The Idea of a Supreme God
Different groups of people worshipped their gods and goddesses before the rise of big nations. People were brought together by the expansion of towns, trade, and empires, and new ideas began to emerge. It was commonly recognised that every living creature goes through innumerable cycles of birth and rebirth, accomplishing good and terrible actions. Also gaining traction is the notion that not all humans are born equal.
Many scholarly writings emphasised the notion that social privileges are gained by being born into a "noble" family or belonging to a "high" caste. Uneasy with these concepts, many people turned to Buddha's or the Jainas' teachings, which emphasised the power of personal endeavour to overcome societal inequalities and stop the cycle of rebirth.
Some were also drawn to the notion of a Supreme God, who, if addressed with devotion or bhakti, might free humanity from their enslavement, as taught in the Bhagavad Gita. In the early years of the common era, it became more popular. Shiva, Vishnu, and Durga are three supreme deities that are worshipped with complex ceremonies.
In addition, the gods and goddesses worshipped in different parts of the world became associated with Shiva, Vishnu, or Durga. Local legends and mythology were woven into the puranic narrative. The Puranas advocated worship methods, which were adopted by local cults. The Puranas also stipulated that worshippers can obtain God's favour regardless of their caste position. The concept of bhakti became quite popular, and Buddhists and Jainas alike accepted it.
A New Kind of Bhakti - Pooja in South India – Alvars and Nayanars
Between the seventh and ninth centuries, new religious organisations headed by Nayanars (saints devoted to Shiva) and Alvars (saints devoted to Vishnu) emerged, led by people from various castes, including those who were considered 'untouchables,' such as the Pulaiyar and Panars.
They despised Buddhists and Jains, preaching that loving Shiva and Vishnu was the only way to salvation.
They were inspired by the Sangam literature's ideas of love and heroism, which they combined with bhakti principles.
Nayanars and Alvars travelled from place to place, writing original poetry and music in honour of their deities.
The Chola and Pandya rulers constructed magnificent temples around the shrines visited by these saint-poets throughout the eleventh and twelfth centuries.
Their poetry was collected, and their hagiographies (religious biographies) were written, and they are still used as historical sources by current historians.
Philosophy and Bhakti
Shankara
Shankara was an influential Indian philosopher who was born in Kerala in the eighth century.
He was a supporter of Advaita, or the theory of the human soul's oneness with the Supreme Soul, which has no form and is the Ultimate Reality.
He encouraged people to give up worldly possessions because they are illusions (Maya) and to follow the road of wisdom since it is the genuine route to salvation.
Ramanuja
He was born in the eleventh century in Tamil Nadu, and his thought was heavily inspired by the Alvars.
He believed that the way to salvation was via great devotion to Lord Vishnu because the Lord's favour allows followers to achieve eternal joy (freedom and happiness).
He also proposed the Vishishadvaita (qualified oneness) doctrine, which states that even when a soul joins with the Supreme Soul, it remains separate and under the Supreme Soul's grace. In northern India, this idea spawned a new type of bhakti.
Basavanna’s Virashaivism
The Virashaiva movement, which began in Karnataka in the mid-twelfth century, brought together Tamil bhakti and temple devotion.
Basavanna and other Virashaivas like Allama Prabhu and Akkamahadevi were the ones who started it. They campaigned for the equality of all people and against Brahmanical caste systems and women's mistreatment.
They were also opposed to religious rites and idol worship.
The Saints of Maharashtra
Many saint-poets from Maharashtra, including Janeshwar, Namdev, Eknath, and Tukaram, as well as women like Sakkubai and the Chokhamela family, inspired people to follow the bhakti of the Vitthala temple in Pandharpur and the god who lives in people's hearts, between the thirteenth and seventeenth centuries.
They were against all types of ceremonies, needless displays of piety, and caste prejudice.
They rejected the idea of renunciation and instead preferred to stay with their family and serve their fellow humans. This was a new type of bhakti in which joy was found in sharing the pain of others.
Islam and Sufism
Sufis were Muslim mystics who eschewed religious pretence in favour of love, devotion, and compassion for one's fellow man.
Islam is a purely monotheistic religion that promotes communal worship of God, opposes idol worship, and believes in surrender to one God.
Sufis rejected the Shariat, a sacred rule created by Muslim academics, because they desired oneness with God, just as a lover desires unification with his beloved.
Sufis wrote poetic and musical works, as well as complex prose that featured tales and anecdotes.
Ghazali, Rumi, and Sa'adi were great Sufi saints who thought that the heart could be taught to see the world differently.
Under the direction of a teacher known as a pir, they used zikr (chanting of a name or phrase), introspection, Sama (singing), Raqs (dancing), discussion of parables, breath control, and other methods.
Sufi Silsilas were Sufi genealogies that followed a distinct way of ritual practice and instruction.
Major Sufi centres emerged in India after the foundation of the Delhi Sultanate, with the Chishti Silsila being one of the most influential.
Many philosophers have been associated with this order, including Ajmer's Khwaja Moinuddin Chishti, Delhi's Qutbuddin Bakhtiyar Kaki, Punjab's Baba Farid, Delhi's Khwaja Nizamuddin Auliya, and Gulbarga's Bandanawaz Gisudaraz.
New Religious Movements in the North
In North India, many different kinds of movements impacted each other, and people of many religions and castes flocked to holy locations to listen to new religions' lecturers.
People like Kabir and Guru Nanak were adamantly opposed to all conventional faiths, while Tulsidas and Surdas embraced existing beliefs and made them available to all.
Tulsidas acknowledged God in the guise of Rama and wrote the Awadhi Ramcharitramanas. This work is significant as a religious text as well as a literary one.
Surdas was a Krishna devotee, and his devotion is expressed in works like the Surasaravali, Sursagar, and Sahitya Lahari.
Sankaradeva of Assam was a Vishnu devotee who wrote Assamese poetry and dramas and established Namghars (houses of recitation and devotion).
Before becoming a follower of Ravidas, a saint from the 'untouchable' caste, Mirabai was a Rajput princess married into the royal family of Mewar.
A Closer Look: Kabir
In the city of Benaras, Kabir came from a family of Muslim Julahas (weavers).
He composed several poems known as Sakhis and pads, which were performed by roaming bhajan singers.
Many of his writings were later collected in the Guru Granth Sahib, Panch Vani, and Bijak, among other places.
His teachings scorned major religious traditions, including Brahmanism and Islam's outward worship, the priestly class's unique position, and the caste system.
He usually wrote in Hindi, but he would occasionally employ obscure language.
He proclaimed that bhakti was the only way to salvation and that he believed in a formless Supreme God (devotion).
A Closer Look: Baba Guru Nanak
Guru Nanak was born in Talwandi, but he travelled for years before reaching the Kartarpur Dera Baba Nanak.
His adherents ate together in a communal kitchen called Langar, irrespective of their caste or creed. And he named the sacred place/temple he built for prayer and meditation in Dharmasal (now known as a Gurudwara).
He named a disciple named Lena (later known as Guru Angad) as his successor before dying in 1539.
Guru Angad collated Guru Nanak's writings and added his script, Gurmukhi, to it.
The next three Gurus also wrote under Nanak's name, and Guru Arjan collected their work in 1604.
Devotional Paths to the Divine Extra Questions
The following are the devotional Paths to the divine extra questions and also some important devotional paths to the divine notes for preparing an exam.
Match the Following:
Ans:
Fill in the Blanks:
Shankara was an advocate of ------.
Ramanuja was influenced by the ------.
--------, -------- and -------- were advocates of Virashaivism.
--------- was an important centre of the Bhakti tradition in Maharashtra.
Answer:
Advaita
Alvars
Basavanna, Allama Prabhu, Akkamahadevi
Pandharpur
One Word Questions:
The following are short answer questions of devotional paths to the divine notes:
1. Who translated the bible into the german language?
Ans: Martin Luther
2. What is the new name of Dharamsala?
Ans: Gurudwara
3. How many Alvars and Nayanars were there?
Ans: There were a total of 12 Alvars and 63 Nayanars.
4. What is Abhang?
Ans: Abhang is a religious song in Marathi.
5. What is Langar?
Ans: Langar is a Hindi word that means "common kitchen."
Devotional Paths to the Divine Summary
The growth of towns, trade, and empires brought people together, and new ideas began to emerge. Local cults followed the worship techniques taught by the Puranas. According to the Puranas, worshipers can get God's blessing regardless of their caste status.
The Nayanars and Alvars were new religious groups led by saints who worshipped Shiva and Vishnu. Shankara was a well-known Indian philosopher who was born in the eighth century in Kerala. The above article gives a brief knowledge of the class 7th History our Pasts chapter (devotional paths to drive). The article includes the devotional paths to the divine summary and also devotional paths to the divine extra questions.
FAQs on Devotional Paths To The Divine
1. What is the main theme of the chapter 'Devotional Paths to the Divine' for Class 7 History?
The main theme of this chapter is the emergence of the Bhakti and Sufi movements in medieval India. It explores how people developed new ways of worshipping a supreme, personal God through intense devotion (bhakti). The chapter covers the contributions of various saint-poets like the Nayanars, Alvars, and saints of Maharashtra, as well as the teachings of philosophers like Shankara and Ramanuja. It also discusses the rise of Sufism within Islam and the revolutionary ideas of saints like Kabir and Guru Nanak who challenged social norms.
2. For a 3-mark question, who were the Nayanars and Alvars?
The Nayanars and Alvars were influential saint-poets who led religious movements in South India between the seventh and ninth centuries. Their key characteristics are:
Nayanars: They were a group of 63 saints who were devotees of Lord Shiva. They travelled and composed poems in praise of Shiva.
Alvars: They were a group of 12 saints who were devotees of Lord Vishnu. Their compositions are compiled in the Divya Prabandham.
Both groups preached that salvation could be achieved through intense personal devotion, regardless of caste. They included people from all social backgrounds, including those considered 'untouchable' like the Pulaiyar and the Panars.
3. Compare the philosophies of Shankara and Ramanuja, as it is a frequently asked question.
Shankara and Ramanuja were two of the most influential thinkers of the Bhakti movement, but their philosophies differed significantly:
Shankara (Advaita): He propounded the doctrine of Advaita or non-duality. According to him, the individual soul (atman) and the Supreme God (Brahman) are one and the same. He taught that the world around us is an illusion (maya) and advocated the path of knowledge to understand the true nature of Brahman and achieve salvation.
Ramanuja (Vishishtadvaita): Influenced by the Alvars, Ramanuja advocated the philosophy of Vishishtadvaita or qualified oneness. He believed that even after attaining union with the Supreme God, the individual soul remains distinct. He taught that the best means of attaining salvation was through intense devotion to Lord Vishnu.
4. What was the significance of the Virashaiva movement led by Basavanna?
The Virashaiva movement, which began in Karnataka in the mid-twelfth century, was highly significant for its radical social and religious reforms. Its importance lies in its strong arguments for the equality of all human beings and its critique of established norms. The movement, initiated by Basavanna and his companions, strongly opposed Brahmanical ideas about caste and the poor treatment of women. Furthermore, they rejected all forms of ritual, idol worship, and religious hypocrisy, promoting a direct, personal path to Shiva.
5. What were the central teachings of the Sufis?
Sufis were Muslim mystics who emphasised introspection to achieve a closer connection with God. Their central teachings included:
Rejection of elaborate rituals and rigid codes of conduct demanded by mainstream ulama.
Emphasis on seeking union with God through love and devotion, much like a lover seeks their beloved.
A belief in compassion towards all fellow human beings.
The importance of a master or pir to guide a devotee on the spiritual path.
Practices like zikr (chanting of a name), sama (singing), and raqs (dancing) to express their devotion.
6. How did Kabir's teachings challenge the major religious traditions of his time?
Kabir, who probably lived in the 15th-16th centuries, was one of the most influential saints whose teachings openly challenged established religions. He rejected all major religious traditions, openly ridiculing all forms of external worship in both Brahmanical Hinduism and Islam. He criticised the pre-eminence of the priestly classes and the caste system. His verses, composed in spoken Hindi, expressed the idea of a formless Supreme God (nirguna bhakti) and taught that the path to salvation was through devotion alone.
7. Explain the core ideas of Baba Guru Nanak's teachings.
Baba Guru Nanak's teachings formed the basis of Sikhism and were a powerful force for social and religious reform. His core ideas included:
Worship of One God: He emphasised the worship of a single, formless God, rejecting idol worship and sacrificial rituals.
Equality: He insisted that caste, creed, or gender was irrelevant for attaining liberation. His idea of a common kitchen (langar) demonstrated this principle of equality.
Active Life: His idea for the right belief and worship was based on an active life of social commitment, summed up as nam, dan, isnan (right worship, welfare of others, and purity of conduct).
8. From an exam perspective for the CBSE 2025-26 session, what are the high-weightage topics in 'Devotional Paths to the Divine'?
For your exams, certain topics from this chapter are frequently asked and carry more weight. Focus on these for 3-mark and 5-mark questions:
Teachings of Key Saints: The core teachings and social critiques of Kabir and Baba Guru Nanak are very important.
Philosophical Differences: The comparison between the philosophies of Shankara (Advaita) and Ramanuja (Vishishtadvaita) is a classic high-order question.
Bhakti in the South: Questions about the Nayanars and Alvars, including their opposition to the caste system, are common.
Sufism: Understanding the main principles of Sufism and the role of Sufi masters (pirs) is essential.
Questions often test not just facts but the social impact of these movements on caste, gender, and religious harmony.
