Question map
Not attempted Correct Incorrect โ˜… Bookmarked
Loadingโ€ฆ
Q17 (IAS/2016) History & Culture โ€บ Medieval India โ€บ Medieval religious movements Official Key

With reference to the cultural history of medieval India, consider the following statements : 1. Siddhas (Sittars) of Tamil region were monotheistic and condemned idolatry. 2. Lingayats of Kannada region questioned the theory of rebirth and rejected the caste hierarchy. Which of the statements given above is/are correct?

Result
Your answer: โ€”  ยท  Correct: C
Explanation

The correct answer is option C because both statements are accurate.

**Statement 1 is correct:** Siddhas (Sittars) of Tamil region were monotheistic and condemned idolatry.[2] This reflects their distinctive spiritual approach in medieval Tamil culture.

**Statement 2 is correct:** The Lingayats (Virashaivas) of Karnataka indeed challenged core Brahmanical doctrines. They questioned the theory of rebirth.[3] Additionally, the Lingayats challenged the idea of caste and the "pollution" attributed to certain groups by Brahmanas.[3] In the thirteenth century, the Virashaiva or Lingayat sect of Karnataka founded by Basava believed in one God (Parashiva).[4]

Both movements represented significant reformist tendencies in medieval Indian religious history, challenging established orthodox practices and promoting more egalitarian spiritual paths. Therefore, both statements 1 and 2 are correct, making option C the right answer.

Sources
  1. [3] THEMES IN INDIAN HISTORY PART II, History CLASS XII (NCERT 2025 ed.) > Chapter 6: Bhakti-Sufi Traditions > 3. The Virashaiva Tradition in Karnataka > p. 147
  2. [4] History , class XI (Tamilnadu state board 2024 ed.) > Chapter 10: Advent of Arabs and Turks > Religion > p. 149
How others answered
Each bar shows the % of students who chose that option. Green bar = correct answer, blue outline = your choice.
Community Performance
Out of everyone who attempted this question.
50%
got it right
PROVENANCE & STUDY PATTERN
Full view
Donโ€™t just practise โ€“ reverse-engineer the question. This panel shows where this PYQ came from (books / web), how the examiner broke it into hidden statements, and which nearby micro-concepts you were supposed to learn from it. Treat it like an autopsy of the question: what might have triggered it, which exact lines in the book matter, and what linked ideas you should carry forward to future questions.
Q. With reference to the cultural history of medieval India, consider the following statements : 1. Siddhas (Sittars) of Tamil region were โ€ฆ
At a glance
Origin: Books + Current Affairs Fairness: Moderate fairness Books / CA: 5/10 ยท 5/10

Statement 2 is a verbatim lift from NCERT Class XII (Themes II, p.147), making it a non-negotiable 'Sitter'. Statement 1 is a classic fact from the Tamil Nadu Class 11 History textbook. The strategy is binary: Master the NCERT 'Bhakti-Sufi' chapter for the core, and use TN Board History to cover the specific cultural nuances of South India.

How this question is built

This question can be broken into the following sub-statements. Tap a statement sentence to jump into its detailed analysis.

Statement 1
In the cultural history of medieval India, were the Siddhas (Sittars) of the Tamil region monotheistic?
Origin: Web / Current Affairs Fairness: CA heavy Web-answerable

Web source
Presence: 4/5
"1. Siddhas (Sittars) of Tamil region were monotheistic and condemned idolatry."
Why this source?
  • Directly states the claim that Siddhas (Sittars) of the Tamil region were monotheistic and condemned idolatry.
  • The line appears as a clear declarative item in a cultural-history question context, indicating the assertion is attributed to that tradition.
Web source
Presence: 4/5
"Siddhas (Sittars) of Tamil region were monotheistic and condemned idolatry."
Why this source?
  • Repeats the same assertion that Siddhas (Sittars) of the Tamil region were monotheistic and condemned idolatry.
  • Serves as an independent web instance presenting the claim in an educational/quiz format.
Web source
Presence: 4/5
"Siddhas (Sittars) of Tamil region were monotheistic and condemned idolatry."
Why this source?
  • Contains the same statement as part of a list used in a curricular/exam context, corroborating that this view is presented in study materials.
  • Explicitly links the Siddhas to monotheism and condemnation of idolatry in the quoted line.

History , class XI (Tamilnadu state board 2024 ed.) > Chapter 9: Cultural Development in South India > 9.6 Tamil Devotionalism > p. 130
Strength: 4/5
โ€œBhakti cultas a religious movement opened a new chapter in the history of Tamilnadu in the early medieval period. A strong wave of Tamil devotionalism swept the country from the sixth through the ninth centuries. The form was in hymns of the Nayanmars and the Azhwars. The saints of Saivism and Vaishnavism simplified the use of Tamil language with the application of music. They brought the local and regional ethos into the mainstream.โ€
Why relevant

Describes the Tamil Bhakti movement centred on Saivism and Vaishnavism, showing the region had strong sectarian devotional traditions.

How to extend

A student could check whether Siddha literature aligns with Saivite or Vaishnava devotionalism (which may be theistic) or with non-theistic/heterodox strains.

History , class XI (Tamilnadu state board 2024 ed.) > Chapter 9: Cultural Development in South India > 9.6 Tamil Devotionalism > p. 129
Strength: 4/5
โ€œThe emergence of regional polities in south India necessitated the establishment of states based on a certain ideology. In the context of the times religion alone could be the rallying point. The Pallavas of Kanchipuram in north and the Pandyas of Madurai in south of Tamil country patronised the religious movement of Bhakti, spearheaded by the elite and the wealthy merchant class. The local temple became the nucleus of this movement. Cultural Development in South India P 129โ€
Why relevant

Notes the temple became the nucleus of the Bhakti movement in Tamil country, implying religious life was often organised around deity-worship.

How to extend

Use this to test whether Siddhas operated within temple-centred deity worship (suggesting theistic practice) or outside it (suggesting other orientations).

History , class XI (Tamilnadu state board 2024 ed.) > Chapter 13: Cultural Syncretism: Bhakti Movement in India > 13.2 Spread of Bhakti Movement to the North India > p. 192
Strength: 4/5
โ€œThe religious-minded saints raised their voice. of protest against rites and ceremonies, superstitions, and unwanted formalisms. A popular monotheistic movement along with Vaishnava Bhakti movement came to be launched. The monotheists followed a path which was independent of dominant religions of the time, Hinduism and Islam. They denied their allegiance to either of them and criticized superstitious and orthodox elements of both the religions. The advent of Islam with the Turkish conquest posed a challenge to Vedic scholars and priests. By the end of the fourteenth century, Islam had spread to large parts of India. A considerable section of the Indian population had taken to Islam.โ€
Why relevant

Refers to a 'popular monotheistic movement along with Vaishnava Bhakti' and 'monotheists' distinct from dominant religions.

How to extend

A student could compare Siddha teachings to descriptions of these monotheistic currents to see if Siddhas claimed a single supreme deity.

History , class XI (Tamilnadu state board 2024 ed.) > Chapter 10: Advent of Arabs and Turks > Religion > p. 149
Strength: 5/5
โ€œUnlike Hindus who worshiped different deities, these migrants followed monotheism. They also adhered to one basic set of beliefs and practices. Though monotheistic รค trend in Hinduism had long existed, as, for example in the Bhagavad Gita, as noted by Al-Beruni, its proximity to Islam did help to move monotheism from periphery to the centre. In the thirteenth century, the Virashaiva or Lingayat sect of Karnataka founded by Basava believed in one God (Parashiva). Caste distinctions were denied, women given a better status, and Brahmans could no longer monopolise priesthood. Fourteenth and nineteenth centuries there was Hindu-Muslim collaboration in cultural activities.โ€
Why relevant

Gives an example of a regional Hindu monotheistic sect (Virashaiva/Lingayat) that believed in one God (Parashiva), showing medieval South India had precedents for monotheistic Hindu sects.

How to extend

Use this pattern to ask whether Siddhas articulated a comparable 'one-God' doctrine (e.g., Parashiva) or were doctrinally different (mystical, tantric, pantheistic).

THEMES IN INDIAN HISTORY PART II, History CLASS XII (NCERT 2025 ed.) > Chapter 6: Bhakti-Sufi Traditions > 2.4 Relations with the state > p. 145
Strength: 3/5
โ€œWe saw in Chapter 2 that there were several important chiefdoms in the Tamil region in the early first millennium CE. From the second half of the first millennium there is evidence for states, including those of the Pallavas and Pandyas (c. sixth to ninth centuries CE). While Buddhism and Jainism had been prevalent in this region for several centuries, drawing support from merchant and artisan communities, these religious traditions received occasional royal patronage. Interestingly, one of the major themes in Tamil bhakti hymns is the poets' opposition to Buddhism and Jainism. This is particularly marked in theโ€
Why relevant

Highlights that Tamil bhakti poets often opposed Buddhism and Jainism, indicating sharp doctrinal distinctions in the region's religious discourse.

How to extend

A student could investigate whether Siddhas framed their teaching in opposition to other religions (as monotheists sometimes did) or in a different, non-theistic/mystical register.

Statement 2
In the cultural history of medieval India, did the Siddhas (Sittars) of the Tamil region condemn idolatry?
Origin: Web / Current Affairs Fairness: CA heavy Web-answerable

Web source
Presence: 5/5
"Siddhas (Sittars) of Tamil region were monotheistic and condemned idolatry."
Why this source?
  • Explicitly states that Siddhas (Sittars) of the Tamil region were monotheistic and condemned idolatry.
  • Directly ties the Siddhas to the cultural-history claim about medieval India.
Web source
Presence: 5/5
"Siddhas (Sittars) of Tamil region were monotheistic and condemned idolatry."
Why this source?
  • Repeats the same sentence asserting the Siddhas were monotheistic and condemned idolatry.
  • Serves as an independent source corroborating the claim within study/quiz material.
Web source
Presence: 5/5
"Siddhas (Sittars) of Tamil region were monotheistic and condemned idolatry."
Why this source?
  • Again states clearly that Siddhas (Sittars) of the Tamil region were monotheistic and condemned idolatry.
  • Appears in exam-prep material, directly supporting the historical claim.

Modern India ,Bipin Chandra, History class XII (NCERT 1982 ed.)[Old NCERT] > Chapter 2: Indian States and Society in the 18th Century > Social and Cultural Life > p. 42
Strength: 5/5
โ€œSimilarly, there was a revival of Malayalam literature, especially under the patronage of the Travancore rulers, Martanda Varma and Rama Varma. One of the great poets of Kerala, Kunchan Nambiar, who wrote popular poetry in the language of daily usage, lived at this time. The 18th century Kerala also witnessed the full development of Kathakali literature, dramas and dance. The Padmanabhan Palace with its remarkable architecture and mural paintings was also constructed in the 18th century. Tayumanavar (1706-44) was one of the best exponents of sittar poetry in Tamil. In line with other sittar poets, he protested against the abuses of temple-rule and the caste system.โ€
Why relevant

Specifically names 'sittar' poets (Tayumanavar) and says they 'protested against the abuses of temple-rule and the caste system', indicating some Siddha/Sittar critique of temple-related practices.

How to extend

A student could check whether 'abuses of temple-rule' critiques included rejection of idol worship by consulting sittar hymns or secondary studies of Tayumanavar.

History , class XI (Tamilnadu state board 2024 ed.) > Chapter 9: Cultural Development in South India > 9.6 Tamil Devotionalism > p. 130
Strength: 4/5
โ€œBhakti cultas a religious movement opened a new chapter in the history of Tamilnadu in the early medieval period. A strong wave of Tamil devotionalism swept the country from the sixth through the ninth centuries. The form was in hymns of the Nayanmars and the Azhwars. The saints of Saivism and Vaishnavism simplified the use of Tamil language with the application of music. They brought the local and regional ethos into the mainstream.โ€
Why relevant

Describes the Bhakti movement in the Tamil region as expressed through Nayanmars and Azhwars using hymns and temple-related devotional musicโ€”establishing that mainstream devotional practice was temple- and image-centred.

How to extend

Compare the siddha/sittar corpus with bhakti hymns to see if Siddhas opposed this temple-centred, image-based devotion.

History , class XI (Tamilnadu state board 2024 ed.) > Chapter 9: Cultural Development in South India > III The Bhakti Movement Azhwars and Navanmars > p. 133
Strength: 4/5
โ€œโ€ข U. The hymns of Azhwars and Nayanmars inaugurated the bhakti cult in Tamil country. โ€ข Pallavas and Pandyas patronized the bhakti ่–› movement. Bhakti as ideology helped integrate all sections of society under the banner of religion. โ€ข A synthesis of north Indian and south Indian traditions occurred during this period.โ€
Why relevant

States that the hymns of Azhwars and Nayanmars 'inaugurated the bhakti cult' and that rulers patronized bhakti, showing strong institutional support for temple/idol worship in the region.

How to extend

Use this as a baseline of strong temple/idolatry practices to test whether Siddhasโ€™ writings were reacting against that dominant model.

History , class XI (Tamilnadu state board 2024 ed.) > Chapter 9: Cultural Development in South India > Sources > p. 117
Strength: 3/5
โ€œInscriptions on copperplates, on temple walls and pillars form a major source of historical information for this period. Inscriptions issued by Chalukyas in Kannada, Telugu, Tamil and Sanskrit languages, and Pallavas in Tamil and Sanskrit, recording land grants to Brahmins, as well as the royal and the non-royal gifts made to religious establishment are equally important sources. in Kannada, Vikramarjuna-vijayam, also called Pampa-bharata, by Pampa in Kannada, which were all of a later period, and Nannaya's Mahabharatam in Telugu also provide useful historical data. However, pride of place must go to Tamil literature. The Bhakti movement which originated in South India found its greatest expression in the songs composed by the Azhwars and Nayanmars.โ€
Why relevant

Notes inscriptions and temple records are major sources and that the Bhakti movement found expression in songs of Azhwars and Nayanmars, again illustrating the prominence of temple-centred religion in sources.

How to extend

A student could look for absence or presence of siddha critique in these temple-related sources or in complementary literary sources to infer attitudes toward idolatry.

History , class XI (Tamilnadu state board 2024 ed.) > Chapter 11: Later Cholas and Pandyas > Temples > p. 171
Strength: 3/5
โ€œPandyas built different models of temples. They are sepulchral temple (e.g. sundarapandisvaram), rock-cut cave temples and structural temples. Medieval Pandyas and later Pandyas did not build any new temples but maintained the existing temples, enlarging them with the addition of gopuras, mandapas and circumbulations. The monolithic mega-sized ornamented pillars are the unique feature of the medieval Pandya style. The early Pandya temples are modest and simple. These temples of the Pandya country, the sculptures of Siva, Vishnu, Kotravai, Ganesa, Subramanya, Surya and Brahma are best specimens. The Pandyas specially patronised Meenakshi temple and kept expanding its premises by adding gopuras and mandapas.โ€
Why relevant

Describes extensive temple-building and idol sculpture (Siva, Vishnu, etc.) under Pandyas, indicating a pervasive cult of images in medieval Tamil society.

How to extend

Treat this as contextual evidence: if temple/idol worship was pervasive, any siddha condemnation would stand out and be traceable in siddha literature or critiques.

Statement 3
In the cultural history of medieval India, did the Lingayats of the Kannada region question the theory of rebirth?
Origin: Direct from books Fairness: Straightforward Book-answerable
From standard books
THEMES IN INDIAN HISTORY PART II, History CLASS XII (NCERT 2025 ed.) > Chapter 6: Bhakti-Sufi Traditions > 3. The Virashaiva Tradition in Karnataka > p. 147
Presence: 5/5
โ€œTherefore they do not practise funerary rites such as cremation, prescribed in the Dharmashastras. Instead, they ceremonially bury their dead. The Lingayats challenged the idea of caste and the "pollution" attributed to certain groups by Brahmanas. They also questioned the theory of rebirth. These won them followers amongst those who were marginalised within the Brahmanical social order. The Lingayats also encouraged certain practices disapproved in the Dharmashastras, such as post-puberty marriage and the remarriage of widows. Our understanding of the Virashaiva tradition is derived from vachanas (literally, sayings) composed in Kannada by women and men who joined the movement. Source 4โ€
Why this source?
  • Direct statement that the Lingayats 'questioned the theory of rebirth.'
  • Places this claim within the Virashaiva (Lingayat) reform context (funerary practice, caste challenge), reinforcing that questioning rebirth was part of their doctrinal stance.
History , class XI (Tamilnadu state board 2024 ed.) > Chapter 10: Advent of Arabs and Turks > Religion > p. 149
Presence: 3/5
โ€œUnlike Hindus who worshiped different deities, these migrants followed monotheism. They also adhered to one basic set of beliefs and practices. Though monotheistic รค trend in Hinduism had long existed, as, for example in the Bhagavad Gita, as noted by Al-Beruni, its proximity to Islam did help to move monotheism from periphery to the centre. In the thirteenth century, the Virashaiva or Lingayat sect of Karnataka founded by Basava believed in one God (Parashiva). Caste distinctions were denied, women given a better status, and Brahmans could no longer monopolise priesthood. Fourteenth and nineteenth centuries there was Hindu-Muslim collaboration in cultural activities.โ€
Why this source?
  • Identifies the Virashaiva/Lingayat sect of Karnataka (founded by Basava) and notes distinctive beliefs and social reforms.
  • Provides contextual support that the sect held doctrines distinct from orthodox Brahmanical positions, making it plausible they questioned orthodox beliefs like rebirth.
THEMES IN INDIAN HISTORY PART I, History CLASS XII (NCERT 2025 ed.) > Chapter 4: Thinkers, Beliefs and Buildings > Sacrifices and Debates > p. 85
Presence: 2/5
โ€œand rebirth. Was rebirth due to past actions? Such issues were hotly debated. Thinkers were concerned with understanding and expressing the nature of the ultimate reality. And others, outside the Vedic tradition, asked whether or not there even was a single ultimate reality. People also began speculating on the significance of the sacrificial tradition.โ€
Why this source?
  • States that rebirth was a topic of hot debate among medieval thinkers.
  • Situates the Lingayat critique within a wider intellectual environment where rebirth was contested.
Statement 4
In the cultural history of medieval India, did the Lingayats of the Kannada region reject the caste hierarchy?
Origin: Direct from books Fairness: Straightforward Book-answerable
From standard books
THEMES IN INDIAN HISTORY PART II, History CLASS XII (NCERT 2025 ed.) > Chapter 6: Bhakti-Sufi Traditions > 3. The Virashaiva Tradition in Karnataka > p. 147
Presence: 5/5
โ€œTherefore they do not practise funerary rites such as cremation, prescribed in the Dharmashastras. Instead, they ceremonially bury their dead. The Lingayats challenged the idea of caste and the "pollution" attributed to certain groups by Brahmanas. They also questioned the theory of rebirth. These won them followers amongst those who were marginalised within the Brahmanical social order. The Lingayats also encouraged certain practices disapproved in the Dharmashastras, such as post-puberty marriage and the remarriage of widows. Our understanding of the Virashaiva tradition is derived from vachanas (literally, sayings) composed in Kannada by women and men who joined the movement. Source 4โ€
Why this source?
  • Explicitly states the Lingayats 'challenged the idea of caste' and the pollution concept promoted by Brahmanas
  • Describes social reforms (burial instead of cremation, questioning rebirth, remarriage of widows) that undercut Dharmashastra-based caste norms
History , class XI (Tamilnadu state board 2024 ed.) > Chapter 10: Advent of Arabs and Turks > Religion > p. 149
Presence: 5/5
โ€œUnlike Hindus who worshiped different deities, these migrants followed monotheism. They also adhered to one basic set of beliefs and practices. Though monotheistic รค trend in Hinduism had long existed, as, for example in the Bhagavad Gita, as noted by Al-Beruni, its proximity to Islam did help to move monotheism from periphery to the centre. In the thirteenth century, the Virashaiva or Lingayat sect of Karnataka founded by Basava believed in one God (Parashiva). Caste distinctions were denied, women given a better status, and Brahmans could no longer monopolise priesthood. Fourteenth and nineteenth centuries there was Hindu-Muslim collaboration in cultural activities.โ€
Why this source?
  • Identifies the Virashaiva/Lingayat sect as denying caste distinctions
  • Notes changes in social roles (better status for women, end of Brahman monopoly on priesthood) that imply rejection of caste hierarchy
Pattern takeaway: UPSC consistently rewards knowledge of 'Dissenter' sects. If a historical group is asked, it is usually because they challenged the status quo (Caste, Idols, Rebirth). The exam favors the reformist strands of Indian history.
How you should have studied
  1. [THE VERDICT]: Sitter for Statement 2 (Direct NCERT Themes II); Moderate for Statement 1 (Standard TN Board fact).
  2. [THE CONCEPTUAL TRIGGER]: The 'Protest' tradition within Bhakti. Distinguishing between 'Conformist' (Vedic-friendly) and 'Radical' (Anti-caste/Anti-ritual) movements.
  3. [THE HORIZONTAL EXPANSION]: Siddhas (Tamil, Agastya/Tirumular, Medicine, Monotheistic/Void worship); Lingayats (Basavanna, Vachanas, Burial over Cremation, Ishtalinga); Nathpanthis (North India, Yoga/Tantra, influence on Kabir).
  4. [THE STRATEGIC METACOGNITION]: Never study Bhakti saints just as 'devotees'. Classify them immediately: Did they accept the Vedas/Idols (Saguna) or reject them (Nirguna/Siddhas)? This binary classification solves the question instantly.
Concept hooks from this question
๐Ÿ“Œ Adjacent topic to master
S1
๐Ÿ‘‰ Tamil Bhakti: Nayanmars and Azhwars
๐Ÿ’ก The insight

The question concerns religious tendencies in medieval Tamil region; several references describe Tamil devotionalism centred on Nayanmars and Azhwars.

High-yield for UPSC: Tamil bhakti literature and saints are frequently asked in cultural history sections. Understanding who the Nayanmars/Azhwars were, their genre (hymns), and their role in popularising devotional practices helps answer questions on regional religious developments. Prepare by reviewing primary features of Tamil bhakti, key saintly groups, and their literary outputs.

๐Ÿ“š Reading List :
  • History , class XI (Tamilnadu state board 2024 ed.) > Chapter 9: Cultural Development in South India > 9.6 Tamil Devotionalism > p. 130
  • History , class XI (Tamilnadu state board 2024 ed.) > Chapter 9: Cultural Development in South India > 9.6 Tamil Devotionalism > p. 129
๐Ÿ”— Anchor: "In the cultural history of medieval India, were the Siddhas (Sittars) of the Tam..."
๐Ÿ“Œ Adjacent topic to master
S1
๐Ÿ‘‰ Monotheistic tendencies within Bhakti and other medieval movements
๐Ÿ’ก The insight

The references discuss 'monotheistic movements' alongside Bhakti and cite examples (e.g., Virashaiva/Lingayat), relevant when assessing claims that particular groups were monotheistic.

Important because UPSC often asks about sectarian reforms and ideas (monotheism vs. polytheism, reformist trends). Candidates should distinguish between explicit monotheistic sects (e.g., Lingayat example in the references) and general devotional trends. Study comparative features, doctrinal claims, and socio-religious consequences to tackle source-based and analytical questions.

๐Ÿ“š Reading List :
  • History , class XI (Tamilnadu state board 2024 ed.) > Chapter 10: Advent of Arabs and Turks > Religion > p. 149
  • History , class XI (Tamilnadu state board 2024 ed.) > Chapter 13: Cultural Syncretism: Bhakti Movement in India > 13.2 Spread of Bhakti Movement to the North India > p. 192
๐Ÿ”— Anchor: "In the cultural history of medieval India, were the Siddhas (Sittars) of the Tam..."
๐Ÿ“Œ Adjacent topic to master
S1
๐Ÿ‘‰ State patronage and the temple as nucleus of Bhakti in Tamil country
๐Ÿ’ก The insight

Assessing religious identity of groups (like Siddhas) requires situating them within patronage networks; references note Pallava/Pandya patronage and the temple's centrality.

Useful for framing answers: UPSC questions connect religious movements to polity and social bases. Master the link between regional rulers, merchant elites, temple institutions, and devotional movements to explain spread, orthodoxy challenges, and social impacts. Use a mix of polity-culture sources and case studies for revision.

๐Ÿ“š Reading List :
  • History , class XI (Tamilnadu state board 2024 ed.) > Chapter 9: Cultural Development in South India > 9.6 Tamil Devotionalism > p. 129
  • THEMES IN INDIAN HISTORY PART II, History CLASS XII (NCERT 2025 ed.) > Chapter 6: Bhakti-Sufi Traditions > 2.4 Relations with the state > p. 145
๐Ÿ”— Anchor: "In the cultural history of medieval India, were the Siddhas (Sittars) of the Tam..."
๐Ÿ“Œ Adjacent topic to master
S2
๐Ÿ‘‰ Bhakti movement in Tamil country
๐Ÿ’ก The insight

Several references describe the emergence and features of Tamil bhakti, naming Azhwars and Nayanmars and their hymns as central to medieval Tamil religious life.

High-yield for UPSC: questions often ask about regional forms of Bhakti, their social base, and literary expressions. Mastering this helps connect religious movements to political patronage, language-literature development, and sectarian interactions. Prepare by mapping key groups (Azhwars, Nayanmars), chronology, and primary sources (hymns/temple literature).

๐Ÿ“š Reading List :
  • History , class XI (Tamilnadu state board 2024 ed.) > Chapter 9: Cultural Development in South India > 9.6 Tamil Devotionalism > p. 130
  • History , class XI (Tamilnadu state board 2024 ed.) > Chapter 9: Cultural Development in South India > III The Bhakti Movement Azhwars and Navanmars > p. 133
  • History , class XI (Tamilnadu state board 2024 ed.) > Chapter 9: Cultural Development in South India > Sources > p. 117
๐Ÿ”— Anchor: "In the cultural history of medieval India, did the Siddhas (Sittars) of the Tami..."
๐Ÿ“Œ Adjacent topic to master
S2
๐Ÿ‘‰ Role of temples and temple-rule in medieval Tamil society
๐Ÿ’ก The insight

References highlight temples as the nucleus of Bhakti and describe temple-building, patronage, and administrative importance under Pallavas, Pandyas, and Cholas.

Important for polity-culture questions: temples functioned as religious, economic and social centres and are often linked to state patronage and social conflicts. Understanding temple architecture, patronage patterns, and temple-related inscriptions helps answer questions on state-society relations and cultural policy. Study inscriptions, temple economy, and examples of temple expansion.

๐Ÿ“š Reading List :
  • History , class XI (Tamilnadu state board 2024 ed.) > Chapter 9: Cultural Development in South India > 9.6 Tamil Devotionalism > p. 129
  • History , class XI (Tamilnadu state board 2024 ed.) > Chapter 11: Later Cholas and Pandyas > Temples > p. 171
  • History , class XI (Tamilnadu state board 2024 ed.) > Chapter 9: Cultural Development in South India > Sources > p. 117
๐Ÿ”— Anchor: "In the cultural history of medieval India, did the Siddhas (Sittars) of the Tami..."
๐Ÿ“Œ Adjacent topic to master
S2
๐Ÿ‘‰ Siddha/Sittar poets as social critics
๐Ÿ’ก The insight

One reference explicitly notes that sittar poets (e.g., Tayumanavar) protested abuses of temple-rule and the caste system, indicating a polemical/social-critical strand in their literature.

Useful for thematic questions linking religious literature to social critique and reform. Knowing that certain devotional or mystical traditions critiqued temple administration and caste helps differentiate currents within Bhakti and related movements. Focus on representative poets and the social themes in their compositions.

๐Ÿ“š Reading List :
  • Modern India ,Bipin Chandra, History class XII (NCERT 1982 ed.)[Old NCERT] > Chapter 2: Indian States and Society in the 18th Century > Social and Cultural Life > p. 42
๐Ÿ”— Anchor: "In the cultural history of medieval India, did the Siddhas (Sittars) of the Tami..."
๐Ÿ“Œ Adjacent topic to master
S3
๐Ÿ‘‰ Lingayat (Virashaiva) challenges to Brahmanical norms
๐Ÿ’ก The insight

References describe Lingayat practices (burial, caste denial, widow remarriage) and explicitly note they questioned rebirth, showing a systematic challenge to Brahmanical orthodoxy.

High-yield for medieval Indian history questions: explains social and religious reform movements in the Deccan, connects to themes of caste, ritual, and social reform. Mastering this helps answer comparative questions on heterodox movements and their social impact. Study primary textual sources (vachanas) and NCERT summaries to consolidate facts and examples.

๐Ÿ“š Reading List :
  • THEMES IN INDIAN HISTORY PART II, History CLASS XII (NCERT 2025 ed.) > Chapter 6: Bhakti-Sufi Traditions > 3. The Virashaiva Tradition in Karnataka > p. 147
  • History , class XI (Tamilnadu state board 2024 ed.) > Chapter 10: Advent of Arabs and Turks > Religion > p. 149
๐Ÿ”— Anchor: "In the cultural history of medieval India, did the Lingayats of the Kannada regi..."
๐ŸŒ‘ The Hidden Trap

The 'Nathpanthis' are the North Indian logical sibling to the Siddhas (both practiced Yoga/Tantra and rejected caste). A future question may target the 'Mahanubhavas' of Maharashtra (Chakradhar Swami) or the specific Lingayat concept of 'Kayaka' (Work is Worship).

โšก Elimination Cheat Code

The 'Radical Reformer' Heuristic: In the context of Medieval Bhakti, if a statement says a sect 'rejected caste', 'condemned idolatry', or 'questioned rebirth', it is highly likely TRUE. These groups are historically significant *precisely because* they broke these specific norms. Extreme phrasing here is often correct.

๐Ÿ”— Mains Connection

Mains GS1 (Indian Society): Link Basavanna's anti-caste movement to modern social justice. Mains GS2 (Polity): Cite 'Anubhava Mantapa' as an early example of deliberative democracy/parliament in India.

โœ“ Thank you! We'll review this.

SIMILAR QUESTIONS

IAS ยท 2018 ยท Q44 Relevance score: 1.91

With reference to cultural history of India, consider the following statements : 1. Most of the Tyagaraja Kritis are devotional songs in praise of Lord Krishna. 2. Tyagaraja created several new ragas. 3. Annamacharya and Tyagaraja are contemporaries. 4. Annamacharya kirtanas are devotional songs in praise of Lord Venkateshwara. Which of the statements given above are correct ?

IAS ยท 2018 ยท Q72 Relevance score: 1.91

With reference to the cultural history of India, consider the following statements : 1. White marble was used in making Buland Darwaza and Khankah at Fatehpur Sikri. 2. Red sandstone and marble were used in making Bara Imambara and Rumi Darwaza at Lucknow. Which of the statements given above is/are correct ?

IAS ยท 2017 ยท Q53 Relevance score: 0.78

With reference to the religious history of India, consider the following statements : 1. Sautrantika and Sammitiya were the sects of Jainism. 2. Sarvastivadin held that the constituents of phenomena were not wholly momentary, but existed forever in a latent form. Which of the statements given above is/are correct ?

IAS ยท 2020 ยท Q72 Relevance score: 0.49

With reference to the religious history of India, consider the following statements : 1. Sthaviravadins belong to Mahayana Buddhism. 2. Lokottaravadin sect was an offshoot of Mahasanghika sect of Buddhism. 3. The deification of Buddha by Mahasanghikas fostered the Mahayana Buddhism. Which of the statements given above is/are correct ?

CAPF ยท 2025 ยท Q52 Relevance score: -0.01

With reference to the ancient architectural development in the hills of North Indian States, consider the following statements : 1. The temple 'Garbhagriha' and 'Shikhara' were made in a Rekha-prasada or Latina style. 2. The Pandrethan Temple in Kashmir is built on a plinth in the middle of a tank. 3. The Jageshwar Temple is located in Garhwal region. 4. The Lakshana Devi Mandir shows the influence of the post-Gupta tradition. How many statements given above are correct?