CLICK FOR ANSWERS THEME 6
• From 8th to 18th century striking feature was a visibility of wide range of gods & goddesses
in sculpture & text.
• There was integration of cults - composition, compilation & presentation of puranic texts in
simple Sanskrit verses.
• Explicitly meant to be accessible to women and shurdas who were generally excluded from
vedic learning.
• Tantric forms of worship - more prevalent among women. Often associated with the
goddess were forms of worship that were classifies as Tantric. Tantric practices were
widespread in several parts of the subcontinent they were open to women and men, and
practitioners often ignored differences of caste and class within the ritual context.
• Bhakti traditions classified into saguna (with athesist) and nirguna (without from attracts
worship of abstract form).
• The Alvars and Narayanars of Tamilnadu - The worshippers of Vishnu and Narayanars -
devotees of Shiva - common features - traveled singing hymns in Tamil.
• Alvars & nayanars initiated movement against caste system & dominance of Brahamans.
Nalayiradivyaprabandanam - important composition of Alvars equal to four Vedas.
• Status of women - composition of Andal (a women Alvar) popular, songs of Karaikkal
Ammaiyar -were widely sung.
• State patronage in south for Vedic gods rather than Jainism & Buddhisn, cholas patronized
brahamnical tradition, making land grant as to lord Shiva at Gangaikonda Cholapuram
bronze sculpture of Shiva.
• Singing of hymns under royal patronage were encountered - Chola ruler Parantaka I
consecrated metal image of Appan, Sambandan and sundarar in Shiva emples.
• Karnataka saw a new movement under basavanna a brahamana in court of Chalukyan ruler
- his followers Virashaivas (heroes of Shiva) or Lingayatd wearers of Linga) - important
comminuty to this day - who worship Shiva in form of a linga. Of the group of Sufis who
migrated to India in the late twelfth century, the Chishtis were the most influential.
• By the sixteenth century the shring had become very popular, infact it was the spirited
singing of pilgrims bound for Ajmer that inspired Akbar to visit the tomb.
• He went there fourteen times, sometimes two or three times a year to seek blessings for
new conquests, fulfillment of vows and the birth of sons. He also had a mosque constructed
with the composer of the dargah.
• Lingayats challenged idea of caste and questions the theory of rebirth. They encountered
remarriage of widows. North India saw the emergence of Rajput states which patronized
Brahmans -performed secular & ritual f unction. The Naths, Jogis, siddhas also.
• Through guided by ulema, rulers followed a flexible policy granting religious tax exemptions to Non-Muslims sometimes.
• Those who accepted Islam in India accepted in principal the five pillars of faith but these
were overlooked with diviation in practice derived from local customs & affiliations
(summi, shia) some like in Malabar court adopted local language Sufism - Sufis were critical
of dogmatic definitions & scholastic method of interpreting - Quran.
• They emphasized interpretation of Quran on basis of personal experiences. Chishtis - were
a part of Sufis - hospices of khangah were small room & hall for students to live & pray.
• Life in chaisti khangah was like the life of a monastery & catered to all travellers rich or
poor. Shaikh Nizamuddin chishti had many followers.
• The practice of visits to dargas gained prominence by 14th century - shrines became very
popular.
• Also music & dance & mystical chants were performed to evoke divine ecstasy. The Bhakti
movement saw the emergence of poet saint like kabir where poems written in form in which
every meaning are inverted.
• The message of Baba Guru Nanak is spelt out in his hymns and teachings. These suggest that
he advocated a form of nirguna Bhakti.
• Guru Nanak’s Hymns in the Adi Granth Sahib called “Gurubani”, are composed in various
languages.
• Mirabai (c. fifteenth – sixteenth centruries) is perhaps the best known woman poet within
the Bhakti traditions.
• She defied her husband and did not submit to the traditional role of wife and mother,
insisted recognizing Krishna, the avatar of Vishnu as per lover.
• Historaians draw on a variety of sources to reconstruct histories of religious traditions.
• Virtually all these religious traditions continue to flourish to date.
• From 8th to 18th century striking feature was a visibility of wide range of gods & goddesses
in sculpture & text.
• There was integration of cults - composition, compilation & presentation of puranic texts in
simple Sanskrit verses.
• Explicitly meant to be accessible to women and shurdas who were generally excluded from
vedic learning.
• Tantric forms of worship - more prevalent among women. Often associated with the
goddess were forms of worship that were classifies as Tantric. Tantric practices were
widespread in several parts of the subcontinent they were open to women and men, and
practitioners often ignored differences of caste and class within the ritual context.
• Bhakti traditions classified into saguna (with athesist) and nirguna (without from attracts
worship of abstract form).
• The Alvars and Narayanars of Tamilnadu - The worshippers of Vishnu and Narayanars -
devotees of Shiva - common features - traveled singing hymns in Tamil.
• Alvars & nayanars initiated movement against caste system & dominance of Brahamans.
Nalayiradivyaprabandanam - important composition of Alvars equal to four Vedas.
• Status of women - composition of Andal (a women Alvar) popular, songs of Karaikkal
Ammaiyar -were widely sung.
• State patronage in south for Vedic gods rather than Jainism & Buddhisn, cholas patronized
brahamnical tradition, making land grant as to lord Shiva at Gangaikonda Cholapuram
bronze sculpture of Shiva.
• Singing of hymns under royal patronage were encountered - Chola ruler Parantaka I
consecrated metal image of Appan, Sambandan and sundarar in Shiva emples.
• Karnataka saw a new movement under basavanna a brahamana in court of Chalukyan ruler
- his followers Virashaivas (heroes of Shiva) or Lingayatd wearers of Linga) - important
comminuty to this day - who worship Shiva in form of a linga. Of the group of Sufis who
migrated to India in the late twelfth century, the Chishtis were the most influential.
• By the sixteenth century the shring had become very popular, infact it was the spirited
singing of pilgrims bound for Ajmer that inspired Akbar to visit the tomb.
• He went there fourteen times, sometimes two or three times a year to seek blessings for
new conquests, fulfillment of vows and the birth of sons. He also had a mosque constructed
with the composer of the dargah.
• Lingayats challenged idea of caste and questions the theory of rebirth. They encountered
remarriage of widows. North India saw the emergence of Rajput states which patronized
Brahmans -performed secular & ritual f unction. The Naths, Jogis, siddhas also.
• Through guided by ulema, rulers followed a flexible policy granting religious tax exemptions to Non-Muslims sometimes.
• Those who accepted Islam in India accepted in principal the five pillars of faith but these
were overlooked with diviation in practice derived from local customs & affiliations
(summi, shia) some like in Malabar court adopted local language Sufism - Sufis were critical
of dogmatic definitions & scholastic method of interpreting - Quran.
• They emphasized interpretation of Quran on basis of personal experiences. Chishtis - were
a part of Sufis - hospices of khangah were small room & hall for students to live & pray.
• Life in chaisti khangah was like the life of a monastery & catered to all travellers rich or
poor. Shaikh Nizamuddin chishti had many followers.
• The practice of visits to dargas gained prominence by 14th century - shrines became very
popular.
• Also music & dance & mystical chants were performed to evoke divine ecstasy. The Bhakti
movement saw the emergence of poet saint like kabir where poems written in form in which
every meaning are inverted.
• The message of Baba Guru Nanak is spelt out in his hymns and teachings. These suggest that
he advocated a form of nirguna Bhakti.
• Guru Nanak’s Hymns in the Adi Granth Sahib called “Gurubani”, are composed in various
languages.
• Mirabai (c. fifteenth – sixteenth centruries) is perhaps the best known woman poet within
the Bhakti traditions.
• She defied her husband and did not submit to the traditional role of wife and mother,
insisted recognizing Krishna, the avatar of Vishnu as per lover.
• Historaians draw on a variety of sources to reconstruct histories of religious traditions.
• Virtually all these religious traditions continue to flourish to date.
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