There are many sources that help us to recreate. Bhakti-Sufi Traditions. Ancient philosophical sources, Book traditions, New Writings, Hagiographies, etc. are some of them. In the new sources, mostly we have the compositions of ascetic poets. Most of them came out as oral tradition in the languages spoken by people. They were musical. They were collected after the death of their authors by their disciples or fans.

The leaders of the Bhakti Movements were Azhvars and Nayanars. Azhvars worshipped Vishnu. Nayanars adored Siva. Literature Books talk about 12 Azhvars and 63 Nayanars. They composed their hymns mostly in Tamil and a few in Telugu.

Chishtis also used the regional languages for communication and composition of their hymns. Those who were connected with the Chishti Silsila of Delhi used Hindavi. Baba Farid wrote his hymns in the regional language. In Bijapur in Karnataka, a special type of Sujtymns was popular. These hymns were written in Dakhani, a local variety of Urdu. The Sufi teachers who lived here in the 17^th and 18^th centuries were the writers of these hymns. When grinding grain or weaving, women used to sing these. hymns.

The poems of Kabir are available in many languages and dialects. Some of them are written in ‘Sant Bhasha’. Some of his writings are called ‘Ulat Bansi’. Here ideas are put in a very complicated mariner, probably to show that understanding the ultimate reality is very difficult. Some examples if his mystic experiences are seen in ‘Blooming lotus without flowers’, Tire spreading in the sea’.

To explain the ultimate reality, Kabir used different traditions including the Islamic, Vedanta and Yoga. Using Islamic tradition, he called the Ultimate Reality as Khuda, Hasrat and Pir. From the Vedanta tradition he used words like Alak (who can) be seen), Nirakar (with no body), Brahmam, Atma etc. From the Yoga traditions he used Sabda (noise) and Sunya (Emptiness).

Among the books on God and religion, we see a big variety in language, style and presentation. The simplest writings are those of Basavanna. But the most complicated are the writings called ‘far man’ by the Mughal Emperors who wrote in highly ornamental Persian language.