CBSE Notes Class 7 History Chapter 8-Devotional Paths To The Divine 

According to the CBSE Syllabus 2023-24, this chapter has been renumbered as Chapter 6.

Some people are brought to tears while they do rites of devotion, sing bhajans, kirtans, or qawwalis, or even just repeat the name of God silently. The legacy of numerous Bhakti and Sufi movements that have developed since the 8th century is this kind of extreme devotion to or love of God. Students should consult the CBSE Notes Class 7 History Chapter 8-Devotional Paths To The Divine in order to comprehend the ideas linked to Chapter 8 of the CBSE Class 7 History. Students can adequately prepare for the exam with the use of these notes.

The Idea of a Supreme God 

Prior to the rise of large kingdoms, various groups worshipped their own gods and goddesses. As towns, trade, and empires expanded, new ideas emerged, such as the idea that every living thing undergoes countless cycles of birth and rebirth, performing good and bad deeds. The idea that not all humans are equal at birth gained ground, leading to the belief that social privileges come from birth in a "noble" family or a "high" caste. Uneasy with these ideas, many turned to the teachings of Buddha or the Jainas, which emphasized the possibility of overcoming social differences and breaking the cycle of rebirth through personal effort.

The Bhagavad Gita advocated for a Supreme God who could deliver humans from such bondage through devotion or bhakti. This idea gained popularity in the early centuries of the common era, with gods and goddesses worshipped using elaborate rituals, such as Shiva, Vishnu, and Durga. Local myths and legends became part of Puranic stories, and methods of worship were introduced into local cults. Puranas also laid down the possibility for devotees to receive the grace of God regardless of their caste status. The idea of bhakti gained popularity, and even Buddhists and Jainas adopted these beliefs. 

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

During ancient and medieval times in South India, a new kind of devotional movement called Bhakti emerged. This movement emphasized personal devotion and love for a chosen deity as a means to attain salvation. The Bhakti movement in South India is closely associated with two groups of saints known as the Nayanars and the Alvars.

The Nayanars were devotees of Lord Shiva, while the Alvars were devotees of Lord Vishnu. Both groups composed devotional hymns in Tamil, expressing their deep love and devotion to their chosen deities. These hymns are known as the "Tevarams" in the case of the Nayanars and the "Divya Prabandhams" in the case of the Alvars.

The Nayanars were a group of sixty-three saints who lived between the 6th and 9th centuries CE. They hailed from different backgrounds and social classes, including kings, chieftains, and ordinary people. The Nayanars believed that by surrendering themselves completely to Lord Shiva and seeking His grace, they could attain spiritual liberation. Their hymns not only expressed their devotion but also highlighted the qualities and miracles of Lord Shiva.

The Alvars, on the other hand, were twelve saint-poets who lived between the 6th and 9th centuries CE. They hailed from different regions of South India. The Alvars believed in the concept of "Divya Desam," which referred to the sacred abodes of Lord Vishnu. Their hymns praised the various forms and incarnations of Lord Vishnu, emphasizing the belief that devotion to Him would lead to salvation.

The hymns composed by the Nayanars and Alvars played a significant role in popularizing the Bhakti movement and spreading their ideas among the masses. These devotional songs were sung and recited in temples and public gatherings, creating a sense of unity and devotion among the people.

The Bhakti movement led by the Nayanars and Alvars had a profound impact on South Indian society. It challenged the existing religious orthodoxy and caste-based discrimination by emphasizing the importance of personal devotion and love for God over external rituals and social hierarchies. The movement also provided a platform for individuals from various social backgrounds to express their spiritual experiences and seek a direct connection with the divine.

The Nayanars and Alvars continue to be revered by devotees in South India, and their hymns are still sung and celebrated as an integral part of the rich cultural and religious heritage of the region.

Philosophy and Bhakti

Shankara, the most important philosopher of India, was born in Kerala in the eighth century. He was an advocate of Advaita, or the doctrine of the oneness of the individual soul and the Supreme God, which is the Ultimate Reality. Shankara also taught that Brahman, the only or Ultimate Reality, was formless and devoid of any attributes. He also believed that the world was an illusion called Maya and advocated renunciation of the world.Ramanuja, who was born in Tamil Nadu in the 11th century and was heavily influenced by the Alvars, advanced the idea of Vishishtadvaita, or qualified oneness, which holds that the soul is one with Vishnu and that the best way to find salvation is through intense devotion to Him. 

Basavanna’s Virashaivism

The connection between the Tamil Bhakti movement and temple worship led to a reaction best represented in the Virashaiva movement- initiated by Basavanna and his companions like Allama Prabhu and Akkamahadevi-movement began in Karnataka- in the mid 12th century-Virashaivas, argued strongly for the equality of all human beings-against Brahmanical ideas about caste and the treatment of women-were against all forms of ritual and idol worship. 

The Saints of Maharashtra

From the 13th to 17th centuries, Maharashtra had numerous saint poets, including Dnyaneshwar, Namdev, Eknath, and Tukaram. These poets, including women like Sakhubai and Chokhamela, were deeply influenced by the region's tradition of bhakti, which focused on the Vitthala temple and the concept of a personal god. These poets rejected ritualism, social differences, and renunciation, preferring to live with their families and serve others in need. Their humanist idea emerged, emphasizing the importance of sharing others' pain. Gujarati saint Narsi Mehta praised these Vaishnavas for their understanding of others' pain.

Nathpanthis, Siddhas and Yogis

Religious groups that emerged during this period criticised the ritual and other aspects of conventional religion and the social order used. The simple and logical arguments among them were the Nathpanthis, Siddhacharas, and Yogis-who advocated renunciation of the world- as per them, the path to salvation lay in meditation on the formless Ultimate Reality and the realisation of oneness with it-advocated intense training of the mind and body through practices like yoga asanas, breathing exercises and meditation to achieve this- groups became particularly popular among “low” castes-criticism of conventional religion created the ground for devotional religion to become a popular force in northern India.

Islam and Sufism

Saints, like Sufis, were Muslim mystics who rejected outward religiosity and emphasized love and devotion to God. They rejected elaborate rituals and codes of behavior demanded by Muslim religious scholars, seeking union with God like a lover seeking his beloved. Sufis also composed poems and expressed their feelings, creating a rich literature in prose. Among the great Sufis of Central Asia were Ghazzali, Rumi, and Sadi. They believed that the heart can be trained to look at the world differently and developed elaborate methods of training using zikr, contemplation, sama, raqs, parables, and breath control.

Sufi teachers, known as silsilas, followed a slightly different method of instruction and ritual practice. Sufis from Central Asia settled in Hindustan from the 11th century, and the process was strengthened with the establishment of the Delhi Sultanate. Sufi centers developed all over the subcontinent, with the Chishti silsila being among the most influential orders. Sufi masters held assemblies in their khanqahs, where devotees discussed spiritual matters, sought blessings from saints, and attended music and dance sessions. People attributed Sufi masters with miraculous powers that could relieve others of their illnesses and troubles. The tomb or dargah of a Sufi saint became a place of pilgrimage, with thousands of people of all faiths thronging to it. 

New Religious Developments in North India

In the 13th century, a new wave of bhakti movement emerged in north India, influenced by Islam, Brahmanical Hinduism, Sufism, various strands of bhakti, and various strands of bhakti. New towns and kingdoms emerged, and people took on new professions and roles. Saints like Kabir and Baba Guru Nanak rejected all orthodox religions, while Tulsidas and Surdas accepted existing beliefs and practices but wanted to make them accessible to all. Tulsidas conceived of God in the form of Rama, composed the Ramcharitmanas in Awadhi, and expressed his devotion through his works. Surdas, a devotee of Krishna, composed compositions in Sursagara, Surasaravali, and Sahitya Lahari.

Shankaradeva of Assam, a later 15th-century saint, emphasized devotion to Vishnu and established namghars for recitation and prayer. Other saints included Dadu Dayal, Ravidas, and Mirabai. Mirabai, a Rajput princess married into the royal family of Mewar, became a disciple of Ravidas, a saint from a caste considered "untouchable." She composed numerous bhajans and challenged the norms of the "upper" castes, becoming popular with the masses in Rajasthan and Gujarat. Most saints' works were composed in regional languages and could be sung, and they were passed down orally from generation to generation. Songs are a part of living popular culture, as they are a creation of the saints and generations of people who sang them.

A Closer Look: Kabir

Kabir, a celebrated Indian mystic poet and saint, lived in the 15th century CE and is deeply rooted in the Bhakti tradition, specifically within the Sant Mat or Sant tradition. His life and teachings are deeply rooted in the Bhakti tradition, which emphasizes personal experience and direct realization of the divine through devotion and inner spiritual practices. Born in Varanasi, India, Kabir was raised in a Muslim family influenced by both Hindu and Islamic traditions. His poetry and verses challenged the dogmas and rituals of organized religion while emphasizing the universal nature of spirituality.

Kabir's central teachings were the unity of all religions and the underlying oneness of God. He rejected religious divisions and emphasized that the ultimate reality transcends religious labels and boundaries. Kabir's poetry often depicted a longing for union with the divine and the transformational power of love.

Kabir's teachings also addressed social and ethical issues, such as social inequality, caste discrimination, religious hypocrisy, and rituals lacking true understanding. He advocated for inner purity, ethical conduct, and treating all individuals with respect and compassion. His teachings continue to resonate with people seeking a deeper understanding of spirituality beyond religious boundaries. His poetry has been passed down through generations, inspiring people to question, reflect, and embrace a path of love, unity, and inner realization.

A Closer Look: Baba Guru Nanak

Baba Guru Nanak, also known as Guru Nanak Dev Ji, was the founder and first Guru of Sikhism, a monotheistic religion that originated in the 15th century CE in the Indian subcontinent. Born in 1469 CE in Talwandi, Pakistan, Guru Nanak was a Hindu family member who showed spiritual inclination from a young age. He received education in various religious traditions and traveled extensively, engaging in dialogues with scholars and seekers from different backgrounds. Guru Nanak's teachings are compiled in the Guru Granth Sahib, the holy scripture of Sikhism, which reflects his spiritual experiences and divine revelations.

Three Pillars of Sikhism are emphasized: Naam Japna (meditation and remembrance of God's name), Kirat Karni (honest and ethical living), and Vand Chakna (sharing with others, selfless service, and community support). These principles guide Sikhs in their spiritual practice and ethical conduct. Guru Nanak engaged in dialogue with various religious and spiritual traditions, including Muslims, Hindus, and Sufis, promoting dialogue, understanding, and respect for diverse religious paths. He also established the institution of Langar, a community kitchen where people from all walks of life could come together and share a communal meal.

Guru Nanak's teachings laid the foundation for Sikhism as a distinct religion and inspired a community of Sikhs committed to living a life of spirituality, equality, and service. His message of oneness, compassion, and social justice continues to be revered by Sikhs and serves as a guiding light for individuals seeking spiritual and moral growth.