NCERT AudioBook CL 7 Social Science Exploring Society Eng | CH08 How the Land Becomes Sacred

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CIET NCERT presents Audio book Exploring Society: India and Beyond, Textbook of Social Science for Grade 7.
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Page number 167, Chapter number 8, How the Land Becomes Sacred.
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Ether, air, fire, water, earth, planets, all creatures, directions, trees, and plants, rivers and seas, are organs of the supreme Lord's body.
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Bhagwat Puran.
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On this page we find figure 8.1 in which the six pictures on page number 167.
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In image one, you can find the picture of Jogeshwar Dham.
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In picture two, you can observe some diyas floating on a holy river.
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In picture three, you can observe Shanti Stupa, in picture four, you can find an image of Chitrakulam Temple Tank.
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Picture five, you can observe Narthiyang Monoliths, and in picture six, you can observe a religious practice performed around a tree of different religions are given.
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The big questions.
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Question number one, what is sacredness?
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Question number two, how does the land become sacred?
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Question number three, how do sacred sites and pilgrimage networks connect with the life and the culture of the people?
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Question number four.
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Page number 168.
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Let's explore.
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Do you find any of the pictures familiar?
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Can you name similar places found in your neighborhood?
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What is sacredness?
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Sacredness can have many meanings.
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In the limited context of this chapter, sacredness is finding something of deep religious or spiritual significance.
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Worthy of respect and reverence, holy or divine.
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But what is this something?
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It can be a special location or shrine that evokes such deep feelings, high thoughts or emotions.
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It can also be, as we will observe in this chapter, a journey of a special kind, often called a pilgrimage.
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The route the journey takes or even the very land covered.
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Sacredness therefore is not just connected with religion and spirituality, but also with geography.
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All sorts of traditions, and in the case of India, with something more than we will discover soon.
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Let us focus on sacred places first.
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You will find that almost every school of thought and religion in India has its own sacred places.
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At the bottom of the page, you can find figure 8.2.
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In which five images of sacred places of religions like Hinduism, Sikhism, Islam, Christianity and Zoroastrianism are given.
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People visit or congregate in these places for prayers and worship.
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Followers from other faiths also visit them, as you can be seen at the Dargah Sharif of Ajmer, Rajasthan.
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Or the Velankanni Church in Tamil Nadu.
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People go on pilgrimages to these shrines on special occasions.
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At the right side of the page, you can find the meaning of pilgrimage.
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A journey to a sacred place that is significant within a religion or belief system.
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Shrine, a place regarded as holy because of its associations with the divine, a sacred relic or a spiritual figure.
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Naturally, when we turn to religions that originated in India, we find that they have many more sacred sites.
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In the case of Buddhism, those are often places that were visited by the Buddha or where his relics are kept.
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Along them is the Great Stupa at Sanchi, Madhya Pradesh, which is a relic stupa.
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You observed this in the chapter on the rise of empires.
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And the Mahabodhi Stupa in Bodhgaya, Bihar, where according to Buddhist tradition, the Buddha attained enlightenment.
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They are important sites for pilgrims, Bodhgaya for instance, receives more than 4 million visitors every year.
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At the right side of the page, you can find the meaning of relic.
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Relic, a part of a saint's or other spiritual figure's body or sometimes to one of their belongings, kept as an object of reverence.
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In Sikhism, Takhts are seats or centers of spiritual authority.
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For example, the Takht Shri Patna Sahib in Patna, the Akal Takht part of the Golden Temple at Amritsar.
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Observe figure 8.3.
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And Takht Shri Keshgarh Sahib at Anandpur.
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At the right side of the page, you can observe figure 8.3 in which an image of Golden Temple in Amritsar is given.
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Sikhs aspire to undertake pilgrimages to these places at least once in their lifetimes.
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As they are associated with important Sikh Gurus and therefore have special significance.
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In addition, Sikh tradition records pilgrimages conducted by several Gurus.
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Such as Guru Nanak to places like Haridwar, Prayag, Mathura, Varanasi, Ayodhya, Puri and many more.
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Besides, a few Muslim shrines.
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Page number 170.
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India has for ages past been a country of pilgrimages.
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All over the country, you will find these ancient places.
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From Badrinath, Kedarnath and Amarnath high up in the snowy Himalayas down to Kanyakumari in the south.
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What has drawn our people from the south to the north and from the north to the south in these great pilgrimages?
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It is the feeling of one country and one culture.
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Jawaharlal Nehru, 1961.
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Pilgrimages.
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Many Indians undertake Tirth Yatras or pilgrimages to various sacred sites, Tirthas, during their lifetime.
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This ancient and continuous tradition of pilgrimage is not just a physical journey, but also an inner journey.
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That requires a specified code of conduct.
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At the left side of the page, you can find the meaning of Tirtha.
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Literally a place where one can cross a river or other body of water.
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Symbolically, it becomes a place where one can cross from the ordinary worldly life to a higher spiritual life.
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Such places are held in high reverence and regarded as sacred.
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For at least 3,000 years and with no modern means of transportation available.
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Indians have been crisscrossing the subcontinent, resulting in its entire geography being considered sacred.
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We will return to this soon.
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Here's an excerpt from the writings of Dharampal, a historian and thinker.
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I was traveling from Gwalior to Delhi.
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When I met a group of people, about 12 of them, some three or four women and seven or eight men.
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They said that they had been on a pilgrimage.
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Three months long, up to Rameshwaram, among other places.
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They came from two different villages, north of Lucknow.
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They had various bundles of things and some earthen pots with them.
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They had taken all the necessities for their food, atta, ghee, sugar with them.
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I asked them, you are going to Delhi now?
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Yes, they replied.
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You will stop in Delhi?
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No.
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We only have to change trains there.
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We are going to Haridwar.
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We don't have time, we have to go to Haridwar.
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And then we have to get back home.
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Page number 171.
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Let's explore.
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Point number one, based on the excerpt, what are your observations?
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Locate the route the group must have taken from Rameshwaram to Haridwar.
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Why do you think the group was going straight to Haridwar instead of stopping at Delhi?
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Point number two.
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In ancient times, when people were traveling from Madurai in Tamil Nadu to Varanasi in Uttar Pradesh.
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What languages would they come across?
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How would they communicate with people in those places?
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Where would they stay?
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What food would they eat?
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In the Jain tradition, the Tirthas are associated with places where the Tirthankars attained liberation or where significant events of their lives occurred.
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Trees, ponds, hills and mountains that the Tirthankars visited or meditated at are also considered sacred.
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Examples of such places include Mount Abu, Girnar and the Shatrunjay Hill in Saurashtra, Gujarat.
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At the right side of the page, you can find the meaning of Tirthankar.
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Literally someone who makes a Tirtha, that is, who guides the crossing from ordinary to higher life.
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In Jainism, the Tirthankars are the supreme preachers of Dharma.
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Another example is the pilgrimage to Sabarimala Temple, Kerala.
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Dedicated to the deity Ayyappa, which draws over 10 million devotees every year.
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This hilltop shrine was traditionally reached by an immensely difficult trek through hills and forests.
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Such a challenging approach, common to many hilltop or mountain shrines.
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All over the country, symbolizes the difficulties of the inner path.
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With natural landmarks along the route being considered sacred.
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Page number 172.
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More sacred sites.
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Hindu and many folk and tribal belief systems go further.
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In grade six, we learned that in such belief systems, people regard elements of nature such as mountains, rivers, trees, plants and animals.
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And sometimes stones too as sacred.
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In Hinduism, for instance, this includes countless geographical sites or features of nature, such as specific mountains, rivers and forests.
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Which are regarded as particularly divine and are worshipped as deities.
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Many rivers are regarded as Devis, while some species of trees, animals and plants are particularly holy.
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This tradition comes from the perception of a divine presence in all of nature.
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Ultimately, the whole of planet Earth is considered sacred.
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She is Mother Earth or Bhudevi.
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At the right side of the page, you will find figure 8.5.
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In this image, Vishnu in the form of his boar avatar crushes a demon and saves Bhudevi.
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Or Mother Earth is given here sitting on his elbow.
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From the Belur Temple, Karnataka.
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Here are a few more examples of such traditions.
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Number one.
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The Niyam Dongar Hill in Niyamgiri range of Jharkhand is sacred Dongria Khond tribe.
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They believe that the hill is the abode of Niyam Raja, the supreme deity, who provides everything they need for sustenance.
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Cutting trees here is prohibited and considered a sign of disrespect to the deity.
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Point number two.
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In the early 2000s, the government of Sikkim identified several sacred mountains, caves, lakes, rocks and hot springs.
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That were to be protected against all forms of damage.
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Point number three.
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In the Nilgiris of Tamil Nadu, the Todas, a tribal community, regard many mountain peaks as sacred and associate them with their gods.
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To them, this sense of sacredness extends to many plants, which often become part of their rituals.
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Shola forests, wetlands and even specific stones and individual trees.
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Page number 173.
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Becoming aware of sacred geography.
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Some sacred places are marked on the map, figure 8.6, given on the next page.
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Though spread all over India, they are also interconnected.
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For example, some Hindus aspire to do the Char Dham Yatra, and those four sites appear to have been deliberately located.
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In the southern, northern, eastern and western corners of India.
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A similar aspiration exists with respect to the 12 Jyotirlingas.
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Which are considered highly auspicious.
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The 51 Shakti Peethas too cover the entire map of India.
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Even parts of present day Bangladesh and Pakistan.
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And there are many more regional networks.
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The 12 Jyotirlingas are sacred shrines dedicated to Shiva, a major deity of Hinduism.
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Each shrine has its own unique mythology and name.
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These networks crisscross India's length and breadth, creating a sacred geography.
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As a result, the land itself becomes sacred.
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There is a story about the 51 Shakti Peethas.
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Shakti, the divine mother in the form of Sati, and her consort, Shiva, were insulted by her father.
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An angry Sati immolated herself.
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Shiva was so livid that he took her body and refused to allow the last rites.
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Shiva's anger was dangerous for the world and the cosmos.
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So Vishnu used his chakra to cut up Sati's body.
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The Shakti Peethas are the places across the subcontinent where the body parts of the divine mother fell one by one.
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The symbol behind the story is clear.
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The whole land becomes the body of the divine mother.
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Let's explore.
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Note the locations of the Char Dham.
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What do you think it implied for the people when they traveled north, south and east to west?
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While visiting the major sacred places connected to their respective faiths, pilgrims would naturally cover the geography of India.
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They would come across diverse languages, customs, clothing and food along the way.
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But would notice the commonalities too.
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Page number 174.
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At the top of the page, you can find the image of an Indian map and its nearby places.
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In figure 8.6.
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This map shows a few networks of traditional Tirthas.
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In which international boundary, Shakti Peethas, Jyotirlingas, Char Dhams.
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Kumbh Mela sites, Sikh sites, Buddhist sites and Jain sites are indicated.
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Let's explore.
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Can you identify the names of a few traditional Tirthas given in the map above?
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You can refer to the political map at the end of the book for help.
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Page number 175.
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Why did people travel such long distances?
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Apart from religious motivations, some, like merchants and traders, traveled to exchange goods.
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Others traveled to discuss, debate and popularize their beliefs.
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Or to learn and study from eminent teachers in different parts of the country.
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However, though they were traveling for different purposes, their roots often converged.
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Discussions and debates, sharing of goods, experiences and tales enriched everyone.
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New ideas emerged and old ones were adapted.
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This complex process became a major factor in the cultural integration of the Indian subcontinent.
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Sacred ecology.
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Tirthas are usually located on the banks of a river or a lake.
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In a forest or on a mountain.
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As we observed above, the natural landscape itself is thus seen or perceived as sacred space.
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Or Punyakshatra.
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This perception has helped us to protect and preserve nature, since we are not distinct from her.
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So geography, culture and spirituality fused together in these Kshettras.
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Rivers and Sangams.
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Confluence of rivers.
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Rivers have been worshipped in India since Vedic times.
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The Nadi Stuti Sukta of the Rigveda is a hymn Sukta in praise of Stuti.
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Rivers, Nadi, that invokes 19 major rivers of ancient Northwest India.
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Even today, many rituals involving water invoke the presence of some of the most important rivers of India.
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Ganga Cha, Yamune Cha.
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Godavari, Saraswati, Narmade, Sindhu, Kaveri, Jalesmin.
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Sannidhim Kuru.
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Ganga, Yamuna, Godavari, Saraswati, Narmada, Sindhu and Kaveri, may you manifest in this water.
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Those rivers have been lifelines for the Indian civilization.
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Their sources, tributaries and the places they flow through are often regarded as sacred too.
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And are visited by many pilgrims.
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In local languages, these rivers are referred to with respect.
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For instance, Gangaji or Yamunaji.
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Page number 176.
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Don't miss out.
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Point number one.
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Prayagraj hosts the Kumbh Mela every six years.
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Prayag is located at the confluence of three rivers, Ganga, Yamuna and the invisible Saraswati.
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A few years ago, UNESCO listed the Kumbh Mela as an intangible heritage of the world.
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Point number two.
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An estimated 660 million people participated in the Kumbh Mela of 2025.
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What proportion of the population of India is this?
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Kumbh Mela.
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The Kumbh Mela originates in the legend of Amrit Manthan.
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The Devas and Asuras, that is, more or less gods and demons, traditional enemies for once joined forces.
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In churning the cosmic ocean to extract Amrit, the divine nectar that would give them immortality.
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To prevent the Asuras from getting the Amrit, Vishnu in the form of Mohini, a beautiful lady, snatched the pitcher or Kumbh.
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Which contained the Amrit.
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In the process, a few drops fell over four places.
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Haridwar, Prayagraj, Nashik and Ujjain.
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These are the places where the Kumbh Mela has been held.
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And a dip in the rivers there during a prescribed period is considered most auspicious.
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At the bottom of the page.
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You can find figure 8.7 in which a picture of Kumbh Mela is given.
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Page number 177.
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Think about it.
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How do you think these sacred places are connected with the people's economic lives and activities?
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Make a mind map to trace these connections.
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Hint, the pictures above can provide some clues.
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At the right side of the page, figure 8.8 is given.
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In which a bank of a holy river is given.
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Mountains and forests.
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All over the world, mountains are often associated with legends, deities or heroes.
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Also, mountains are seen as a symbolic gateway from Earth to heaven because of their height.
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That is why many Tirthas and temples in India are located on hilltops.
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As a physical journey to these peaks is seen as a symbolic journey to reach the divine.
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People would undertake arduous walks through mountain trails to those sites and shrines.
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Which tested not only their physical abilities, but also their mental strength.
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Today, such places are often accessible through roads and other modes of transport.
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At the bottom of the page, you can find figure 8.9.
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In which four sacred places are given.
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In picture one, you can find the image of Mount Kailash.
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In picture two, you can observe the image of Vaishno Devi Temple, Katra.
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In picture three, you can find the image of Tiruvannamalai, Tamil Nadu.
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And in picture number four, you can observe Lord Balaji, Tirumala Hills.
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Page number 178.
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Trees, forests and sacred groves.
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In many parts of India, trees are adorned with offerings like turmeric and kumkum.
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One species of fig tree commonly called Pipal or Peepal, Bodhi tree or Bodhi tree, Ashwattha in Sanskrit.
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Is sacred to Hinduism, Buddhism, Sikhism and Jainism.
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In fact, its botanical name is Ficus religiosa.
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Literally in Latin, the religious or sacred fig tree.
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In the middle of the page, you can find figure 8.10.
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The tree in the Mahabodhi Temple at Bodhgaya is often cited as a direct descendant of the original tree.
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Under which, according to Buddhist tradition, the Buddha attained enlightenment.
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Hence the name, Bodhi tree and Bodhgaya.
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In grade six, we read about the two epics of India, the Mahabharata and Ramayana.
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These texts have vivid descriptions of pilgrimages undertaken and places visited, and of sacred rivers, forests and mountains.
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In almost every region of India, numerous rural and tribal traditions claim that the heroes of these texts passed through their locality.
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Which shrines often marking such passages.
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Such legends allowed a wide diversity of communities to make the two epics their own.
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Page number 179.
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At the top of the page.
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You can observe two images.
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In figure 8.11, a shrine in Bastar, Chhattisgarh, celebrating Rama's passing through the area.
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In this image, you can observe the footsteps made in marble.
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The image at the right in figure 8.12.
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You can observe a seal from Mohenjo Daro.
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Observe this seal from Mohenjo Daro.
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Can you recognize the leaves at the top?
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As you can observe, the Pipal tree has been an important part of India's cultural geography for millennia.
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Think about it.
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Many parts of the Pipal tree have medical uses.
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The leaves are used to treat some skin ailments, while the bark is useful for stomach ailments.
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Since it stays green almost through the year, it provides food and shelter to many types of birds and other animals.
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Over time, many rural and tribal communities across India decided to protect and preserve some natural forests.
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From harmful activities, such as hunting, tree felling or mining.
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They saw those forests as the abodes of deities.
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For example, Rinkyu or Basa in Meghalaya.
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Such special forests are called sacred groves in English.
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Observe the table below for a few names in regional languages.
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And thanks to their sacred status, have come to shelter great biodiversity of flora and fauna.
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Many sacred groves are also home to small water bodies and thus help in water conservation.
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There were many thousands of sacred groves in India.
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Sadly, these numbers have been shrinking as people have started encroaching on them for various purposes.
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From agriculture to industry.
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Still, sacred groves continue to be protected in many regions of India.
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Page number 180.
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At the top of the page.
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You can find four images.
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In figure 8.13, you can find Kalki Temple, Mulshi, Maharashtra.
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In figure 8.14, you can observe Moflong, Shillong.
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And in figure 8.15, you can find the picture from the sacred groves of the Bhils.
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And in figure 8.16, you can observe Oden, Kudukadu.
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Karum, Bairam, Kondan, Tamil Nadu.
30:17
Speaker A
Given below are the names of a few sacred groves in a few regional languages of India.
30:26
Speaker A
Can you add to this?
30:28
Speaker A
Given below is a table having two columns.
30:32
Speaker A
In the first column, the name of the languages are given like Malayalam, Tamil, Kannada, Marathi.
30:40
Speaker A
Khasi, Meghalaya, Hindi, Himachal Pradesh, Jharkhand, Chhattisgarh, Rajasthan.
30:47
Speaker A
In the second column, names of the groups are given.
30:51
Speaker A
Kavu, Kovilkadu.
30:54
Speaker A
Devarikadu.
30:57
Speaker A
Devarai.
31:00
Speaker A
Khlaw Kyntang.
31:03
Speaker A
Dev Van.
31:06
Speaker A
Sarna.
31:09
Speaker A
Devgudi.
31:12
Speaker A
Oran.
31:14
Speaker A
Students can add in the name of places with the name of sacred groves in the table.
31:22
Speaker A
Page number 181.
31:25
Speaker A
In Tamil Nadu, local chronicles highlight the relationship between the deity of a sacred grove, nature and humans.
31:34
Speaker A
One such chronicle in the Thanjavur district states that the groves deities protect fruit bats.
31:41
Speaker A
Which are regarded as sacred, spotting one of them is considered auspicious.
31:47
Speaker A
Besides, bats play a critical role in the pollination of flowers and in the dispersal of seeds.
31:56
Speaker A
Sacred groves thus evolve a harmonious relationship between the deity, the ecosystem and humans.
32:04
Speaker A
From pilgrimage to trade.
32:07
Speaker A
Pilgrims encountered traders and merchants along their journey.
32:12
Speaker A
This interaction benefits both groups.
32:16
Speaker A
Pilgrims need various items which traders can provide.
32:21
Speaker A
As a result, the pilgrimage routes and the trade routes often overlap.
32:27
Speaker A
Some traders might also double as pilgrims, taking their wares to distant towns and cities.
32:32
Speaker A
While visiting sacred sites and shrines.
32:37
Speaker A
At the right side of the page.
32:39
Speaker A
You can observe figure 8.17 in which you can find some women selling their wares.
32:46
Speaker A
What routes did those traders use in ancient India?
32:52
Speaker A
Revisit the map of trade routes, figure 5.5, in the chapter The Rise of Empires.
32:59
Speaker A
Uttarpath was a major trade route connecting the northwestern and eastern part of the subcontinent.
33:06
Speaker A
The Dakshinpath went from Kaushambi through Ujjaini, Ujjain, to Pratishthan, Paithan.
33:13
Speaker A
As you know, some of the goods traded along these routes included precious stones like shells and pearls, coins, gold and diamonds.
33:20
Speaker A
As well as cotton, spices and sandalwood.
33:23
Speaker A
Let's explore.
33:26
Speaker A
Take a sheet of transparent paper that can be used for tracing.
33:31
Speaker A
Trace a map of the trade routes from the chapter The Rise of Empires.
33:38
Speaker A
Place it on top of the map of the important Tirthas, what do you observe?
33:44
Speaker A
Page number 182.
33:47
Speaker A
Sacred geography beyond India.
33:51
Speaker A
The concept and practice of sacred geography are not unique to India.
33:58
Speaker A
Ancient Greece had many sacred landmarks, from mountains to sacred groves.
34:04
Speaker A
The Native Americans used to have a special bond with nature.
34:08
Speaker A
Which they viewed as sacred.
34:11
Speaker A
The Maoris, the indigenous people of New Zealand, regard the Taranaki Maunga Mountain as their ancestor.
34:20
Speaker A
And therefore as sacred.
34:23
Speaker A
After many representations by the Maoris, a law recently granted this mountain the rights and responsibilities of a human being.
34:30
Speaker A
An acknowledgement of the Maori worldview.
34:36
Speaker A
The elders of the community represent the voice of the mountain or river threatened with destruction.
34:43
Speaker A
This ensures that the sacred places are not exploited and degenerated.
34:49
Speaker A
Restoring and conserving the sacred.
34:52
Speaker A
At the bottom of the page, there is an activity box, think about it.
34:58
Speaker A
In this activity box, you can find three images in figure 8.18.
35:04
Speaker A
These three images indicate how the sacred places are polluted.
35:09
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
35:18
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
35:25
Speaker A
Are all sacred rivers.
35:29
Speaker A
How come they have become so polluted?
35:32
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
35:41
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
35:47
Speaker A
Discuss in class.
35:49
Speaker A
Page number 183.
35:52
Speaker A
A harmonious relationship that once existed between people and the sacred geography.
36:00
Speaker A
Sustained Indian civilization over millennia.
36:05
Speaker A
Creating values that were shared all over the subcontinent.
36:10
Speaker A
But today, it is under great strain.
36:14
Speaker A
Sacred geography continues to be relevant today.
36:18
Speaker A
When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.
36:26
Speaker A
Or a sacred mountain is challenged with competing ideas of development.
36:32
Speaker A
People have spoken up to protect their environment, their deities and values.
36:39
Speaker A
At a time when sustainability has become a global issue, a worldview that embeds sacred geography.
36:45
Speaker A
Has a significant contribution to make.
36:50
Speaker A
Before we move on.
36:53
Speaker A
Point number one.
36:55
Speaker A
All religions in India have their sacred places dotted over the landscape.
37:02
Speaker A
In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.
37:12
Speaker A
Point number two.
37:14
Speaker A
Hinduism has dense networks of pilgrimage sites covering the entire geography of India.
37:21
Speaker A
The practice of pilgrimage is interwoven with the lives of people.
37:27
Speaker A
As it serves the individual development and spiritual growth.
37:34
Speaker A
But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.
37:40
Speaker A
Point number three.
37:42
Speaker A
In many Hindu, tribal and folk traditions, the very land is perceived as sacred.
37:49
Speaker A
Point number four.
37:51
Speaker A
Our sacred places are being polluted owing to widespread neglect and a lack of concern.
37:58
Speaker A
It is our duty to protect our national heritage as our Constitution also reminds us.
38:05
Speaker A
At the bottom of the page.
38:07
Speaker A
There is an activity box, think about it.
38:13
Speaker A
In this activity box, you can find three images in figure 8.18.
38:19
Speaker A
These three images indicate how the sacred places are polluted.
38:26
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
38:35
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
38:42
Speaker A
Are all sacred rivers.
38:46
Speaker A
How come they have become so polluted?
38:49
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
38:59
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
39:05
Speaker A
Discuss in class.
39:07
Speaker A
Page number 183.
39:10
Speaker A
A harmonious relationship that once existed between people and the sacred geography.
39:15
Speaker A
Sustained Indian civilization over millennia.
39:20
Speaker A
Creating values that were shared all over the subcontinent.
39:25
Speaker A
But today, it is under great strain.
39:29
Speaker A
Sacred geography continues to be relevant today.
39:33
Speaker A
When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.
39:41
Speaker A
Or a sacred mountain is challenged with competing ideas of development.
39:47
Speaker A
People have spoken up to protect their environment, their deities and values.
39:54
Speaker A
At a time when sustainability has become a global issue, a worldview that embeds sacred geography.
40:00
Speaker A
Has a significant contribution to make.
40:05
Speaker A
Before we move on.
40:08
Speaker A
Point number one.
40:10
Speaker A
All religions in India have their sacred places dotted over the landscape.
40:17
Speaker A
In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.
40:27
Speaker A
Point number two.
40:29
Speaker A
Hinduism has dense networks of pilgrimage sites covering the entire geography of India.
40:36
Speaker A
The practice of pilgrimage is interwoven with the lives of people.
40:42
Speaker A
As it serves the individual development and spiritual growth.
40:49
Speaker A
But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.
40:55
Speaker A
Point number three.
40:57
Speaker A
In many Hindu, tribal and folk traditions, the very land is perceived as sacred.
41:04
Speaker A
Point number four.
41:06
Speaker A
Our sacred places are being polluted owing to widespread neglect and a lack of concern.
41:13
Speaker A
It is our duty to protect our national heritage as our Constitution also reminds us.
41:20
Speaker A
At the bottom of the page.
41:22
Speaker A
There is an activity box, think about it.
41:28
Speaker A
In this activity box, you can find three images in figure 8.18.
41:34
Speaker A
These three images indicate how the sacred places are polluted.
41:41
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
41:50
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
41:57
Speaker A
Are all sacred rivers.
42:01
Speaker A
How come they have become so polluted?
42:04
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
42:14
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
42:20
Speaker A
Discuss in class.
42:22
Speaker A
Page number 183.
42:25
Speaker A
A harmonious relationship that once existed between people and the sacred geography.
42:30
Speaker A
Sustained Indian civilization over millennia.
42:35
Speaker A
Creating values that were shared all over the subcontinent.
42:40
Speaker A
But today, it is under great strain.
42:44
Speaker A
Sacred geography continues to be relevant today.
42:48
Speaker A
When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.
42:56
Speaker A
Or a sacred mountain is challenged with competing ideas of development.
43:02
Speaker A
People have spoken up to protect their environment, their deities and values.
43:09
Speaker A
At a time when sustainability has become a global issue, a worldview that embeds sacred geography.
43:15
Speaker A
Has a significant contribution to make.
43:20
Speaker A
Before we move on.
43:23
Speaker A
Point number one.
43:25
Speaker A
All religions in India have their sacred places dotted over the landscape.
43:32
Speaker A
In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.
43:42
Speaker A
Point number two.
43:44
Speaker A
Hinduism has dense networks of pilgrimage sites covering the entire geography of India.
43:51
Speaker A
The practice of pilgrimage is interwoven with the lives of people.
43:57
Speaker A
As it serves the individual development and spiritual growth.
44:04
Speaker A
But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.
44:10
Speaker A
Point number three.
44:12
Speaker A
In many Hindu, tribal and folk traditions, the very land is perceived as sacred.
44:19
Speaker A
Point number four.
44:21
Speaker A
Our sacred places are being polluted owing to widespread neglect and a lack of concern.
44:28
Speaker A
It is our duty to protect our national heritage as our Constitution also reminds us.
44:36
Speaker A
At the bottom of the page.
44:38
Speaker A
There is an activity box, think about it.
44:44
Speaker A
In this activity box, you can find three images in figure 8.18.
44:50
Speaker A
These three images indicate how the sacred places are polluted.
44:57
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
45:06
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
45:13
Speaker A
Are all sacred rivers.
45:17
Speaker A
How come they have become so polluted?
45:20
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
45:30
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
45:36
Speaker A
Discuss in class.
45:38
Speaker A
Page number 183.
45:41
Speaker A
A harmonious relationship that once existed between people and the sacred geography.
45:46
Speaker A
Sustained Indian civilization over millennia.
45:51
Speaker A
Creating values that were shared all over the subcontinent.
45:56
Speaker A
But today, it is under great strain.
46:00
Speaker A
Sacred geography continues to be relevant today.
46:04
Speaker A
When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.
46:12
Speaker A
Or a sacred mountain is challenged with competing ideas of development.
46:18
Speaker A
People have spoken up to protect their environment, their deities and values.
46:25
Speaker A
At a time when sustainability has become a global issue, a worldview that embeds sacred geography.
46:31
Speaker A
Has a significant contribution to make.
46:36
Speaker A
Before we move on.
46:39
Speaker A
Point number one.
46:41
Speaker A
All religions in India have their sacred places dotted over the landscape.
46:48
Speaker A
In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.
46:58
Speaker A
Point number two.
47:00
Speaker A
Hinduism has dense networks of pilgrimage sites covering the entire geography of India.
47:07
Speaker A
The practice of pilgrimage is interwoven with the lives of people.
47:13
Speaker A
As it serves the individual development and spiritual growth.
47:20
Speaker A
But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.
47:26
Speaker A
Point number three.
47:28
Speaker A
In many Hindu, tribal and folk traditions, the very land is perceived as sacred.
47:35
Speaker A
Point number four.
47:37
Speaker A
Our sacred places are being polluted owing to widespread neglect and a lack of concern.
47:44
Speaker A
It is our duty to protect our national heritage as our Constitution also reminds us.
47:52
Speaker A
At the bottom of the page.
47:54
Speaker A
There is an activity box, think about it.
48:00
Speaker A
In this activity box, you can find three images in figure 8.18.
48:06
Speaker A
These three images indicate how the sacred places are polluted.
48:13
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
48:22
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
48:29
Speaker A
Are all sacred rivers.
48:33
Speaker A
How come they have become so polluted?
48:36
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
48:46
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
48:52
Speaker A
Discuss in class.
48:54
Speaker A
Page number 183.
48:57
Speaker A
A harmonious relationship that once existed between people and the sacred geography.
49:02
Speaker A
Sustained Indian civilization over millennia.
49:07
Speaker A
Creating values that were shared all over the subcontinent.
49:12
Speaker A
But today, it is under great strain.
49:16
Speaker A
Sacred geography continues to be relevant today.
49:20
Speaker A
When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.
49:28
Speaker A
Or a sacred mountain is challenged with competing ideas of development.
49:34
Speaker A
People have spoken up to protect their environment, their deities and values.
49:41
Speaker A
At a time when sustainability has become a global issue, a worldview that embeds sacred geography.
49:47
Speaker A
Has a significant contribution to make.
49:52
Speaker A
Before we move on.
49:55
Speaker A
Point number one.
49:57
Speaker A
All religions in India have their sacred places dotted over the landscape.
50:04
Speaker A
In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.
50:14
Speaker A
Point number two.
50:16
Speaker A
Hinduism has dense networks of pilgrimage sites covering the entire geography of India.
50:23
Speaker A
The practice of pilgrimage is interwoven with the lives of people.
50:29
Speaker A
As it serves the individual development and spiritual growth.
50:36
Speaker A
But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.
50:42
Speaker A
Point number three.
50:44
Speaker A
In many Hindu, tribal and folk traditions, the very land is perceived as sacred.
50:51
Speaker A
Point number four.
50:53
Speaker A
Our sacred places are being polluted owing to widespread neglect and a lack of concern.
51:00
Speaker A
It is our duty to protect our national heritage as our Constitution also reminds us.
51:08
Speaker A
At the bottom of the page.
51:10
Speaker A
There is an activity box, think about it.
51:16
Speaker A
In this activity box, you can find three images in figure 8.18.
51:22
Speaker A
These three images indicate how the sacred places are polluted.
51:29
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
51:38
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
51:45
Speaker A
Are all sacred rivers.
51:49
Speaker A
How come they have become so polluted?
51:52
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
52:02
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
52:08
Speaker A
Discuss in class.
52:10
Speaker A
Page number 183.
52:13
Speaker A
A harmonious relationship that once existed between people and the sacred geography.
52:18
Speaker A
Sustained Indian civilization over millennia.
52:23
Speaker A
Creating values that were shared all over the subcontinent.
52:28
Speaker A
But today, it is under great strain.
52:32
Speaker A
Sacred geography continues to be relevant today.
52:36
Speaker A
When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.
52:44
Speaker A
Or a sacred mountain is challenged with competing ideas of development.
52:50
Speaker A
People have spoken up to protect their environment, their deities and values.
52:57
Speaker A
At a time when sustainability has become a global issue, a worldview that embeds sacred geography.
53:03
Speaker A
Has a significant contribution to make.
53:08
Speaker A
Before we move on.
53:11
Speaker A
Point number one.
53:13
Speaker A
All religions in India have their sacred places dotted over the landscape.
53:20
Speaker A
In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.
53:30
Speaker A
Point number two.
53:32
Speaker A
Hinduism has dense networks of pilgrimage sites covering the entire geography of India.
53:39
Speaker A
The practice of pilgrimage is interwoven with the lives of people.
53:45
Speaker A
As it serves the individual development and spiritual growth.
53:52
Speaker A
But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.
53:58
Speaker A
Point number three.
54:00
Speaker A
In many Hindu, tribal and folk traditions, the very land is perceived as sacred.
54:07
Speaker A
Point number four.
54:09
Speaker A
Our sacred places are being polluted owing to widespread neglect and a lack of concern.
54:16
Speaker A
It is our duty to protect our national heritage as our Constitution also reminds us.
54:24
Speaker A
At the bottom of the page.
54:26
Speaker A
There is an activity box, think about it.
54:32
Speaker A
In this activity box, you can find three images in figure 8.18.
54:38
Speaker A
These three images indicate how the sacred places are polluted.
54:45
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
54:54
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
55:01
Speaker A
Are all sacred rivers.
55:05
Speaker A
How come they have become so polluted?
55:08
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
55:18
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
55:24
Speaker A
Discuss in class.
55:26
Speaker A
Page number 183.
55:29
Speaker A
A harmonious relationship that once existed between people and the sacred geography.
55:34
Speaker A
Sustained Indian civilization over millennia.
55:39
Speaker A
Creating values that were shared all over the subcontinent.
55:44
Speaker A
But today, it is under great strain.
55:48
Speaker A
Sacred geography continues to be relevant today.
55:52
Speaker A
When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.
56:00
Speaker A
Or a sacred mountain is challenged with competing ideas of development.
56:06
Speaker A
People have spoken up to protect their environment, their deities and values.
56:13
Speaker A
At a time when sustainability has become a global issue, a worldview that embeds sacred geography.
56:20
Speaker A
Has a significant contribution to make.
56:25
Speaker A
Before we move on.
56:28
Speaker A
Point number one.
56:30
Speaker A
All religions in India have their sacred places dotted over the landscape.
56:37
Speaker A
In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.
56:47
Speaker A
Point number two.
56:49
Speaker A
Hinduism has dense networks of pilgrimage sites covering the entire geography of India.
56:56
Speaker A
The practice of pilgrimage is interwoven with the lives of people.
57:02
Speaker A
As it serves the individual development and spiritual growth.
57:09
Speaker A
But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.
57:15
Speaker A
Point number three.
57:17
Speaker A
In many Hindu, tribal and folk traditions, the very land is perceived as sacred.
57:24
Speaker A
Point number four.
57:26
Speaker A
Our sacred places are being polluted owing to widespread neglect and a lack of concern.
57:33
Speaker A
It is our duty to protect our national heritage as our Constitution also reminds us.
57:41
Speaker A
At the bottom of the page.
57:43
Speaker A
There is an activity box, think about it.
57:49
Speaker A
In this activity box, you can find three images in figure 8.18.
57:55
Speaker A
These three images indicate how the sacred places are polluted.
58:02
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
58:11
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
58:18
Speaker A
Are all sacred rivers.
58:22
Speaker A
How come they have become so polluted?
58:25
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
58:35
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
58:41
Speaker A
Discuss in class.
58:43
Speaker A
Page number 183.
58:46
Speaker A
A harmonious relationship that once existed between people and the sacred geography.
58:51
Speaker A
Sustained Indian civilization over millennia.
58:56
Speaker A
Creating values that were shared all over the subcontinent.
59:01
Speaker A
But today, it is under great strain.
59:05
Speaker A
Sacred geography continues to be relevant today.
59:09
Speaker A
When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.
59:17
Speaker A
Or a sacred mountain is challenged with competing ideas of development.
59:23
Speaker A
People have spoken up to protect their environment, their deities and values.
59:30
Speaker A
At a time when sustainability has become a global issue, a worldview that embeds sacred geography.
59:37
Speaker A
Has a significant contribution to make.
59:42
Speaker A
Before we move on.
59:45
Speaker A
Point number one.
59:47
Speaker A
All religions in India have their sacred places dotted over the landscape.
59:54
Speaker A
In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.
60:04
Speaker A
Point number two.
60:06
Speaker A
Hinduism has dense networks of pilgrimage sites covering the entire geography of India.
60:13
Speaker A
The practice of pilgrimage is interwoven with the lives of people.
60:19
Speaker A
As it serves the individual development and spiritual growth.
60:26
Speaker A
But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.
60:32
Speaker A
Point number three.
60:34
Speaker A
In many Hindu, tribal and folk traditions, the very land is perceived as sacred.
60:41
Speaker A
Point number four.
60:43
Speaker A
Our sacred places are being polluted owing to widespread neglect and a lack of concern.
60:50
Speaker A
It is our duty to protect our national heritage as our Constitution also reminds us.
60:58
Speaker A
At the bottom of the page.
61:00
Speaker A
There is an activity box, think about it.
61:06
Speaker A
In this activity box, you can find three images in figure 8.18.
61:12
Speaker A
These three images indicate how the sacred places are polluted.
61:19
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
61:28
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
61:35
Speaker A
Are all sacred rivers.
61:39
Speaker A
How come they have become so polluted?
61:42
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
61:52
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
61:58
Speaker A
Discuss in class.
62:00
Speaker A
Page number 183.
62:03
Speaker A
A harmonious relationship that once existed between people and the sacred geography.
62:08
Speaker A
Sustained Indian civilization over millennia.
62:13
Speaker A
Creating values that were shared all over the subcontinent.
62:18
Speaker A
But today, it is under great strain.
62:22
Speaker A
Sacred geography continues to be relevant today.
62:26
Speaker A
When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.
62:34
Speaker A
Or a sacred mountain is challenged with competing ideas of development.
62:40
Speaker A
People have spoken up to protect their environment, their deities and values.
62:47
Speaker A
At a time when sustainability has become a global issue, a worldview that embeds sacred geography.
62:54
Speaker A
Has a significant contribution to make.
62:59
Speaker A
Before we move on.
63:02
Speaker A
Point number one.
63:04
Speaker A
All religions in India have their sacred places dotted over the landscape.
63:11
Speaker A
In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.
63:21
Speaker A
Point number two.
63:23
Speaker A
Hinduism has dense networks of pilgrimage sites covering the entire geography of India.
63:30
Speaker A
The practice of pilgrimage is interwoven with the lives of people.
63:36
Speaker A
As it serves the individual development and spiritual growth.
63:43
Speaker A
But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.
63:49
Speaker A
Point number three.
63:51
Speaker A
In many Hindu, tribal and folk traditions, the very land is perceived as sacred.
63:58
Speaker A
Point number four.
64:00
Speaker A
Our sacred places are being polluted owing to widespread neglect and a lack of concern.
64:07
Speaker A
It is our duty to protect our national heritage as our Constitution also reminds us.
64:15
Speaker A
At the bottom of the page.
64:17
Speaker A
There is an activity box, think about it.
64:23
Speaker A
In this activity box, you can find three images in figure 8.18.
64:29
Speaker A
These three images indicate how the sacred places are polluted.
64:36
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
64:45
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
64:52
Speaker A
Are all sacred rivers.
64:56
Speaker A
How come they have become so polluted?
64:59
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
65:09
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
65:15
Speaker A
Discuss in class.
65:17
Speaker A
Page number 183.
65:20
Speaker A
A harmonious relationship that once existed between people and the sacred geography.
65:25
Speaker A
Sustained Indian civilization over millennia.
65:30
Speaker A
Creating values that were shared all over the subcontinent.
65:35
Speaker A
But today, it is under great strain.
65:39
Speaker A
Sacred geography continues to be relevant today.
65:43
Speaker A
When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.
65:51
Speaker A
Or a sacred mountain is challenged with competing ideas of development.
65:57
Speaker A
People have spoken up to protect their environment, their deities and values.
66:04
Speaker A
At a time when sustainability has become a global issue, a worldview that embeds sacred geography.
66:11
Speaker A
Has a significant contribution to make.
66:16
Speaker A
Before we move on.
66:19
Speaker A
Point number one.
66:21
Speaker A
All religions in India have their sacred places dotted over the landscape.
66:28
Speaker A
In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.
66:38
Speaker A
Point number two.
66:40
Speaker A
Hinduism has dense networks of pilgrimage sites covering the entire geography of India.
66:47
Speaker A
The practice of pilgrimage is interwoven with the lives of people.
66:53
Speaker A
As it serves the individual development and spiritual growth.
67:00
Speaker A
But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.
67:06
Speaker A
Point number three.
67:08
Speaker A
In many Hindu, tribal and folk traditions, the very land is perceived as sacred.
67:15
Speaker A
Point number four.
67:17
Speaker A
Our sacred places are being polluted owing to widespread neglect and a lack of concern.
67:24
Speaker A
It is our duty to protect our national heritage as our Constitution also reminds us.
67:32
Speaker A
At the bottom of the page.
67:34
Speaker A
There is an activity box, think about it.
67:40
Speaker A
In this activity box, you can find three images in figure 8.18.
67:46
Speaker A
These three images indicate how the sacred places are polluted.
67:53
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
68:02
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
68:09
Speaker A
Are all sacred rivers.
68:13
Speaker A
How come they have become so polluted?
68:16
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
68:26
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
68:32
Speaker A
Discuss in class.
68:34
Speaker A
Page number 183.
68:37
Speaker A
A harmonious relationship that once existed between people and the sacred geography.
68:42
Speaker A
Sustained Indian civilization over millennia.
68:47
Speaker A
Creating values that were shared all over the subcontinent.
68:52
Speaker A
But today, it is under great strain.
68:56
Speaker A
Sacred geography continues to be relevant today.
69:00
Speaker A
When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.
69:08
Speaker A
Or a sacred mountain is challenged with competing ideas of development.
69:14
Speaker A
People have spoken up to protect their environment, their deities and values.
69:21
Speaker A
At a time when sustainability has become a global issue, a worldview that embeds sacred geography.
69:28
Speaker A
Has a significant contribution to make.
69:33
Speaker A
Before we move on.
69:36
Speaker A
Point number one.
69:38
Speaker A
All religions in India have their sacred places dotted over the landscape.
69:45
Speaker A
In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.
69:55
Speaker A
Point number two.
69:57
Speaker A
Hinduism has dense networks of pilgrimage sites covering the entire geography of India.
70:04
Speaker A
The practice of pilgrimage is interwoven with the lives of people.
70:10
Speaker A
As it serves the individual development and spiritual growth.
70:17
Speaker A
But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.
70:23
Speaker A
Point number three.
70:25
Speaker A
In many Hindu, tribal and folk traditions, the very land is perceived as sacred.
70:32
Speaker A
Point number four.
70:34
Speaker A
Our sacred places are being polluted owing to widespread neglect and a lack of concern.
70:41
Speaker A
It is our duty to protect our national heritage as our Constitution also reminds us.
70:49
Speaker A
At the bottom of the page.
70:51
Speaker A
There is an activity box, think about it.
70:57
Speaker A
In this activity box, you can find three images in figure 8.18.
71:03
Speaker A
These three images indicate how the sacred places are polluted.
71:10
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
71:19
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
71:26
Speaker A
Are all sacred rivers.
71:30
Speaker A
How come they have become so polluted?
71:33
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
71:43
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
71:49
Speaker A
Discuss in class.
71:51
Speaker A
Chapter 8 ends here.
71:55
Speaker A
Exploring Society, India and Beyond.
71:59
Speaker A
You were just listening to this audio book.
72:03
Speaker A
Textbook of Social Science for Grade 7.
72:08
Speaker A
Narration, Anu Gupta.
72:11
Speaker A
Sound recordist, Ekant Vaishisht.
72:16
Speaker A
Production assistant, Surendra Kumar.
72:20
Speaker A
Directed and produced by Vimlesh Chaudhary.
72:25
Speaker A
This audio book is brought to you by CIET NCERT, New Delhi, India.

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