202110228-TRIUMPH-STUDENT-WORKBOOK-SOCIAL_STUDIES-G07-PART2

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21. DEVOTIONAL PATHS TO THE DIVINE SESSION 1 DEVOTIONAL PATHS TO THE DIVINE – BHAKTI PHILOSOPHY AND BHAKTI SAINTS 1.1 Mind Map 1.2 Terminology 1. Strand : Line of development ( in a story ). 2. Piety : A strong belief in religion. 3. Renunciate : Declaring of giving up something. 4. Compassion : Sympathetic pity and concern for the sufferings or misfortunes of others. 5. Throng : To go somewhere in large numbers. 6. Prevalent : Widespread. 7. Flocked : Go together in great numbers. 8. Genealogy : The study and tracing of lines of descent. 9. Hospices : A home of people who are terminally ill. 10. Mystic : A person who seeks by contemplation and self–surrender to obtain unity with or absorption into the Deity or the absolute, or who believes in the spiritual apprehension of truths that are beyond the intellect. SESSION 1. BHAKTI PHILOSOPHY AND BHAKTI SAINTS 76

CHAPTER 21-DEVOTIONAL PATHS TO THE DIVINE 1.3 Improve Your Learning Conceptual Understanding Q1. Describe the beliefs and practices of the Nathpanthis, Siddhas and Yogis. [Refer to TB page 196 Q1] A. 1) Nathpanthis, Siddhas and Yogis advocated renunciation of the world. 2) To them the path to salvation lay in meditation on the formless ultimate reality and the realisation of oneness with it. 3) To achieve this they advocated intense training of the mind and body through practices like yogasanas, breathing exercises and meditation. 4) These groups became particularly popular among “low” castes. 5) Their criticism of conventional religion created the ground for devotional religion to become a popular force of northern India. Q2. What were the major beliefs and practices of the Sufis? [Refer to TB page 196 Q3] A. 1) Sufis were Muslim mystics. They rejected outward religiosity and emphasised love and devotion to God and compassion towards all fellow human beings. 2) The Sufis often rejected the elaborate rituals and codes of behaviour demanded by Muslim religious scholars. 3) They sought union with God as a lover seeks his beloved with a disregard for the world. 4) The Sufis composed poems expressing their feelings, and a rich literature in prose, including anecdotes and fables developed around them. 5) Among the great sufis of Central Asia were Ghazzali, Rumi and Sadi. 6) The sufis too believed that the heart can be trained to look at the world in a different way. 7) They developed elaborate methods of training using zikr (chanting the name), contemplation, sama, raqs (dancing) discussion of parables, breath control etc. under the guidance of a master or Pir. Q3. Why do you think many teachers rejected prevalent religious beliefs and practices? [Refer to TB page 196 Q4] A. Many teachers rejected prevalent religious beliefs and practices because different teachers have different beliefs and practices. For example, some encouraged praying to different Gods, while some believed in praying to only one God. The teachers thought that the prevalent religious beliefs and practices are un- scientific and inhuman.These practises are against the principle of equality.They also rejected idol worship and caste system.They thought that caste, creed or gender was irrelevant for attaining liberation. Q4. For either the Virashaivas or the saints of Maharashtra, discuss their attitude towards caste. [Refer to TB page 196 Q6] A. The Virashaivas argued strongly for the equality of all human beings and against Brahmanical ideas about caste and the treatment of women. Both Virashivas and the saints of Maharashtra rejected caste sys- tem.They also rejected the prevelent inequality in human beings. A new humanistic idea emerged during their period. SESSION 1. BHAKTI PHILOSOPHY AND BHAKTI SAINTS 77

CHAPTER 21-DEVOTIONAL PATHS TO THE DIVINE 1.4 Key Concepts i. Ramanuja, born in Tamil Nadu in the eleventh century was deeply influenced by the Alvars. ii. According to him the best means of attaining salvation was through intense devotion to Vishnu. iii. Virashaiva movement was initiated by Basavanna and his companions like Allama Prabhu and Akkama- hadevi. iv. The Virashaivas argued strongly for the equality of all human beings and were against Brahmanical means about caste and the treatment of women. v. From the thirteenth to the seventeenth centuries, Maharashtra saw a great number of saint poets whose songs in simple Marathi continued to inspire people. vi. The most important were Jnaneshwar, Namdev, Eknath, Tukara˜ m, women like Sakkubai and the family of Chokhamela. vii. Nathpanths, Siddhachaas and Yogis of religious groups that emerged during this period criticised the rituals and other aspects of conventional religion and the social order. viii. Islam propagated strict monotheism or submission to one God. It also rejected idol worship and consid- erably simplified rituals of worship into collective prayers. ix. The sufis often rejected the elaborate ritual demanded by Muslim religious scholars. SESSION 1. BHAKTI PHILOSOPHY AND BHAKTI SAINTS 78

SESSION 2 DEVOTIONAL PATHS TO THE DIVINE – NEW RELIGIOUS DEVELOPMENTS IN INDIA 2.1 Mind Map 2.2 Terminology 1. Orthodox: Following the traditional or generally accepted rules or beliefs of a religion, philosophy, or practice. 2. Langar: A communal free kitchen among Sikhs. SESSION 2. NEW RELIGIOUS DEVELOPMENTS IN INDIA 79

CHAPTER 21-DEVOTIONAL PATHS TO THE DIVINE 2.3 Improve Your Learning Conceptual Understanding Q1. What were the major ideas expressed by Kabir? How did he express these? [Refer to TB page 196 Q2] A. 1) Kabir’s teachings were based on a complete rejection of the major religious traditions. 2) His teachings openly ridiculed all forms of external worship of both Brahmanical Hinduism and Islam, the Pre-eminence of the priestly classes and caste system. 3) Kabir believed in a formless supreme God and preached that the only path to salvation was through bhakti or devotion. 4) We get to know of his ideas from a vast collection of verses called Sakhis and Pads said to have been composed by him and sung by wandering bhajan singers. 5) Some of these were later collected and preserved in the Guru Granth Saheb, Panchvani and Bijak. 6) The language of his poetry was a form of spoken Hindi widely understood by ordinary people. Q2. What were the major teachings of Guru Nanak? [Refer to TB page 196 Q5] A. 1) Baba Guru Nanak emphasized the importance of the worship of one God: 2) He insisted that caste, creed or gender was irrelevant for attaining liberation. 3) His idea of liberation was not that of a state of inert bliss but rather the pursuit of active life with a strong sense of social commitment. 4) He himself used the terms nam, dan and isnan for the essence of his teaching, which actually meant right worship, welfare of others and purity of conduct. 5) His teachings are now remembered as namjapna, kirt-karna and vand-chhakna, which also underline the importance of right belief and worship, honest living, and helping others. Thus, Guru Nanak’s idea of equality had social and political implications Reading the Text, Understanding and Interpretation Q1. Read the second para under the title ‘A closer look: Kabir’ on page 194 and comment on it. [Refer to TB page 196 Q8] A. Kabir believed in a formless Supreme God and preached that the only path to salvation was through bhakti or devotion. He rejected idol worship and elaborate rituals. He believed in equality and ridiculed caste system. He used spoken Hindi in his poetry. Hence even ordinary people understood his teachings. This was the reason that he became one of the most influential saints of his time. Kabir drew followers from both Hindus and Muslims. Appreciation and Sensitivity Q1. Why do you think ordinary people preserved the memory of Mirabai? [Refer to TB page 196 Q7] SESSION 2. NEW RELIGIOUS DEVELOPMENTS IN INDIA 80

CHAPTER 21-DEVOTIONAL PATHS TO THE DIVINE A. 1) Mirabai was a Rajput princess who was devoted to Krishna and composed innumerable bhajans ex- pressing her intense devotion. 2) Her songs also openly challenged the norms of the “Upper” castes and became popular with the masses in Rajasthan and Gujarat and were handed down orally from generation to generation. 3) The poorest, most deprived communities, women transmitted these songs, often adding their own expe- riences. 4) They have become a part of our living popular culture. 2.4 Key Concepts 1. The period after the thirteenth century saw a new wave of the Bhakti movement in North India. 2. This was an age when Islam, Brahmanical Hinduism, sufism, various strands of Bhakti, the Nathpanths, siddas and yogis influenced one another. 3. Bammera Potana, Tulsidas and Surdas accepted existing beliefs and practices but wanted to make them acceptable to all. 4. Kabir, who probably lived in the fifteenth-sixteenth centuries was one of the most influential saints. 5. Guru Nanak(1459-1539) was born at Talwandi. He travelled widely before-establishing a centre at Kartarpur. 6 ˙The sacred space created by Guru Nanak was known as Dharmsala. Now it is known as Gurudwara. SESSION 2. NEW RELIGIOUS DEVELOPMENTS IN INDIA 81

CHAPTER 21-DEVOTIONAL PATHS TO THE DIVINE —— CCE Based Practice Questions —— AS1-Conceptual Understanding Very Short Answer Type Questions 1. Match the following. Column A Column B i. Potana a. Worship of Shiva ii. Basavanna b. Virashaiva movement iii. Nizamuddin Auliya c. Worship of Vishnu iv. Nayanars d. Sahaja Kavi v. Alvars e. Sufi Saint 2. Match the following. Column A Column B i. Mahabhagavatamu a. Tulsidas ii. Ramcharitmanas b. Potana iii. Sakhis and Pads c. Guru Nanak Dev iv. Guru Granth Sahib d. Kabir v. Dharmsal e. Gurudwara 3. Answer the following questions in one sentence. (i) Name the book of saint Tulsidas? (ii) Who was a popular saint – composer of Andhra Pradesh? CHAPTER 21. DEVOTIONAL PATHS TO THE DIVINE 82

CHAPTER 21-DEVOTIONAL PATHS TO THE DIVINE (iii) Who was called ‘Pada kavita pitamaha’? (iv) Who dedicated his life for composing and singing the glories of Lord Venkateshwara? (v) What was the most influential order of Sufis? (vi) Who became a disciple of Ravidas? (vii) Who is the composer of Carnatic music? (viii) Where did Kancherla Gopanna construct a famous temple for Sri Rama? (ix) Who composed the Mahabhagavatamu in Telugu? CHAPTER 21. DEVOTIONAL PATHS TO THE DIVINE 83

CHAPTER 21-DEVOTIONAL PATHS TO THE DIVINE (x) What is the other name of Bammera Potana? 4. Fill in the blanks. (xi) Ramanuja was influenced by the . (xii) Ghazzali, Rumi and Sadi are the great Sufis of . (xiii) The saints – poets of Maharashtra composed their songs in language. (xiv) Islam propagated strict or submission to one god. (xv) was an important centre of the Bhakti tradition in Maharashtra. (xvi) Muslim scholars developed a holy law called . (xvii) The Sufi masters held their assemblies in their . . (xviii) means a form of Vishnu. (xix) The is a genealogy of Sufi teachers. (xx) Mirabai became a disciple of Ravidas saint from a caste considered Short Answer Type Questions 5. Answer the following questions in 3-4 sentences. (i) What is Virashaivism? CHAPTER 21. DEVOTIONAL PATHS TO THE DIVINE 84

CHAPTER 21-DEVOTIONAL PATHS TO THE DIVINE (ii) What do you know about Chishti Silsila? Long Answer Type Questions 6. Answer the following questions in 6-8 sentences. (i) What are new religious developments in India? Explain. CHAPTER 21. DEVOTIONAL PATHS TO THE DIVINE 85

CHAPTER 21-DEVOTIONAL PATHS TO THE DIVINE AS2-Reading the Text, Understanding and Interpretation Short Answer Type Questions 7. Answer the following questions in 3-4 sentences. (i) Muslim scholars developed a holy law called Shariat. The Sufis often rejected the elaborate rituals and codes of behaviour demanded by Muslim religious scholars. Comment on it. AS3-Information Skills Long Answer Type Questions 8. Answer the following questions in 6-8 sentences. (i) Read the text and answer the following questions: Kancherla Gopanna (1620 –1680), popularly known as Bhakta Ramadasu, was a 17th century devotee of Sri Rama and a composer of Carnatic music. He is among the famous vaggeyakaras (same person being the writer and composer of a song) in the Telugu language. He is renowned for constructing a famous temple for Sri Rama at Bhadrachalam. He composed devotional lyrics dedicated to Rama, which are popularly known as Ramadaasu Keertanalu. He wrote Dasarathi Shatakamu, a collection of nearly 108 poems dedicated to Lord Rama. i. Who was known as Bhakta Ramadasu? ii. Who was Kancherla Gopanna? iii. Who constructed a famous temple for Sri Rama at Bhadrachalam? iv. What is Ramadaasu Keertanalu? CHAPTER 21. DEVOTIONAL PATHS TO THE DIVINE 86

CHAPTER 21-DEVOTIONAL PATHS TO THE DIVINE AS6-Appreciation and Sensitivity Short Answer Type Questions 9. Answer the following questions in 3-4 sentences. (i) Are the teachings of all the Saints similar? Why are different paths being followed to meet the divine? Long Answer Type Questions 10. Answer the following questions in 6-8 sentences. (i) Why do you think that Mirabai is very popular even among common people today? CHAPTER 21. DEVOTIONAL PATHS TO THE DIVINE 87

CHAPTER 21-DEVOTIONAL PATHS TO THE DIVINE Objective Questions AS1-Conceptual Understanding 11. Choose the correct answer. (i) , born in Tamil Nadu in the eleventh century, was deeply influenced by Alvars. (A) Ramanuja (B) Basavanna (C) Eknath (D) Namdev (ii) believed in a formless Supreme God and preached that the only path to salvation was throughBhakti. (A) Kabir (B) Tulsidas (C) Surdas (D) Namdev (iii) Kancherla Gopanna was popularly known as (B) Haridasu (A) Bhakta Ramadasu (C) Kalidasu (D) Ravidas (iv) Mirabai was a princess married into a royal family of Mewar. (A) Jaipur (B) Rajput (C) Udaipur (D) Raipur Rajput (v) Dasarathi Shatakamu, is a collection of nearly 108 poems dedicated to (A) Lord Shiva (B) Lord Krishna (C) Lord Rama (D) Lord Venkateshwara (vi) was a Vaishnava saint and social reformer in eastern India. (A) Chaitanya Mahaprabhu (B) Kabir (C) Annamacharya (D) Potana (vii) A large number of Sufis from Central Asia settled in Hindustan from onwards. CHAPTER 21. DEVOTIONAL PATHS TO THE DIVINE 88

(A) 11th century CHAPTER 21-DEVOTIONAL PATHS TO THE DIVINE (B) 15th century (C) 13th century (D) 17th century (viii) The scared space created by was known as dharmsal. (A) Kabir (B) Guru Nanak (C) Kalidas (D) Tulsidas (ix) Mirabai was devoted to and composed innumerable bhajans expressing her intense devotion. (A) Lord Rama (B) Lord Shiva (C) Lord Venkateshwara (D) Lord Krishna (x) The common kitchen formed by Guru Nanak was called (A) Arjun (B) Langar (C) Bahadur (D) Farid CHAPTER 21. DEVOTIONAL PATHS TO THE DIVINE 89

22. RULERS AND BUILDINGS SESSION 1 RULERS AND BUILDINGS – INDIAN ARCHITECTURE BETWEEN 11TH AND 17TH CENTURIES 1.1 Mind Map 1.2 Terminology 1. Inscriptions : Words or symbols inscribed on a monument, in a book etc. are known as Inscriptions. 2. Monuments : Are structures built to commemorate a person or an event. 3. Dynasty : A line of hereditary rulers. 4. Architecture : It is a style in which a building is designed and constructed. 5. Coronation ceremony : The ceremony of crowning a sovereign SESSION 1. INDIAN ARCHITECTURE BETWEEN 11TH AND 17TH CENTURIES 90

CHAPTER 22-RULERS AND BUILDINGS 1.3 Improve Your Learning Conceptual Understanding Q1. How is the ‘trabeate” principle of architecture different from “arcuate”? [Refer to TB page 207 Q1] A. 1) Roofs, doors and windows are still made by placing a horizontal beam across two vertical columns, this style of architecture called “trabeate” or “corbelled’. 2) Between the eighth and 13th centuries the trabeate style was used in the construction of temples, mosques, tombs and in buildings attached to large–stepped wells (baolis) 3) The weight of the superstructure above the doors and windows was sometimes carried by arches. 4) The roofs too used this principle and were converted into vaults and domes. This architectural form is called “Arcuate”. Q2. What is a Shikhara? [Refer to TB page 207 Q2] A. 1) The end part of the royal temples is called Shikhara. 2) The Rajarajeshvara temple at Thanjavur had the tallest Shikhara amongst temples of its time. Q3. How did a temple communicate the importance of a king? [Refer to TB page 207 Q4] A. 1) Take an example of Rajarajeshvara temple 2) An inscription mention that it was built by king Rajarajadeva for the worship of his God, Rajarajeshvaram. 3) The king took the God’s name because it was auspicious and he wanted to appear like a god. 4) Through the rituals of worship in the temple one god (Rajarajadeva) honoured another (Rajarajeshvaram) Another example: 1) The Kakatiya capital city Orugallu was so designed as to have the temple of Svayambhu Shiva at the centre. 2) This was built by the Kakatiyas to proclaim their power and status as independent kings. Appreciation and Sensitivity Q1. Find out whether there is a statue or a memorial of a great person in your village or town. Why was it placed there? What purpose does it serve? [Refer to TB page 207 Q6] A. 1) There is a statue of Mahatma Gandhi in my town. 2) He was a great freedom fighter. Because of his leadership, India got its independence. 3) The main purpose of the statue is to remember him for his efforts forever. SESSION 1. INDIAN ARCHITECTURE BETWEEN 11TH AND 17TH CENTURIES 91

CHAPTER 22-RULERS AND BUILDINGS 1.4 Key Concepts 1.Qutub Minar is five storey high. The first floor was constructed by Qutubuddin Aybak and the rest by Iltutmish around 1229. 2. Between 8th and 18th centuries kings and their officers built two kinds of structures –Forts, palaces and tombs. 3. The second were the structures meant for public activity including temples, mosques, tanks, caravan seals and bazaars. 4. The Kandariya Mahadeva temple dedicated to Shiva was constructed in 999 AD by king Dhangadeva. 5. The Rajarajeshvara temple at Thanjavur had the tallest Shikhara amongst temples of its time. 6. Temples and mosques were beautifully constructed because they were meant to demonstrate the power, wealth and devotion to the king. 7. When the kingdoms were attacked, the temples were first targeted. Chola king Rajendra— I built a Shiva temple and Sultan Mahmud of Ghazni attacked the temples to win credit as a great hero of Islam. SESSION 1. INDIAN ARCHITECTURE BETWEEN 11TH AND 17TH CENTURIES 92

SESSION 2 RULERS AND BUILDINGS – VIJAYANAGAR AND MUGHAL ARCHITECTURE 2.1 Mind Map SESSION 2. VIJAYANAGAR AND MUGHAL ARCHITECTURE 93

CHAPTER 22-RULERS AND BUILDINGS 2.2 Terminology 1. Cosmopolitan: Familiar with and at ease in many different countries and cultures. 2. Shrine: A place regarded as holy because of its associations with a divinity or a sacred person or relic, marked by a building or other construction. 2.3 Improve Your Learning Conceptual Understanding Q1. What are the elements of a Mughal Chaharbagh garden? [Refer to TB page 207 Q3] A. 1) Babur described his interest in planning and laying out formal gardens, placed within rectangular walled enclosures and divided into four quarters by artificial channels. 2) These gardens were called Chaharbagh, four gardens, because of their symmetrical division into quar- ters. 3) Akbar, Jahangir, Shah Jahan constructed Chaharbaghs in Kashmir, Agra and Delhi. 4) The central towering dome and the tall gateway (Pishtaq) became important aspects of Mughal architec- ture, first visible in Humayun’s tomb. 5) It was placed in the centre of a huge formal chaharbagh and built in the tradition known as “eight par- adises” or Hasht Bbihisht –a central hall surrounded by eight rooms. 6) The building was constructed with red sandstone edged with white marble. SESSION 2. VIJAYANAGAR AND MUGHAL ARCHITECTURE 94

CHAPTER 22-RULERS AND BUILDINGS Q2. Visit and describe any park or garden in your neighbourhood. In what ways is it similar to or different from the gardens of the Mughals? [Refer to TB page 207 Q7] A. 1) The garden in my neighbourhood is different from the gardens of the Mughals. 2) Mughal Emperor Shah Jahan adapted the riverfront garden in the lay-out of the Taj-Mahal the grandest architectural accomplishment of his region. 3) Here the white marble mausoleum was placed on a terrace by the edge of the river and the garden was to its South. 4) Our garden is an ordinary garden with different flowers. Reading the Text, Understanding and Interpretation Q1. Read the second para of the introduction on page 198 and comment on it. [Refer to TB page 207 Q5] SESSION 2. VIJAYANAGAR AND MUGHAL ARCHITECTURE 95

CHAPTER 22-RULERS AND BUILDINGS A. Monuments provide an insight into the technologies used for construction. Between the seventh and tenth centuries the architects started using more sophisticated skills and technology to construct grand buildings. This resulted in more rooms, doors and windows in buildings. Even now these techniques are used in making elaborate doors and windows. Mapping Skills Q1. Locate the following on the map of India. a) Delhi b) Agra c) Amritsar d) Tanjavur e) Hampi f) River Yamuna A. SESSION 2. VIJAYANAGAR AND MUGHAL ARCHITECTURE 96

CHAPTER 22-RULERS AND BUILDINGS 2.4 Key Concepts 1.The city of Vijayanagara was developed by the Rayas to act as the imperial capital of entire South India. 2. They built large temples for Sri Virupaksha, Ramachandra, Krishna and Vitthala using a style that had been developed by Chola and Pandya emperors of Tamil Nadu. 3. Mughal emperors were personally interested in literature and architecture. 4. Babur described his interest in planning and laying out formal gardens, placed within rectangular walled enclosures and divided into four quarters by artificial channels. Gardens are called Chaharbagh. 5. Beautiful Chaharbaghs were constructed by Jahangir and Shah Jahan in Kashmir, Agra and Delhi. 6. Shah Jahan adapted the river-front garden in the layout of the Taj-Mahal. Other examples include: a) The Chaharbagh in Humayun’s Tomb, Delhi. b) Terraced Chaharbagh at Shalimar gardens, Kashmir SESSION 2. VIJAYANAGAR AND MUGHAL ARCHITECTURE 97

CHAPTER 22-RULERS AND BUILDINGS —— CCE Based Practice Questions —— AS1-Conceptual Understanding Very Short Answer Type Questions 1. Match the following. Column A Column B i. Qutb Minar a. Tanjore ii. Kandariya Mahadeva Temple b. Amritsar iii. Bhrihardishwara temple c. Hampi iv. Golden Temple d. Delhi v. Virupaksha Temple e. Khajuraho 2. Match the following. Column A Column B i. Lotus Mahal a. Kashmir ii. Taj Mahal b. Delhi iii. Jodha Bai Palace c. Agra iv. Shalimar Gardens d. Hampi v. Jama Masjid e. Fathepur Sikri 3. Answer the following questions in one sentence. (i) How was the Sultan described by the Persian chronicles? (ii) Name the Chola King who built the Shiva Temple with items plundered from other temples? CHAPTER 22. RULERS AND BUILDINGS 98