Temples gave political legitimacy, functioned as economic institutions during 1000-1700 CE: NCERT textbook
Temples served as sources of political legitimacy and functioned as major economic institutions between 1000 and 1700 CE, besides playing important social, educational and cultural roles, according to a new Class 9 social science textbook prepared by the NCERT.
Titled Understanding Society India and Beyond-Part 2, the textbook was released on Tuesday, six months after the start of the new academic session. Its first part was released in June.
A chapter titled "Resistance and Resilience (1000-1700 CE)" contains a section, "Temples: The Resilience of Sacred Sites", which examines the role of temples in the socio-economic and political life of the period.
The chapter says the idea of resistance extends beyond battles and political conflicts to include the survival and restoration of institutions and traditions, with temples occupying an important place in this process.
"Temples functioned as central pillars of the region's socio-economic and political life. These religious institutions evolved into major economic hubs that managed extensive land grants, provided employment to hundreds of specialised workers and served as financial institutions for local traders," the textbook says.
It adds that rulers used temple patronage to strengthen their political legitimacy, while temples also served as centres of education and culture where artistic traditions, including Bharatanatyam, were preserved.
The textbook also says some temples exercised quasi-judicial authority, collected local taxes and administered legal penalties.
According to the chapter, the association between religious authority and political power was reflected in the way some rulers presented themselves as representatives or deputies of deities.
The Gajapati rulers of Odisha, for instance, described themselves as the 'Rauta', or deputy, of Lord Jagannath. The Kachhwaha rulers of Jaipur governed on behalf of Govind Dev Ji, while the Rajput rulers of Kota regarded themselves as representatives of Rama, the textbook says.
Temples also functioned as financial institutions, extending credit to cultivators, village assemblies and merchant groups, it says.
"They were not only places of worship but also major landholders and employers, receiving donations, endowments and land grants and providing work to architects, artisans, sculptors, priests, musicians and administrative staff," the chapter says.
The textbook also discusses the destruction and plunder of temples from the 11th century onwards, particularly during Ghaznavid and Ghurid invasions. It says some temples and 'mathas' were destroyed or converted into mosques from the 12th century onwards.
The chapter then examines temple construction and restoration, citing the Jagat Shiromani Temple at Amer and the Jagdish Temple built by Maharana Jagat Singh in Udaipur.
It presents such construction and restoration projects as expressions of religious and political assertion.
The textbook also draws a comparison with the construction of the Jama Masjid in Delhi under Mughal emperor Shah Jahan. It notes that Maharana Jagat Singh's architectural projects, including the Jagdish Temple, have been viewed by scholars as religious and political responses to Mughal authority.
