CBSE Class 7 history Chapter 6 ‘Devotional Paths to the Divine’ Notes

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In CBSE Class 7 history Chapter 6, “Devotional Paths to the Divine”, we explore various spiritual movements and saints that emerged in medieval India, emphasizing devotion, equality, and social commitment.

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CBSE class 7 history Chapter 6 ‘Devotional Paths to the Divine’ Overview

CBSE Class 7 history Chapter 6, “Devotional Paths to the Divine”, explores various spiritual movements and saints that emerged in medieval India. These paths include Bhakti movement, Sufism, and Sikhism. The chapter delves into the teachings of prominent saints like Kabir, Baba Guru Nanak, and others who emphasized devotion, equality, and social commitment. It also highlights the impact of their compositions on regional languages, music, and the development of Sikhism as a distinct religious tradition. The chapter sheds light on the rich cultural and spiritual diversity of India during that period.

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CBSE class 7 history Chapter 6 ‘Devotional Paths to the Divine’ Notes

Bhakti and Sufi Movements

• Intense devotion or love of God is the legacy of various kinds of Bhakti and Sufi movements.
• This is observed in rituals, bhajans, kirtans, and qawwalis.
• Bhakti and Sufi movements evolved since the eighth century.

The Idea of Supreme God

• Emergence: In the eighth century, two religious movements, Bhakti and Sufism, gained prominence.
• Devotion without Discrimination: Both movements emphasized devotion to God without discrimination based on caste.
• Common Traits: Bhakti and Sufi movements shared common traits and spread around the same time.

The Idea of a Supreme God:

• Pre-Kingdom Era: Before large kingdoms emerged, people worshipped their own gods and goddesses.
• New Ideas: As towns, trade, and empires grew, new ideas developed.
• Cycle of Birth and Rebirth: The belief that all living things undergo cycles of birth and rebirth based on deeds gained acceptance.
• Social Inequality: Not all humans were considered equal at birth; social privileges were linked to caste and family.
• Alternative Paths: Some turned to Buddha’s or Jaina teachings to overcome social differences and break the cycle of rebirth.
• Supreme God: Others were drawn to the idea of a Supreme God who could liberate humans through devotion (bhakti).
• Bhagavadgita Influence: The concept of devotion to a Supreme God gained popularity in the early Common Era.

Supreme Deities and Local Worship:

• Bhagavadgita advocated the idea of a Supreme God.
• Elaborate rituals worshipped Shiva, Vishnu, and Durga as supreme deities.
• Local Myths and Legends: Gods and goddesses worshipped in different regions became associated with Shiva, Vishnu, or Durga.
• Puranic Stories: Local myths and legends merged with Puranic stories, and Puranic worship practices influenced local cults.

Bhakti and Its Universality:

• Puranas’ Influence: The Puranas emphasized that devotees could receive God’s grace regardless of caste status.
• Buddhists and Jainas: Even Buddhists and Jainas adopted the idea of bhakti.
• Bhakti’s Popularity: Bhakti became widely popular during this period.

A New Kind of Bhakti in South India – Nayanars and Alvars

• Emergence: Between the seventh and ninth centuries, new religious movements arose in South India.
• Nayanars (Shiva Devotees):
  • Diverse Backgrounds: Nayanars came from various castes, including those considered “untouchable.”
  • Critique of Buddhists and Jainas: They criticized Buddhists and Jainas.
  • Path to Salvation: Preached ardent love for Shiva as the path to salvation.
  • Inspirations: Drew from ideals of love and heroism found in Sangam literature.
  • Poetic Expressions: Composed exquisite poems praising deities and set them to music.
• Alvars (Vishnu Devotees):
  • Similar Approach: Alvars followed a similar path but devoted to Vishnu.
• Temple Building Era:
  • Chola and Pandya Kings: Between the tenth and twelfth centuries, these kings constructed elaborate temples around shrines visited by saint-poets.
  • Strengthening Links: Temples strengthened the connection between the bhakti tradition and temple worship.
• Compilation and Hagiographies:
  • Poems Compilation: During this time, the poems of Nayanars and Alvars were compiled.
  • Hagiographies: Religious biographies of Nayanars and Alvars were also composed.
  • Historical Sources: These texts serve as valuable sources for writing histories of the bhakti tradition.

Bhakti Movement:

• Importance: Worship of deities (Shiva, Vishnu, and goddesses like Durga) became central to later Hinduism.
• Bhakti: Devotion to chosen deities through Bhakti gained popularity.
• Inclusivity: Bhakti was open to all, regardless of caste, gender, or wealth.
• Bhagavad Gita Influence: The idea of Bhakti is present in the sacred book of Hindus, the Bhagavad Gita.

Nayanars and Alvars:

• Nayanars (Shiva Devotees):
  • Backgrounds: 63 Nayanars came from diverse backgrounds (potters, untouchable workers, peasants, etc.).
  • Prominent Figures: Notable Nayanars include Appar, Sambandar, Sundarar, and Manikkavasagar.
  • Song Collections: Their songs were compiled in Tevaram and Tiruvacakam.
• Alvars (Vishnu Devotees):
  • Similar Approach: 12 Alvars followed a similar path but devoted to Vishnu.
  • Prominent Alvars: Periyalvar, Andal, Tondaradippodi Alvar, and Nammalvar.
  • Song Compilation: Their songs were compiled in the Divya Prabandham.

Devotee’s Perspective:

• Composition by Manikkavasagar:
  • Theme: The devotee expresses gratitude to the Lord for liberation.
  • Metaphor: The vile body is compared to a temple of gold.
  • Freedom from Sorrow and Illusion: The Lord’s grace removes suffering and illusion.
  • Eternal Refuge: The devotee takes refuge in the Lord, never to be separated.

Philosophy and Bhakti

Shankara and Advaita Philosophy:

• Shankara: Influential philosopher born in Kerala in the eighth century.
• Advaita Doctrine: Advocated oneness of the individual soul and the Supreme God (Brahman).
• Formless Brahman: Believed Brahman was formless and attributeless.
• World as Illusion: Considered the world an illusion (maya).
• Path to Salvation: Preached renunciation and knowledge to understand Brahman and attain salvation.

Ramanuja and Vishishtadvaita:

• Background: Born in Tamil Nadu in the eleventh century.
• Influence: Deeply influenced by the Alvars.
• Salvation through Devotion: Advocated intense devotion to Vishnu.
• Vishnu’s Grace: Believed Vishnu’s grace led to union with Him.
• Qualified Oneness: Propounded Vishishtadvaita, where the soul, even united with the Supreme God, remained distinct.
• Inspiration for North Indian Bhakti: Ramanuja’s doctrine inspired a new strand of bhakti in North India.

Basavanna’s Virashaivism

• Emergence: Virashaiva movement initiated by Basavanna and companions (Allama Prabhu, Akkamahadevi) in Karnataka (mid-twelfth century).
• Equality and Opposition:
  • Equality: Strongly argued for equality of all human beings.
  • Against Brahmanical Ideas: Opposed Brahmanical caste hierarchy and treatment of women.
  • Anti-Ritual and Idol Worship: Rejected all forms of ritual and idol worship.

Basavanna’s Vachanas (Sayings):

• Expresses humility and simplicity.
• Highlights the contrast between rich temple builders and his own humble devotion.
• Emphasizes the impermanence of material things and the eternal nature of movement.
• Addresses the Lord of the meeting rivers (Shiva).

Bhakti Movement in the Deccan

• Saint-Poets: From the thirteenth to seventeenth centuries.
• Notable Figures:
  • Dnyaneshwar (Gyaneshwar), Namdev, Eknath, Tukaram.
  • Women like Sakhubai and Chokhamela’s family (from the “untouchable” Mahar caste).
• Focus: Bhakti centered around the Vitthala temple in Pandharpur.
• Personal God: Emphasized the notion of a personal god residing in everyone’s hearts.
• Rejecting Ritualism and Social Differences:
  • Rejected rituals and outward piety.
  • Disregarded social differences based on birth.
  • Preferred living with families and serving fellow humans.
• Humanist Idea: Bhakti found in sharing others’ pain.

Vaishnava Poet-Saints of Maharashtra:

• Devotion to Lord Vitthala:
  • Jnaneshwar, Namadeva, Eknath, and Tukaram were devoted to Lord Vitthala.
  • Varkari Sect: Emphasized annual pilgrimage to Pandharpur.
  • Cult of Vitthala: Became a powerful mode of devotion and gained popularity among the people.

Sant Tukaram’s Abhang (Marathi Devotional Hymn):

• Message:
  • Identifying with the suffering and marginalized marks one as a saint.
  • God is with those who hold forsaken individuals close to their hearts.
  • Treating a slave as one’s own child reflects godliness.

Chokhamela’s Son’s Abhang:

• Critique:
  • Challenges the Lord for creating a low-caste life.
  • Expresses shame over the Lord eating leftovers in their home.
  • Asks why the Lord gave life in such circumstances.

Nathpanthis, Siddhas, and Yogis

• Emergence:
  • Criticized conventional religion and social order.
  • Advocated renunciation of the world.
• Path to Salvation:
  • Meditation on formless Ultimate Reality.
  • Realization of oneness with it.
  • Intense training of mind and body through yogasanas, breathing exercises, and meditation.
• Popularity Among “Low” Castes:
  • These groups gained popularity among marginalized communities.
• Impact on Devotional Religion:
  • Their criticism paved the way for devotional religion to become a popular force in Northern India.

Islam and Sufism

• Commonalities with Sants:
  • Sants and Sufis shared ideas and influenced each other.
  • Sufis were Muslim mystics.
  • Emphasized love, devotion to God, and compassion for fellow humans.
• Sufism and Islam:
  • Monotheism: Islam propagated strict monotheism (submission to one God).
  • Sufis’ Dimension: Sufis added a personal dimension to devotion to God.
  • Rejection of Rituals: Sufis rejected elaborate rituals and codes demanded by religious scholars.
• Literary Expression:
  • Like saint-poets, Sufis composed poems expressing their feelings.
  • Rich prose literature with anecdotes and fables developed around Sufis.
• Great Sufis of Central Asia:
  • Ghazzali, Rumi, and Sadi were notable Sufis.
• Training the Heart:
  • Sufis believed the heart could be trained to perceive the world differently.
  • Elaborate methods included zikr (chanting), contemplation, singing, dancing, and breath control.
  • Silsilas (spiritual genealogy) emerged, each following a different method (tariqa) under a master or pir.

Sufis in Hindustan:

• Settlement from Central Asia:
  • From the eleventh century onwards, many Sufis from Central Asia settled in Hindustan.
  • Strengthened during the establishment of the Delhi Sultanate.
  • Major Sufi centers developed across the subcontinent.
• Influential Orders:
  • Chishti Silsila: Among the most influential Sufi orders.
  • Notable Teachers: Khwaja Muinuddin Chishti of Ajmer, Qutbuddin Bakhtiar Kaki of Delhi, Baba Farid of Punjab, Khwaja Nizamuddin Auliya of Delhi, and Bandanawaz Gisudaraz of Gulbarga.
• Khanqahs (Hospices):
  • Sufi masters held assemblies in khanqahs.
  • Devotees of all backgrounds attended.
  • Discussions on spiritual matters, seeking blessings, and music and dance sessions.
• Miraculous Powers:
  • People attributed Sufi masters with powers to relieve illnesses and troubles.
  • Sufi saint tombs (dargahs) became pilgrimage sites for people of all faiths.
• Rishi Order in Kashmir:
  • Flourished in the 15th and 16th centuries.
  • Established by Sheikh Nuruddin Wali (Nund Rishi).
  • Impact on Kashmiri life.
  • Shrines dedicated to Rishi saints found across Kashmir.

Excerpt from Jalaluddin Rumi:

• Universal Search for God:
  • Explores different religious places (Christian Cross, Hindu temples, Kaaba of Mecca).
  • Finds God within the heart, beyond external places.
  • Reflects mystical understanding of God’s presence.

New Religious Developments in North India

• Emerged after the thirteenth century.
• Influenced by various religious traditions: Islam, Brahmanical Hinduism, Sufism, strands of bhakti, Nathpanths, Siddhas, and Yogis.
• New kingdoms were emerging, and people were exploring new professions and roles.
• Saints and Their Approaches:
  • Kabir and Baba Guru Nanak:
    • Rejected orthodox religious beliefs.
  • Tulsidas and Surdas:
    • Accepted existing beliefs but aimed to make religion accessible to all.
    • Tulsidas: Conceived God in the form of Rama; wrote the Ramcharitmanas in Awadhi.
    • Surdas: Ardent devotee of Krishna; compositions compiled in the Sursagara, Surasaravali, and Sahitya Lahari.

Mirabai:

• Rajput princess married into the royal family of Mewar in the sixteenth century.
• Disciple of Ravidas, a saint from a caste considered “untouchable”.
• Devoted to Krishna; composed numerous bhajans expressing intense devotion.
• Her songs challenged norms of “upper” castes and gained popularity in Rajasthan and Gujarat.

Regional Language Compositions by Saints:

• Unique Feature: Saints composed works in regional languages that could be sung.
• Oral Transmission: Passed down orally from generation to generation.
• Inclusivity: Often transmitted by the poorest, deprived communities, and women.
• Living Popular Culture: These songs are a creation of both saints and generations of people who sang them.

Mirabai’s Song:

• Challenge to Rana:
  • Rejects norms of shame and princely decorum.
  • Drank poison given by Rana with laughter.
  • Asserts resilience against Rana’s enmity.

Shankaradeva and Eka Sarana Nama Dharma:

• Devotion Essence: Shankaradeva’s devotion emphasized supreme surrender to the One (Vishnu)
• composed poems and plays in Assamese.
• .He began the practice of setting up namghars or houses of recitation and prayer, a practice that continues to date.
• Teachings: Based on the Bhagavad Gita and Bhagavata Purana.
• Monasteries: Encouraged the establishment of monasteries (satras) for knowledge transmission.
• Music Contribution: Bhakti saints significantly impacted music.
• Jayadeva’s Gita Govinda: Composed in Sanskrit, each song in a specific raga and tala.
• Emotional Appeal: Bhajans, kirtans, and abhangs emphasized emotional experience and appealed to common people.

A Closer Look: Kabir

Kabir’s Background:

• Lived: Probably in the fifteenth-sixteenth centuries.
• Family: Brought up in a family of Muslim julahas (weavers) near Benares (Varanasi).
• Reliable Information: Limited information about his life.
• Sources: Ideas from verses called sakhis and pads, sung by wandering bhajan singers.
• Collections: Some preserved in the Guru Granth Sahib, Panch Vani, and Bijak.

Kabir’s Teachings:

• Rejection of Religious Traditions:
  • Complete Rejection: Kabir vehemently rejected major religious traditions.
  • Targets: Ridiculed external worship in both Brahmanical Hinduism and Islam, priestly classes, and caste system.
• Language and Cryptic Verses:
  • Spoken Hindi: His poetry was in a form of spoken Hindi understood by ordinary people.
  • Cryptic Language: Sometimes used cryptic language that is difficult to follow.

Kabir’s Beliefs and Followers:

• Formless Supreme God: Believed in a formless Supreme God.
• Path to Salvation: Preached that salvation could be attained through bhakti (devotion).
• Diverse Followers: Drew followers from both Hindus and Muslims.

Kabir’s Composition:

• Message to Allah-Ram: Addresses Allah-Ram present in all living beings.
• Appeal for Mercy: Asks for mercy on behalf of all servants.
• Critique of Rituals:
  • Questions head-bumping and body-bathing rituals.
  • Calls out hypocrisy in claiming humility while concealing vices.
• Spiritual Inquiry:
  • Questions fasting practices of Brahmanas and Qazis.
  • Urges seeking spiritual fruit throughout the year, not just in specific months.
• Divine Dwelling:
  • Hari (God) and Allah reside within, not in specific directions.
  • Encourages seeking the divine within the heart.

A Closer Look: Baba Guru Nanak

Background and Travels:

• Birth: Born in 1469 at Talwandi (Nankana Sahib, Pakistan).
• Widespread Travels: Traveled extensively before establishing a center at Kartarpur (Dera Baba Nanak on the river Ravi).

Kartarpur and Langar:

• Regular Worship: Established regular worship with singing of his hymns at Kartarpur.
• Inclusivity: Followers of all creeds, castes, and genders ate together in the common kitchen (langar).
• Sacred Space: Known as dharmsal, now called Gurdwara.

Succession and Compilation:

• Guru Angad: Appointed as successor by Baba Guru Nanak.
• Compilation of Compositions:
  • Guru Angad compiled Baba Guru Nanak’s compositions.
  • Added his own compositions in a new script called Gurmukhi.
  • Successors after Guru Angad also wrote under the name “Nanak.”
  • Guru Arjan compiled all their compositions in 1604.
  • Additional writings from figures like Shaikh Farid, Sant Kabir, Bhagat Namdev, and Guru Tegh Bahadur.
  • Guru Gobind Singh authenticated the compilation in 1706, known as Guru Granth Sahib (holy scripture of Sikhs).

Followers and Occupations:

• Increasing Followers: Baba Guru Nanak’s followers increased through the sixteenth century.
• Diverse Backgrounds: Included traders, agriculturists, artisans, and craftsmen.
• Householders and Useful Occupations: Baba Guru Nanak emphasized that followers should be householders and adopt productive occupations.
• Community Contributions: Expected contributions to the general funds of the follower community.

Impact of Baba Guru Nanak’s Ideas:

• Baba Guru Nanak’s teachings had social and political implications, promoting equality.
• Sikh community, called Khalsa Panth, became a political entity under Guru Gobind Singh.
• By the beginning of the seventeenth century, the town of Ramdaspur (Amritsar) had developed around the central Gurdwara called Harmandar Sahib (Golden Temple).
• It was virtually self-governing and modern.
• Historians refer to the early-seventeenth-century Sikh community as ‘a state within the state’.
• The Mughal emperor Jahangir looked upon them as a potential threat and he ordered the execution of Guru Arjan in 1606.
• The Sikh movement began to get politicised in the seventeenth century, a development which culminated in the institution of the Khalsa by Guru Gobind Singh in 1699.
• The community of the Sikhs, called the Khalsa Panth, became a political entity.
• The changing historical situation during the sixteenth and seventeenth centuries influenced the development of the Sikh movement.

Baba Guru Nanak’s Philosophy:

• The ideas of Baba Guru Nanak had a huge impact on this development from the very beginning.
• He emphasised the importance of the worship of one God.
• He insisted that caste, creed or gender was irrelevant for attaining liberation.
• His idea of liberation was not that of a state of inert bliss but rather the pursuit of active life with a strong sense of social commitment.
• He himself used the terms nam, dan and isnan for the essence of his teaching, which actually meant right worship, welfare of others and purity of conduct.
• His teachings are now remembered as nam-japna, kirt-karna and vandchhakna, which also underline the importance of right belief and worship, honest living, and helping others.
• Thus, Baba Guru Nanak’s idea of equality had social and political implications. This might partly explain the difference between the history of the followers of Baba Guru Nanak and the history of the followers of the other religious figures of the medieval centuries, like Kabir, Ravidas and Dadu, whose ideas were very similar to those of Baba Guru Nanak.

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