Analyse, with illustrations, why bhakti and sufi thinkers adopted a variety of languages in which to express their opinions.
In medieval India, though Sanskrit and Persian may be the language of the educated people or at the court, the vast number of people living in villages conversed in the local languages. It was, therefore, needed that the Bhakti and Sufi saints preached in the languages of the common people. This was in fact essential in order to make these movement truly popular. This is manifested in the following examples:
1. The traditional Bhakti saints composed the hymns in Sanskrit. Such hymns were sung on special occasions often within temples.
2. The Nayanars and the Alvars were wandering saints. They travelled far and wide, often walking on foot. They met people in different villages. These saints would sing the verses in praise of God all in the language of the local people only. The language was Tamil only. These travelling saints established temples where prayers took place in Tamil and the devotional songs were composed
by the Bhakti Saints.
3. In North India the language was different. Here too the saints took to the language of the common people. Guru Nanak created Shabad all in Punjabi. Baba Farid and Swami Raidas (Ravidas) all composed in Punjabi and Hindustani.
4. Kabirdas who lived in Benaras, wrote in local language which was closer to Hindustani. He used words there part of local dialect.
5. The Sufi tradition of singing on tombs carried on in the language of the local people only. The shrines were the place of Sama sung in Hindustani or Hindavi. Another Sufi Saint Baba Farid composed in Punjabi too that even became part of Guru Granth Sahib.
6. Some other saints wrote in Kannada, Tamil and other languages too. Thus, we are inclined to agree with the view that the Saints of Bhakti and Sufi Movement composed in many languages and the languages of the common people to connect with them.
Discuss the ways in which the Alvars, Nayanars and Virashaivas expressed critiques of the caste system.
Examine how and why rulers tried to establish connections with the traditions of the Nayanars and the sufis.
What were the similarities and differences between the be-shari‘a and ba-shari‘a sufi traditions?
To what extent do you think the architecture of mosques in the subcontinent reflects a combination of universal ideals and local traditions?
Explain with examples what historians mean by the integration of cults.
Describe the major teachings of either Kabir or Baba Guru Nanak, and the ways in which these have been transmitted.
On an outline map of India, plot three major sufi shrines, and three places associated with temples (one each of a form of Vishnu, Shiva and the goddess).
Discuss the major beliefs and practices that characterised Sufism.
Read any five of the sources included in this chapter and discuss the social and religious ideas that are expressed in them.
Choose any two of the religious teachers/thinkers/saints mentioned in this chapter, and find out more about their lives and teachings. Prepare a report about the area and the times in which they lived, their major ideas, how we know about them, and why you think they are important.
Write a note on the Kitab-ul-Hind.
What have been the methods used to study the ruins of Hampi over the last two centuries? In what way do you think they would have complemented the information provided by the priests of the Virupaksha temple?
What are the problems in using the Ain as a source for reconstructing agrarian history? How do historians deal with this situation?
Describe the process of manuscript production in the Mughal court.
Compare and contrast the perspectives from which Ibn Battuta and Bernier wrote their accounts of their travels in India.
How were the water requirements of Vijayanagara met?
To what extent is it possible to characterise agricultural production in the sixteenth-seventeenth centuries as subsistence agriculture? Give reasons for your answer.
In what ways would the daily routine and special festivities associated with the Mughal court have conveyed a sense of the power of the emperor?
Discuss the picture of urban centres that emerges from Bernier’s account.
What do you think were the advantages and disadvantages of enclosing agricultural land within the fortified area of the city?
To what extent do you think the visual material presented in this chapter corresponds with Abu’l Fazl’s description of the taswir (Source 1)?
Write a note on the Kitab-ul-Hind.
Discuss the extent to which Bernier’s account enables historians to reconstruct contemporary rural society.
Discuss, with examples, the distinctive features of Mughal chronicles.
Describe the role played by women in agricultural production.
Identify the elements that went into the making of the Mughal ideal of kingship.
On an outline map of the world, mark approximately Italy, Portugal, Iran and Russia. Trace the routes the travellers mentioned on p.176 would have taken to reach Vijayanagara.
Read this excerpt from Bernier:
Numerous are the instances of handsome pieces of workmanship made by persons destitute of tools, and who can scarcely be said to have received instruction from a master. Sometimes they imitate so perfectly articles of European manufacture that the difference between the original and copy can hardly be discerned. Among other things, the Indians make excellent muskets, and fowling- pieces, and such beautiful gold ornaments that it may be doubted if the exquisite workmanship of those articles can be exceeded by any European goldsmith. I have often admired the beauty, softness, and delicacy of their paintings.
List the crafts mentioned in the passage. Compare
these with the descriptions of artisanal activity in
the chapter.
What were the distinctive features of the Mughal nobility? How was their relationship with the emperor shaped?
To what extent do you think caste was a factor in influencing social and economic relations in agrarian society?