Question

1. Explain with examples what historians mean by the
integration of cults.
2.
To what extent do you think the architecture of
mosques in the subcontinent reflects a combination
of universal ideals and local traditions?
3. What were the similarities and differences between
the be-shari'a and ba-shari'a sufi traditions?
4. Discuss the ways in which the Alvars, Nayanars and
Virashaivas expressed critiques of the caste system.
5. Describe the major teachings of either Kabir or
Baba Guru Nanak, and the ways in which these
have been transmitted.​

Answer 1

Answer:

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Answer 2

Answer:

Explain with examples what historians mean by the integration of cults.

Ans: During the period of the 10th Century to the 17th Century, an important trend noticed in the religious life in India is the worship of God in many forms. Many God and Goddesses appear in the scultures and texts but they are various forms of the original deities only. These original deities are Vishnu, Shiva, and Goddesses Durga, Lakshmi and Parvati.

Historians have noticed the two marked trends in the socio-religious life of those days. The first was dissemination of the Brahminical ideas. The Brahminical texts were reproduced in simple Sanskrit. They were now made available to women and shudras, who did not have access to Brahminical literature by and large. The second was the Brahmins who were working on the beliefs and practices. It was a process of evolution, wherein traditional classical traditions were getting new shapes continuously as they were being impacted by the traditions of common people throughout the land.

Now let us look at the two of the following examples.

1.A very good example of the above description is the temple of Jagannatha at Puri

in Orissa. The temple is of Lord Jagannatha who is another form of Vishnu only. The word Jagannatha means one who owns the world.

2.There were many local gods; their statues were often created by wood and stones by tribals. Even families began to have Kul Devata. The Goddeses were also created in wood and stone. They all were in various forms only often of Vishnu.

2. To what extent do you think the architecture of mosques in the subcontinent reflects a combination of universal ideals and local traditions?

Ans: The architecture of mosques in the subcontinent reflects a combination of universal ideals and local traditions in a significant way. Some architectural features of mosques are universal – such as their orientation towards Mecca, evident in the placement of the mihrab and the minbar (pulpit). However, there are variations in roofs and building materials. For example, a mosque in Kerala (c. thirteenth century) has the shikhara-like roof. Atiya mosque in Mymensingh district, Bangladesh was built with brick. The Shah Hamadan mosque in Srinagar, on the banks of Jhelum is often regarded as the “jewel in the crown” of all the existing mosques of Kashmir was built in 1395. It ig one of the best examples of Kashmiri wooden architecture. It has the spire and the beautifully carved eaves. It is decorated with papier mache.

3. What were the similarities and differences between the be-shari‘a and ba-shari‘a sufi traditions?

Ans: Shari’a is the Islamic law that is applied in a truly Islamic country. The Shari’a law owes its origin to the Holy book of Quran, Hadis (Law book of Islam) and teachings of Prophet Muhammad.

In the medieval ages the Islamic world witnessed a big social and religious movement called Sufi movement. Sufi movement was the people-centric and not God-centric. It believed serving people was the real form of worship. Sufi movement has had many branches too. One group of Sufi preachers took very radical path. They were mystics who renounced material world took to the life of asceticism. Further they also rejected the supremacy of the Shari’a laws. Such sufis were called be-shari‘a.

On the other hand , there were sufi saints who criticised the extravagant lifestyle of monarchs and Khaliphates but did not reject Shari’a laws. For them Shari’a laws were sacrosant. These Sufi saints have been called be-shari‘a.

4. Discuss the ways in which the Alvars, Nayanars and Virashaivas expressed critiques of the caste system.

Ans: The early Bhakti Movement was led by Alvars and Nayanars. It was the period of the 6th Century. Alvars are those who were disciples of Vishnu and Nayanars were those who claimed themselves the followers of Lord Shiva. They travelled place to place and would sing devotional songs in Tamil in the name of Shiva or Vishnu as the case may be. Apart from being a religious movement, it was a social movement too. Many historians are of the view that Alvars and Nayanars gave a blow to the caste system and Brahminism. This is corroborated by the fact that the movement was open to people from diverse background. The Bhaktas came from the castes of Brahmin to artisans to even those that were considered untouchables.