Sufism evokes considerable interest amongst people mainly because of the mysticism associated with it and also because

not much is known about the secrets of their knowledge. Often, however, persons, who have symbolized Sufism to observing certain customs and rituals but who do not understand the true meaning of Sufism, mislead them. Sufism is not something, which could be explained theoretically; it could be understood only through participation and practice. In regard to the origin of the word Sufi, there are different views amongst scholars. Majority of them, however, agree that the use of wool (Suf in Arabic) in clothing by them has characterized Sufis. Both Moses and Jesus used wool for their clothing and many of the Prophet Muhammads companions also used wool, which was available easily and was cheap for them to afford. Use of coarse wool as clothing also reflected upon ones inclination towards austerity and renunciation of worldly pleasures. Tasawwuf (Sufism) is neither a religion nor a philosophy; nor it is a ritual or mere learning. If it was ritual, one could learn it by practice. If it was mere learning, one could acquire it by studying. To be a true human being, free from all bondage and honest with the Almighty is being a Sufi. Hakim Jami, a great scholar and Naqshbandi Sufi has said: Do not be proud of your intellect and learning, for in the Sufi way your intellect hampers your progress and learning is stupidity. But this has to be understood in the right perspective; the real learning for the seeker is from the book of the heart of the Sufi. Sufism is a matter of conduct. It concerns with ones conduct and is a matter of practice. About being a Sufi, Hajrat Abul Hasan Kharqani, a great Sufi Master of the Naqshbandi Order, said that the Sufi is not the one who wears patched clothes or carries the prayer rug, nor the one who keeps certain customs and appearances, but the Sufi is one to whom everyones focus is drawn, although he is hiding himself. He also said that the Sufi is one who in the daylight does not need the Sun and in the night does not need the Moon. The essence of Sufism is absolute non-existence that needs no existence besides the Almightys Existence. The Sufis do not crave for any recognition or special treatment for them. The idea of an intimate communion of the self with the Eternal Reality is central to being a Sufi. Sufism is spiritual activation and evolution through participation, practice and ones own experience. It is a process of evolution of self in harmony with the others. Sufis believe in

evolution of a man into a complete man by enlightenment through ones own experience and understanding. The spirituality of Sufis reflect in their every day action. It is not something external reserved for some special occasion, but a part and parcel of their being. Sufis make a conscious effort to evolve as a perfect man. In regard to spiritual evolution of a Sufi, Hajrat Abu Yazid al-Bistami (Bayazid) said that progress could not be made by standing with the pious or with the warriors in the cause or with those who pray or fast excessively. The only way to the Almighty is to leave yourself and come, which meant to leave ones self interest in this world and the Hereafter, leaving everything other than the Almighty behind. The Sufi, therefore, is one, who has emptied himself of everything, who has left everything behind, except what he really is. He has removed all the dust and the rusting from the mirror of his heart, which now shines with His Glory and reflects His Presence. The SUFI is one, who has Submitted himself to the will of the god, who lives in Union with the God and who has devoted himself to FInd the Truth. The Sufi is a complete man, with his essential personality reflecting from deep within. Sirajudin, a scholar from Kashmir has said, the Sufi is a rose among roses and a thorn among thorns. Khwaja Hasan Sani Nizami, Sajjadanashin of Hajrat Nizamuddins Dargah has said: A Sufi is liberal like the ocean, kind like the Sun and humble like a river. The Sufi is drunk without wine; he is lost in his Masters love. He is sated without food; shows opulence in poverty; joy in sorrow and loves even his enemies. * Sufi Saints Shaikh Abdul Khaliq al-Ghujdawani was the greatest Master of his time. He was a Perfect Knower (arif kamil) in Sufism and accomplished in asceticism. He is considered to be the Fountainhead of the Naqshbandi Sufi Order and the Wellspring of the Khwajagan (Masters of Central Asia). Bhakti Movement The Bhakti movement in India took place as an effort to inculcate loving devotion and belief in God. The Bhakti movement in India aimed at the principle of monotheism, i.e. existence of one God. It started in the South of India and slowly spread to the north of India. This happened during the later half of the medieval period in the history of India

(800-1700 A.D). The real essence of Bhakti is found in the great epics like Mahabharata and Ramayana. The Vedic scriptures also talk about the concept of pure devotion of God. Many saints and devotional preachers led the Bhakti movement in different parts of the country. In south, around 63 Nayanars or Shaivite devotees organized and led the movement. They believed in the fact that true knowledge can be achieved only through selfless devotion and worship of the Supreme Power. The Bhakti movement of the Vaishnavaites and that of the Shaiva were simultaneous and started almost together. The Bhakti movements started then, have left an indelible mark in human beliefs and faiths. The Bhakti movement started the trend of elaborate rituals in worship places. Devotional hymns in Temples, Qawalli in Mosques, Gurbani in Gurudwaras, etc. all came from the Bhakti movement. Chanting or taking the name of God was considered essential by many saints including the great Adi Shankaracharya. The significance of Bhakti movement was that it could be accessed by anyone, since all it needed was to remember God with full devotion and love. The esteemed philosophical schools only changed the thoughts, but the Bhakti movement changed the entire perspective of a human. It went beyond artificial beliefs and rituals and encouraged people to have just complete faith in Almighty. The Bhakti movement in India gave a rich collection of literature based on devotion, spirituality, faith and numerous devotional hymns and chants.