Chapter 6 Bhakti-Sufi Traditions (Changes in Religious

Beliefs and Devotional Texts)

Important Questions for Class 12 History Chapter 6 – 2 Marks Questions

Question 1.
Point out one similarity and dissimilarity between Lingayats and Nayanars. (HOTS; Delhi 2016)
Answer:
Similarity Both Lingayats and Nayanars protested against caste system and the dominance of Brahmanas.
The Alvars were devotees of Vishnu, whereas the Nayanars were devotees of Shiva.

Question 2.
Point out any two similarities between the philosophy of Kabir and Guru Nanak Dev. (Delhi Z016)
Answer:
Two similarities between philosophy of Kabir and Guru Nanak Dev are:

 Both Kabir and Guru Nanak Dev advocated a form of Nirguna Bhakti.
 Both Kabir and Guru Nanak Dev rejected idol worship, also rejected sacrifices and ritual baths.

Question 3.
Point out one difference and one similarity between Be-Shari’a and Ba-Shari’a Sufi traditions. (HOTS; Delhi
2016)
Answer:
Difference The Ba-Shari’a traditions followed Shari’a i.e. the Islamic law.
However, the Be-Shari’a were not bound by it.
Similarity They both ignored rituals and observed extreme forms of asceticism.

Question 4.
Mention any two sources to know about Bhakti and Sufi traditions from 8th century to 18th century. (All
India 2016)
Answer:
Sources are as follows:

 Textual sources were available to know about Bhakti and Sufi traditions from 8th century to
18th century. These textual sources included composition attributed to poet saints. Most of
them expressed themselves orally in regional languages used by common man.
 Historians also got information from the biographies of saints written by their followers.

Question 5.
How did Karaikkal Ammaiyar become the greatest figure of Nayanar tradition? Explain. (All India 2016)
Answer:
Karaikkal Ammaiyar was a devotee of Shiva. She adopted the path of extreme asceticism in order to attain
her goal. Her composition was a challenge to patriarchal norms of the society and it was preserved with the
Nayanar tradition. In this way, she became the greatest figure of Nayanar’s philosophy.

Question 6.
Name the major anthology compiled by the Alvars which is also described as the Tamil Veda. How did
various chiefdoms in the Tamil region help them in the early first millennium CE? (Delhi 2015)
Answer:
Nalayira Divyaprabandham complied by the Alvars is also described as the Tamil Veda. There were several
important chiefdoms in the Tamil region in the early first millennium CE. Rulers like Pallavas, Pandyas,
Cholas were patron of Brahmanical and bhakti traditions, making land grants and constructing temples.
Chola rulers were the patrons to Shiva temples in Chidambaram, Thanjavur and Gangaikonda Cholapuram.

Question 7.
The Lingayats disapproved certain practices of the Dharmashashtras. Give two examples. (All India 2015)
or
Mention the two ideas of Brahmanical system challenged by the Lingayats. (Delhi 2012)
Answer:
Followers of Basavanna were known as Virashaivas or Lingayats. They challenged the Brahmanical system
in the following ways:

 They challenged the idea of caste and the ‘pollution’ attributed to certain groups by
Brahmanas.
 They questioned the theory of rebirth.

Question 8.
‘The Message of Guru Nanak Devji was based on divinity’. Mention any two aspects of it. (All India 2015)
Answer:
The message of Guru Nanak Devji was based on divinity. Two aspects of it are:

1. Absolute or ‘rab’ had no gender or form.

2. He proposed a simple way to connect to the divine by remembering and repeating the divine
name.

Question 9.
Kabir Bijak and Kabir Granthavali are the two distinct but overlapping traditions. How are they preserved?
(All India 2015)
Answer:
Both the traditions are preserved in the following ways:

 The Kabir Bijak is preserved by the Kabir panth (the path or sect of Kabir) in Varanasi and
elsewhere in Uttar Pradesh.
 The’Kabir Granthavali is associated with the Dadupanth in Rajasthan.

Question 10.
By the 11th century Sufism evolved into a well developed movement. Give two examples. (Delhi 2014)
Answer:
By the eleventh century, Sufism evolved into a well developed movement in the following ways:

 It developed a body of literature on Quranic studies and Sufi practices.

 The Sufis began to organise communities around the hospice or Khanqah and it was controlled
by a teaching master known as Shaikh, Pir or Murshid.

Question 11.
Who were Alvars and Nayanars?
Mention the support they got from the Chola rulers. (All India 2014)
Answer:
Alvars: Alvars were those people who immersed themselves in devotion to Vishnu.
Nayanars Nayanars were the devotees of Shiva. They initiated the early Bhakti Movement during the 6th
century CE.

Support from Chola Rulers Alvars and Nayanars got support from the Chola rulers in the form of land grants
for the construction of splendid temples with stone and metals sculpture to recreate the visions of these
popular saints who sang in the language of people.

Question 12.
Explain the meaning of Sufi Silsila. (All India 2012)
Answer:
Sufi Silsila began to flourish in different parts of Islamic world around the 12th century. The literal meaning
of Silsila was a chain, signifying a continuous link between master and disciple. It stretched as an unbroken
spiritual lineage to the prophet Muhammad. It was through this channel that spiritual power and blessings
were transmitted to devotees. Special rituals for initiation were followed, e.g. taking an oath of allegiance,
wearing a patched garment and shaving the hair.

Question 13.
Why do thousands of devotees visit dargahs of Muslim saint? (Delhi 2008)
Answer:
Pilgrimage, called Ziyarat to the tombs of Sufi saints is very common all over the Muslim world. For more
than seven centuries people of various creeds, classes and social backgrounds have travelled to the dargahs
of the five great chisthi saints and expressed their devotions. This practice is an occasion for seeking the
sufi’s spiritual grace (barakat).

Important Questions for Class 12 History Chapter 6 – 4 Marks Questions

Question 14.
Explain the features of Islamic religion which contributed to its spread through the sub-continent. Delhi 2013
Answer:
The development of Islam was not restricted to ruling aristocrats, actually it spread far and wide, through the
sub-continent, amongst various social strata i.e. peasants, artisans, warriors, merchants, etc.

All those who adopted Islam accepted the five pillars of this religion. These are:

1. There is one God, Allah and Prophet Muhammad is his messenger (Shahada).
2. Offering prayers five times a day (namaz/salat).
3. Giving alms (Zakat).
4. Fasting during the month of Ramzan (Sawm).
5. Performing the pilgrimage to Mecca (hajj)

The universal features were often overlaid with diversities in practice derived from affiliations (Sunni, Shia)
and local customary practices to convert from different social backgrounds. For example, Arab Muslim
traders adopted local customs such, as matriliny and matrilocal residence. There was also difference in the
architecture of mosque due to the change of regions.
Question 15.
“The Lingayats challenged the idea of caste and the ‘pollution’ attributed to certain groups by Brahmanas,”
Critically examine the statement. (HOTS; Compartment 2013)
Answer:
The Lingayats or Virshaivas emerged in the 12th century in Karnataka under the leadership of Basavanna.
They worshipped Shiva in his manifestation as a linga and usually wore a small linga in a silver case on a
loop strung over their left shoulder.

They believed that on death the devotee would be united with Shiva and would not return to this world. They
challenged some important ideas given in our dharmashastras.
The Lingayats challenged the idea of caste and the ‘pollution’ attributed to certain groups by Brahmanas.
They did not accept the theory of rebirth. They did not follow the varna system in our society given by the
Brahmanas. These won the large number of followers among the marginalised section of the society.

Moreover, the Lingayats encouraged certain practices like post-puberty marriage and the remarriage of
widows. Our dharmashastras disapproved these practices. Even the Lingayats did not practise funerary rites
such as cremation, prescribed in the dharmashastras. They ceremonially buried their dead.

In this way the lingayats rejected the caste system and other practices followed in our society given by the
Brahmanical scriptures.

Question 16.
Mention any two universal architectural features of Mosque. (Delhi 2010)
Answer:
Mosque is regarded as the basis of Islamic religious life. It has an open compound and pillars on all sides.
The roof stands on all these pillars. In the middle of the compound, there is a pond, which is artificially
made. Here, devotees can take bath or wash themselves before offering Namaz.
Some special architectural features of Mosque are:

 Mosque has orientation towards Mecca. It makes evident in the placement of the milirab
(prayer niche) and the minbar (pulpit).
 Mosque blends a universal faith with local traditions. In Kerala, we find the shikhara like roof
and in Bangladesh, we find dome like roof. In Kashmir we find the Shah Hamadan mosque
which is the best example of Kashmiri wooden architecture, decorated with paper mache.

Important Questions for Class 12 History Chapter 6 – 8 Marks Questions

Question 17.
Identify the relationship between the Sufis and the state from the eighth to the eighteenth century. All India
2017
Answer:
A major feature of the Chishti tradition was austerity, including maintaining a distance from worldly power.
However, this was by no mean a situation of absolute isolation from political power.
The sufis accepted unsolicited grants and donations from the political elites. The Sultans in turn set up
charitable trusts (auqaf) as endowments for hospices and granted tax-free land (inam).

The Chishtis accepted donations in cash and kind. Rather than accumulate donations, they preferred to use
these fully on immediate requirements such as food, clothes, living quarters and ritual necessities (such as
sama). All this enhanced the moral authority of the shaikhs, which in turn attracted people from all walks of
life.

Further, their piety and scholarship, and people’s belief in their miraculous powers made sufis popular
among the masses, whose support kings wished to secure.

Kings did not simply need to demonstrate their association with sufis; they also required legitimation from
them. When the Turks set up the Delhi Sultanate, they resisted the insistence of the ulama on imposing
shari’a as state law because they anticipated opposition from their subjects, the majority of whom were non-
Muslims. The Sultans wanted their tombs to be in the vicinity of sufi shrines and hospices.

However, there were instances of conflict between the Sultans and the sufis. To assert their authority, both
expected that certain rituals be performed such as prostration and kissing of the feet. Occasionally the sufi
shaikh was addressed with high-sounding titles. For example, the disciples of Nizamuddin Auliya addressed
him as Sultan-ul-Mashaikh (literally, Sultan amongst Shaikhs).

Other sufis such as the Suhrawardi under the Delhi Sultans and the Naqshbandi under the Mughals were also
associated with the state. However, the modes of their association were not the same as those of the Chishtis.
In some cases, sufis accepted courtly offices.

Question 18.
Identify the relationship of the Alvars and Nayanars of Tamil Nadu with the state from the eighth to the
eighteenth century. (All India 2017)
Answer:
The realtionship of the Alvars and Nayanars of Tamil Nadu with the state is discussed below:

 Some of the earliest bhakti movements were led by the Alvars (literally, those who were
immersed in devotion to Vishnu) and Nayanars (who were devotees of Shiva).
 They preached their message in Tamil. During their travel they identified certain shrines as
abodes of their chosen deities. And these were developed as centres of pilgrimage.
 One of the major themes in Tamil bhakti hymns was the poet’s opposition to Buddhism and
Jainism. The main reason for this opposition was competition between members of other
religious traditions for royal patronage.
 The Chola rulers (ninth to thirteenth centuries) supported Brahmanical and Bhakti traditions,
making land grants and constructing temples for Vishnu and Shiva.
 The Chola rulers constructed many Shiva temples e.g. Chidambram, Thanjavur and
Gangaikandacholapuram. They done this to proclaim their own power and status.
 This was also the period when some of the most spectacular representations of Shiva in bronze
scuplture were produced.
 Both Nayanars and Alvars were revered (admire) by the Vellala peasants. Not surprisingly
rulers tried to win their support as well.

Thus, are can say that the Chola rulers had intimate relations with the both Alvars and Nayanars as they had
much honour and status in the society.

Question 19.
Explain the teachings of Kabir. How did he describe the ultimate reality through his poems? (Delhi 2010)
or
Explain the significance of Kabir’s poems and the traditions he drew to describe the ultimate reality. (All
India 2009)
Answer:
The historians tried to reconstruct Kabir’s life and timings through a study of compositions attributed to him
and later hagiographies.

Verses ascribed to Kabir have been compiled in three distinct traditions, viz, Kabir Bijak, Kabir Granthavali
and Adi Granth Sahib. All these compilations were made long after the death of Kabir. Kabir’s poems have
survived in several languages and dialects.

The significance of Kabir’s poems is as follows:

Source of Inspiration:
Kabir’s poems have been a source of inspiration to those who questioned rigid and unrooted social
institutions, ideas and practices in search of God.
Taken from both Hinduism and Islam:
The significance of Kabir’s poem also lies in the fact that his teachings were inspired by both Hinduism and
Islam which sometimes expressed diverse and conflicting ideas. For instance, some poems imbibed Islamic
ideas and used monotheism and attacked Hindu polytheism and idol worship while others used the Sufi
concept of zikr and ishq to express the Hindu practice of nam-simaran i.e. remembrance of God’s name.
Kabir’s ideas crystallised through dialogue and debate and his legacy was claimed by several groups. The
traditions, he drew to describe ultimate reality through his poems are:
Islamic Traditions:
He described the ultimate reality as Allah, Khuda, Hazrat and Pir.
Vedantic Tradition:
He used the terms Alakh (Unseen), Nirakar (Formless), Brahman, Atman, etc to describe the ultimate reality.
Yogic Tradition:
Other terms with mystical connotations such as shabda (sound) or Shunya (emptiness) were drawn from
yogic tradition.

Question 20.
Explain how the biography of the saint poetess Mirabai has been primarily constructed. How did she defy the
norms of society? (HOTS; All India 2010)
Answer:
Reconstruction of Mirabai’s: Biography The reconstruction of biographies of Mirabai has been done from
the bhajans composed by herself (transmitted orally for centuries).
Royal affiliations of Mirabai From the bhajans it has been reconstructed that she was a Rajput princess from
Merta in Marwar. She was married to a prince of the Sisodia clan of Mewar, Rajasthan, which had been done
against her wishes so she defied her husband. She even refused to submit to the traditional role of wife and
mother.

Recognition of Krishna as lover: She recognised Krishna, the incarnation of Vishnu, as her lover. Because of
her behaviour, her in-laws once tried to poison her, but she managed to escape the in-laws home and
preferred to live as a wandering saint and composing the songs of bhakti and love for the Krishna. Her
compositions are known for intense expression of her emotion.

Defiance of social barriers: In some traditions, Mirabai has been mentioned as a disciple of Raidas, a leather
worker. It indicates that she did not recognise the bonds of caste system and the practices of the society. For
her intense love of Krishna, she rejected all the comforts of her husband’s palace and donned the saffron robe
of the renouncer or the white robe of widow.

Popular source of inspiration: Mirabai, now-a-days recognised as the source of inspiration instead of
attracting a sect or group of followers. Still she and her songs are popular among the poor or ‘low caste’
population in the State of Gujarat and Rajasthan.

Important Questions for Class 12 History Chapter 6 Source Based Questions

Question 21.
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 in words that 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.

1. Name any two scriptures, in which verses, ascribed to Kabir, have been complied.
2. How did Kabir describe the ‘Ultimate Reality’?
3. Explain the arguments give by Kabir against the lords of the world of different communities.
4. Do you agree with Kabir? Give your own views as well. Delhi 2012

Answer:
1. The two scriptures in which verses of Kabir are found are:
(a) Kabir Bijak
(b) Kabir Granthavali

2. Kabir described the ‘Ultimate Reality’ by drawing the ranges of traditions such as from Islam, he had
drawn the Ultimate Reality as Allah, Khuda, Hazrat and Pir. Several terms from the vedantic traditions, such
as Alakh, Nirakar, Brahmana, Atman were also taken.

3. Kabir used monotheism and iconoclasm to attack Hindu polytheism and idol worship and said God is one.
God is the ultimate reality and one lord of the world, although he is known by several names.

4. Yes, I agree with Kabir’s view. The God is only one inspite of having several names. We the people of
different religions worship him differently, but God is the ultimate reality and he is one.

Question 22.
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 padris (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.

1. What did the padris want to do?

2. How did Akbar ensure that their desire was fulfilled?
3. Who guided the Muslim rulers?
4. How was the situation complicated in the sub-continent and how did the rulers adopt to this
situation?
(Delhi 200B)

Answer:
1. The padris (fathers) of the Holy Society of Jesus wanted to build a house of prayer i.e. church in the city of
Khambat, in Gujarat.

2. Akbar issued an exalted mandate. It contained that the dignitaries of the city of Khambat should not create
any hindrance to the making of churches. But they should allow the padris to build a church, so that they
would follow their own religion.

3.Theoretically, Muslim rulers were to be guided by the ulama. The ulaina were expected to ensure that they
ruled according to the Shari’a.

4. The situation in the sub-continent became complicated, as there were enough population outside Islam. So
the category of Zimmi meaning protected was developed by the Muslim rulers for Jews, Christians, Hindus
and other non-Muslims who lived under Muslim leadership.

They all had to pay a tax called ‘Jizya’ and gained the right to be protected by the Muslim leaders. In India,
Mughal rulers regarded themselves as emperor of not just Muslims but of all peoples. Several Mughal rulers
like Akbar and Aurangzeb gave land endowments and granted tax exemption to other, religious institutions
and expressed respect and devotion towards non-Muslim religious leaders.

Important Questions for Class 12 History Chapter 6 Value Based Questions

Question 23.

1. Explain the teachings of Guru Nanak.

2. Did he wish to establish a new religion? Delhi 2009

Answer:
1. We can understand his message which were spelt out in his teachings and hymns called Shabad in Punjabi.
The teachings of Baba Guru Nanak are as follows

 Nanak repudiated the external practices of the existing religions.

 He advocated the specific form of bhakti i.e. Nirguna bhakti.
 He rejected the sacrifices, ritual baths, image worship, austerities and scriptures of both Hindus
and Muslims.
 According to him, the absolute or ‘rab’ had no gender or any specific form.
  There is only a simple way to connect to the divine by remembering and repeating the divine
name.
 He sang his compositions in various ragas while his disciple, Mardana played the rabab.

2. Guru Nanak Dev did not wish to establish a new religion. He organised his followers into a community.
He set up rules for congregational worship (sangat) involving collective recitation. He appointed his disciple
Angad as the preceptor (guru) after him. After the death of Guru Nanak Dev, his followers consolidated their
own practices and distinguished themselves from both Hindus and Muslims. The practice of selecting Guru
was followed for nearly 200 years by his followers.

Question 24.
Read the following passage and answer the questions that follow. Historians who have tried to understand
these developments suggest that there were at least two processes at work. One was a process of
disseminating Brahmanical ideas. This is exemplified by the composition, compilation and preservation of
Puranic texts in simple Sanskrit verse, explicitly meant to be accessible to women and Shudras, who were
generally excluded from Vedic learning. At the same time, there was a second process at work that of the
Brahmanas accepting and reworking the beliefs and practices of these and other social categories. In fact,
many beliefs and practices were shaped through a continuous dialogue between what sociologists have
described as “great” Sanskritic Puranic traditions and “little” traditions throughout the land.

1. Why were shudras and women excluded from vedic learning in vedic period?
2. According to historians what was the second process of integration of cults?

Answer:
1. In Vedic period women and Shudras were generally excluded from Vedic learning because women was
treated like a thing which was kept at home only and not allowed to go outside and get education. Thus,
prohibited from learning Vedas.
In the same way due to Varna system Shudras treated as the lowest caste and were consider to do only
polluted jobs. Thus, prohibited to learn Vedas.

2. In the second process of integration of cults the Brahmanas accept and rework on the beliefs and practies
of women and Shudras and other social categories.

Question 25.
Read the following passage and answer the questions that follow.
Some historians suggest that the Alvars and Nayanars initiated a movement of protest against the caste
system and the dominance of Brahmanas or atleast attempted to reform the system. To some extent this is
corroborated by the fact that Bhaktas hailed from diverse social backgrounds ranging from Brahmanas to
artisans and cultivators and even from castes considered “untouchable”.

The importance of the traditions of the Alvars and Nayanars was sometimes indicated by the claim that their
compositions were as important as the Vedas. For instance, one of the major anthologies of compositions by
the Alvars, the Nalayira Divyaprabandham, was frequently described as the Tamil Veda, thus claiming that
the text was as significant as the four Vedas in Sanskrit that were cherished by the Brahmanas.

1. What was the attitude of Alvars and Nayanars towards caste system?
2. Give an example which indicates that the composition of Alvars was as significant as Vedas of
Brahmanas?
Answer:
1. According to some scholars both Alvars and Nayanars were opposed to caste system made by the
Brahmanas. In this regard, they initiated a movement to protest against the caste system and the dominance
of Brahmanas or at least attempted to reform the system. By these efforts, people from various social
backgrounds joined the movement, ranging from Brahmanas to artisans and cultivators and even from the
castes considered ‘untouchable’.

2. The importance of the traditions of the Alvars and Nayanars was sometimes indicated by the claim that
their compositions were as important as the Vedas. For instance, one of the major anthologies of
compositions by the Alvars, the Nalayira Divyaprabandham, was frequently described as the Tamil Veda,
thus claiming that the text was as significant as the four Vedas in Sanskrit that were cherished by the
Brahmanas: