New Delhi, Oct 1 (PTI) Temples served as sources of legitimacy for political authority during 1000-1700 CE besides functioning as significant economic institutions, according to the new Class 9 social science textbook prepared by the NCERT.
The book titled “Understanding Society India and Beyond-Part 2” was released Tuesday, six months after the new academic session began. The first part of the textbook was released in June.
The chapter titled “Resistance and Resilience (1000-1700 CE) has a section named “Temples: The Resilience of sacred sites”, which details how temples functioned as pillars of the region’s socio-economic and political life during the period.
The idea of resistance, as described in the chapter, extends beyond battles and political struggles, to the survival and restoration of institutions and traditions, with temples playing a central role.
“Temples functioned as central pillars of the region’s socio-economic and political life. These religious institutions evolved into major economic hubs that managed extensive land grants, provided employment to hundreds of specialised workers and served as financial institutions for local traders,” the textbook reads.
“Rulers used temple patronage to strengthen their political legitimacy.
“Beyond their spiritual and religious functions, temples facilitated social integration and served as centre of education and culture, where artistic traditions such as Bharatnatyam and many other art forms were preserved. They also exercised quasi-judicial authority, collecting local taxes and administering legal penalties,” the chapter reads.
It goes on to say that the divine often ordained legitimacy to political authority.
“The deities of these temples were regarded as protectors of the state and its people. In some cases, the deity was regarded as the ruler while the actual ruler governed as the deity’s deputy. For example, the Gajapati rulers of Odisha called themselves the ‘Rauta’ (deputy) of Jagannath. Similarly, the Kachhwaharulers of Jaipur governed on behalf of Govindadevajo, while the Rajput rulers of Kota regarded themselves as representatives of Rama,” it reads.
The textbook further says temples functioned as financial institutions, extending credit to cultivators, village assemblies and merchant groups. In some cases, they collected local taxes and exercised quasi-judicial authority.
“They were not only places of worship but also major landholders and employers, receiving donations, endowments and land grants and providing work to architects, artisans, sculptors, priests, musicians and administrative staff,” it said.
The chapter says many temples were plundered or destroyed from the 11th century onwards, particularly during Ghaznavid and Ghurid invasions. From 12th century onwards, it says, some temples and ‘mathas’ were destroyed or converted into mosques.
It then turns to the continued construction and restoration of temples. The book cites the Jagat Shiromani Temple at Amer and the Jagdish temple built by Maharana Jagat Singh in Udaipur, describing such projects as expressions of religious and political assertion.
The NCERT textbook also draws a contrast with the construction of the Jama Masjid in Delhi under Shah Jahan, noting that Maharana Jagat Singh’s architectural projects, including the Jagdish temple, were seen by scholars as a religious and political response to Mughal authority. PTI GJS ARB
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