Here we are providing Class 12 History Important Extra Questions and Answers Chapter 6 Bhakti-Sufi Traditions: Changes in Religious Beliefs and Devotional. Class 12 History Important Questions are the best resource for students which helps in class 12 board exams.

Class 12 History Chapter 6 Important Extra Questions Bhakti-Sufi Traditions: Changes in Religious Beliefs and Devotional

Bhakti-Sufi Traditions Important Extra Questions Very Short Answer Type

Question 1.
Name the principal deity followed at Puri, Orissa.
Answer:
Jagannatha, a form of Lord Vishnu.

Question 2.
Who were Alvars?
Answer:
Alvars were those who immersed in the devotion of Lord Vishnu.

Question 3.
Who were Nayanars?
Answer:
Devotes of Lord Shiva was called Nayanars. Question 4. Name a composition written by Alvars. Answer: Nalayira Divyapradandham.

Question 5.
Name a woman devotee each of Alvars and Nayanars?
Answer:
Andal (Alvar) and Karaikkal Ammaiyar (Nayanar).

Question 6.
Who was Virashaivas?
Answer:
The followers of Basavanna in Karnataka were called Virashaivas or Lingayats.

Question 7.
Who challenged the idea of caste and the pollution attributed to certain groups by Brahmanas?
Answer:
Lingayats.

Question 8.
Who conquered Sindh in 711 A.D.?
Answer:
Muhammad Qasim, an Arab General Conquered Sindh in 711 A.D.

Question 9.
Who were Ulamas?
Answer:
Religious scholars of Muslims were called Ulamas. They guided the rulers to rule according to the Sharia.

Question 10.
Which branch of the Ismailis developed new modes of communication, dissemination ideas derived from the Quran?
Answer:
The Khojahs.

Question 11.
What is Ziyarat?
Answer:
The practice of visiting the tomb shrine of Sufi Shaikh was called Ziyarat.

Question 12.
Who composed Padmavat?
Answer:
Malik Muhammad Jayasi composed Padmavat.

Question 13.
Who preserved the Kabir Bijak?
Answer:
The Kabirpanth preserved the Kabir Bijak in Varanasi.

Question 14.
What was the most striking feature of sculpture as well as of texts of the phase of 8th to 18th century?
Answer:
Probably the most striking feature of sculpture as well as of texts was the increasing visibility of different gods and goddesses. This indicates toward continuation and extension of worship of major deities, i.e., Vishnu, Shiva, and the Goddess. Each of these deities was visualized in a number of forms.

Question 15.
Who were the Jogis?
Answer:
The Jogis were the disciples of Gorakh Nath and Aughur Nath. They were very popular in North India and influenced the Sufi saints.

Question 16.
Who brought up Saint Kabir and what are his followers known as?
Answer:
Saint Kabir was brought-up by a weaver Niru and his wife Nima. Followers of Kabir are known as Kabirpanthi.

Question 17.
What is the position of Bhakti in Indian tradition?
Answer:
Bhakti is considered as a part of devotion in Indian tradition. One can attain God through this. Lord Krishna himself told about this in Bhagwat Gita.

Question 18.
Name the two Sufi Shaikhs during the period of Delhi Sultanate.
Answer:
During the period of Delhi Sultanate, there were two Shaikhs namely Khwaja Muinuddin Chishti and Shaikh Nizamuddin Auliya.

Question 19.
Why did the Nayanar saints express their opposition towards Jainism and Buddhism?
Answer:
The compositions of the Nayanars were marked for their opposition to Buddhism and Jainism. The historians believe that this hostility was due to competition for seeking royal patronage. The Nayanars were inspired by this feeling.

Question 20.
Explain two religious beliefs and behaviors of Lingayats.
Answer:

  1. Lingayats believed that once, a devotee dies, he will be united with Shiva and will not return to this world.
  2. They do not practice funeral rites instead they ceremonially bury their dead.

Question 21.
Why and which changes came in the status of Brahmanas in North India in the 13th century?
Answer:
During the last years of the 12th century, Brahmanas had a very important place in Rajput kingdoms and they performed a number of secular and ritual functions. No one tried to challenge their position directly. But when Turks established Delhi Sultanate in the 13th century, this condition changed. This undermined the power of many Rajput kingdoms and the Brahmanas associated with these kingdoms.

Question 22.
What do you mean by Zimmi?
Or
Give the meaning of Zirnrna. Who was Zimmis? (C.B.S.E. 2011 (O.D.))
Answer:
The word ‘Zimmi’ was derived from the Arabic word ‘Zimma’ which meant ‘protection’. In other words, the Zimmis were the protected people. They were non-Muslims and included Hindus, Jains, Jews, and Christians were: They lived under Muslim rulership and paid a tax called ‘Jizya’. So they were entitled to protection by the Muslims.

Question 23.
By giving examples clarify that Muslim rulers often adopted a fairly flexible policy towards their subjects.
Answer:
There is no denying the fact that Muslim rulers often adopted a fairly flexible policy towards their subjects. For example, many rulers gave land grants and tax exemptions to Jaina, Hindu, Christian, Zoroastrian, and Jewish religious institutions. They also expressed their respect and devotion towards non- Muslim religious leaders. These grants were given by rulers like Akbar, Aurangzeb, etc.

Question 24.
Who were Mlechchhas?
Answer:
‘Mlechchha’ word is used for migrating communities. This name indicates that they did not believe and observe the norms of caste, society and spoke those languages which were not derived from Sanskrit.

Question 25.
Write two rituals of initiation into ‘Silsila’.
Answer:
There were special rituals of initiation into Silsila and these were:

  1. One has to take an oath of allegiance.
  2. He should wear a patched garment and shave his hair.

Question 26.
Where was the dargah of Shaikh Nizam-ud-din Aulia situated? What was the feature of its open kitchen (langar)?
Answer:
Dargah of Shaikh Nizam-ud-din Aulia was situated on the banks of the river Yamuna in Ghiyaspur, on the outskirts of the then city of Delhi. The main feature of its open kitchen was that it was run on unasked-for charity or ‘future’.

Question 27.
Name those three poets or historians who visited Shaikh Nizam-ud-din and wrote about the Shaikh?
Answer:
Amir Hasan Sijzi, Amir Khusro, and the court historian Ziya-ud-din Barani were poets or historians who visited Shaikh Nizam-ud-din Aulia and wrote about the Shaikh.

Question 28.
Name four practices adopted by Shaikh Nizam-ud-din Auliya which represent that he tried to assimilate love traditions.
Answer:

  1. Bowing before the Shaikh.
  2. Offering water to visitors.
  3. Shaving the heads of inmates.
  4. Yogic exercise.

Question 29.
What are Kabir’s Ulatbansi compositions?
Answer:
The Ulatbansi compositions of Kabir are intrinsically upside-down sayings. They are written in a form in which everyday meanings are inverted. They express difficulty in capturing the nature of the ultimate reality. They express Kabir’s mystical experiences.

Question 30.
Name two compositions of Kabir which convey a sense of Kabir’s mystical experiences.
Answer:
Kabir’s compositions like “the lotus which blooms without flower” and the “fire raging in the ocean” convey a sense of Kabir’s mystical experiences.

Question 31.
What is written about the religion of Kabir in Vaishnav traditions? Who was his Guru?
Answer:
Hagiographies within the Vaishnava tradition suggest that Kabir was born a Hindu (Kabirdas) but was brought up by a poor Muslim family who belonged to the weaver community. Vaishnava traditions also suggest that Kabir was initiated into Bhakti by a Guru Ramananda.

Question 32.
Who was Mirabai? Discuss any of her two works.
Answer:
Mirabai was the most famous poetess of the Bhakti tradition. She composed many bhajans in praise of Lord Krishna whom she considered as her lover. Her songs are very popular in Gujarat and Rajasthan. She was against the caste system and stood in defiance of the norms of the caste society.

Question 33.
Mention the two earliest Bhakti Movements of Tamil Nadu, giving the main difference between them. (C.B.S.E. 2011 0))
Answer:
The two earliest Bhakti Movements of Tamil Nadu were started under Alvars and Nayanars. Alvars were disciples of Vishnu and Nayanars were disciples of Lord Shiva.

Question 34.
Name the two women poet-saints of Tamil Nadu. Whom did they ‘ worship? (C.B.S.E. 2011 (D))
Answer:
Andal and Karaikkal Ammaiyar were the two women poet-saints of Tamil Nadu. Andal was the devotee of Vishnu and Karaikkal was the devotee of Lord Shiva.

Question 35.
Mention two features of the protest movement started by Nayanars and Alvars? (C.B.S.E. 2011 (D))
Or
Point out similarities between Lingayats and Nayanars. (CJ.S.K 2008, 2016 (O.D.))
Answer:

  1. Both Alvars and Nayanars started a movement of protest against the caste system and the dominance of Brahmanas.
  2. They even opposed Buddhism and Jainism.

Question 36.
Kabir Bijak and Kabir Granthavali are two distinct but overlapping traditions. How are they preserved? (C.B.S.E. 2015 (O.D.))
Answer:
The Kabir Bijak has been preserved by the Kabirpanth in Varanasi and elsewhere in Uttar Pradesh. The Kabir Granthavali is associated with Dadupanth in Rajasthan. Many of his compositions are found in the Adi Granth Sahib.

Question 37.
“The message of Guru Nanak Devji was based on divinity.” Mention any two aspects of it.
Answer:

  1. According to Guru Nanak Devji, there is no gender or form of the ‘Absolute’ or rab.
  2. He proposed a simple way to connect to the Divine by remembering and repeating the Divine Name expressing his ideas through hymns called ‘Shabad in Punjabi’.

Bhakti-Sufi Traditions Important Extra Questions Short Answer Type

Question 1.
Give a brief description of the new sources of history from the 8th to 18th centuries.
Answer:
The period from the 8th to 18th century witnessed many new sources of history. They include compositions of the poet-saints. Most of these poet-saints expressed themselves orally. They used regional languages which were often used by ordinary people. Their compositions were a set to music and were compiled by their disciples or devotees who sometimes modified their original message to fit in different political, social, and cultural contexts.

The historians also use the hagiographies or biographies of these saints. All these sources provide us an insight into the dynamic and diverse lives of these path-breaking poet-saints.

Question 2.
Explain the main features of the early Bhakti Tradition.
Answer:
The early traditions of Bhakti had the following features:

  1. The poet-saints emerged as leaders having a large number of devotees. They initiated the tradition of the Bhakti movement.
  2. They broke the orthodox Brahmanical framework by accommodating and acknowledging women and the people belonging to the lower castes.
  3. The Bhakti tradition also had a lot of diversity.
  4. The Bhakti tradition is classified into two categories: Saguna and Nirguna. Saguna means the worship of Specific deities such as Vishnu, Shiva and their incarnational forms like the goddess or Devi. It emphasized the attributes of deities. On the other hand, the Nirguna Bhakti was the worship of an abstract form of God. It was worship with attributes.

Question 3.
Who were Alvar and Nayanar; saints? Briefly describe their activities.
Or
Who were Alvars and Nayanars? In which language did they sing? (C.B.S.E. 2008 {O.D.))
Or
Who were Alvars and Nayanars ? (C.B.S.E. 2014 (O.D.))
Answer:
Alvar and Nayanar saints were Bhakti saints of Tamil Nadu. Early Bhakti movements were led by them. Alvars were the Bhakts of Vishnu and Nayanars were worshippers of Shiva. They traveled from one place to another singing hymns in Tamil in praise of their respective gods.

During their travels, Alvars and Nayanars declared few sacred places as the abode of their respective deities. Later on, large temples were constructed on these places and they became centers of pilgrimage. Hymns of saint-poets were sung in these temples at the time of temple rituals. Images of these saints were also worshipped in these temples.

Some historians believe that Alvar and Nayanar saints raised their voices against the caste system and the dominance of Brahmanas. This thing seems true to a certain extent because Bhakti saints belonged to diverse groups like Brahmanas, artisans, peasants, etc.

Compositions of Alvar and Nayanar saints were sometimes indicated by the claim that they were as important as the four Vedas. For example, one of the important anthologies of compositions of Alvars, the Nalayira Divyaprabandham was described as the Tamil Veda. In this way, it has been claimed that this text was as significant as the four Vedas.

Question 4.
How women’s devotion was associated with Bhakti tradition? Give example.
Answer:
Probably the most important feature of Bhakti tradition was the presence of women. For example, the compositions of an Alvar woman Andal were sung widely and are sung even today. Andal considered herself as the beloved of Lord Vishnu and expressed her love to her deity in the form of verses. Another woman devotee of Lord Shiva, Karaikkal Ammaiyar took the path of extreme asceticism to attain her objective. Her compositions were preserved in Nayanar traditions. These women renounced their social duties, even then they did not become members of any alternative system. The lifestyle and compositions of these women challenged the patriarchal norms of the society.

Question 5.
What were the five pillars or basic principles of Islam?
Or
Explain the features of Islamic religion which contributed to its spread through the sub-continent. (C.B.S.E. 2013 (D))
Answer:
All the followers of Islam accepted the five pillars of faith. They are as under:

  1. There is one God, that is, Allah. Prophet
    Mohammad is the messenger (Shahada) of Allah. Quran is the order of Allah.
  2. A true follower of Islam should offer prayers five times a day. It is called Namaz.
  3. He should give alms (Zakat) to the poor.
  4. He should keep fast during the month of Ramzan (Sawn).
  5. He should go on a pilgrimage to Mecca at least once in his life.

Question 6.
Discuss the main features of Mosques.
Or
Mention any two universal architectural features of the Mosque. (C.B.S.E. 2010 (D))
Answer:
Mosque has been considered as the basis of the Islamic way of life. It had a very simple structure. It had an open compound and pillars on all sides. The roof stood on all these pillars. In the middle of the compound, there was a pond where the devotees could bathe before offering Namaz. It had a big hall towards its West.

As it faces the side of Mecca, it tells which side a Muslim should sit to recite Namaz. It had a pulpit on the right side where the Imam sat to deliver his lecture. The mosque also had a minaret from which a loud call was given. In the mosque where Muslims assembled to offer Namaz on the day of Zumma, it was called the Zaami Mosque.

Question 7.
Discuss the similarities in Sufi and Bhakti traditions.
Answer:
The emerging places of Sufi and Bhakti movements were different but the ideologies of both these movements had many similarities. They can be discussed as follows :

  1. Humanism: Both the movements considered an individual as the main subject. They advised all human beings to live in peace and harmony.
  2. Monotheism: Both the movements believed in one God. The Sufis stated that God is one and we are all his children. The saints of the Bhakti movement also sang hymns in praise of God.
  3. Love for Mankind: The saints of the Sufi and Bhakti movement advised all their followers to love human beings. Love for human beings leads to love for God.
  4. Praise for Guru: Both Sufi saints and Bhakats have eulogized Guru in their hymns. The only difference is that the Sufis term their Guru as Pir.
  5. Tolerance: The Sufi saints and Bhakats advised all the Hindus and the Muslims to be tolerant. They should live unitedly.
  6. Similarity Between Sufis or Bhakats and Mystics: There was a great similarity between Sufis or Bhakats and mystics regarding nature, God, soul, and other things.

Question 8.
Why do you think that the traditions of Guru Nanak remain significant even in the 21st century?
Answer:
Keeping in mind the following points, we can say that the traditions established by Guru Nanak Dev Ji are quite important even in the 21st century.

  1. His teachings were very simple and straight forward. They are relevant even today.
  2. He repudiated distinction on the basis of caste. He did not consider anyone high or low on the basis of one’s caste.
  3. He considered human service, mutual love, and fraternity as the true religion.
  4. He opposed idol-worship, yajnas, and religious ceremonies.
  5. His Bani is still a source of inspiration for all the people. It shows a true religious path to all the people.

Question 9.
Briefly describe the development of the Bhakti movement in Bengal.
Answer:
A movement of Krishna Bhakti began in Bengal. Its earliest preachers were Vidyapati Thakur and Chandidas. But the most famous preacher of Krishna Bhakti was Chaitanya (1485-1533 C.E.). He was born in a Brahman family. People used to worship him by considering him as an incarnation of Krishna.

He adopted Sanyasa and went over to Orissa from Bengal. There he spent two decades in the worship of Lord Jagannatha. A number of people of different religions came under his influence and became followers of Krishna. Many top officials of Bengal were also included in it.

Question 10.
Briefly describe the emergence of Sikhism.
Answer:
Guru Nanak Dev Ji was the founder of Sikhism. He was born in 1469 C.E. in a village called Talwandi in Punjab (now in Pakistan). Now this place is known as Nankana Sahib. Right from his childhood, he liked to live in the company of saints. He also traveled widely and spread the message of one God. Both Hindus and Muslims were included among his followers.

There were nine more Guru Sahibs after Guru Nanak Dev Ji. All of them contributed greatly to the development of Sikhism. The second Guru, Angad Dev Ji introduced the Gurmukhi script. The fourth Guru, Ram Dass Ji initiated the process of making a Sarovar in Amritsar which still exists over there. Harimandar Sahib was constructed in that Sarovar. Guru Arjan Dev Ji gave the sacred text ‘Adi Granth Sahib’ to the Sikhs. The last Guru, Gobind Singh Ji founded Khalsa Panth and changed the Sikhs into Saint-Soldiers who were always ready to sacrifice their lives for the protection of their religion.

Question 11. What were the main objectives of the Bhakti Movement?
Or
What were the reasons for the emergence of the Bhakti Movement?
Answer:
Following were the main objectives of the Bhakti Movement :

  1. A number of dogmatisms became a part of Hinduism. People became very superstitious. They started to believe in idol worship, sacrifices, magic, etc. So the main objective of the Bhakti movement was to remove all these evil practices.
  2. The caste system became very rigid in Hinduism. People of lower castes were hated by the upper caste. Lower castes started to adopt Islam and Hinduism came in danger. Preachers of the Bhakti Movement wanted to save Hinduism from this sort of danger.
  3. Muslims also forced Hindus to convert to Islam. It led to an increase in mutual conflicts among them. Therefore, Bhakti Movement originated to remove mutual differences. There was another major objective of the Bhakti Movement and that was to encourage religious harmony within the country.

Question 12.
Discuss teachings of the Sufi tradition.
Answer:
The teachings of the Sufi tradition were as follows :

  1. The Sufi saints preached that God is one. As God is one, we are all his children. God is not Rama, Krishna or Muhammad. They are all great men but not God.
  2. The Sufi saints preached that those who wanted to attain God should love human beings. God loves those who love other human beings.
  3. According to Sufi saints, a man becomes high not by his religion but by his deeds. If an untouchable performs a good deed, he will be considered as high.
  4. The Sufis state that all religions are the same because the purpose of all religions is to attain God.
  5. The Sufi saints and Bhakats gave more importance to peace and non-violence. They gave an exalted position of Guru arid Pir.

Question 13.
Discuss the contribution of Amir Khusrau in the fields of music and literature.
Answer:
Amir Khusrau was a literary person of the Persian language and was a great supporter of Hindi (Hindavi). He loved India and gave the status of Aristotle to Indian Brahmanas. He was born at Patiala in 1252 C.E. He gave more importance to this country in comparison with heaven. Following is given his contribution in the fields of music and literature :

  1. Khusrau composed many anthologies which include the historical Premakhyan. He used all the forms of poetry and then formed a new Persian form which was later on called as Sabak-e-Hindi or Indian form of poetry.
  2. Amir Khusrau gave a unique form to the Chishti Sama by introducing the qaul, a hymn sung at the opening or closing of qawwali. Qawwals at the shrine of Shaikh Nizam-ud-din Auliya always started their recital with the qaul.
  3. Amir Khusrau was himself a great musician and took part in many religious Sabhas. These Sabhas were organized by Sufi saint Shaikh Nizam- ud-din Auliya. It has been said that Amir Khusrau died on the second day after the death of Shaikh Nizam-ud-din Auliya.

Question 14.
Explain the development of regional languages in the Sultanate period.
Answer:

  1. Regional languages developed to a great extent during the Sultanate period. Bhakat Saints of the whole of the country preaching in these languages. These languages took the form of present languages with the passage of time.
  2.  Brij, Awadhi, Punjabi, Gujarati, Bangla, Kannada, Telugu, and Tamil of this period took the form of certain languages.
  3. Persian was the language of. the state. As a result, Indian languages certainly were influenced by this language. Many words of Persian became part of Indian languages.
  4. The Urdu language originated in this age due to a mixture of Persian-Hindi languages.
  5. Many Sanskrit texts were translated into regional languages during the Sultanate period.

Question 15.
Describe the development of music in the Sultanate period.
Answer:
During the Sultanate period, a mixed form of both Indian and Iranian style of music was developed. With the Turkish advent in India, many Iranian ragas were mixed into Indian ragas. Development of music took place in Khanqahs (hospice of Sufis). Many regional kings patronaged the music. Music was one of the major parts of the daily life of their palaces.

Amir Khusrau was one of the greatest musicians of this age who was given the title of ‘Nayak’. He helped in the development of many Iranian-Arabian ragas like Emaan, Gora, Sanam, etc. He also helped in increase in the practice of Sitar and even of the Tabla as well. Sultan of Jaunpur, Hussain Sharki was a great lover of music. One Sufi saint Pir Bodhan resided in his kingdom who was also known as a very good musician. Raja Man Singh of Gwalior was also a music lover. Lodhi rulers also patronaged music.

Question 16.
Throw light on the different aspects of the Virashaiva tradition of Karnataka.
Or
Discuss any five religious beliefs or principles of Lingayats.
Or
Who were Lingayats? Mention one idea that they challenged. (C.B.S.E. 2008 (O.D.))
Or
Who were Lingayats? Explain their contribution in the social and religious fields with special reference to a caste system. (C.B.S.E. 2010 (D))
Or
Mention the two ideas of the Brahmanical system challenged by the Lingayats. (C.B.S.E. 2012 (D))
Or
The Lingayats disappointed certain practices of the Dharmashastras. Give any two such practices. (C.B.S.E. 2015 (O.D.))
Answer:
A new movement emerged in Karnataka in the twelfth century. It was initiated by Basavanna, a Brahmana. He was earlier a Jaina and a minister in the court of Chalukya King. He had many followers who were called Virashaivas or the heroes of Shiva. They were also called Lingayats, that is, wearers of the linga.

The Beliefs or Principles of Lingayats: The Lingayats were an important community. They believed in the following principles :

  1. They worshipped Shiva in his manifestation as a linga. They usually wore a small linga in a silver case. They hung it over, their left shoulder.
  2. They believed that they would be united with Shiva after their death. After their meeting with Shiva, they would never return to this world.
  3. They did not practice the funeral rites like cremation. They ceremonially buried their dead.
  4. They did not believe in the caste system.
  5. They attributed pollution to certain groups of Brahmanas.
  6.  They repudiated the theory of rebirth.
  7. They encouraged post-puberty marriage and the re-marriage of widows.

Question 17.
What was the basis of the names of different communities in India?
Answer:
We generally take the terms like Hindu and Muslim for granted for religious communities. But these terms hardly prevailed for a long time. Historians studying Sanskrit texts and inscriptions dating between the 8th and 14th centuries indicate the fact that the term Muslim was virtually never used anywhere. Instead of this, people were mostly classified in terms of the region from which they come.

For example, Turkish Muslims were designated as ‘Turushka’. In the same way, people from Tajikistan were called Tajika and people from Persia were called Parashika. Sometimes, terms used for other people were applied to the new migrants. For example, the Turks and Afghans were called Shakas and Yavanas (a term used for Greek people).

Another general term was used for these migrant communities and that was Mlechchha. This term indicates that they did not observe the rules of caste society and generally used those languages which were not derived from Sanskrit.

Question 18.
How did Islam gain a place in Deccan?
Answer:
A different genre of Sufi poetry was composed in and around the city of Bijapur in Karnataka. These were the short poems written in Dakhani (a variant of Urdu). They were composed of Chishti saints living in this region during the 17th and 18th centuries. These poems were probably sung by women while doing household works like grinding grain and spinning. Some of the compositions were in the form of Lurinama and Shadinama.

Probably Sufis of this region was influenced by the already existing Bhakti traditions. Kannada vachanas of the Lingayats and the Marathi abhangs of Sants of Pandharpur also inspired that. It is through this medium that Islam gradually gained a place in the Deccan.

Question 19.
Discuss the controversy about the birth and Guru of Kabir.
Answer:
Kabir was a famous poet-saint. He was born in a Hindu family but was brought up by a Muslim family. He was a Hindu by birth. His name was Kabirdas. In the Arabic language, the word ‘Kabir’ means great. But Kabir was nourished in a Muslim family belonging to the community of weavers.

Kabir had a guru named Ramananda. He becomes a bhakta because of the influence of his guru on him.

However, he did not use the word guru or satguru for any individual. Many historians feel that Kabir and Ramananda could not be contemporaries. It could be possible only if Kabir had a very long life. So the tradition of their being contemporaries cannot be accepted.

Question 20.
Write a note on Mirabai.
Or
Explain how the biography of the saint poetess Mirabai has been reconstructed. How did she defy the norms of society? (C.B.S.E. 2010 (O.D.))
Answer:
Mirabai is considered the best-known woman poet within the Bhakti tradition. Her biographies have been reconstructed on the basis of bhajans sung by her. These bhajans were transmitted orally for centuries. Mirabai was a Rajput princess of Merta in Marwar. She was married against her wishes to a prince of the Sisodia clan of Mewar. She defied the order of her husband and refused to take the traditional responsibilities of a wife and mother. She recognized Krishna, the avatar of Vishnu, as her husband.

Class 12 History Important Questions Chapter 6 Bhakti-Sufi Traditions 1

Her in-laws tried to poison her but she left the palace and started to live as a wandering singer. She composed a number of songs full of intense expressions of emotions. Mira also defied the norms of a caste-based society. It is said that after rejecting the comforts of the palace, she had donned the white robes of a widow or the saffron robe of the renouncer.

Although she did not attract a number of followers and neither she found a sect but she remained a source of inspiration for centuries. Songs sung by Mirabai are still sung by people even today especially by poor people of Gujarat and Rajasthan.

Question 21.
Explain the teachings of Guru Nanak Dev Ji. Did he wish to establish a new religion? (C.B.S.E. 2009 (D))
Answer:
Following were the teachings of Guru Nanak Dev Ji :

  1. His teachings were very simple and straightforward. They are relevant even today.
  2. He repudiated distinction on the basis of caste. He did not consider anyone high or low on the basis of one’s caste.
  3. He considered human service, mutual love, and fraternity as the true religion.
  4. He opposed idol worship, yajnas, and religious ceremonies.
  5. His Bani is still a source of inspiration for all the people. It shows a true religious path to all the people.

Guru Nanak Dev Ji had organized his followers into a community. He fixed the rules for community worship. He gave his Guru Gaddi to one of his followers Guru Angad Dev Ji. But it seems that Guru Nanak Dev Ji never wanted to establish a new religion. He wanted that his followers must be organized but after his death, his followers organized themselves into an organization with a different identity.

Question 22.
“Sufism evolved as a reaction to the growing materialism of the caliphate as a religion and political institution.” Elucidate. (C.B.S.E. 2018)
Answer:

  1. Sufism turned to asceticism and mysticism to protest against materialism.
  2. The laid emphasis on seeking salvation through intense devotion and lane for God.
  3. They were critical of the definitions and scholastic method of interpreting the Qur’an adopted by theology answer:
  4. The Sufis began to organize communities around the hospice or Khanqah controlled by a teaching master known as a sheik, pir, or murshid.

Bhakti-Sufi Traditions Important Extra Questions Long Answer Type

Question 1.
How was the religious ferment in North India? How dominance of Brahmanas was reduced over there?
Answer:
Rulers of North India constructed temples and deities like Vishnu and Shiva were worshipped over there. But historians did not found anything resembling the compositions of Alvar and Nayanar saints till the 14th century in North India. In this regard, some scholars are of the view that during this period, many Rajput kingdoms came into existence in North India. Brahmanas had an important place in all the Rajput kingdoms and they performed secular and religious functions.

Out of Brahmanical Structure: At the same time, other religious leaders were gaining ground that did not function within the traditional Brahmanical framework. These leaders include Naths, Jogis, and Siddhas. Many of them belonged to artisan groups including weavers. Their importance was also increasing with the development of organized craft production. Demand for this production increased with the emergence of new urban centers and with the spread of long-distance trade with western and Central Asia.

The decline in the dominance of Brahmanas: Many new religious leaders challenged the authority of Vedas and gave their ideas in the language of the common masses. Gradually, these languages developed over the centuries into the ones used today. Although these leaders were popular, they were unable to win over the support of the ruling elites. At the same time, Turks came to India and established Delhi Sultanate in the 13th century.

With the establishment of the Delhi Sultanate, the importance of Rajput Kingdoms and Brahmanas, associated with them, declined to a great extent. These changes also influenced our culture and religion. The advent of the Sufis in India was an important part of such developments.

Question 2.
How did India become a part of the Islamic world? How rulers who had faith in Islam, maintained a balance with their subjects?
Answer:
Arab merchants frequently came along the parts of the western coast in the first millennium C.E. During the same period, people from Central Asia came to the sub-continent and settled in the north-western parts. With the advent of Islam and from the 7th century onwards, these regions became a part of that world which is often termed as the Islamic world.

Establishment of Islamic Authority: In 711 C.E., an Arab General Muhammad Bin Qasim conquered Sindh and annexed to the domains of Caliph. Later on (around the 13th century) Turks and Afghans established the Delhi Sultanate. Gradually, Sultanate spread in Deccan and other parts of the subcontinent. The religion of most of the rulers in most of the regions was Islam. This situation remained till the establishment of the Mughal empire in the 16th century. Many regional kingdoms emerged in the 18th century and most of them had faith in Islam.

Maintaining balance with Subjects: Theoretically, Muslim rulers were supposed to be guided by the Ulemas. It was expected from Ulemas that they could ensure that they ruled according to the Sharia. But the situation in the subcontinent was complicated because a large section of the population did not subscribe to Islam.

In this context, Zimmi, which means protected category, was developed. Zimmi word was used for the people who followed revealed scriptures like Jews and Christians living in the regions of Islamic rulers. These people paid a tax called Jizya. In lieu of that, they gained the right of protection by Muslim rulers. Hindus in India were also included among Zimmis. That is why rulers like Mughals regarded themselves as emperors of Muslims and of all peoples.

Actually, rulers generally adopted a fairly flexible policy towards their subjects. For example, many rulers gave land grants and tax exemptions to Jainas, Hindus, Zoroastrians, Christians, and Jewish religious institutions. They also expressed their respect toward non-Muslim religious leaders. These grants were given by many Mughal rulers including Akbar, Aurangzeb, etc.

Question 3.
How did Islam become popular in India?
Answer:
The changes that took place at the emergence of Islam were not confined to only the ruling class. In fact, they spread in the whole sub-continent. They affected different strata of social life such as the peasants, artisans, warriors and merchants. Those who adopted Islam accepted the following five pillars of the faith :

  1. There is only one God i.e., Allah. Prophet Muhammad is the messenger of Allah.
  2. Namaz should be offered five times a day.
  3. Alms (Zakat) should be given to the needy.
  4. Fasts should be kept in the month of Ramzan.
  5. All Muslims should make the pilgrimage to Mecca (Hajj) at least once in their lives.

However, these universal principles were over-shadowed by various diversities. In practice, there
were sectarian affiliations. There were differences between Shias and Sunnis. For example, the Khojahs, a branch of the Ismailis (a sect of Shia) developed new modes of communication. They spread the ideas of the Quran through their literary works.

Another reason for the popularity of Islam was that Arab Muslim traders who settled along the Malabar coast in Kerala adopted Malayalam which was a local language. They also adopted local customs.

Question 4.
Give a brief description of the development of the Sufi idea and the organization of Khanqahs and Silsilas.
Or
“Sufism evolved as a reaction to the growing materialism of the caliphate as a religious and political institution.” Elucidate. (C.B.S.E. 2018)
Answer:
Sufism became a well-developed movement in the eleventh century. It led to the publication of literature on Quranic studies and Sufi practices. The word Sufi is derived from suf, meaning wool. It shows the coarse woolen clothes worn by Sufis. Some people derive this word from ‘safe’ which meant purity. It may also have been derived from ‘stuff’ which signified the platform outside the mosque of the Prophet. The followers of the Prophet assembled near this platform to learn about the faith. The Sufis began to organize communities around Khanqah. These Khanqahs were controlled by Shaikh who was a pir, or murshid, or the teaching master.

  • The Sufis rejected the intellectual explanation of the Quran given by conservative religious leaders.
  • They emphasized that the path of salvation lay in the devotion to God and obedience to his will.
  • They stated that Prophet Muhammad was the Insaan-e-Quamil and therefore we should follow his ideals and teachings.
  • They interpreted Quran on the basis of their personal experiences.

In other words, Khanqahs established rules for spiritual conduct. But in the 12th century, salsas began to crystallize in different parts of the Islamic world. The word ‘silsila’ literally meant a chain. It signified a continuous link between the master and the disciple. It helped in transmitting spiritual power and blessings to the devotees. Those who joined silsila took an oath of allegiance. They wore a patched garment and shaved their head.

When the Shaikh died, a tomb-shrine was built in his honor. This dargah soon became the center of devotion for all his followers. This encouraged the practice of pilgrimage or ziyarat. People visited such dargahs either on a death anniversary or marriage. In other words, the Shaikh was revered as Wali.

Question 5.
Discuss the activities of Chishti Silsila in the sub-continent on the basis of Khanqah of Shaikh Nizam-ud-din Auliya.
Answer:
Chishtis was the most influential among Sufi communities that came over to India at the end of the 12th century. It was so because they not only adapted themselves to the local environment but they also adopted many things of Indian bhakti tradition.

Khanqah of Shaikh Nizam-ud-din Auliya: Khanqah was the central point of social life. We can understand this thing by the Khanqah of Shaikh Nizam-ud-din Auliya (14th century). It was situated on the banks of river Yamuna in Ghiyaspur, on the outskirts of then Delhi. A number of small rooms and a big hall (Jama’at Khana) were there wherein inmates and visitors used to live.

Inmates included the family of the Shaikh, his attendants, and disciples. Shaikh used to live in a small room on the roof where he used to meet visitors in the morning and evening. A veranda was surrounded by the courtyard and a boundary wall ran around the complex of Khanqah. Once people of the neighboring areas took shelter in Khanqah at the time of the Mongol invasion.

There was an open kitchen (Langar) which was run on future (unasked-for charity) right from the morning till late night. People from all walks of life including slaves, soldiers, merchants, singers, travelers, poets, rich and poor, Hindu Jogis and qalandars came over here to seek discipleship, amulets for healing, and the intercession of the Shaikh in different matters. Some other visitors included Amir Hasan Sijzi, poets like Amir Khusrau, and court historians like Ziya-ud-din Barani. All of these wrote about the Shaikh.

Bowing before the Shaikh, offering water to visitors, shaving the heads of initiates, and yogic exercises indicated that efforts were made to assimilate local traditions.

Shaikh Nizam-ud-din also appointed his spiritual successors and deputed them to establish hospices or Khanqahs in different parts of the sub-continent. In this way, the teachings, practices, organization, and fame of Shaikh spread rapidly all over. People started to turn to his shrine and shrines of his spiritual ancestors as pilgrims.

Question 6.
Explain giving examples of the connection between the State and the Bhakti tradition and the State and the Sufi tradition.
Or
Identify the relationship between Sufis and the State Jainism, the eighth to the eighteenth century. (C.B.S.E. 2017 (O.D.))
Answer:
Relation Between State and Bhakti Tradition :

1. The initial Bhakti movement was launched under the leadership of Alvars and Nayanars i.e., the Shiva Bhaktas. The Alvars were the disciples of Lord Vishnu whereas the Nayanars were the devotees of Lord Shiva. They settled at one place and roamed in the nearby areas. They recited hymns in praise of their idol in the Tamil language.

2. During their travels, the Alvars and Nayanars declared some sacred places as the abode of then- respective deities. Later on, large temples were constructed on these places which became the centers of pilgrimage.

3. The central point of the Tamil devotional creations was their opposition to Buddhism and Jainism. This feeling of opposition is more distinct in the creation of the saints belonging to the Nayanar saints. According to the historians, the main reason for their opposition was that there was a competition between different religious communities to seek state patronage.

4. The powerful Chola rulers supported the Brahmanical and Bhakti traditions. They donated land for the construction of temples dedicated to Lord Vishnu and Lord Shiva.

5. The vast and imposing temples of Lord Shiva in Chidambaram, Thanjavur, and Gangaikonda Cholapuram were built with the help of the Chola rulers.

6. The Alvar and Nayanar saints were honored by the Valley peasants. Even the rulers tried to seek their help and patronage. For example, the Chola rulers claimed to get divine support. They also got built vast and magnificent temples to expose their grandeur and authority. These temples had statues made of stone and metal.

7. An edict of 945 C.E. mentioned that a Chola ruler Parantak-I got built the metal statues of Saint poet Sambandar and Sundar. He got them installed in the Shiva temple.

8. The temples of North India especially emphasize the worship of Vishnu and Shiva. All these temples were basically built with the help of the rulers.

The relation between Sufi Saints and State

1. Major characteristic of the Chishti community was its simple and disciplined life. They emphasized remaining away from the mundane authority. But it did not mean to keep aloof from the political power. The Chishtis accepted all the donations made by the royal rulers. However, they themselves never demanded such gifts or donations. The Sultans gave Khanqahs land in a donation. Many trusts were set up regarding grants, gifts, and donations.

2. The Chishtis accepted donations both in cash and kind. But they never accumulated donations. They spent them on immediate requirements like food, clothes, living quarters, and ritual necessities. It enhanced the moral authority of the Shaikhs who attracted people from all walks of life. They became very popular as they possessed piety, scholarship, miraculous powers, and royal patronage. That is why all the rulers tried to secure their support.

3. The Sultans knew that most of their subjects did not follow Islam. So when the Turks set up the Delhi Sultanate, they rejected the wish of the Ulema to impose Shariat as state law. They expected opposition from their subjects as the majority of them were non-Muslims. They depended on the Sufis who derived their authority directly from God. They did not depend on jurists to interpret the Shariat.

4. There are many examples of conflict between the Sultans and the Sufis. Both wanted to assert their authority. Both emphasized the prostration and kissing of the feet. Because of the moral authority of the Chishtis, the kings often wanted their tombs to be in the vicinity of Sufi shrines. On the other hand, the Sufi Shaikhs were also addressed with high- sounding titles.

For example, the disciples of Nizam- ud-din Auliya addressed him as Sultan-ul-Mashaikh which meant Sultan amongst Shaikhs. The other Sufis like Suhrawardi (under the Delhi Sultans) and Naqashbandi (under the Mughals) were also associated with a state. But their association was different from those of the Chishtis. The Sufis accepted courtly offices whereas the Chishtis never accepted them.

Question 7.
Give main features of poetry of Saint
Explain the significance of Kabir’s poems and the traditions he drew to describe the ultimate reality. (C.B.S.E. 2009 (O.D.))
Or
How did Kabir describe the ultimate reality through his poems? (C.B.S.E. 2010 (D))
Answer:
Kabir occupies an important place among poet-saints. Historians have studied his life and his age on the basis of his poetry and biographies which were written later on.

A. Three Traditions: Verses of Kabir are compiled into three distinct but overlapping traditions.

  1. The First one is Kabir Bijak which is preserved by Kabirpanth in Varanasi and elsewhere in Uttar Pradesh.
  2. The second is Kabir Granthavali which is associated with the Dadupanth in Rajasthan.
  3. Except these, many of his compositions are found in the ‘Adi Granth Sahib Ji.’

B. Different Languages and Dialects: Compositions of Kabir are available in many languages and dialects. Few of these are composed in the special language of nirguna poets, the sant bhasha. Some compositions which are known as ulatbansi (upside down sayings) are written in such a way that everyday meanings are inverted. These compositions express the difficulties of capturing the nature of the ultimate reality in words. Expressions like “the lotus which blooms without flower” or the “fire raging in the ocean” express the message of Kabir’s mystical experiences.

C. Different Names of the Ultimate Reality: Kabir gave different names of the ultimate reality. In Islam, these include Allah, Hazrat, Khuda, and Pir. He also used terms taken from Vedantic traditions like a lakh (the unseen), Nirankari (formless), Brahmana, Atman, etc. Other terms with mystical connotations like Shabda (sound) or Shunya (emptiness) were taken from the yogic traditions.

Question 8.
Explain the development of the Bhakti Movement.
Or
Explain the basic principles or main ideas of the Bhakti community.
Or
Discuss the development of the Bhakti Movement. Also, discuss the basic principles or views of the Bhakti communities.
Answer:
The Bhakti Movement developed in South India from the 7th to 12th century. During this period, the Shaiva Nayanars and Vaishnava Alvars stated that the way to salvation or Mukti lays in devotion to God. They wrote in the local languages. They exhorted the people to forget differences on the basis of caste. They advised them to get closer to each other. One thing that needs to be mentioned here is that the Bhakti Movement of South India reached North India after a gap of many years.

The reason for this long time was that the languages of the South did not prove helpful in the spread of this movement in the North. Here, only Sanskrit could be a popular language. Whatever may be the reason for the late arrival of the Bhakti Movement in the North, one thing is quite clear that many saints and thinkers brought the Bhakti philosophy to North India.

Basic Tenets or Principles: The following are the basic principles of the Bhakti Movement:

1. Oneness of God: The propounders of the Bhakti Movement stated that God is one. He cannot be divided. Ram or Rahim are the two names of one God. So we should worship one God.

2. Importance of God: According to initiators of the Bhakti Movement, God is all-pervasive and almighty. He is present in every particle of the world.

3. True Devotion: The propounders of the Bhakti Movement emphasized true devotion to God. They stated that God becomes happy with true devotion and not external show. The true devotion to God leads to Mukti or salvation. So the people should give up religious malpractices.

4. Disbelief in Caste System: All the preachers of the Bhakti Movement opposed the caste system. They stated that for God, no one was big or small. God treats all alike… He considers everyone as equal. So the caste-based discriminations are futile.

5. Greatness of Guru: The saint-preachers have given the supreme place to the guru. They believed that God cannot be achieved without a true guru.

6. Opposition to Idc Worship: The protagonists of the Bhakti Movement severely opposed the idol-worship. Kabir and Namdev played a significant role in this task. Even Guru Nanak Dev stated that only the fools worship idols of stone.

7. No Belief in Rituals: The initiators of the Bhakti Movement repudiated false customs and futile rituals. They stated that nobody could become a saint by wearing saffron clothes or getting his head shaved. The true devotion to God lies in the pure mind.

Question 9.
Discuss in brief the famous saints of the Bhakti Movement.
Answer:
During the Middle Ages, many saints were born in different parts of India. A few important saints of this time were Ramanuja, Ramananda, Kabir, Ravidas, Guru Nanak Dev Ji, and Chaitanya.

Ramanuja: Saint Ramanuja was a great preacher of the Vaishnava sect in South India. He was a Tamil Brahmana who advised all his disciples to worship Vishnu. He opposed the caste system.

Ramananda: He was born in a Brahmana family in Prayag (Allahabad). He was a devotee of Ram in the 14th century. He was a follower of Raghvananda. He advised all his disciples to worship both Rama and Sita. He bitterly criticized the blind faiths prevalent in Indian society. He was the first Bhakat-reformer who admitted the women in his sect.

Kabir: He was the main preacher of the Bhakti Movement. He was born in a poor family of weavers. So he could not get high education and adopted the profession of a weaver. He was a follower of Ramananda. He gave the message that God is one and all should live in mutual fraternity. He criticized idol-worship, caste-system, child marriage, and the practice of Sati. The couplets of Kabir have been included in Shri Guru Granth Sahib.

Guru Nanak Dev Ji: Guru Nanak Dev Ji was a prominent saint of the Bhakti Movement. He advised all his followers to worship one God. He emphasized Naam-Smaran (remembering the name of God). He stated that God is formless, all-pervasive, and all-powerful.

Namdev: He was the most famous saint of Maharashtra. He gave the message to all his disciples that God is formless, all-pervasive, and all-powerful. He inspired everyone to lead a pious life. He strongly opposed the caste system, idol worship, pilgrimage, yajna, sacrifice, and fast. His hymns have been incorporated in Shri Guru Granth Sahib.

Guru Ravi Das Ji: He was born in Benaras. He believed in the oneness of God and told all the people that God is present everywhere. He lives in the hearts of all. He emphasized the recital of God’s name and the purity of mind. He repudiated idol-worship, pilgrimage, fast, and casteism. Being impressed within true devotion towards God, many people became his disciples.

Chaitanya: He was a great saint of the Bhakti Movement. He was born in village Nadia in Bengal in the year 1486. He believed in the worship of God whom he called Krishna. He criticized the caste system and gave the message of mutual love and fraternity. He started the tradition of Kirtan. He preached the Vaishnava sect in Bengal, Assam, and Orissa.

Question 10.
Explain the variety of sources used by historians to reconstruct histories of religious traditions. (C.B.S.E. 2010 (O.D.))
Answer:
Historians use a variety of sources to reconstruct histories of religious traditions:

1. Major sources till the middle of the first-century are religious buildings which include stupas, monasteries, temples. These buildings are the symbols of any specific religious beliefs and practices. Reconstruction of other religious beliefs of this age could be made on the basis of textual traditions like the Puranas. Except these, few other religious beliefs are also there which are only faintly visible in textual and visual records.

2. New literary sources from the 8th to 18th centuries include the compositions of poet-saints. Most of these compositions expressed themselves orally in the regional languages used by ordinary people. Most of these compositions set to music. Generations of devotees ended to elaborate on the original message and occasionally modified or even abandoned some of the ideas that appeared problematic or irrelevant in different political, social, or cultural contexts.

3. The most striking feature of this phase is the increasing visibility of a wide range of gods and goddesses in sculpture as well as in texts. At one level, it indicates the continued and even extended worship of the major deities-Vishnu, Shiva, and the goddess each of whom was visualized in a variety of forms.

4. According to historians, at least two processes were at work. The first process was disseminating Brahmanical ideas. This is exemplified by the composition, compilation, and preservation of puranic texts. These texts were in simple Sanskrit verse. Another process at work of this age was that the Brahmanas accepting and awarding the beliefs and practices of women, Shudras, and other social categories.

Bhakti-Sufi Traditions Important Extra Questions HOTS

Question 1.
Why there was sometimes a situation of conflict among Vedic traditions and Tantric practices?
Answer:
Followers of Vedic traditions often condemned practices that went beyond the closely regulated contact with the divine through the performance of precisely chanted mantras or sacrifices. On the other hand, those who were engaged in Tantric practices frequently ignored the authority of the Vedas. That is why there was sometimes a situation of conflict among them.

Question 2.
What was the difference between the Saint movement and Vaishnav Bhakti movement?
Answer:
Saint movement: Those Bhakts who were against the human avatars of God or were against the idol worship were known as Saints. They believed in the worship of a formless God.

Vaishnav Bhakti: Those Bhakts who believed in human avatars of Lord Vishnu like Rama and Krishna and their worship were known as Vaishnavs. They also believed in idol worship.

Question 3.
What was the social structure of Alvar and Nayanar saints?
Answer:
The Alvar and Nayanar were saints of southern India. Alvars believed in the worship of Lord Vishnu and Nayanars believed in the worship of Lord Shiva.

Question 4.
Theoretically, who guided the Muslim rulers? Why were they not able to do that?
Answer:
Theoretically, Muslim rulers were to be guided by the Ulema. It was expected from Ulama to ensure that rulers must rule according to Sharia (Islamic laws). But Muslim rulers were unable to do that because a large portion of the population did not subscribe to Islam.

Question 5.
Why is the tradition of Ziyarat called urs?
Or
Explain the term Ziyarat. Give its purpose. (C.B.S.E. 2012 (O.D.))
Answer:
Ziyarat means a pilgrimage to tombs of Sufi saints. In other words, it means to seek the Sufi’s spiritual grace, that is, Barakat. When the Shaikh died, his tomb-shrine (dargah) became a center, of pilgrimage or devotion for his followers. So, Ziyarat meant the pilgrimage to the tomb on the death anniversary of the saint. On the other hand, urs meant marriage. It signified the union of his soul with God. The purpose of both is the same. Therefore, Ziyarat is also known as urs.

Question 6.
Why do thousands of devotees visit dargahs of Muslim saints? (C.B.S.E. 2008 (O.D.))
Answer:
Thousands of devotees or pilgrims visit the dargahs of Muslim saints to seek their spiritual blessings or grace. It is called Ziyaret. It is prevalent in all Muslim countries. These visits take them away from the materialistic society. They provide solace in the realm of asceticism.

Question 7.
What was the reaction of Tamil Bhakti hymns towards Buddhism and Jainism? What was the reaction of this competition?
Answer:
One of the major themes of Tamil Bhakti hymns was their opposition towards Buddhism and Jainism. This voice of opposition can particularly be seen in the hymns of Nayanar saints. Historians gave the reason for this opposition that there was a competition between these religious communities to attain royal patronage.

Even then it is clear that powerful Chola rulers gave their support to Brahmanical and Bhakti traditions. They gave land grants to build Vishnu and Shiva temples. The most magnificent Shiva temples of Chidambaram, Thanjavur and Gangaikonda- Chola Puram were constructed with the help of Chola rulers. A number of bronze sculptures of Shiva were also produced in this age. In the end, we can say that the philosophy of Nayanar saints became an inspiration for all artisans were:

Question 8.
Describe practices associated with Chastity Silsila of the Sufis.
Or
In the late 12th century, the Chishtis adapted to the local environment and adopted features of Indian devotional tradition. Explain. (C.B.S.E. 2017 (D.)
Answer:

  • They believed in worshipping God through Mehfils of spiritual music. They remembered God and evoked his presence by reciting the Zikr and through Sama.
  • They gave more importance to ziyarat and qawwalis to evoke divine ecstasy. Through these devices, they sought the spiritual blessings of the saints.
  • They established Khanqahs at different places.
  • They started Langar (common kitchen) where people from all the groups used to partake.
  • Sufi saints appointed their spiritual successors to preach and spread their teachings.
  • They adopted local traditions like bowing heads in front of Shaikh and offering water to the people.

Question 9.
Give examples of differences and conflicts between religious beliefs and practices during the 8th century and 18th century.
Or
Explain the textual traditions regarding religious beliefs. (C.B.S.E. 2009 (D))
Answer:
There were conflicts during the 8th and 18th centuries between different methods of worship, to attain state grants, and to gain a place anywhere.

Following examples could be given in this regard :

1. Worship of Goddess: Forms of worship of goddess were often classified as Tantric. Tantric practices were widespread in many parts of the sub¬continent. These practices were open for both men and women.
Except this, within the ritual context, differences of castes and classes were often ignored. Many of these ideas were also influenced by Shaivism and Buddhism, especially in the northern, eastern, and southern parts of the sub-continent. All these beliefs and practices were classified in the form of Hindu rituals.

2. Differences in Vedic and Puranic Traditions: These differences would become clear if we would compare Vedic and Puranic traditions. Deities like Agni, Indra, and Soma had completely lost their importance during the Vedic age. They are rarely visible in textual or visual representations.

But we can see a glimpse of Vishnu, Shiva, and the goddess in Vedic mantras since probably their Puranic form was changed. However, even after these discrepancies, the Vedas continued to be regarded as authoritative.

3. Situation of Conflict: There were sometimes conflicting situations as well. Followers of Vedic tradition generally condemned those practices which went beyond the closely regulated contact with the divine through a performance of precisely chanted mantras. On the other hand, there were people who were engaged in tantric practices. They often ignored the authority of the Vedas. Except this, devotees often tried to project their respective deity, Shiva or Vishnu, as supreme. Relations with other traditions like Jainism or Buddhism were often fraught with tension. Even then there were fewer chances of open conflict. An example of Bhakti tradition could be given in this regard.

4. Bhakti Tradition: Bhakti tradition included the devotion ranged from the routine worship of deities within temples to ecstatic adoration when devotees could attain a state of trance. The singing and chanting of devotional compositions were a part of this type of worship. It was particularly applicable on Vaishnava and Shiva sects.

Bhakti-Sufi Traditions Important Extra Questions Source-Based

Read the following passages and answer the questions that follow :

Question 1.
A Church in Khambat

This is an excerpt from a Farman (imperial order) issued by Akbar in 1598 :

Whereas it reached our eminent and holy notice that the padres (fathers) of the Holy Society of Jesus wish to build a house of prayer (church) in the city of Kambayat (Khambat, in Gujarat); therefore an exalted mandate is being issued, that the dignitaries of the city of Kambayat should in no case stand in their way but should allow them to build a church so that they may engage themselves in their own worship. It is necessary that the order of the Emperor should be obeyed in every way.
(i) From where has this excerpt been taken?
Answer:
This excerpt has been taken from a Farman (imperial order) issued by Akbar in 1598.

(ii) What message did Akbar convey to the people of Gujarat through this order?
Answer:
Through this Farman, Akbar ordered the people of Gujarat to allow the construction of a church at Khambat by padres (fathers) of the Holy Society of Jesus. He ordered the people of Gujarat not to stand in the way of the construction of a church.

(iii) Which aspect of the religious nature of Akbar does this order indicate?
Answer:
This order indicates Akbar’s policy of religious toleration. We come to know that Akbar used to give equal respect to all religions.

(iv) Who were the people from whom Akbar anticipated opposition to his order?
Answer:
Akbar anticipated opposition to his order from non-ChristiAnswer:

Question 2.
Reverence for the Jogi

Here is an excerpt from a letter written by Aurangzeb to a Jogi in 1661-62 :

The possessor of the sublime station, Shiv Murat, Guru Anand Nath Jio!

May our Reverence remain in peace and happiness ever under the protection of Sri Shiv Jio!

…. A piece of cloth for the cloak and a sum of twenty-five rupees which have been sent as an offering will reach (Your Reverence) Your Reverence may write to us whenever there is any service which can be rendered by us.
(i) From where has this excerpt been taken?
Answer:
This excerpt has been taken from a letter
addressed to a Jogi by Aurangzeb. This letter was written in 1661-62.

(ii) What was the name of the Jogi? Which diety did he worship?
Answer:
The name of the Jogi was Guru Anand Nath. He worshipped Lord Shiva.

(iii) Discuss the attitude of the king towards the Jogi.
Answer:
The king expressed his deep devotion towards the Jogi. He sent an offering comprising of a piece of cloth for the cloak and a sum of twenty-five rupees to the Jogi. He requested the Jogi to write whenever he needed any service to be rendered by the king.

(iv) Which aspect of Aurangzeb’s religious attitude does this excerpt indicate?
Answer:
This excerpt shows the attitude of Aurangzeb towards other religions.

Question 3.
Declining a Royal Gift

This excerpt from a Sufi text describes the proceedings at Shaikh Nizam-ud-din Auliya’s hospice in 1313 :

(the author, Amir Hasan Sijzi) had the good fortune of kissing his (Shaikh Nizam-ud-din Auliya’s) feet At this time a local ruler had sent him the deed of ownership of two gardens and much land, along with the provisions and tools for their maintenance. The ruler has also made it clear that he was relinquishing all his rights to both the gardens and land. The master had not accepted that gift. Instead, he had lamented. “What have I to do with gardens and fields and lands? None of our spiritual masters had engaged in such activity.”

Then he told an appropriate story: “ Sultan Ghiyas-ud-din, who at that time was still known as Ulugh Khan, came to visit Shaikh Farid-ud-din (and) offered some money and ownership deeds for four villages to the Shaikh, the money is for the benefit of the dervishes (Sufis), and the land for his use. Smiling, Shaikh-al-Islam (Farid-ud-din) said ‘Give me the money. I will dispense it to the dervishes. But as for those land deeds, keep them. There are many who long for them. Give them away to such persons.”
(i) From where has this excerpt been taken? Which incident is described in it?
Answer:
This excerpt has been taken from a Sufi text. It describes an event that occurred in the Khanqah of Shaikh Nizam-ud-din Auliya in 1313.

(ii) What had a local ruler sent to Shaikh Sahib? What is the name of Shaikh Sahib?
Answer:
A local ruler had sent a deed of ownership to two gardens and much land to the Shaikh Sahib. He had also sent the provisions and tools for their maintenance. The name of Shaikh Sahib was Nizam-ud-din Auliya.

(iii) Why does Amir Hasan Sijzi say that he was fortunate?
Answer:
Amir Hasan Sijzi considered himself fortunate because he was blessed with an opportunity of kissing the feet of Shaikh Nizam-ud-din Auliya.

(iv) How did Shaikh Farid-ud-din and Shaikh- al-Islam indicate their selflessness?
Answer:
One day Sultan Ghiyas-ud-din, who was known as Ulugh Khan, went to see Shaikh Farid-ud-din. He offered some money and ownership deeds for four villages to the Shaikh. These things were for the benefit of the dervishes (Sufis). Seeing these things Shaikh-al-Islam (Farid-ud-din) smiled. He asked the Sultan to give him only the money so that he may distribute it among the dervishes. But he did not accept the land deeds. He suggested the Sultan to give these to those who needed them. This shows the self-lessness of the Shaikh.

Question 4.
The One Lord

Here is a composition attributed to Kabir: Tell me, brother, how can there be
No one lord of the world but two?
Who led you so astray?
God is called by many names :
Names like Allah, Ram, Karim,
Keshav, Hari, and Hazrat.
Gold may be shaped into rings and bangles. Isn’t it gold all the same?
Distinctions are only words
we invent …
Kabir says they are both mistaken.
Neither can find the only
Ram. One kills the goat, the other cows,
They waste their lives in disputation.
(i) Who composed the given verse?
Answer:
The given composition is attributed to Kabir.

(ii) According to Kabir, how many lords of the world are there? By which names do we call them? From where has these names been taken?
Answer:
According to Kabir, there is only one lord of the world. The people call him by various names such as Allah, Ram, Karim, Keshava, Hari, and Hazrat. All these names have been given by the man.

(iii) According to Kabir, why cannot both the Hindus and the Muslims attain God?
Answer:
According to Kabir, neither Hindus nor Muslims can attain god as they are mistaken and live in disputation. If the Hindus kill the goats, the Muslims kill the cows.

(iv) Write any two other teachings of Kabir.
Answer:
(a) He opposed idol-worship.
(b) He did not believe in caste discriminat¬ions.

Question 5.
The Pilgrimage of Mughal Princess Jahanara-1643

The following is an excerpt from Jahanara’s biography of Shaikh Muin-ud-din Chisti, titled Munis al Arwah (The Confidant of Spirits) :

After praising the one God …. this lowly faqir (humble soul) Jahanara went from the capital Agra in the company of my great father (Emperor Shah Jahan) towards the pure region of incomparable Ajmer I was committed to this idea, that every day in every station I would perform two cycles of optional prayer.

For several days… I did not sleep on a
leopard skin at night, I did not extend my feet in the direction of the blessed sanctuary of the revered saving master, and I did not turn me On Thursday, the fourth of the blessed month of Ramzan, I attained the happiness of pilgrimage to the illuminated and the perfumed tomb …. With an hour of daylight remaining, I went to the holy sanctuary and rubbed my pale face with the dust of that threshold. From the doorway to the blessed tomb I went barefoot, kissing the ground. Having entered the dome, I went around the light-filled tomb of my master seven times Finally with my own hand I put the finest quality of it on the perfumed tomb of the revered one, and having taken off the rose scarf that I had on my head, I placed it on the top of the blessed tomb…
(i) How does Jahanara show her devotion to the Shaikh? Answer by giving examples.
Answer:
Jahanara did not sleep on the skin of the tiger for many days. She did not spread her feet towards the dargah of the Shaikh. She even did not turn her back towards the dargah. When she had reached the dargah, she evinced deep respect towards the Shaikh.

(ii) Why did the Dargah attract a lot of devotees?
Answer:
All the wishes were fulfilled if ever the devotees asked for something at the Dargah. That is why the dargah was a center of attraction for all the devotees. Besides, it was quite popular on account of the faith and good demeanor of the Shaikh, the great spiritual heritage, and the patronage provided by the guests.

(iii) How do we know that Akbar also had great regard for the Saint?
Answer:
Akbar had visited the dargah of the Shaikh fourteen times. Many a time he visited this holy place twice or thrice a year. He observed this tradition till 1580. He donated and offered a huge amount to this dargah during all his visits. In 1568, he had presented a big cauldron so that the food for the pilgrims may be prepared. He had also built a mosque in the compound of the dargah.

(iv) What other activities were part of the Ziyarat or ‘Pilgrimage’.
Answer:
Dance and Music were a part of the worship. They were especially used when the qawwals recited their mystical devotional songs.