NCERT AudioBook CL 7 Social Science Exploring Society E… — Transcript

CIET NCERT presents Audio book Exploring Society: India and Beyond, Textbook of Social Science for Grade 7.

Page number 167, Chapter number 8, How the Land Becomes Sacred.

Ether, air, fire, water, earth, planets, all creatures, directions, trees, and plants, rivers and seas, are organs of the supreme Lord's body.

Bhagwat Puran.

On this page we find figure 8.1 in which the six pictures on page number 167.

In image one, you can find the picture of Jogeshwar Dham.

In picture two, you can observe some diyas floating on a holy river.

In picture three, you can observe Shanti Stupa, in picture four, you can find an image of Chitrakulam Temple Tank.

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.

The big questions.

Question number one, what is sacredness?

Question number two, how does the land become sacred?

Question number three, how do sacred sites and pilgrimage networks connect with the life and the culture of the people?

Question number four.

Page number 168.

Let's explore.

Do you find any of the pictures familiar?

Can you name similar places found in your neighborhood?

What is sacredness?

Sacredness can have many meanings.

In the limited context of this chapter, sacredness is finding something of deep religious or spiritual significance.

Worthy of respect and reverence, holy or divine.

But what is this something?

It can be a special location or shrine that evokes such deep feelings, high thoughts or emotions.

It can also be, as we will observe in this chapter, a journey of a special kind, often called a pilgrimage.

The route the journey takes or even the very land covered.

Sacredness therefore is not just connected with religion and spirituality, but also with geography.

All sorts of traditions, and in the case of India, with something more than we will discover soon.

Let us focus on sacred places first.

You will find that almost every school of thought and religion in India has its own sacred places.

At the bottom of the page, you can find figure 8.2.

In which five images of sacred places of religions like Hinduism, Sikhism, Islam, Christianity and Zoroastrianism are given.

People visit or congregate in these places for prayers and worship.

Followers from other faiths also visit them, as you can be seen at the Dargah Sharif of Ajmer, Rajasthan.

Or the Velankanni Church in Tamil Nadu.

People go on pilgrimages to these shrines on special occasions.

At the right side of the page, you can find the meaning of pilgrimage.

A journey to a sacred place that is significant within a religion or belief system.

Shrine, a place regarded as holy because of its associations with the divine, a sacred relic or a spiritual figure.

Naturally, when we turn to religions that originated in India, we find that they have many more sacred sites.

In the case of Buddhism, those are often places that were visited by the Buddha or where his relics are kept.

Along them is the Great Stupa at Sanchi, Madhya Pradesh, which is a relic stupa.

You observed this in the chapter on the rise of empires.

And the Mahabodhi Stupa in Bodhgaya, Bihar, where according to Buddhist tradition, the Buddha attained enlightenment.

They are important sites for pilgrims, Bodhgaya for instance, receives more than 4 million visitors every year.

At the right side of the page, you can find the meaning of relic.

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.

In Sikhism, Takhts are seats or centers of spiritual authority.

For example, the Takht Shri Patna Sahib in Patna, the Akal Takht part of the Golden Temple at Amritsar.

Observe figure 8.3.

And Takht Shri Keshgarh Sahib at Anandpur.

At the right side of the page, you can observe figure 8.3 in which an image of Golden Temple in Amritsar is given.

Sikhs aspire to undertake pilgrimages to these places at least once in their lifetimes.

As they are associated with important Sikh Gurus and therefore have special significance.

In addition, Sikh tradition records pilgrimages conducted by several Gurus.

Such as Guru Nanak to places like Haridwar, Prayag, Mathura, Varanasi, Ayodhya, Puri and many more.

Besides, a few Muslim shrines.

Page number 170.

India has for ages past been a country of pilgrimages.

All over the country, you will find these ancient places.

From Badrinath, Kedarnath and Amarnath high up in the snowy Himalayas down to Kanyakumari in the south.

What has drawn our people from the south to the north and from the north to the south in these great pilgrimages?

It is the feeling of one country and one culture.

Jawaharlal Nehru, 1961.

Pilgrimages.

Many Indians undertake Tirth Yatras or pilgrimages to various sacred sites, Tirthas, during their lifetime.

This ancient and continuous tradition of pilgrimage is not just a physical journey, but also an inner journey.

That requires a specified code of conduct.

At the left side of the page, you can find the meaning of Tirtha.

Literally a place where one can cross a river or other body of water.

Symbolically, it becomes a place where one can cross from the ordinary worldly life to a higher spiritual life.

Such places are held in high reverence and regarded as sacred.

For at least 3,000 years and with no modern means of transportation available.

Indians have been crisscrossing the subcontinent, resulting in its entire geography being considered sacred.

We will return to this soon.

Here's an excerpt from the writings of Dharampal, a historian and thinker.

I was traveling from Gwalior to Delhi.

When I met a group of people, about 12 of them, some three or four women and seven or eight men.

They said that they had been on a pilgrimage.

Three months long, up to Rameshwaram, among other places.

They came from two different villages, north of Lucknow.

They had various bundles of things and some earthen pots with them.

They had taken all the necessities for their food, atta, ghee, sugar with them.

I asked them, you are going to Delhi now?

Yes, they replied.

You will stop in Delhi?

No.

We only have to change trains there.

We are going to Haridwar.

We don't have time, we have to go to Haridwar.

And then we have to get back home.

Page number 171.

Let's explore.

Point number one, based on the excerpt, what are your observations?

Locate the route the group must have taken from Rameshwaram to Haridwar.

Why do you think the group was going straight to Haridwar instead of stopping at Delhi?

Point number two.

In ancient times, when people were traveling from Madurai in Tamil Nadu to Varanasi in Uttar Pradesh.

What languages would they come across?

How would they communicate with people in those places?

Where would they stay?

What food would they eat?

In the Jain tradition, the Tirthas are associated with places where the Tirthankars attained liberation or where significant events of their lives occurred.

Trees, ponds, hills and mountains that the Tirthankars visited or meditated at are also considered sacred.

Examples of such places include Mount Abu, Girnar and the Shatrunjay Hill in Saurashtra, Gujarat.

At the right side of the page, you can find the meaning of Tirthankar.

Literally someone who makes a Tirtha, that is, who guides the crossing from ordinary to higher life.

In Jainism, the Tirthankars are the supreme preachers of Dharma.

Another example is the pilgrimage to Sabarimala Temple, Kerala.

Dedicated to the deity Ayyappa, which draws over 10 million devotees every year.

This hilltop shrine was traditionally reached by an immensely difficult trek through hills and forests.

Such a challenging approach, common to many hilltop or mountain shrines.

All over the country, symbolizes the difficulties of the inner path.

With natural landmarks along the route being considered sacred.

Page number 172.

More sacred sites.

Hindu and many folk and tribal belief systems go further.

In grade six, we learned that in such belief systems, people regard elements of nature such as mountains, rivers, trees, plants and animals.

And sometimes stones too as sacred.

In Hinduism, for instance, this includes countless geographical sites or features of nature, such as specific mountains, rivers and forests.

Which are regarded as particularly divine and are worshipped as deities.

Many rivers are regarded as Devis, while some species of trees, animals and plants are particularly holy.

This tradition comes from the perception of a divine presence in all of nature.

Ultimately, the whole of planet Earth is considered sacred.

She is Mother Earth or Bhudevi.

At the right side of the page, you will find figure 8.5.

In this image, Vishnu in the form of his boar avatar crushes a demon and saves Bhudevi.

Or Mother Earth is given here sitting on his elbow.

From the Belur Temple, Karnataka.

Here are a few more examples of such traditions.

Number one.

The Niyam Dongar Hill in Niyamgiri range of Jharkhand is sacred Dongria Khond tribe.

They believe that the hill is the abode of Niyam Raja, the supreme deity, who provides everything they need for sustenance.

Cutting trees here is prohibited and considered a sign of disrespect to the deity.

Point number two.

In the early 2000s, the government of Sikkim identified several sacred mountains, caves, lakes, rocks and hot springs.

That were to be protected against all forms of damage.

Point number three.

In the Nilgiris of Tamil Nadu, the Todas, a tribal community, regard many mountain peaks as sacred and associate them with their gods.

To them, this sense of sacredness extends to many plants, which often become part of their rituals.

Shola forests, wetlands and even specific stones and individual trees.

Page number 173.

Becoming aware of sacred geography.

Some sacred places are marked on the map, figure 8.6, given on the next page.

Though spread all over India, they are also interconnected.

For example, some Hindus aspire to do the Char Dham Yatra, and those four sites appear to have been deliberately located.

In the southern, northern, eastern and western corners of India.

A similar aspiration exists with respect to the 12 Jyotirlingas.

Which are considered highly auspicious.

The 51 Shakti Peethas too cover the entire map of India.

Even parts of present day Bangladesh and Pakistan.

And there are many more regional networks.

The 12 Jyotirlingas are sacred shrines dedicated to Shiva, a major deity of Hinduism.

Each shrine has its own unique mythology and name.

These networks crisscross India's length and breadth, creating a sacred geography.

As a result, the land itself becomes sacred.

There is a story about the 51 Shakti Peethas.

Shakti, the divine mother in the form of Sati, and her consort, Shiva, were insulted by her father.

An angry Sati immolated herself.

Shiva was so livid that he took her body and refused to allow the last rites.

Shiva's anger was dangerous for the world and the cosmos.

So Vishnu used his chakra to cut up Sati's body.

The Shakti Peethas are the places across the subcontinent where the body parts of the divine mother fell one by one.

The symbol behind the story is clear.

The whole land becomes the body of the divine mother.

Let's explore.

Note the locations of the Char Dham.

What do you think it implied for the people when they traveled north, south and east to west?

While visiting the major sacred places connected to their respective faiths, pilgrims would naturally cover the geography of India.

They would come across diverse languages, customs, clothing and food along the way.

But would notice the commonalities too.

Page number 174.

At the top of the page, you can find the image of an Indian map and its nearby places.

In figure 8.6.

This map shows a few networks of traditional Tirthas.

In which international boundary, Shakti Peethas, Jyotirlingas, Char Dhams.

Kumbh Mela sites, Sikh sites, Buddhist sites and Jain sites are indicated.

Let's explore.

Can you identify the names of a few traditional Tirthas given in the map above?

You can refer to the political map at the end of the book for help.

Page number 175.

Why did people travel such long distances?

Apart from religious motivations, some, like merchants and traders, traveled to exchange goods.

Others traveled to discuss, debate and popularize their beliefs.

Or to learn and study from eminent teachers in different parts of the country.

However, though they were traveling for different purposes, their roots often converged.

Discussions and debates, sharing of goods, experiences and tales enriched everyone.

New ideas emerged and old ones were adapted.

This complex process became a major factor in the cultural integration of the Indian subcontinent.

Sacred ecology.

Tirthas are usually located on the banks of a river or a lake.

In a forest or on a mountain.

As we observed above, the natural landscape itself is thus seen or perceived as sacred space.

Or Punyakshatra.

This perception has helped us to protect and preserve nature, since we are not distinct from her.

So geography, culture and spirituality fused together in these Kshettras.

Rivers and Sangams.

Confluence of rivers.

Rivers have been worshipped in India since Vedic times.

The Nadi Stuti Sukta of the Rigveda is a hymn Sukta in praise of Stuti.

Rivers, Nadi, that invokes 19 major rivers of ancient Northwest India.

Even today, many rituals involving water invoke the presence of some of the most important rivers of India.

Ganga Cha, Yamune Cha.

Godavari, Saraswati, Narmade, Sindhu, Kaveri, Jalesmin.

Sannidhim Kuru.

Ganga, Yamuna, Godavari, Saraswati, Narmada, Sindhu and Kaveri, may you manifest in this water.

Those rivers have been lifelines for the Indian civilization.

Their sources, tributaries and the places they flow through are often regarded as sacred too.

And are visited by many pilgrims.

In local languages, these rivers are referred to with respect.

For instance, Gangaji or Yamunaji.

Page number 176.

Don't miss out.

Point number one.

Prayagraj hosts the Kumbh Mela every six years.

Prayag is located at the confluence of three rivers, Ganga, Yamuna and the invisible Saraswati.

A few years ago, UNESCO listed the Kumbh Mela as an intangible heritage of the world.

Point number two.

An estimated 660 million people participated in the Kumbh Mela of 2025.

What proportion of the population of India is this?

Kumbh Mela.

The Kumbh Mela originates in the legend of Amrit Manthan.

The Devas and Asuras, that is, more or less gods and demons, traditional enemies for once joined forces.

In churning the cosmic ocean to extract Amrit, the divine nectar that would give them immortality.

To prevent the Asuras from getting the Amrit, Vishnu in the form of Mohini, a beautiful lady, snatched the pitcher or Kumbh.

Which contained the Amrit.

In the process, a few drops fell over four places.

Haridwar, Prayagraj, Nashik and Ujjain.

These are the places where the Kumbh Mela has been held.

And a dip in the rivers there during a prescribed period is considered most auspicious.

At the bottom of the page.

You can find figure 8.7 in which a picture of Kumbh Mela is given.

Page number 177.

Think about it.

How do you think these sacred places are connected with the people's economic lives and activities?

Make a mind map to trace these connections.

Hint, the pictures above can provide some clues.

At the right side of the page, figure 8.8 is given.

In which a bank of a holy river is given.

Mountains and forests.

All over the world, mountains are often associated with legends, deities or heroes.

Also, mountains are seen as a symbolic gateway from Earth to heaven because of their height.

That is why many Tirthas and temples in India are located on hilltops.

As a physical journey to these peaks is seen as a symbolic journey to reach the divine.

People would undertake arduous walks through mountain trails to those sites and shrines.

Which tested not only their physical abilities, but also their mental strength.

Today, such places are often accessible through roads and other modes of transport.

At the bottom of the page, you can find figure 8.9.

In which four sacred places are given.

In picture one, you can find the image of Mount Kailash.

In picture two, you can observe the image of Vaishno Devi Temple, Katra.

In picture three, you can find the image of Tiruvannamalai, Tamil Nadu.

And in picture number four, you can observe Lord Balaji, Tirumala Hills.

Page number 178.

Trees, forests and sacred groves.

In many parts of India, trees are adorned with offerings like turmeric and kumkum.

One species of fig tree commonly called Pipal or Peepal, Bodhi tree or Bodhi tree, Ashwattha in Sanskrit.

Is sacred to Hinduism, Buddhism, Sikhism and Jainism.

In fact, its botanical name is Ficus religiosa.

Literally in Latin, the religious or sacred fig tree.

In the middle of the page, you can find figure 8.10.

The tree in the Mahabodhi Temple at Bodhgaya is often cited as a direct descendant of the original tree.

Under which, according to Buddhist tradition, the Buddha attained enlightenment.

Hence the name, Bodhi tree and Bodhgaya.

In grade six, we read about the two epics of India, the Mahabharata and Ramayana.

These texts have vivid descriptions of pilgrimages undertaken and places visited, and of sacred rivers, forests and mountains.

In almost every region of India, numerous rural and tribal traditions claim that the heroes of these texts passed through their locality.

Which shrines often marking such passages.

Such legends allowed a wide diversity of communities to make the two epics their own.

Page number 179.

At the top of the page.

You can observe two images.

In figure 8.11, a shrine in Bastar, Chhattisgarh, celebrating Rama's passing through the area.

In this image, you can observe the footsteps made in marble.

The image at the right in figure 8.12.

You can observe a seal from Mohenjo Daro.

Observe this seal from Mohenjo Daro.

Can you recognize the leaves at the top?

As you can observe, the Pipal tree has been an important part of India's cultural geography for millennia.

Think about it.

Many parts of the Pipal tree have medical uses.

The leaves are used to treat some skin ailments, while the bark is useful for stomach ailments.

Since it stays green almost through the year, it provides food and shelter to many types of birds and other animals.

Over time, many rural and tribal communities across India decided to protect and preserve some natural forests.

From harmful activities, such as hunting, tree felling or mining.

They saw those forests as the abodes of deities.

For example, Rinkyu or Basa in Meghalaya.

Such special forests are called sacred groves in English.

Observe the table below for a few names in regional languages.

And thanks to their sacred status, have come to shelter great biodiversity of flora and fauna.

Many sacred groves are also home to small water bodies and thus help in water conservation.

There were many thousands of sacred groves in India.

Sadly, these numbers have been shrinking as people have started encroaching on them for various purposes.

From agriculture to industry.

Still, sacred groves continue to be protected in many regions of India.

Page number 180.

At the top of the page.

You can find four images.

In figure 8.13, you can find Kalki Temple, Mulshi, Maharashtra.

In figure 8.14, you can observe Moflong, Shillong.

And in figure 8.15, you can find the picture from the sacred groves of the Bhils.

And in figure 8.16, you can observe Oden, Kudukadu.

Karum, Bairam, Kondan, Tamil Nadu.

Given below are the names of a few sacred groves in a few regional languages of India.

Can you add to this?

Given below is a table having two columns.

In the first column, the name of the languages are given like Malayalam, Tamil, Kannada, Marathi.

Khasi, Meghalaya, Hindi, Himachal Pradesh, Jharkhand, Chhattisgarh, Rajasthan.

In the second column, names of the groups are given.

Kavu, Kovilkadu.

Devarikadu.

Devarai.

Khlaw Kyntang.

Dev Van.

Sarna.

Devgudi.

Oran.

Students can add in the name of places with the name of sacred groves in the table.

Page number 181.

In Tamil Nadu, local chronicles highlight the relationship between the deity of a sacred grove, nature and humans.

One such chronicle in the Thanjavur district states that the groves deities protect fruit bats.

Which are regarded as sacred, spotting one of them is considered auspicious.

Besides, bats play a critical role in the pollination of flowers and in the dispersal of seeds.

Sacred groves thus evolve a harmonious relationship between the deity, the ecosystem and humans.

From pilgrimage to trade.

Pilgrims encountered traders and merchants along their journey.

This interaction benefits both groups.

Pilgrims need various items which traders can provide.

As a result, the pilgrimage routes and the trade routes often overlap.

Some traders might also double as pilgrims, taking their wares to distant towns and cities.

While visiting sacred sites and shrines.

At the right side of the page.

You can observe figure 8.17 in which you can find some women selling their wares.

What routes did those traders use in ancient India?

Revisit the map of trade routes, figure 5.5, in the chapter The Rise of Empires.

Uttarpath was a major trade route connecting the northwestern and eastern part of the subcontinent.

The Dakshinpath went from Kaushambi through Ujjaini, Ujjain, to Pratishthan, Paithan.

As you know, some of the goods traded along these routes included precious stones like shells and pearls, coins, gold and diamonds.

As well as cotton, spices and sandalwood.

Let's explore.

Take a sheet of transparent paper that can be used for tracing.

Trace a map of the trade routes from the chapter The Rise of Empires.

Place it on top of the map of the important Tirthas, what do you observe?

Page number 182.

Sacred geography beyond India.

The concept and practice of sacred geography are not unique to India.

Ancient Greece had many sacred landmarks, from mountains to sacred groves.

The Native Americans used to have a special bond with nature.

Which they viewed as sacred.

The Maoris, the indigenous people of New Zealand, regard the Taranaki Maunga Mountain as their ancestor.

And therefore as sacred.

After many representations by the Maoris, a law recently granted this mountain the rights and responsibilities of a human being.

An acknowledgement of the Maori worldview.

The elders of the community represent the voice of the mountain or river threatened with destruction.

This ensures that the sacred places are not exploited and degenerated.

Restoring and conserving the sacred.

At the bottom of the page, there is an activity box, think about it.

In this activity box, you can find three images in figure 8.18.

These three images indicate how the sacred places are polluted.

Observe carefully at these pictures of places and animals that are considered sacred.

The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.

Are all sacred rivers.

How come they have become so polluted?

Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?

Whose responsibility is it to preserve the sanctity of our sacred places?

Discuss in class.

Page number 183.

A harmonious relationship that once existed between people and the sacred geography.

Sustained Indian civilization over millennia.

Creating values that were shared all over the subcontinent.

But today, it is under great strain.

Sacred geography continues to be relevant today.

When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.

Or a sacred mountain is challenged with competing ideas of development.

People have spoken up to protect their environment, their deities and values.

At a time when sustainability has become a global issue, a worldview that embeds sacred geography.

Has a significant contribution to make.

Before we move on.

Point number one.

All religions in India have their sacred places dotted over the landscape.

In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.

Point number two.

Hinduism has dense networks of pilgrimage sites covering the entire geography of India.

The practice of pilgrimage is interwoven with the lives of people.

As it serves the individual development and spiritual growth.

But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.

Point number three.

In many Hindu, tribal and folk traditions, the very land is perceived as sacred.

Point number four.

Our sacred places are being polluted owing to widespread neglect and a lack of concern.

It is our duty to protect our national heritage as our Constitution also reminds us.

At the bottom of the page.

There is an activity box, think about it.

In this activity box, you can find three images in figure 8.18.

These three images indicate how the sacred places are polluted.

Observe carefully at these pictures of places and animals that are considered sacred.

The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.

Are all sacred rivers.

How come they have become so polluted?

Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?

Whose responsibility is it to preserve the sanctity of our sacred places?

Discuss in class.

Page number 183.

A harmonious relationship that once existed between people and the sacred geography.

Sustained Indian civilization over millennia.

Creating values that were shared all over the subcontinent.

But today, it is under great strain.

Sacred geography continues to be relevant today.

When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.

Or a sacred mountain is challenged with competing ideas of development.

People have spoken up to protect their environment, their deities and values.

At a time when sustainability has become a global issue, a worldview that embeds sacred geography.

Has a significant contribution to make.

Before we move on.

Point number one.

All religions in India have their sacred places dotted over the landscape.

In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.

Point number two.

Hinduism has dense networks of pilgrimage sites covering the entire geography of India.

The practice of pilgrimage is interwoven with the lives of people.

As it serves the individual development and spiritual growth.

But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.

Point number three.

In many Hindu, tribal and folk traditions, the very land is perceived as sacred.

Point number four.

Our sacred places are being polluted owing to widespread neglect and a lack of concern.

It is our duty to protect our national heritage as our Constitution also reminds us.

At the bottom of the page.

There is an activity box, think about it.

In this activity box, you can find three images in figure 8.18.

These three images indicate how the sacred places are polluted.

Observe carefully at these pictures of places and animals that are considered sacred.

The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.

Are all sacred rivers.

How come they have become so polluted?

Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?

Whose responsibility is it to preserve the sanctity of our sacred places?

Discuss in class.

Page number 183.

A harmonious relationship that once existed between people and the sacred geography.

Sustained Indian civilization over millennia.

Creating values that were shared all over the subcontinent.

But today, it is under great strain.

Sacred geography continues to be relevant today.

When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.

Or a sacred mountain is challenged with competing ideas of development.

People have spoken up to protect their environment, their deities and values.

At a time when sustainability has become a global issue, a worldview that embeds sacred geography.

Has a significant contribution to make.

Before we move on.

Point number one.

All religions in India have their sacred places dotted over the landscape.

In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.

Point number two.

Hinduism has dense networks of pilgrimage sites covering the entire geography of India.

The practice of pilgrimage is interwoven with the lives of people.

As it serves the individual development and spiritual growth.

But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.

Point number three.

In many Hindu, tribal and folk traditions, the very land is perceived as sacred.

Point number four.

Our sacred places are being polluted owing to widespread neglect and a lack of concern.

It is our duty to protect our national heritage as our Constitution also reminds us.

At the bottom of the page.

There is an activity box, think about it.

In this activity box, you can find three images in figure 8.18.

These three images indicate how the sacred places are polluted.

Observe carefully at these pictures of places and animals that are considered sacred.

The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.

Are all sacred rivers.

How come they have become so polluted?

Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?

Whose responsibility is it to preserve the sanctity of our sacred places?

Discuss in class.

Page number 183.

A harmonious relationship that once existed between people and the sacred geography.

Sustained Indian civilization over millennia.

Creating values that were shared all over the subcontinent.

But today, it is under great strain.

Sacred geography continues to be relevant today.

When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.

Or a sacred mountain is challenged with competing ideas of development.

People have spoken up to protect their environment, their deities and values.

At a time when sustainability has become a global issue, a worldview that embeds sacred geography.

Has a significant contribution to make.

Before we move on.

Point number one.

All religions in India have their sacred places dotted over the landscape.

In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.

Point number two.

Hinduism has dense networks of pilgrimage sites covering the entire geography of India.

The practice of pilgrimage is interwoven with the lives of people.

As it serves the individual development and spiritual growth.

But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.

Point number three.

In many Hindu, tribal and folk traditions, the very land is perceived as sacred.

Point number four.

Our sacred places are being polluted owing to widespread neglect and a lack of concern.

It is our duty to protect our national heritage as our Constitution also reminds us.

At the bottom of the page.

There is an activity box, think about it.

In this activity box, you can find three images in figure 8.18.

These three images indicate how the sacred places are polluted.

Observe carefully at these pictures of places and animals that are considered sacred.

The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.

Are all sacred rivers.

How come they have become so polluted?

Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?

Whose responsibility is it to preserve the sanctity of our sacred places?

Discuss in class.

Page number 183.

A harmonious relationship that once existed between people and the sacred geography.

Sustained Indian civilization over millennia.

Creating values that were shared all over the subcontinent.

But today, it is under great strain.

Sacred geography continues to be relevant today.

When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.

Or a sacred mountain is challenged with competing ideas of development.

People have spoken up to protect their environment, their deities and values.

At a time when sustainability has become a global issue, a worldview that embeds sacred geography.

Has a significant contribution to make.

Before we move on.

Point number one.

All religions in India have their sacred places dotted over the landscape.

In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.

Point number two.

Hinduism has dense networks of pilgrimage sites covering the entire geography of India.

The practice of pilgrimage is interwoven with the lives of people.

As it serves the individual development and spiritual growth.

But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.

Point number three.

In many Hindu, tribal and folk traditions, the very land is perceived as sacred.

Point number four.

Our sacred places are being polluted owing to widespread neglect and a lack of concern.

It is our duty to protect our national heritage as our Constitution also reminds us.

At the bottom of the page.

There is an activity box, think about it.

In this activity box, you can find three images in figure 8.18.

These three images indicate how the sacred places are polluted.

Observe carefully at these pictures of places and animals that are considered sacred.

The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.

Are all sacred rivers.

How come they have become so polluted?

Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?

Whose responsibility is it to preserve the sanctity of our sacred places?

Discuss in class.

Page number 183.

A harmonious relationship that once existed between people and the sacred geography.

Sustained Indian civilization over millennia.

Creating values that were shared all over the subcontinent.

But today, it is under great strain.

Sacred geography continues to be relevant today.

When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.

Or a sacred mountain is challenged with competing ideas of development.

People have spoken up to protect their environment, their deities and values.

At a time when sustainability has become a global issue, a worldview that embeds sacred geography.

Has a significant contribution to make.

Before we move on.

Point number one.

All religions in India have their sacred places dotted over the landscape.

In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.

Point number two.

Hinduism has dense networks of pilgrimage sites covering the entire geography of India.

The practice of pilgrimage is interwoven with the lives of people.

As it serves the individual development and spiritual growth.

But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.

Point number three.

In many Hindu, tribal and folk traditions, the very land is perceived as sacred.

Point number four.

Our sacred places are being polluted owing to widespread neglect and a lack of concern.

It is our duty to protect our national heritage as our Constitution also reminds us.

At the bottom of the page.

There is an activity box, think about it.

In this activity box, you can find three images in figure 8.18.

These three images indicate how the sacred places are polluted.

Observe carefully at these pictures of places and animals that are considered sacred.

The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.

Are all sacred rivers.

How come they have become so polluted?

Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?

Whose responsibility is it to preserve the sanctity of our sacred places?

Discuss in class.

Page number 183.

A harmonious relationship that once existed between people and the sacred geography.

Sustained Indian civilization over millennia.

Creating values that were shared all over the subcontinent.

But today, it is under great strain.

Sacred geography continues to be relevant today.

When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.

Or a sacred mountain is challenged with competing ideas of development.

People have spoken up to protect their environment, their deities and values.

At a time when sustainability has become a global issue, a worldview that embeds sacred geography.

Has a significant contribution to make.

Before we move on.

Point number one.

All religions in India have their sacred places dotted over the landscape.

In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.

Point number two.

Hinduism has dense networks of pilgrimage sites covering the entire geography of India.

The practice of pilgrimage is interwoven with the lives of people.

As it serves the individual development and spiritual growth.

But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.

Point number three.

In many Hindu, tribal and folk traditions, the very land is perceived as sacred.

Point number four.

Our sacred places are being polluted owing to widespread neglect and a lack of concern.

It is our duty to protect our national heritage as our Constitution also reminds us.

At the bottom of the page.

There is an activity box, think about it.

In this activity box, you can find three images in figure 8.18.

These three images indicate how the sacred places are polluted.

Observe carefully at these pictures of places and animals that are considered sacred.

The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.

Are all sacred rivers.

How come they have become so polluted?

Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?

Whose responsibility is it to preserve the sanctity of our sacred places?

Discuss in class.

Page number 183.

A harmonious relationship that once existed between people and the sacred geography.

Sustained Indian civilization over millennia.

Creating values that were shared all over the subcontinent.

But today, it is under great strain.

Sacred geography continues to be relevant today.

When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.

Or a sacred mountain is challenged with competing ideas of development.

People have spoken up to protect their environment, their deities and values.

At a time when sustainability has become a global issue, a worldview that embeds sacred geography.

Has a significant contribution to make.

Before we move on.

Point number one.

All religions in India have their sacred places dotted over the landscape.

In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.

Point number two.

Hinduism has dense networks of pilgrimage sites covering the entire geography of India.

The practice of pilgrimage is interwoven with the lives of people.

As it serves the individual development and spiritual growth.

But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.

Point number three.

In many Hindu, tribal and folk traditions, the very land is perceived as sacred.

Point number four.

Our sacred places are being polluted owing to widespread neglect and a lack of concern.

It is our duty to protect our national heritage as our Constitution also reminds us.

At the bottom of the page.

There is an activity box, think about it.

In this activity box, you can find three images in figure 8.18.

These three images indicate how the sacred places are polluted.

Observe carefully at these pictures of places and animals that are considered sacred.

The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.

Are all sacred rivers.

How come they have become so polluted?

Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?

Whose responsibility is it to preserve the sanctity of our sacred places?

Discuss in class.

Page number 183.

A harmonious relationship that once existed between people and the sacred geography.

Sustained Indian civilization over millennia.

Creating values that were shared all over the subcontinent.

But today, it is under great strain.

Sacred geography continues to be relevant today.

When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.

Or a sacred mountain is challenged with competing ideas of development.

People have spoken up to protect their environment, their deities and values.

At a time when sustainability has become a global issue, a worldview that embeds sacred geography.

Has a significant contribution to make.

Before we move on.

Point number one.

All religions in India have their sacred places dotted over the landscape.

In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.

Point number two.

Hinduism has dense networks of pilgrimage sites covering the entire geography of India.

The practice of pilgrimage is interwoven with the lives of people.

As it serves the individual development and spiritual growth.

But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.

Point number three.

In many Hindu, tribal and folk traditions, the very land is perceived as sacred.

Point number four.

Our sacred places are being polluted owing to widespread neglect and a lack of concern.

It is our duty to protect our national heritage as our Constitution also reminds us.

At the bottom of the page.

There is an activity box, think about it.

In this activity box, you can find three images in figure 8.18.

These three images indicate how the sacred places are polluted.

Observe carefully at these pictures of places and animals that are considered sacred.

The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.

Are all sacred rivers.

How come they have become so polluted?

Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?

Whose responsibility is it to preserve the sanctity of our sacred places?

Discuss in class.

Page number 183.

A harmonious relationship that once existed between people and the sacred geography.

Sustained Indian civilization over millennia.

Creating values that were shared all over the subcontinent.

But today, it is under great strain.

Sacred geography continues to be relevant today.

When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.

Or a sacred mountain is challenged with competing ideas of development.

People have spoken up to protect their environment, their deities and values.

At a time when sustainability has become a global issue, a worldview that embeds sacred geography.

Has a significant contribution to make.

Before we move on.

Point number one.

All religions in India have their sacred places dotted over the landscape.

In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.

Point number two.

Hinduism has dense networks of pilgrimage sites covering the entire geography of India.

The practice of pilgrimage is interwoven with the lives of people.

As it serves the individual development and spiritual growth.

But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.

Point number three.

In many Hindu, tribal and folk traditions, the very land is perceived as sacred.

Point number four.

Our sacred places are being polluted owing to widespread neglect and a lack of concern.

It is our duty to protect our national heritage as our Constitution also reminds us.

At the bottom of the page.

There is an activity box, think about it.

In this activity box, you can find three images in figure 8.18.

These three images indicate how the sacred places are polluted.

Observe carefully at these pictures of places and animals that are considered sacred.

The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.

Are all sacred rivers.

How come they have become so polluted?

Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?

Whose responsibility is it to preserve the sanctity of our sacred places?

Discuss in class.

Page number 183.

A harmonious relationship that once existed between people and the sacred geography.

Sustained Indian civilization over millennia.

Creating values that were shared all over the subcontinent.

But today, it is under great strain.

Sacred geography continues to be relevant today.

When there is a conflict in our relationship with nature, when a river is overexploited to the point of disappearance.

Or a sacred mountain is challenged with competing ideas of development.

People have spoken up to protect their environment, their deities and values.

At a time when sustainability has become a global issue, a worldview that embeds sacred geography.

Has a significant contribution to make.

Before we move on.

Point number one.

All religions in India have their sacred places dotted over the landscape.

In Buddhism, Jainism and Sikhism, such places are usually associated with some of the great figures in these belief systems.

Point number two.

Hinduism has dense networks of pilgrimage sites covering the entire geography of India.

The practice of pilgrimage is interwoven with the lives of people.

As it serves the individual development and spiritual growth.

But also the socio-economic purposes of trade expansion and pan-Indian cultural integration.

Point number three.

In many Hindu, tribal and folk traditions, the very land is perceived as sacred.

Point number four.

Our sacred places are being polluted owing to widespread neglect and a lack of concern.

It is our duty to protect our national heritage as our Constitution also reminds us.

At the bottom of the page.

There is an activity box, think about it.

In this activity box, you can find three images in figure 8.18.

These three images indicate how the sacred places are polluted.

Observe carefully at these pictures of places and animals that are considered sacred.

The Yamuna in the north, the Mahanadi in the east or the Kaveri in the south.

Are all sacred rivers.

How come they have become so polluted?

Are there sacred places in your locality or region that have been similarly polluted or degraded by human activity?

Whose responsibility is it to preserve the sanctity of our sacred places?

Discuss in class.

Chapter 8 ends here.

Exploring Society, India and Beyond.

You were just listening to this audio book.

Textbook of Social Science for Grade 7.

Narration, Anu Gupta.

Sound recordist, Ekant Vaishisht.

Production assistant, Surendra Kumar.

Directed and produced by Vimlesh Chaudhary.

This audio book is brought to you by CIET NCERT, New Delhi, India.