
Sringeri. He established them to propagate the philosophy of Advait Vedanta and to

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promulgate the concept of Sanatan Dharma.
●​ Adi Shankara is believed to have died aged 32 at Kedarnath in the Northern Indian states
of Uttarakhand.
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His works

His works are the foundation of the Advaita Vedanta school of Hinduism and his doctrine.
Shankaracharya is most known for his systematic reviews and commentaries (Bhasyas) on
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ancient Indian text. His masterpiece of commentary in the Brahma Sutra Bhasya (literarally
commentary on Brahma Sutra) a fundamental text of the Vedanta school of Hinduism. His
commentaries on 10 Mukhya (Principal) Upanishads are also considered authentic by
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scholars. Other authentic work of Shankara include commentaries on the Bhagavad Gita.

Concept of Advait, Non- duality philosophy

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Advait Vedanta is a school of Hindu philosophy and is a classic system of spiritual realization
in Indian tradition. The term Advaita refers to the idea that Brahman alone is ultimately
real and the phenomenal transient world is an illusionary appearance (maya) of Brahman and
the true self, atman is not different from Brahman. Originally known as Purusavada as
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Mayavada the followers of this school are known as Advaita Vedantins.

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Bhakti Movement
The Bhakti movement was on nationwide mass movement. This movement contributed to
reduce the mutual bitterness and struggle of Hindu and Muslim religion. It is said that the rise
of Sufism was actually a product of this religious movement of Hindus. The preacher and
reformers of this movement aroused consciousness in India and created a new wave of
progressive ideas. It gave a direction to Indian culture and society. This movement stirred
human sentiments while strengthening the individualist ideology, in which direct contact with

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God through devotion was considered necessary. Some emphasis was laid on salvation in
devotion and renunciation in enjoyment caste system and establishment of classless
egalitarian society.

Reasons for the Bhakti movement

The first major cause of Bhakti movement was the predominance of bigotry, polytheism
and rituals in Hinduism. The second reason for this movement was the coming of Sufi
Saints and other Hindu saints and Mahatmas in contact with each other and avoiding

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the defects of bigotry by them. The third major reason for this movement was to show the
straight forward path of devotion in place of Vedic complex rituals of Hinduism. The
fourth reason was to create a sense of social, religious equality and tolerance in the minds of
the people. God and man are one this was its basic principle.

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Objectives of Bhakti movement

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This movement was born and developed to remove the many flaws prevalent in Hinduism. In
Hinduism, there were many laws of worship, fasting, rituals which were difficult. This
movement worked to simplify them. Its main objective is to remove the discrimination
prevalent in Hinduism, to create a sense of equality and to get rid of worldly bonds of
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attaining salvation.

Head of devotional movement

Among the leading Saints and reformers of the Bhakti movement were Swami
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Ramanujacharya, Swami Ramanand, Nibankacharya, Vallabhacharya, Chaitanya

Mahaprabhu, Kabir, Guru Nanakaji, Namdev, Meerabai, Raidas, Tulsidas etc.

Impact of Bhakti movement

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The Bhakti movement had the most impact in the social sphere, which emphasised the
equality of human being while removing causes discrimination. Formulated Hindu- Muslim
unity. Increased respect for lower class. Karmakand spread by Brahmins in the religious
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sphere, reduced external believers and beliefs. Enhance the importance of Guru. Nationality
from our political point of view: got strength. Unique coordination developed between
Hindus and Muslims, due to which they started being natamastak in each other’s worship and
religious ceremonies.
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In this way, it is clear that the Bhakti movement was a revolutionary movement of the time
the time. The Saints and Mahatmas of that era gave their religious views, principles and
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sermons not only taught the general public the lessons of social and religious unity but they
also showed the true path of God attainment and religion. The true followers of those saints
and Mahatmas are still following their path and making their lives meaningful and fulfilling.

Sufi movement
Just as the Bhakti- movement started among the Hindus in mediaeval India, in the same way
Sufism emerged on the basis of love- devotion among Muslims. There are various opinions
among scholars on the subject from where the word Sufi originated. Some scholars think that

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the word originated from the word Safa. Safa means sacred. Among the Muslim, the
saints who lived a life of purity and sacrifice were called Sufis. There is also an idea that
the word Sufi originated from Sufa, which means wool. After Muhammed Sahib, saints
who used to preach their views by wearing woollen clothes, they were called Sufis. Some
scholars believe that the word Sufi originated from a Greek word Sophia, which means
knowledge.
Sufis are those who are concerned with the simplicity, purity, equality and generosity of Islam
Sufis have two main streams related to Allah and the world.

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●​ Vajudia (non-existent stream)- Those who existed in the Indian context were more
liberal, had a greater inclination towards mysticism, and kept a distance towards radical
Islam, so they did not promote Islam, most of the Sufis of the Sultanate period were of

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these ideology.
●​ Saudi- On the contrary, the Saudi stream was much closer to Orthodox Islam, in which

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there was not so much emphasis on mysticism but on the propagation of Islam.

Life and principles of Sufi Saints

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The residents of Sufis is called ‘Khankah’. The spiritual area free from state control is
called ‘Vilayat’ in Sufi terminology. The successor of a Sufi saint was called Vali.
Sufi sends lived a life of simplicity and purity. They voluntarily accepted poverty. They
considered personal property as a hindrance to spiritual growth. Their habitats were usually
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made of mud. Although many of these saints had married they had not left a life of simplicity.
On the Sultan’s behalf, these saints were proposed to be given both rank and wealth. These
Sufis did not accept any title for themselves, nor did they take any stipend. The public
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voluntarily donated them, they used to live in them. These saints used to fast for suppression
of physical desires. Their clothes were simple. Generally, they preferred to live in poverty by
wearing torn and old clothes. Sufi saints believed in purity of mind. He believed that to
achieve liberation (Nizad), the mind of man should be very pure, because God resides in
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the pure mind. They considered that is necessary to eradicate ego for the Attainment of God
because a person living in ego is not worthy of seeing God. The Chishti saints were of liberal
views. Many of their customs were similar to those of Hindus. His main principles were
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love for God and service to man. He believed in the principle of Adaitvaad
(Monotheism). Due to this many Hindus became his devotees. The simplicity and simple
manner of living of these saints influences the Hindu greatly. These saints considered the
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service of man is higher than all devotion. They considered that ultimate duty of human being
is to serve the sad and the poor people. These Saints did not believe in personal property and
considered keeping property as a hindrance to the attainment of God.

Sufism in India
The advent of Sufism in India is said to be in the eleventh and twelfth centuries. One of
the early Sufis of eminence, who settled in India, was AI- Hujwari who died in 1089,

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popularly known as Data Ganj Baksh. The Sufis came to India via Afghanistan on their
own free will. Their emphasis upon pure life, devotional love and service to humanity made
them popular and earned them a place of honour in Indian society.

Different schools of Sufism

Sufism later got divided into different Silsilahas (sect). There are differences regarding the
definite number of these sect. Their number is believed to be up to 175. Abu Fazl mentioned
14 silsilahas in Ain. Four major sects in India became more famous. They are Chishti,

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Suhrawardi, Qadiri and Naqshbandi.

Main Silsilahas & Introduction

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Sufi is an Arabic language word which means matif (Chatai). Those who worship God

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by setting in a row on a mat were called Sufi Saints. In a broad sense, Sufi was a class of
Muslim thinkers who lived a simple life and gave prominence to self-sacrifice, philanthropy
and penance.
●​ The Chishti Silsila- The Chishti Silsila was founded in a village called Khwaja
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Chishti in India, the Chishti Silsilah was founded by Khawaja Moinuddin Chishti
who came to India around 1192. He made Ajmer the main centre of his teaching. He
believed that serving mankind was the best form of devotion and therefore he worked
amongst the downtrodden. He died in Ajmer in 1236.
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●​ The Suhrawardi Silsilah- This Silsila was founded by Sheikh Shauhabuddin

Suhrawardi. It was established in India by Sheikh Bahauddin Zakariya. He set up a
leading Khanqah in Multan, which was visited by rulers, high government officials and
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rich merchants. The Suhrawardi Silsilah was firmly established in Punjab and Sind.

●​ Qadiri Silsilah- The originator of the Qadiri set was Sheikh Abdul Qadir Jilani
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(1077-1166AD) of Baghdad. In India, this community was propagated by Makhdoom

Muhammad Jilani and Shah Niamatullah. In 1482AD, Syed Bandgi Muhammad
made Sindh the centre of propaganda for this sect. Later, this community spread to
Kashmir, Punjab, Bengal and Bihar. The followers of this sect were opposed to music.
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●​ Naqshbandi Silsilah- Khwaja Wahaldin Naqshband of Turkistan was the originator

of this sect. This community came to India in the 16th century by Khwaja Muhammad
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Shaki Gillah Vairang. The saints of this sect opposed the bigotry of Islam. The saints
opposed religious fervor and preached to live a simple truthful life.

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