Match List - I with List - II.
| List - I Site/Locality | List - II Person/Deity |
| (a) Jagannatha | (i) Chidambaram |
| (b) Parantaka I | (ii) Buddhist goddess |
| (c) Marichi | (iii) Appar, Sambandar & Sundarar |
| (d) Shiva Temple | (iv) A form of Vishnu |
Choose the correct answer from the options given below:
Answer & explanation
Correct answer: option 1
The correct answer is Option (1) → (a) - (iv), (b) - (iii), (c) - (ii), (d) - (i)
(a) Jagannatha — this matches (iv) A form of Vishnu. At Puri, Orissa, the principal deity was identified by the twelfth century as Jagannatha (literally, the lord of the world), a form of Vishnu.
(b) Parantaka I — this matches (iii) Appar, Sambandar & Sundarar. Around 945 the Chola ruler Parantaka I consecrated metal images of Appar, Sambandar and Sundarar in a Shiva temple.
(c) Marichi — this matches (ii) Buddhist goddess. Marichi is a Buddhist goddess; her tenth-century sculpture from Bihar is an example of the integration of different religious beliefs.
(d) Shiva Temple — this matches (i) Chidambaram. Some of the most magnificent Shiva temples, including those at Chidambaram, Thanjavur and Gangaikondacholapuram, were built under Chola patronage.
NCERT (2026-27): “1.1 The integration of cults … One of the most striking examples of this process is evident at Puri, Orissa, where the principal deity was identified, by the twelfth century, as Jagannatha (literally, the lord of the world), a form of Vishnu. 2.4 Relations with the state … In fact, some of the most magnificent Shiva temples, including those at Chidambaram, Thanjavur and Gangaikondacholapuram, were constructed under the patronage of Chola rulers. This was also the period when some of the most spectacular representations of Shiva in bronze sculpture were produced. Clearly, the visions of the Nayanars inspired artists. Both Nayanars and Alvars were revered by the Vellala peasants. Not surprisingly, rulers tried to win their support as well. The Chola kings, for instance, often attempted to claim divine support and proclaim their own power and status by building splendid temples that were adorned with stone and metal sculpture to recreate the visions of these popular saints who sang in the language of the people. These kings also introduced the singing of Tamil Shaiva hymns in the temples under royal patronage, taking the initiative to collect and organise them into a text (Tevaram). Further, inscriptional evidence from around 945 suggests that the Chola ruler Parantaka I had consecrated metal images of Appar, Sambandar and Sundarar in a Shiva temple. These were carried in processions during the festivals of these saints.”
Fig. 6.3 Sculpture of a Buddhist goddess, Marichi (c. tenth century, Bihar), an example of the process of integration of different religious beliefs and practices |
