Speaker A
CIET NCERT presents Audio book Exploring Society: India and Beyond, Textbook of Social Science for Grade 7.
Ask about this video. Answers come from its transcript only — with the timestamp, so you can check them.
Generated from the transcript and can be wrong — check the timestamp.
Full Transcript — Download SRT & Markdown
Speaker A
Page number 167, Chapter number 8, How the Land Becomes Sacred.
Speaker A
Ether, air, fire, water, earth, planets, all creatures, directions, trees, and plants, rivers and seas, are organs of the supreme Lord's body.
Speaker A
Bhagwat Puran.
Speaker A
On this page we find figure 8.1 in which the six pictures on page number 167.
Speaker A
In image one, you can find the picture of Jogeshwar Dham.
Speaker A
In picture two, you can observe some diyas floating on a holy river.
Speaker A
In picture three, you can observe Shanti Stupa, in picture four, you can find an image of Chitrakulam Temple Tank.
Speaker A
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.
Speaker A
The big questions.
Speaker A
Question number one, what is sacredness?
Speaker A
Question number two, how does the land become sacred?
Speaker A
Question number three, how do sacred sites and pilgrimage networks connect with the life and the culture of the people?
Speaker A
Question number four.
Speaker A
Page number 168.
Speaker A
Let's explore.
Speaker A
Do you find any of the pictures familiar?
Speaker A
Can you name similar places found in your neighborhood?
Speaker A
What is sacredness?
Speaker A
Sacredness can have many meanings.
Speaker A
In the limited context of this chapter, sacredness is finding something of deep religious or spiritual significance.
Speaker A
Worthy of respect and reverence, holy or divine.
Speaker A
But what is this something?
Speaker A
It can be a special location or shrine that evokes such deep feelings, high thoughts or emotions.
Speaker A
It can also be, as we will observe in this chapter, a journey of a special kind, often called a pilgrimage.
Speaker A
The route the journey takes or even the very land covered.
Speaker A
Sacredness therefore is not just connected with religion and spirituality, but also with geography.
Speaker A
All sorts of traditions, and in the case of India, with something more than we will discover soon.
Speaker A
Let us focus on sacred places first.
Speaker A
You will find that almost every school of thought and religion in India has its own sacred places.
Speaker A
At the bottom of the page, you can find figure 8.2.
Speaker A
In which five images of sacred places of religions like Hinduism, Sikhism, Islam, Christianity and Zoroastrianism are given.
Speaker A
People visit or congregate in these places for prayers and worship.
Speaker A
Followers from other faiths also visit them, as you can be seen at the Dargah Sharif of Ajmer, Rajasthan.
Speaker A
Or the Velankanni Church in Tamil Nadu.
Speaker A
People go on pilgrimages to these shrines on special occasions.
Speaker A
At the right side of the page, you can find the meaning of pilgrimage.
Speaker A
A journey to a sacred place that is significant within a religion or belief system.
Speaker A
Shrine, a place regarded as holy because of its associations with the divine, a sacred relic or a spiritual figure.
Speaker A
Naturally, when we turn to religions that originated in India, we find that they have many more sacred sites.
Speaker A
In the case of Buddhism, those are often places that were visited by the Buddha or where his relics are kept.
Speaker A
Along them is the Great Stupa at Sanchi, Madhya Pradesh, which is a relic stupa.
Speaker A
You observed this in the chapter on the rise of empires.
Speaker A
And the Mahabodhi Stupa in Bodhgaya, Bihar, where according to Buddhist tradition, the Buddha attained enlightenment.
Speaker A
They are important sites for pilgrims, Bodhgaya for instance, receives more than 4 million visitors every year.
Speaker A
At the right side of the page, you can find the meaning of relic.
Speaker A
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.
Speaker A
In Sikhism, Takhts are seats or centers of spiritual authority.
Speaker A
For example, the Takht Shri Patna Sahib in Patna, the Akal Takht part of the Golden Temple at Amritsar.
Speaker A
Observe figure 8.3.
Speaker A
And Takht Shri Keshgarh Sahib at Anandpur.
Speaker A
At the right side of the page, you can observe figure 8.3 in which an image of Golden Temple in Amritsar is given.
Speaker A
Sikhs aspire to undertake pilgrimages to these places at least once in their lifetimes.
Speaker A
As they are associated with important Sikh Gurus and therefore have special significance.
Speaker A
In addition, Sikh tradition records pilgrimages conducted by several Gurus.
Speaker A
Such as Guru Nanak to places like Haridwar, Prayag, Mathura, Varanasi, Ayodhya, Puri and many more.
Speaker A
Besides, a few Muslim shrines.
Speaker A
Page number 170.
Speaker A
India has for ages past been a country of pilgrimages.
Speaker A
All over the country, you will find these ancient places.
Speaker A
From Badrinath, Kedarnath and Amarnath high up in the snowy Himalayas down to Kanyakumari in the south.
Speaker A
What has drawn our people from the south to the north and from the north to the south in these great pilgrimages?
Speaker A
It is the feeling of one country and one culture.
Speaker A
Jawaharlal Nehru, 1961.
Speaker A
Pilgrimages.
Speaker A
Many Indians undertake Tirth Yatras or pilgrimages to various sacred sites, Tirthas, during their lifetime.
Speaker A
This ancient and continuous tradition of pilgrimage is not just a physical journey, but also an inner journey.
Speaker A
That requires a specified code of conduct.
Speaker A
At the left side of the page, you can find the meaning of Tirtha.
Speaker A
Literally a place where one can cross a river or other body of water.
Speaker A
Symbolically, it becomes a place where one can cross from the ordinary worldly life to a higher spiritual life.
Speaker A
Such places are held in high reverence and regarded as sacred.
Speaker A
For at least 3,000 years and with no modern means of transportation available.
Speaker A
Indians have been crisscrossing the subcontinent, resulting in its entire geography being considered sacred.
Speaker A
We will return to this soon.
Speaker A
Here's an excerpt from the writings of Dharampal, a historian and thinker.
Speaker A
I was traveling from Gwalior to Delhi.
Speaker A
When I met a group of people, about 12 of them, some three or four women and seven or eight men.
Speaker A
They said that they had been on a pilgrimage.
Speaker A
Three months long, up to Rameshwaram, among other places.
Speaker A
They came from two different villages, north of Lucknow.
Speaker A
They had various bundles of things and some earthen pots with them.
Speaker A
They had taken all the necessities for their food, atta, ghee, sugar with them.
Speaker A
I asked them, you are going to Delhi now?
Speaker A
Yes, they replied.
Speaker A
You will stop in Delhi?
Speaker A
No.
Speaker A
We only have to change trains there.
Speaker A
We are going to Haridwar.
Speaker A
We don't have time, we have to go to Haridwar.
Speaker A
And then we have to get back home.
Speaker A
Page number 171.
Speaker A
Let's explore.
Speaker A
Point number one, based on the excerpt, what are your observations?
Speaker A
Locate the route the group must have taken from Rameshwaram to Haridwar.
Speaker A
Why do you think the group was going straight to Haridwar instead of stopping at Delhi?
Speaker A
Point number two.
Speaker A
In ancient times, when people were traveling from Madurai in Tamil Nadu to Varanasi in Uttar Pradesh.
Speaker A
What languages would they come across?
Speaker A
How would they communicate with people in those places?
Speaker A
Where would they stay?
Speaker A
What food would they eat?
Speaker A
In the Jain tradition, the Tirthas are associated with places where the Tirthankars attained liberation or where significant events of their lives occurred.
Speaker A
Trees, ponds, hills and mountains that the Tirthankars visited or meditated at are also considered sacred.
Speaker A
Examples of such places include Mount Abu, Girnar and the Shatrunjay Hill in Saurashtra, Gujarat.
Speaker A
At the right side of the page, you can find the meaning of Tirthankar.
Speaker A
Literally someone who makes a Tirtha, that is, who guides the crossing from ordinary to higher life.
Speaker A
In Jainism, the Tirthankars are the supreme preachers of Dharma.
Speaker A
Another example is the pilgrimage to Sabarimala Temple, Kerala.
Speaker A
Dedicated to the deity Ayyappa, which draws over 10 million devotees every year.
Speaker A
This hilltop shrine was traditionally reached by an immensely difficult trek through hills and forests.
Speaker A
Such a challenging approach, common to many hilltop or mountain shrines.
Speaker A
All over the country, symbolizes the difficulties of the inner path.
Speaker A
With natural landmarks along the route being considered sacred.
Speaker A
Page number 172.
Speaker A
More sacred sites.
Speaker A
Hindu and many folk and tribal belief systems go further.
Speaker A
In grade six, we learned that in such belief systems, people regard elements of nature such as mountains, rivers, trees, plants and animals.
Speaker A
And sometimes stones too as sacred.
Speaker A
In Hinduism, for instance, this includes countless geographical sites or features of nature, such as specific mountains, rivers and forests.
Speaker A
Which are regarded as particularly divine and are worshipped as deities.
Speaker A
Many rivers are regarded as Devis, while some species of trees, animals and plants are particularly holy.
Speaker A
This tradition comes from the perception of a divine presence in all of nature.
Speaker A
Ultimately, the whole of planet Earth is considered sacred.
Speaker A
She is Mother Earth or Bhudevi.
Speaker A
At the right side of the page, you will find figure 8.5.
Speaker A
In this image, Vishnu in the form of his boar avatar crushes a demon and saves Bhudevi.
Speaker A
Or Mother Earth is given here sitting on his elbow.
Speaker A
From the Belur Temple, Karnataka.
Speaker A
Here are a few more examples of such traditions.
Speaker A
Number one.
Speaker A
The Niyam Dongar Hill in Niyamgiri range of Jharkhand is sacred Dongria Khond tribe.
Speaker A
They believe that the hill is the abode of Niyam Raja, the supreme deity, who provides everything they need for sustenance.
Speaker A
Cutting trees here is prohibited and considered a sign of disrespect to the deity.
Speaker A
Point number two.
Speaker A
In the early 2000s, the government of Sikkim identified several sacred mountains, caves, lakes, rocks and hot springs.
Speaker A
That were to be protected against all forms of damage.
Speaker A
Point number three.
Speaker A
In the Nilgiris of Tamil Nadu, the Todas, a tribal community, regard many mountain peaks as sacred and associate them with their gods.
Speaker A
To them, this sense of sacredness extends to many plants, which often become part of their rituals.
Speaker A
Shola forests, wetlands and even specific stones and individual trees.
Speaker A
Page number 173.
Speaker A
Becoming aware of sacred geography.
Speaker A
Some sacred places are marked on the map, figure 8.6, given on the next page.
Speaker A
Though spread all over India, they are also interconnected.
Speaker A
For example, some Hindus aspire to do the Char Dham Yatra, and those four sites appear to have been deliberately located.
Speaker A
In the southern, northern, eastern and western corners of India.
Speaker A
A similar aspiration exists with respect to the 12 Jyotirlingas.
Speaker A
Which are considered highly auspicious.
Speaker A
The 51 Shakti Peethas too cover the entire map of India.
Speaker A
Even parts of present day Bangladesh and Pakistan.
Speaker A
And there are many more regional networks.
Speaker A
The 12 Jyotirlingas are sacred shrines dedicated to Shiva, a major deity of Hinduism.
Speaker A
Each shrine has its own unique mythology and name.
Speaker A
These networks crisscross India's length and breadth, creating a sacred geography.
Speaker A
As a result, the land itself becomes sacred.
Speaker A
There is a story about the 51 Shakti Peethas.
Speaker A
Shakti, the divine mother in the form of Sati, and her consort, Shiva, were insulted by her father.
Speaker A
An angry Sati immolated herself.
Speaker A
Shiva was so livid that he took her body and refused to allow the last rites.
Speaker A
Shiva's anger was dangerous for the world and the cosmos.
Speaker A
So Vishnu used his chakra to cut up Sati's body.
Speaker A
The Shakti Peethas are the places across the subcontinent where the body parts of the divine mother fell one by one.
Speaker A
The symbol behind the story is clear.
Speaker A
The whole land becomes the body of the divine mother.
Speaker A
Let's explore.
Speaker A
Note the locations of the Char Dham.
Speaker A
What do you think it implied for the people when they traveled north, south and east to west?
Speaker A
While visiting the major sacred places connected to their respective faiths, pilgrims would naturally cover the geography of India.
Speaker A
They would come across diverse languages, customs, clothing and food along the way.
Speaker A
But would notice the commonalities too.
Speaker A
Page number 174.
Speaker A
At the top of the page, you can find the image of an Indian map and its nearby places.
Speaker A
In figure 8.6.
Speaker A
This map shows a few networks of traditional Tirthas.
Speaker A
In which international boundary, Shakti Peethas, Jyotirlingas, Char Dhams.
Speaker A
Kumbh Mela sites, Sikh sites, Buddhist sites and Jain sites are indicated.
Speaker A
Let's explore.
Speaker A
Can you identify the names of a few traditional Tirthas given in the map above?
Speaker A
You can refer to the political map at the end of the book for help.
Speaker A
Page number 175.
Speaker A
Why did people travel such long distances?
Speaker A
Apart from religious motivations, some, like merchants and traders, traveled to exchange goods.
Speaker A
Others traveled to discuss, debate and popularize their beliefs.
Speaker A
Or to learn and study from eminent teachers in different parts of the country.
Speaker A
However, though they were traveling for different purposes, their roots often converged.
Speaker A
Discussions and debates, sharing of goods, experiences and tales enriched everyone.
Speaker A
New ideas emerged and old ones were adapted.
Speaker A
This complex process became a major factor in the cultural integration of the Indian subcontinent.
Speaker A
Sacred ecology.
Speaker A
Tirthas are usually located on the banks of a river or a lake.
Speaker A
In a forest or on a mountain.
Speaker A
As we observed above, the natural landscape itself is thus seen or perceived as sacred space.
Speaker A
Or Punyakshatra.
Speaker A
This perception has helped us to protect and preserve nature, since we are not distinct from her.
Speaker A
So geography, culture and spirituality fused together in these Kshettras.
Speaker A
Rivers and Sangams.
Speaker A
Confluence of rivers.
Speaker A
Rivers have been worshipped in India since Vedic times.
Speaker A
The Nadi Stuti Sukta of the Rigveda is a hymn Sukta in praise of Stuti.
Speaker A
Rivers, Nadi, that invokes 19 major rivers of ancient Northwest India.
Speaker A
Even today, many rituals involving water invoke the presence of some of the most important rivers of India.
Speaker A
Ganga Cha, Yamune Cha.
Speaker A
Godavari, Saraswati, Narmade, Sindhu, Kaveri, Jalesmin.
Speaker A
Sannidhim Kuru.
Speaker A
Ganga, Yamuna, Godavari, Saraswati, Narmada, Sindhu and Kaveri, may you manifest in this water.
Speaker A
Those rivers have been lifelines for the Indian civilization.
Speaker A
Their sources, tributaries and the places they flow through are often regarded as sacred too.
Speaker A
And are visited by many pilgrims.
Speaker A
In local languages, these rivers are referred to with respect.
Speaker A
For instance, Gangaji or Yamunaji.
Speaker A
Page number 176.
Speaker A
Don't miss out.
Speaker A
Point number one.
Speaker A
Prayagraj hosts the Kumbh Mela every six years.
Speaker A
Prayag is located at the confluence of three rivers, Ganga, Yamuna and the invisible Saraswati.
Speaker A
A few years ago, UNESCO listed the Kumbh Mela as an intangible heritage of the world.
Speaker A
Point number two.
Speaker A
An estimated 660 million people participated in the Kumbh Mela of 2025.
Speaker A
What proportion of the population of India is this?
Speaker A
Kumbh Mela.
Speaker A
The Kumbh Mela originates in the legend of Amrit Manthan.
Speaker A
The Devas and Asuras, that is, more or less gods and demons, traditional enemies for once joined forces.
Speaker A
In churning the cosmic ocean to extract Amrit, the divine nectar that would give them immortality.
Speaker A
To prevent the Asuras from getting the Amrit, Vishnu in the form of Mohini, a beautiful lady, snatched the pitcher or Kumbh.
Speaker A
Which contained the Amrit.
Speaker A
In the process, a few drops fell over four places.
Speaker A
Haridwar, Prayagraj, Nashik and Ujjain.
Speaker A
These are the places where the Kumbh Mela has been held.
Speaker A
And a dip in the rivers there during a prescribed period is considered most auspicious.
Speaker A
At the bottom of the page.
Speaker A
You can find figure 8.7 in which a picture of Kumbh Mela is given.
Speaker A
Page number 177.
Speaker A
Think about it.
Speaker A
How do you think these sacred places are connected with the people's economic lives and activities?
Speaker A
Make a mind map to trace these connections.
Speaker A
Hint, the pictures above can provide some clues.
Speaker A
At the right side of the page, figure 8.8 is given.
Speaker A
In which a bank of a holy river is given.
Speaker A
Mountains and forests.
Speaker A
All over the world, mountains are often associated with legends, deities or heroes.
Speaker A
Also, mountains are seen as a symbolic gateway from Earth to heaven because of their height.
Speaker A
That is why many Tirthas and temples in India are located on hilltops.
Speaker A
As a physical journey to these peaks is seen as a symbolic journey to reach the divine.
Speaker A
People would undertake arduous walks through mountain trails to those sites and shrines.
Speaker A
Which tested not only their physical abilities, but also their mental strength.
Speaker A
Today, such places are often accessible through roads and other modes of transport.
Speaker A
At the bottom of the page, you can find figure 8.9.
Speaker A
In which four sacred places are given.
Speaker A
In picture one, you can find the image of Mount Kailash.
Speaker A
In picture two, you can observe the image of Vaishno Devi Temple, Katra.
Speaker A
In picture three, you can find the image of Tiruvannamalai, Tamil Nadu.
Speaker A
And in picture number four, you can observe Lord Balaji, Tirumala Hills.
Speaker A
Page number 178.
Speaker A
Trees, forests and sacred groves.
Speaker A
In many parts of India, trees are adorned with offerings like turmeric and kumkum.
Speaker A
One species of fig tree commonly called Pipal or Peepal, Bodhi tree or Bodhi tree, Ashwattha in Sanskrit.
Speaker A
Is sacred to Hinduism, Buddhism, Sikhism and Jainism.
Speaker A
In fact, its botanical name is Ficus religiosa.
Speaker A
Literally in Latin, the religious or sacred fig tree.
Speaker A
In the middle of the page, you can find figure 8.10.
Speaker A
The tree in the Mahabodhi Temple at Bodhgaya is often cited as a direct descendant of the original tree.
Speaker A
Under which, according to Buddhist tradition, the Buddha attained enlightenment.
Speaker A
Hence the name, Bodhi tree and Bodhgaya.
Speaker A
In grade six, we read about the two epics of India, the Mahabharata and Ramayana.
Speaker A
These texts have vivid descriptions of pilgrimages undertaken and places visited, and of sacred rivers, forests and mountains.
Speaker A
In almost every region of India, numerous rural and tribal traditions claim that the heroes of these texts passed through their locality.
Speaker A
Which shrines often marking such passages.
Speaker A
Such legends allowed a wide diversity of communities to make the two epics their own.
Speaker A
Page number 179.
Speaker A
At the top of the page.
Speaker A
You can observe two images.
Speaker A
In figure 8.11, a shrine in Bastar, Chhattisgarh, celebrating Rama's passing through the area.
Speaker A
In this image, you can observe the footsteps made in marble.
Speaker A
The image at the right in figure 8.12.
Speaker A
You can observe a seal from Mohenjo Daro.
Speaker A
Observe this seal from Mohenjo Daro.
Speaker A
Can you recognize the leaves at the top?
Speaker A
As you can observe, the Pipal tree has been an important part of India's cultural geography for millennia.
Speaker A
Think about it.
Speaker A
Many parts of the Pipal tree have medical uses.
Speaker A
The leaves are used to treat some skin ailments, while the bark is useful for stomach ailments.
Speaker A
Since it stays green almost through the year, it provides food and shelter to many types of birds and other animals.
Speaker A
Over time, many rural and tribal communities across India decided to protect and preserve some natural forests.
Speaker A
From harmful activities, such as hunting, tree felling or mining.
Speaker A
They saw those forests as the abodes of deities.
Speaker A
For example, Rinkyu or Basa in Meghalaya.
Speaker A
Such special forests are called sacred groves in English.
Speaker A
Observe the table below for a few names in regional languages.
Speaker A
And thanks to their sacred status, have come to shelter great biodiversity of flora and fauna.
Speaker A
Many sacred groves are also home to small water bodies and thus help in water conservation.
Speaker A
There were many thousands of sacred groves in India.
Speaker A
Sadly, these numbers have been shrinking as people have started encroaching on them for various purposes.
Speaker A
From agriculture to industry.
Speaker A
Still, sacred groves continue to be protected in many regions of India.
Speaker A
Page number 180.
Speaker A
At the top of the page.
Speaker A
You can find four images.
Speaker A
In figure 8.13, you can find Kalki Temple, Mulshi, Maharashtra.
Speaker A
In figure 8.14, you can observe Moflong, Shillong.
Speaker A
And in figure 8.15, you can find the picture from the sacred groves of the Bhils.
Speaker A
And in figure 8.16, you can observe Oden, Kudukadu.
Speaker A
Karum, Bairam, Kondan, Tamil Nadu.
Speaker A
Given below are the names of a few sacred groves in a few regional languages of India.
Speaker A
Can you add to this?
Speaker A
Given below is a table having two columns.
Speaker A
In the first column, the name of the languages are given like Malayalam, Tamil, Kannada, Marathi.
Speaker A
Khasi, Meghalaya, Hindi, Himachal Pradesh, Jharkhand, Chhattisgarh, Rajasthan.
Speaker A
In the second column, names of the groups are given.
Speaker A
Kavu, Kovilkadu.
Speaker A
Devarikadu.
Speaker A
Devarai.
Speaker A
Khlaw Kyntang.
Speaker A
Dev Van.
Speaker A
Sarna.
Speaker A
Devgudi.
Speaker A
Oran.
Speaker A
Students can add in the name of places with the name of sacred groves in the table.
Speaker A
Page number 181.
Speaker A
In Tamil Nadu, local chronicles highlight the relationship between the deity of a sacred grove, nature and humans.
Speaker A
One such chronicle in the Thanjavur district states that the groves deities protect fruit bats.
Speaker A
Which are regarded as sacred, spotting one of them is considered auspicious.
Speaker A
Besides, bats play a critical role in the pollination of flowers and in the dispersal of seeds.
Speaker A
Sacred groves thus evolve a harmonious relationship between the deity, the ecosystem and humans.
Speaker A
From pilgrimage to trade.
Speaker A
Pilgrims encountered traders and merchants along their journey.
Speaker A
This interaction benefits both groups.
Speaker A
Pilgrims need various items which traders can provide.
Speaker A
As a result, the pilgrimage routes and the trade routes often overlap.
Speaker A
Some traders might also double as pilgrims, taking their wares to distant towns and cities.
Speaker A
While visiting sacred sites and shrines.
Speaker A
At the right side of the page.
Speaker A
You can observe figure 8.17 in which you can find some women selling their wares.
Speaker A
What routes did those traders use in ancient India?
Speaker A
Revisit the map of trade routes, figure 5.5, in the chapter The Rise of Empires.
Speaker A
Uttarpath was a major trade route connecting the northwestern and eastern part of the subcontinent.
Speaker A
The Dakshinpath went from Kaushambi through Ujjaini, Ujjain, to Pratishthan, Paithan.
Speaker A
As you know, some of the goods traded along these routes included precious stones like shells and pearls, coins, gold and diamonds.
Speaker A
As well as cotton, spices and sandalwood.
Speaker A
Let's explore.
Speaker A
Take a sheet of transparent paper that can be used for tracing.
Speaker A
Trace a map of the trade routes from the chapter The Rise of Empires.
Speaker A
Place it on top of the map of the important Tirthas, what do you observe?
Speaker A
Page number 182.
Speaker A
Sacred geography beyond India.
Speaker A
The concept and practice of sacred geography are not unique to India.
Speaker A
Ancient Greece had many sacred landmarks, from mountains to sacred groves.
Speaker A
The Native Americans used to have a special bond with nature.
Speaker A
Which they viewed as sacred.
Speaker A
The Maoris, the indigenous people of New Zealand, regard the Taranaki Maunga Mountain as their ancestor.
Speaker A
And therefore as sacred.
Speaker A
After many representations by the Maoris, a law recently granted this mountain the rights and responsibilities of a human being.
Speaker A
An acknowledgement of the Maori worldview.
Speaker A
The elders of the community represent the voice of the mountain or river threatened with destruction.
Speaker A
This ensures that the sacred places are not exploited and degenerated.
Speaker A
Restoring and conserving the sacred.
Speaker A
At the bottom of the page, there is an activity box, think about it.
Speaker A
In this activity box, you can find three images in figure 8.18.
Speaker A
These three images indicate how the sacred places are polluted.
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
Speaker A
Are all sacred rivers.
Speaker A
How come they have become so polluted?
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
Speaker A
Discuss in class.
Speaker A
Page number 183.
Speaker A
A harmonious relationship that once existed between people and the sacred geography.
Speaker A
Sustained Indian civilization over millennia.
Speaker A
Creating values that were shared all over the subcontinent.
Speaker A
But today, it is under great strain.
Speaker A
Sacred geography continues to be relevant today.
Speaker A
When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.
Speaker A
Or a sacred mountain is challenged with competing ideas of development.
Speaker A
People have spoken up to protect their environment, their deities and values.
Speaker A
At a time when sustainability has become a global issue, a worldview that embeds sacred geography.
Speaker A
Has a significant contribution to make.
Speaker A
Before we move on.
Speaker A
Point number one.
Speaker A
All religions in India have their sacred places dotted over the landscape.
Speaker A
In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.
Speaker A
Point number two.
Speaker A
Hinduism has dense networks of pilgrimage sites covering the entire geography of India.
Speaker A
The practice of pilgrimage is interwoven with the lives of people.
Speaker A
As it serves the individual development and spiritual growth.
Speaker A
But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.
Speaker A
Point number three.
Speaker A
In many Hindu, tribal and folk traditions, the very land is perceived as sacred.
Speaker A
Point number four.
Speaker A
Our sacred places are being polluted owing to widespread neglect and a lack of concern.
Speaker A
It is our duty to protect our national heritage as our Constitution also reminds us.
Speaker A
At the bottom of the page.
Speaker A
There is an activity box, think about it.
Speaker A
In this activity box, you can find three images in figure 8.18.
Speaker A
These three images indicate how the sacred places are polluted.
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
Speaker A
Are all sacred rivers.
Speaker A
How come they have become so polluted?
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
Speaker A
Discuss in class.
Speaker A
Page number 183.
Speaker A
A harmonious relationship that once existed between people and the sacred geography.
Speaker A
Sustained Indian civilization over millennia.
Speaker A
Creating values that were shared all over the subcontinent.
Speaker A
But today, it is under great strain.
Speaker A
Sacred geography continues to be relevant today.
Speaker A
When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.
Speaker A
Or a sacred mountain is challenged with competing ideas of development.
Speaker A
People have spoken up to protect their environment, their deities and values.
Speaker A
At a time when sustainability has become a global issue, a worldview that embeds sacred geography.
Speaker A
Has a significant contribution to make.
Speaker A
Before we move on.
Speaker A
Point number one.
Speaker A
All religions in India have their sacred places dotted over the landscape.
Speaker A
In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.
Speaker A
Point number two.
Speaker A
Hinduism has dense networks of pilgrimage sites covering the entire geography of India.
Speaker A
The practice of pilgrimage is interwoven with the lives of people.
Speaker A
As it serves the individual development and spiritual growth.
Speaker A
But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.
Speaker A
Point number three.
Speaker A
In many Hindu, tribal and folk traditions, the very land is perceived as sacred.
Speaker A
Point number four.
Speaker A
Our sacred places are being polluted owing to widespread neglect and a lack of concern.
Speaker A
It is our duty to protect our national heritage as our Constitution also reminds us.
Speaker A
At the bottom of the page.
Speaker A
There is an activity box, think about it.
Speaker A
In this activity box, you can find three images in figure 8.18.
Speaker A
These three images indicate how the sacred places are polluted.
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
Speaker A
Are all sacred rivers.
Speaker A
How come they have become so polluted?
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
Speaker A
Discuss in class.
Speaker A
Page number 183.
Speaker A
A harmonious relationship that once existed between people and the sacred geography.
Speaker A
Sustained Indian civilization over millennia.
Speaker A
Creating values that were shared all over the subcontinent.
Speaker A
But today, it is under great strain.
Speaker A
Sacred geography continues to be relevant today.
Speaker A
When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.
Speaker A
Or a sacred mountain is challenged with competing ideas of development.
Speaker A
People have spoken up to protect their environment, their deities and values.
Speaker A
At a time when sustainability has become a global issue, a worldview that embeds sacred geography.
Speaker A
Has a significant contribution to make.
Speaker A
Before we move on.
Speaker A
Point number one.
Speaker A
All religions in India have their sacred places dotted over the landscape.
Speaker A
In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.
Speaker A
Point number two.
Speaker A
Hinduism has dense networks of pilgrimage sites covering the entire geography of India.
Speaker A
The practice of pilgrimage is interwoven with the lives of people.
Speaker A
As it serves the individual development and spiritual growth.
Speaker A
But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.
Speaker A
Point number three.
Speaker A
In many Hindu, tribal and folk traditions, the very land is perceived as sacred.
Speaker A
Point number four.
Speaker A
Our sacred places are being polluted owing to widespread neglect and a lack of concern.
Speaker A
It is our duty to protect our national heritage as our Constitution also reminds us.
Speaker A
At the bottom of the page.
Speaker A
There is an activity box, think about it.
Speaker A
In this activity box, you can find three images in figure 8.18.
Speaker A
These three images indicate how the sacred places are polluted.
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
Speaker A
Are all sacred rivers.
Speaker A
How come they have become so polluted?
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
Speaker A
Discuss in class.
Speaker A
Page number 183.
Speaker A
A harmonious relationship that once existed between people and the sacred geography.
Speaker A
Sustained Indian civilization over millennia.
Speaker A
Creating values that were shared all over the subcontinent.
Speaker A
But today, it is under great strain.
Speaker A
Sacred geography continues to be relevant today.
Speaker A
When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.
Speaker A
Or a sacred mountain is challenged with competing ideas of development.
Speaker A
People have spoken up to protect their environment, their deities and values.
Speaker A
At a time when sustainability has become a global issue, a worldview that embeds sacred geography.
Speaker A
Has a significant contribution to make.
Speaker A
Before we move on.
Speaker A
Point number one.
Speaker A
All religions in India have their sacred places dotted over the landscape.
Speaker A
In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.
Speaker A
Point number two.
Speaker A
Hinduism has dense networks of pilgrimage sites covering the entire geography of India.
Speaker A
The practice of pilgrimage is interwoven with the lives of people.
Speaker A
As it serves the individual development and spiritual growth.
Speaker A
But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.
Speaker A
Point number three.
Speaker A
In many Hindu, tribal and folk traditions, the very land is perceived as sacred.
Speaker A
Point number four.
Speaker A
Our sacred places are being polluted owing to widespread neglect and a lack of concern.
Speaker A
It is our duty to protect our national heritage as our Constitution also reminds us.
Speaker A
At the bottom of the page.
Speaker A
There is an activity box, think about it.
Speaker A
In this activity box, you can find three images in figure 8.18.
Speaker A
These three images indicate how the sacred places are polluted.
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
Speaker A
Are all sacred rivers.
Speaker A
How come they have become so polluted?
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
Speaker A
Discuss in class.
Speaker A
Page number 183.
Speaker A
A harmonious relationship that once existed between people and the sacred geography.
Speaker A
Sustained Indian civilization over millennia.
Speaker A
Creating values that were shared all over the subcontinent.
Speaker A
But today, it is under great strain.
Speaker A
Sacred geography continues to be relevant today.
Speaker A
When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.
Speaker A
Or a sacred mountain is challenged with competing ideas of development.
Speaker A
People have spoken up to protect their environment, their deities and values.
Speaker A
At a time when sustainability has become a global issue, a worldview that embeds sacred geography.
Speaker A
Has a significant contribution to make.
Speaker A
Before we move on.
Speaker A
Point number one.
Speaker A
All religions in India have their sacred places dotted over the landscape.
Speaker A
In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.
Speaker A
Point number two.
Speaker A
Hinduism has dense networks of pilgrimage sites covering the entire geography of India.
Speaker A
The practice of pilgrimage is interwoven with the lives of people.
Speaker A
As it serves the individual development and spiritual growth.
Speaker A
But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.
Speaker A
Point number three.
Speaker A
In many Hindu, tribal and folk traditions, the very land is perceived as sacred.
Speaker A
Point number four.
Speaker A
Our sacred places are being polluted owing to widespread neglect and a lack of concern.
Speaker A
It is our duty to protect our national heritage as our Constitution also reminds us.
Speaker A
At the bottom of the page.
Speaker A
There is an activity box, think about it.
Speaker A
In this activity box, you can find three images in figure 8.18.
Speaker A
These three images indicate how the sacred places are polluted.
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
Speaker A
Are all sacred rivers.
Speaker A
How come they have become so polluted?
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
Speaker A
Discuss in class.
Speaker A
Page number 183.
Speaker A
A harmonious relationship that once existed between people and the sacred geography.
Speaker A
Sustained Indian civilization over millennia.
Speaker A
Creating values that were shared all over the subcontinent.
Speaker A
But today, it is under great strain.
Speaker A
Sacred geography continues to be relevant today.
Speaker A
When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.
Speaker A
Or a sacred mountain is challenged with competing ideas of development.
Speaker A
People have spoken up to protect their environment, their deities and values.
Speaker A
At a time when sustainability has become a global issue, a worldview that embeds sacred geography.
Speaker A
Has a significant contribution to make.
Speaker A
Before we move on.
Speaker A
Point number one.
Speaker A
All religions in India have their sacred places dotted over the landscape.
Speaker A
In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.
Speaker A
Point number two.
Speaker A
Hinduism has dense networks of pilgrimage sites covering the entire geography of India.
Speaker A
The practice of pilgrimage is interwoven with the lives of people.
Speaker A
As it serves the individual development and spiritual growth.
Speaker A
But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.
Speaker A
Point number three.
Speaker A
In many Hindu, tribal and folk traditions, the very land is perceived as sacred.
Speaker A
Point number four.
Speaker A
Our sacred places are being polluted owing to widespread neglect and a lack of concern.
Speaker A
It is our duty to protect our national heritage as our Constitution also reminds us.
Speaker A
At the bottom of the page.
Speaker A
There is an activity box, think about it.
Speaker A
In this activity box, you can find three images in figure 8.18.
Speaker A
These three images indicate how the sacred places are polluted.
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
Speaker A
Are all sacred rivers.
Speaker A
How come they have become so polluted?
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
Speaker A
Discuss in class.
Speaker A
Page number 183.
Speaker A
A harmonious relationship that once existed between people and the sacred geography.
Speaker A
Sustained Indian civilization over millennia.
Speaker A
Creating values that were shared all over the subcontinent.
Speaker A
But today, it is under great strain.
Speaker A
Sacred geography continues to be relevant today.
Speaker A
When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.
Speaker A
Or a sacred mountain is challenged with competing ideas of development.
Speaker A
People have spoken up to protect their environment, their deities and values.
Speaker A
At a time when sustainability has become a global issue, a worldview that embeds sacred geography.
Speaker A
Has a significant contribution to make.
Speaker A
Before we move on.
Speaker A
Point number one.
Speaker A
All religions in India have their sacred places dotted over the landscape.
Speaker A
In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.
Speaker A
Point number two.
Speaker A
Hinduism has dense networks of pilgrimage sites covering the entire geography of India.
Speaker A
The practice of pilgrimage is interwoven with the lives of people.
Speaker A
As it serves the individual development and spiritual growth.
Speaker A
But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.
Speaker A
Point number three.
Speaker A
In many Hindu, tribal and folk traditions, the very land is perceived as sacred.
Speaker A
Point number four.
Speaker A
Our sacred places are being polluted owing to widespread neglect and a lack of concern.
Speaker A
It is our duty to protect our national heritage as our Constitution also reminds us.
Speaker A
At the bottom of the page.
Speaker A
There is an activity box, think about it.
Speaker A
In this activity box, you can find three images in figure 8.18.
Speaker A
These three images indicate how the sacred places are polluted.
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
Speaker A
Are all sacred rivers.
Speaker A
How come they have become so polluted?
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
Speaker A
Discuss in class.
Speaker A
Page number 183.
Speaker A
A harmonious relationship that once existed between people and the sacred geography.
Speaker A
Sustained Indian civilization over millennia.
Speaker A
Creating values that were shared all over the subcontinent.
Speaker A
But today, it is under great strain.
Speaker A
Sacred geography continues to be relevant today.
Speaker A
When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.
Speaker A
Or a sacred mountain is challenged with competing ideas of development.
Speaker A
People have spoken up to protect their environment, their deities and values.
Speaker A
At a time when sustainability has become a global issue, a worldview that embeds sacred geography.
Speaker A
Has a significant contribution to make.
Speaker A
Before we move on.
Speaker A
Point number one.
Speaker A
All religions in India have their sacred places dotted over the landscape.
Speaker A
In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.
Speaker A
Point number two.
Speaker A
Hinduism has dense networks of pilgrimage sites covering the entire geography of India.
Speaker A
The practice of pilgrimage is interwoven with the lives of people.
Speaker A
As it serves the individual development and spiritual growth.
Speaker A
But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.
Speaker A
Point number three.
Speaker A
In many Hindu, tribal and folk traditions, the very land is perceived as sacred.
Speaker A
Point number four.
Speaker A
Our sacred places are being polluted owing to widespread neglect and a lack of concern.
Speaker A
It is our duty to protect our national heritage as our Constitution also reminds us.
Speaker A
At the bottom of the page.
Speaker A
There is an activity box, think about it.
Speaker A
In this activity box, you can find three images in figure 8.18.
Speaker A
These three images indicate how the sacred places are polluted.
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
Speaker A
Are all sacred rivers.
Speaker A
How come they have become so polluted?
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
Speaker A
Discuss in class.
Speaker A
Page number 183.
Speaker A
A harmonious relationship that once existed between people and the sacred geography.
Speaker A
Sustained Indian civilization over millennia.
Speaker A
Creating values that were shared all over the subcontinent.
Speaker A
But today, it is under great strain.
Speaker A
Sacred geography continues to be relevant today.
Speaker A
When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.
Speaker A
Or a sacred mountain is challenged with competing ideas of development.
Speaker A
People have spoken up to protect their environment, their deities and values.
Speaker A
At a time when sustainability has become a global issue, a worldview that embeds sacred geography.
Speaker A
Has a significant contribution to make.
Speaker A
Before we move on.
Speaker A
Point number one.
Speaker A
All religions in India have their sacred places dotted over the landscape.
Speaker A
In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.
Speaker A
Point number two.
Speaker A
Hinduism has dense networks of pilgrimage sites covering the entire geography of India.
Speaker A
The practice of pilgrimage is interwoven with the lives of people.
Speaker A
As it serves the individual development and spiritual growth.
Speaker A
But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.
Speaker A
Point number three.
Speaker A
In many Hindu, tribal and folk traditions, the very land is perceived as sacred.
Speaker A
Point number four.
Speaker A
Our sacred places are being polluted owing to widespread neglect and a lack of concern.
Speaker A
It is our duty to protect our national heritage as our Constitution also reminds us.
Speaker A
At the bottom of the page.
Speaker A
There is an activity box, think about it.
Speaker A
In this activity box, you can find three images in figure 8.18.
Speaker A
These three images indicate how the sacred places are polluted.
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
Speaker A
Are all sacred rivers.
Speaker A
How come they have become so polluted?
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
Speaker A
Discuss in class.
Speaker A
Page number 183.
Speaker A
A harmonious relationship that once existed between people and the sacred geography.
Speaker A
Sustained Indian civilization over millennia.
Speaker A
Creating values that were shared all over the subcontinent.
Speaker A
But today, it is under great strain.
Speaker A
Sacred geography continues to be relevant today.
Speaker A
When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.
Speaker A
Or a sacred mountain is challenged with competing ideas of development.
Speaker A
People have spoken up to protect their environment, their deities and values.
Speaker A
At a time when sustainability has become a global issue, a worldview that embeds sacred geography.
Speaker A
Has a significant contribution to make.
Speaker A
Before we move on.
Speaker A
Point number one.
Speaker A
All religions in India have their sacred places dotted over the landscape.
Speaker A
In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.
Speaker A
Point number two.
Speaker A
Hinduism has dense networks of pilgrimage sites covering the entire geography of India.
Speaker A
The practice of pilgrimage is interwoven with the lives of people.
Speaker A
As it serves the individual development and spiritual growth.
Speaker A
But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.
Speaker A
Point number three.
Speaker A
In many Hindu, tribal and folk traditions, the very land is perceived as sacred.
Speaker A
Point number four.
Speaker A
Our sacred places are being polluted owing to widespread neglect and a lack of concern.
Speaker A
It is our duty to protect our national heritage as our Constitution also reminds us.
Speaker A
At the bottom of the page.
Speaker A
There is an activity box, think about it.
Speaker A
In this activity box, you can find three images in figure 8.18.
Speaker A
These three images indicate how the sacred places are polluted.
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
Speaker A
Are all sacred rivers.
Speaker A
How come they have become so polluted?
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
Speaker A
Discuss in class.
Speaker A
Page number 183.
Speaker A
A harmonious relationship that once existed between people and the sacred geography.
Speaker A
Sustained Indian civilization over millennia.
Speaker A
Creating values that were shared all over the subcontinent.
Speaker A
But today, it is under great strain.
Speaker A
Sacred geography continues to be relevant today.
Speaker A
When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.
Speaker A
Or a sacred mountain is challenged with competing ideas of development.
Speaker A
People have spoken up to protect their environment, their deities and values.
Speaker A
At a time when sustainability has become a global issue, a worldview that embeds sacred geography.
Speaker A
Has a significant contribution to make.
Speaker A
Before we move on.
Speaker A
Point number one.
Speaker A
All religions in India have their sacred places dotted over the landscape.
Speaker A
In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.
Speaker A
Point number two.
Speaker A
Hinduism has dense networks of pilgrimage sites covering the entire geography of India.
Speaker A
The practice of pilgrimage is interwoven with the lives of people.
Speaker A
As it serves the individual development and spiritual growth.
Speaker A
But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.
Speaker A
Point number three.
Speaker A
In many Hindu, tribal and folk traditions, the very land is perceived as sacred.
Speaker A
Point number four.
Speaker A
Our sacred places are being polluted owing to widespread neglect and a lack of concern.
Speaker A
It is our duty to protect our national heritage as our Constitution also reminds us.
Speaker A
At the bottom of the page.
Speaker A
There is an activity box, think about it.
Speaker A
In this activity box, you can find three images in figure 8.18.
Speaker A
These three images indicate how the sacred places are polluted.
Speaker A
Observe carefully at these pictures of places and animals that are considered sacred.
Speaker A
The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.
Speaker A
Are all sacred rivers.
Speaker A
How come they have become so polluted?
Speaker A
Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?
Speaker A
Whose responsibility is it to preserve the sanctity of our sacred places?
Speaker A
Discuss in class.
Speaker A
Chapter 8 ends here.
Speaker A
Exploring Society, India and Beyond.
Speaker A
You were just listening to this audio book.
Speaker A
Textbook of Social Science for Grade 7.
Speaker A
Narration, Anu Gupta.
Speaker A
Sound recordist, Ekant Vaishisht.
Speaker A
Production assistant, Surendra Kumar.
Speaker A
Directed and produced by Vimlesh Chaudhary.
Speaker A
This audio book is brought to you by CIET NCERT, New Delhi, India.
![[Full Episode]Nothing Else Compares（English-dubbed）#cdr… — Transcript](https://i.ytimg.com/vi/YYJruShKWz8/maxresdefault.jpg)
