Bhakti and Sufi Movement Archives

51. Who was/were the 10th century composer(s) of the Nalayira Divya

Who was/were the 10th century composer(s) of the Nalayira Divya Prabamdham?

[amp_mcq option1=”Alvars” option2=”Nayanars” option3=”Appar” option4=”Sambandar” correct=”option1″]

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UPSC CDS-1 – 2018

The Nalayira Divya Prabamdham is a collection of 4,000 Tamil verses composed by the Alvars, Tamil saint-poets who were followers of Vaishnavism. While the main period of the Alvars spanned from the 6th to 9th centuries CE, their work was compiled and organized by Nathamuni, a Srivaishnava scholar, possibly in the late 9th or 10th century. The verses themselves are attributed to the Alvars.

– The Nalayira Divya Prabamdham is a key sacred text of Vaishnavism.
– Its composers are the Alvars.
– The compilation occurred around the 10th century.

The Nayanars were Shaivite saint-poets whose devotional works, primarily the Tevaram (composed by Appar, Sambandar, and Sundarar), are central to Shaivism. Appar and Sambandar were prominent Nayanars, not composers of the Nalayira Divya Prabamdham. The verses of the Alvars are considered equivalent to the Vedas in the Tamil tradition by Srivaishnavites.

52. What is the name of the literary genre developed by the Khojas who are

What is the name of the literary genre developed by the Khojas who are a branch of the Ismaili sect?

[amp_mcq option1=”Ginan” option2=”Ziyarat” option3=”Raag” option4=”Shahada” correct=”option1″]

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The correct answer is (A) Ginan.

The Khojas, a community primarily associated with the Nizari branch of Shia Islam in the Indian subcontinent, have a distinctive body of devotional literature known as ‘Ginan’ (knowledge). Ginans are hymns or sacred songs composed by Pirs (spiritual guides) associated with the Ismaili tradition, incorporating elements of Islamic, Gnostic, and Indic thought.

Ginans are sung communally in the Jama’at Khana (Khoja prayer hall) and serve as religious education, devotional expression, and historical narrative for the community. They are primarily in various Indo-Aryan languages like Gujarati, Sindhi, Punjabi, and Urdu.

53. Which one of the following statements is not correct?

Which one of the following statements is not correct?

[amp_mcq option1=”Al-Biruni identifies the Sufi doctrine of divine love as self-annihilation with parallel passages from Bhagavad Gita.” option2=”According to Al-Biruni, Sufi theories of Soul were similar to those in Patanjali’s Yoga Sutra.” option3=”The Hatha Yogic treatise Amrita Kunda had lasting impact on Sufism.” option4=”Hujwiri’s conversation with the Yogis shows that he was impressed with their theory of the division of the human body.” correct=”option4″]

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UPSC CDS-1 – 2018

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The correct answer is (D) Hujwiri’s conversation with the Yogis shows that he was impressed with their theory of the division of the human body.

While Al-Biruni and Hujwiri did engage with Indian philosophical and religious systems, specifically Yoga and its practitioners:
A and B are correct. Al-Biruni in his *Kitab fi Tahqiq ma li’l-Hind* (Indica) discussed Indian philosophical concepts, finding parallels between Sufi ideas like *fana* (annihilation) and concepts from the Bhagavad Gita, and comparing Sufi theories of the soul with Patanjali’s Yoga Sutras.
C is correct. The Sanskrit Hatha Yoga text *Amrita Kunda* was translated into Arabic and Persian and influenced Sufi physiological and mystical practices.
D is likely incorrect. Hujwiri, in his *Kashf al-Mahjub*, mentions encountering Yogis and discusses their practices. While he noted some similarities in asceticism and detachment with Sufism, his overall tone is generally critical from an Islamic perspective, and there is no strong evidence to suggest he was “impressed” specifically by their theory of the division of the human body (like chakras or subtle physiology) in a way that implies acceptance or admiration from his Islamic standpoint. His account is more of an observation and a comparison/contrast exercise.

The interaction between Sufism and Indian yogic traditions was complex, involving both exchange and critical evaluation. Scholars like Al-Biruni provided objective (though not always perfectly accurate) accounts, while Sufi masters like Hujwiri and later figures reflected this interaction through their writings and practices.

54. Around twelfth century, Sufi Silsilas began to crystallize in differen

Around twelfth century, Sufi Silsilas began to crystallize in different parts of the Islamic world to signify

1. continuous link between the master and disciple
2. unbroken spiritual genealogy to the Prophet Muhammad
3. the transmission of spiritual power and blessings to devotees

Select the correct answer using the code given below.

[amp_mcq option1=”1 and 2 only” option2=”2 only” option3=”1 and 3 only” option4=”1, 2 and 3″ correct=”option4″]

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UPSC CDS-1 – 2018

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In Sufism, a ‘Silsila’ (meaning ‘chain’ or ‘link’) refers to a spiritual lineage. These Silsilas began to crystallize around the twelfth century as formal orders or paths for disciples (murids) to follow under the guidance of a spiritual master (pir or shaykh).

The Silsila signifies:
1. **A continuous link between the master and disciple:** It represents the chain of transmission of spiritual knowledge and authority from one generation of Sufi masters to the next. (Statement 1 is correct).
2. **An unbroken spiritual genealogy:** Most Silsilas trace their spiritual lineage back through a chain of masters to Prophet Muhammad, usually through his cousin and son-in-law Ali or his companion Abu Bakr. This lineage provides legitimacy and authority. (Statement 2 is correct).
3. **The transmission of spiritual power and blessings (baraka):** The Silsila is the conduit through which spiritual energy, knowledge, and blessings are believed to be passed down from the Prophet through the masters to the disciple. This transmission is crucial for the disciple’s spiritual journey. (Statement 3 is correct).

The crystallization of Silsilas marked a significant development in the organizational structure of Sufism, establishing distinct orders like the Chishtiya, Suhrawardiya, Qadiriya, and Naqshbandiya, each with its own practices, emphasis, and historical lineage.

55. Verses ascribed to poet-saint Kabir have been compiled in which of the

Verses ascribed to poet-saint Kabir have been compiled in which of the following traditions?

1. Bijak in Varanasi
2. Kabir Granthavali in Rajasthan
3. Adi Granth Sahib

Select the correct answer using the code given below.

[amp_mcq option1=”1 and 2 only” option2=”1, 2 and 3″ option3=”2 and 3 only” option4=”3 only” correct=”option2″]

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UPSC CDS-1 – 2018

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Verses ascribed to the poet-saint Kabir are found compiled in several traditions, including the Bijak, Kabir Granthavali, and the Adi Granth Sahib.

1. **Bijak:** This is the most important and comprehensive collection of Kabir’s verses, considered the sacred text of the Kabir Panth. It is primarily associated with the eastern traditions of Kabir, prevalent in regions like Bihar, Uttar Pradesh, and parts of Bengal. Varanasi is a key location associated with Kabir and the Bijak tradition. (Statement 1 is correct).
2. **Kabir Granthavali:** This collection is associated with the Dadu Panth in Rajasthan and represents the northern tradition of Kabir’s verses. (Statement 2 is correct).
3. **Adi Granth Sahib:** The sacred scripture of Sikhism contains a significant number of hymns attributed to Kabir (Kabirvani or Bhagat Bani), alongside the writings of other Bhakti saints. (Statement 3 is correct).

These three compilations represent different regional traditions and recensions of Kabir’s verses, reflecting the wide influence and diverse interpretations of his teachings. While there are variations across these texts, they collectively form the primary sources for studying Kabir’s philosophy and poetry.

56. The followers of Gorakhnath were called :

The followers of Gorakhnath were called :

[amp_mcq option1=”Jogis” option2=”Nath-Panthis” option3=”Tantriks” option4=”Sanyasis” correct=”option2″]

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UPSC CDS-1 – 2016

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The correct option is B) Nath-Panthis.

Gorakhnath was a key figure in the Nath tradition or Nath Sampradaya, and his followers are commonly known as Nath-Panthis.

Gorakhnath (c. 10th or 11th century) was a Hindu yogi and saint. He is considered one of the two major founders of the Nath Sampradaya, alongside his guru Matsyendranath. The Nath-Panthis are followers of this tradition, known for their yogic practices and emphasis on Hatha Yoga. ‘Jogis’ is a term often used generally for yogis, but ‘Nath-Panthis’ is specific to this sect.