Empires and Kingdoms: 6th to 10th CenturiesClass 7 Social Science NCERT Solutions

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Q1Questions and activities

If you lived in Kannauj during the struggle between the Pālas, the Pratīhāras and the Rāṣhṭrakūṭas, how would it change your daily life and your estimate of the rulers? Write a letter on this to your friend living in Kanchipuram.

Solution

Dearest Mitra,

I hope this letter finds you well in the peaceful city of Kanchipuram. Life here in Kannauj has become fraught with uncertainty. For generations, our city has been a symbol of power, but now it is a prize to be fought over. The struggle between the Pālas from the east, the Gurjara-Pratīhāras from the west, and the Rāṣhṭrakūṭas from the Deccan has turned our lives upside down.

Our daily life is constantly disrupted. One month, we are under the rule of the Pālas, and the next, the Pratīhāra flag flies over the city. Trade has suffered, as merchants fear the roads are unsafe due to the constant movement of armies. The prices of grain and essential goods fluctuate with each new ruler who takes control. We live in fear of sieges and battles, and the stability we once knew is gone.

My estimate of these rulers has changed drastically. While they are undoubtedly powerful, their ambition seems to overshadow any concern for the common people of Kannauj. They see our city as a strategic asset, a symbol of their imperial might, rather than a home to thousands of families. We feel like pawns in their great game for supremacy. I envy the stability you must enjoy under the Pallavas, in a city known for its magnificent temples and learning, not for being a perpetual battlefield.

Stay safe, my friend.

Your friend,

Surya

Q3Questions and activities

In what ways were the invasions of the Hūnas and the Arabs different in their aims, methods, and impact on the Indian subcontinent? Prepare a write-up, discuss and present it in the class.

Solution

The invasions of the Hūnas and the Arabs on the Indian subcontinent were significantly different in their aims, methods, and long-term impact.

Aims:

Hūnas: The primary aim of the Hūnas appears to have been territorial conquest and the establishment of political dominance. They were a nomadic people who sought to carve out an empire, as seen by their deep pushes into the Ganga plains.
Arabs: The Arab invasions, particularly under Muhammad bin Qasim, had an explicit religious aim alongside political conquest. The Chachnāma quotes bin Qasim declaring his duty to wage a "religious war" against "infidels," which was a motivation not recorded for the Hūnas.

Methods:

Hūnas: They were known for their fierce and swift military tactics. The text highlights their skills in horse-riding and archery, which enabled lightning-fast attacks to overwhelm their enemies.
Arabs: The Arabs employed organised armies under a clear command structure. They used both naval raids on coastal cities and large-scale land invasions to conquer territories like Sindh methodically.

Impact:

Hūnas: Although they initially weakened the Gupta Empire, their power in India was short-lived as they were defeated by Indian kings. Their most significant impact was their eventual assimilation into Indian society. The chapter notes that by the 7th century, they had adopted Indian culture, serving in local administrations, using Sanskrit, and adopting Indian religious symbols on their coins.
Arabs: The Arab conquest had a limited political and religious impact compared to their successes elsewhere. They faced stiff and prolonged resistance from various Indian rulers like the Gurjara-Pratīhāras and their dominion was restricted to small areas in Sindh and Punjab. Unlike the Hūnas, they did not assimilate. However, their presence led to significant cultural exchange, especially in science and mathematics, with Indian knowledge, including the decimal numeral system, being transmitted to the Arab world.

Q5Questions and activities

Forming groups, let each group choose one Ālvār and one Nāyanār and prepare a biography poster or booklet. Include their life stories and a sample poem or two (in translation).

Solution

This is an activity. Below is the information required to create a biography booklet for one Ālvār and one Nāyanār mentioned in the chapter.

Ālvār Saint: Āṇḍāḷ

Life Story: Āṇḍāḷ is the only female Ālvār among the 12 poet-saints of South India, who were devotees of Lord Vishnu. According to tradition, she was found as a baby by the saint Periyalvar under a Tulasi (holy basil) plant in his temple garden at Srivilliputhur. He named her Kodhai, meaning 'a beautiful garland of flowers.'

Growing up in a devotional environment, she developed an intense love for Lord Krishna (an avatar of Vishnu). She imagined herself to be his bride and composed beautiful poems expressing her longing for him. Every day, she would make a flower garland for the temple deity, but she would wear it first, believing that it would be more pleasing to the Lord. Because of this, she came to be known as Āṇḍāḷ, 'the one who ruled' over the Lord. She refused to marry any mortal man and is believed to have ultimately merged with the image of Lord Vishnu at the Srirangam temple.

Sample Poem (from her work Tiruppavai):

"It is the month of Margazhi, The moon is full and the day is auspicious. Come, you who are richly adorned, Let us go to bathe. Oh girls of the prosperous cowherd village, He, the son of the sharp-speared, fierce Nanda Gopa, He, the young lion of Yasoda of beautiful eyes, He will surely grant us his grace."

Nāyanār Saint: Kāraikāl Ammaiyār

Life Story: Kāraikāl Ammaiyār, meaning 'The Revered Mother of Karaikal,' was one of the 63 Nāyanārs, the Śhiva-devotee saints of Tamil Nadu. She was born as Punitavati in a wealthy merchant family in the town of Karaikal.

From a young age, she was a devout worshipper of Lord Śhiva. After her marriage, a famous incident occurred. Her husband sent her two mangoes. She gave one to a hungry devotee of Śhiva who came to her door. Later, when her husband asked for both mangoes, she prayed to Śhiva, who miraculously placed a mango in her hands. This mango was divinely sweet. When her husband became suspicious and demanded the truth, she confessed. He did not believe her and asked her to produce another. She prayed again, and another mango appeared, which then vanished. Realizing his wife was no ordinary woman, her husband left her, considering her a goddess.

Freed from worldly bonds, Punitavati prayed to Śhiva to take away her physical beauty and grant her the form of a fearsome ghoul so she could worship him forever in cremation grounds. Her wish was granted. She travelled to Mount Kailash, Śhiva's abode, walking on her hands to show respect. Śhiva welcomed her, calling her 'Ammaiyār' (Mother), and she is said to have witnessed his cosmic dance.

Sample Poem:

"Even if they should speak of me in scorn, My heart will not resent it. Let them say what they will. My mind is only for Him Whose throat is dark as a blue-black cloud, Who is the First One, the Lord with the matted hair, Who danced in the burning-ground."