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?
Contents13
- A1 only
- B2 only
- CBoth 1 and 2
- DNeither 1 nor 2
Show answer
Answer: (C) Both 1 and 2
Answer: (c) Both 1 and 2
Statement 1 (✓ CORRECT):
Siddhas (Sittars) of Tamil region were monotheistic and condemned idolatry.
They believed God cannot be captured in stone/metal forms.
Active mainly in 16th-17th centuries, they challenged orthodox Brahmanical practices.
Statement 2 (✓ CORRECT):
Lingayats of Karnataka, founded by Basavanna (12th century), questioned rebirth theory and rejected caste hierarchy.
They challenged Brahmanical ideas of pollution and caste discrimination, winning followers among marginalised groups.
They wore a Shiva linga around their neck.
Both movements shared common features:
- challenged caste
- opposed ritual worship
- advocated direct devotion to God.
Part of the broader Bhakti movement.
Source: NCERT 'Themes in Indian History Part-2' (Class XII) and 'Our Pasts-II' (Class VII).
The Siddhas and Lingayats were reformist movements that directly challenged Brahmanical orthodoxy by rejecting caste hierarchy and ritual worship.
Both movements represented the anti-establishment strand of the Bhakti movement, offering alternative spiritual paths that appealed to marginalized social groups.
UPSC is testing whether students can distinguish between different regional Bhakti traditions and their specific doctrinal positions on monotheism, caste, and rebirth.
Siddhas (Sittars) of Tamil Region
Ancient And Medieval History Siddhas Sittars Tamil region monotheistic idolatry
Siddhas (Sittars): Tamil Monotheistic Reformers & Anti-Idolatry Movement
Siddhas (Sittars) were Tamil religious reformers who practiced monotheism and condemned idolatry
Active mainly in 16th-17th centuries in Tamil region
Believed God cannot be captured in stone/metal forms - challenged temple worship
Part of broader anti-Brahmanical reform movements in medieval India
Core Philosophy
The Siddhas (also called Sittars) were Tamil religious reformers who developed a distinct monotheistic philosophy. They fundamentally rejected the idea that the divine could be represented through idols made of stone or metal, arguing that God transcends physical forms.
Key Beliefs & Practices
Direct devotion to formless God without intermediaries or elaborate rituals
Rejection of temple worship and ceremonial practices involving idols
Opposition to orthodox Brahmanical practices including complex rituals and priestly mediation
Emphasis on inner spirituality over external religious observances
Use of Tamil vernacular in religious literature and teachings
Historical Context
The Siddha tradition emerged as part of the broader Bhakti movement that challenged established religious orthodoxy. Active primarily during the 16th-17th centuries, they represented Tamil regional resistance to Sanskrit-dominated Brahmanical traditions.
Trap: Confusing Siddhas with Nayanars/Alvars - Siddhas were anti-idolatry, while Nayanars/Alvars practiced temple-based devotion
Trap: Statement 1 is correct - Siddhas were indeed monotheistic and condemned idolatry
Memory: Siddhas = Anti-Statue (remember 'Siddhas hate Statues')
Lingayats & Basavanna Movement
Ancient And Medieval History Lingayats Kannada region rebirth caste hierarchy
Lingayats: Basavanna's 12th Century Anti-Caste & Anti-Rebirth Movement
Basavanna founded Lingayat movement in 12th century Karnataka
Questioned theory of rebirth and rejected caste hierarchy completely
Followers wear Shiva linga around neck as identification
Challenged Brahmanical ideas of pollution and caste discrimination
Founder & Origins
Basavanna (12th century) founded the Lingayat movement in Karnataka. Also known as Virashaivism, this reform movement fundamentally challenged established Hindu social and religious practices.
Core Reforms
Aspect | Orthodox Brahmanical View | Lingayat Position |
|---|---|---|
Caste System | Rigid varna hierarchy | Complete rejection of caste |
Rebirth Theory | Karma determines next birth | Questioned rebirth concept |
Pollution Concept | Touch pollution by lower castes | No pollution - all equal |
Religious Authority | Brahmin priests needed | Direct worship without priests |
Ritual Practices | Complex Sanskrit rituals | Simple devotion to Shiva |
Social Impact
Won followers among marginalised groups who faced caste discrimination
Promoted gender equality - women could participate in religious activities
Used Kannada vernacular instead of Sanskrit for religious literature
Established Anubhava Mantapa - a spiritual parliament for discussions
Distinctive Practice
Lingayats wear a Shiva linga around their neck as their primary religious identifier. This practice distinguished them from other Hindu sects and symbolized their direct connection to Shiva without temple mediation.
Trap: Statement 2 is correct - Lingayats questioned rebirth theory and rejected caste hierarchy
Don't confuse: Lingayats are from Karnataka (Kannada region), not Tamil Nadu
Timeline: Basavanna = 12th century, much earlier than Siddhas (16th-17th centuries)
Memory: Lingayats = Linga around neck + No caste + Karnataka
Bhakti Movement Common Features
Ancient And Medieval History Bhakti movement
Bhakti Movement: Common Features Across Regional Traditions
Bhakti movement challenged orthodox Brahmanical practices across India
Common features: challenged caste, opposed ritual worship, advocated direct devotion
Used vernacular languages instead of Sanskrit for religious expression
Promoted social equality and inclusion of marginalized groups
Unifying Characteristics
Despite regional variations, Bhakti movements across India shared core principles that challenged established religious and social hierarchies. Both Siddhas and Lingayats exemplified these common features.
Bhakti Movement Features
# Bhakti Movement
## Social Reform
- Challenged caste system
- Promoted equality
- Included marginalized groups
- Gender inclusivity
## Religious Reform
- Direct devotion to God
- Opposed ritual worship
- Rejected priestly mediation
- Personal spirituality
## Cultural Impact
- Vernacular literature
- Regional languages
- Folk traditions
- Accessible philosophy
## Anti-Establishment
- Challenged Brahmins
- Opposed orthodoxy
- Questioned scriptures
- Democratic approachRegional Bhakti Traditions
Region | Movement/Saints | Key Features | Timeline |
|---|---|---|---|
Tamil Nadu | Siddhas (Sittars) | Monotheistic, anti-idolatry | 16th-17th centuries |
Karnataka | Lingayats (Basavanna) | Anti-caste, questioned rebirth | 12th century |
Tamil Nadu | Nayanars & Alvars | Devotion to Shiva & Vishnu | 6th-9th centuries |
Maharashtra | Tukaram, Eknath | Devotional poetry in Marathi | 13th-17th centuries |
North India | Kabir, Nanak | Nirguna bhakti, rejected rituals | 15th-16th centuries |
Don't generalize: Not all Bhakti saints opposed idolatry - Nayanars/Alvars promoted temple worship
Regional differences: Siddhas opposed idols, Lingayats questioned rebirth - each had specific focus
Timeline confusion: Bhakti movement spans 6th-17th centuries - different phases in different regions