NCERT Solutions Class 9 Social Science Chapter 12 Resistance and Resilience 1000 1700 Ce

F R E E S T U D Y M AT E R I A L F O R E V E R Y S T U D E N T

CLASS 9 · SOCIAL SCIENCE

NCERT Solutions

Chapter 12:
Resistance and
Resilience (1000–
1700 CE)

NCERT Textbook — Understanding Society: India
and Beyond

BOOK PAGES SECTIONS QUESTIONS MEDIUM

Part II, 45 – 80 9 21 English

Every question Step by step Exam ready
Activities, in-text questions The working shown, not Written to match how
and all exercises. just the final answer. marks are awarded.

Solutions, notes, sample papers & more at 29 pages

Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

CLASS 9 · SOCIAL SCIENCE · UNDERSTANDING SOCIETY: INDIA AND BEYOND

NCERT Solutions — Chapter 12: Resistance and
Resilience (1000–1700 CE)
Complete NCERT Solutions for Resistance and Resilience (1000–1700 CE), Part II, Chapter 3 of
Understanding Society: India and Beyond. The chapter shows how Rajputs, Ahoms, Vijayanagara, Marathas,
Sikhs and Jats resisted invaders and imperial power through war, alliances and knowledge of terrain, and
how Bhakti, temples and a strong economy helped Indian society endure. Every question is answered: The
Big Questions, the LET’S EXPLORE, LET’S RECALL, LET’S MAP and THINK ABOUT IT boxes, and all ten
Questions and activities.

TEXTBOOK BOOK PAGES
Understanding Society: India and Beyond (Class 9) Part II, 45 – 80

SECTIONS QUESTIONS
9 21

MEDIUM
English

The Big Questions — Page 45
Chapter opener
THE BIG QUESTIONS

Q1 How did Indian rulers use resistance and alliances to safeguard their lands?

Indian rulers protected their lands by fighting invaders directly, by uniting with other rulers,
by using the local terrain for guerrilla warfare, and, when it served them, by negotiating with
stronger powers.
Direct military resistance: Queen Nāikī Devī defeated Muhammad Ghūrī at Kasahrada
(1178); the Yādavas, Kākatīyas and Hoysālas checked the Delhi Sultanate.
Confederacies: Rāṇā Sāngā led a Rajput confederacy against Bābur at Khanua (1527).
Terrain and guerrilla war: Mahārāṇā Pratāp in the Aravallis, the Ahoms on the Brahmaputra
(Saraighat, 1671), the Marathas from their hill forts.
Alliances and negotiation: the Kachhwāhas of Amber allied with the Mughals; Mewar won a
treaty that kept its autonomy; the Marathas built a network of tributary alliances.

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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

The chapter (page 46) defines resistance as actively opposing a force or threat to protect
political power, territory, interests or identity, and says it “may take the form of warfare,
alliances, diplomacy, negotiation, or other political actions.” Each form appears in the
chapter:

METHOD EXAMPLE FROM THE CHAPTER PAGE

Battle Nāikī Devī at Kasahrada near Mount Abu, 1178; Chandellas of 47
Bundelkhand resisted for about a century

Confederacy Rāṇā Sāngā’s Rajput confederacy at Khanua, 1527 50

Guerrilla warfare Mahārāṇā Pratāp after Haldighati (1576); victory at Dewair 51–52
(1582)

Alliance with local The Bhils supported Mewar as guides, archers and fighters 53
people

Treaty / negotiation Mewar exempted from personal attendance at the Mughal court 53

Terrain and navy Ahom bāchārī boats; Lachit Borphukan at Saraighat, 1671 55

Forts and alliances Maratha forts such as Raigad and Sinhagad; tributary network 59

Symbolic defiance Muthu Vīrappa Nāyak III refused to honour the Mughal slipper 57–58

Why: No single method worked everywhere. A small kingdom could not always
win open battles against an empire, so it combined fighting with alliances, hill
and river terrain, and bargaining. This mix is what the chapter calls
safeguarding sovereignty.

Q2 What factors contributed to the resilience of different kingdoms and communities
during this period?

Resilience, the ability to endure hardship and adapt while keeping one’s traditions, came
from several factors working together:
Geography and local knowledge: the Aravallis for Mewar, Assam’s rivers, forests and
monsoons for the Ahoms, the Deccan hills for the Marathas, the river and rocky terrain at
Vijayanagara.

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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

Strong institutions: the Ahom Paik system, Maratha forts, the Sikh Akāl Takht, Khalsa and
misals.
Community support: the Bhils for Mewar; peasants who joined the Sikh and Jat struggles.
Faith and culture: Bhakti in local languages, nām kīrtan, and temples that were restored or
rebuilt.
Economic strength: farming, irrigation, trade, merchant networks and the hunḍī gave
people resources to hold out.

The chapter says resilience is “the backbone of resistance”: leaders may start a struggle,
but “the ability to endure comes from resilience” (page 46). Its closing paragraph (page
76) ties the factors together: the economy “contributed to resilience and stability, giving
people the resources they needed to resist politically and culturally.”
Ahoms (1228–1826): “strategic alliance-building, guerrilla tactics, Assam’s challenging
geography, and the Paik system”, plus a river navy.
Maratha forts had water sources, armouries and strong defences that gave “resilience
and self-sufficiency” in long sieges.
Bhakti made worship less dependent on buildings that could be destroyed.

Tip: In an answer, group the factors as geographical, military-institutional,
social, cultural and economic, and give one example for each.

Q3 How did the Bhakti tradition foster a sense of solidarity?

Bhakti brought people together across caste, class, gender and region by making devotion
simple, shared and open to all.
Local languages: hymns in Marathi, Tamil, Awadhi, Assamese and other languages
“strengthened shared identities and fostered a sense of solidarity”.
Community singing: satsang and sankīrtan drew large gatherings and created a shared
feeling; Chaitanya Mahāprabhu and Guru Nānak used it to bridge social divides.
Equality: saints came from many backgrounds, and women such as Akkā Mahādevi, Lāl Ded
and Bahinābāī became saints.
Shared stories: Tulsīdās’s Rāmcharitmānas in Awadhi took the story of Rāma into ordinary
homes.
Collective courage: Chaitanya’s public sankīrtan protested a Qazi’s restrictions.

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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

Many groups took part: peasants grew raw materials; weavers, dyers and bleachers made
cotton textiles; vellālar and other peasant groups entered commerce and even learnt
Portuguese, French, English and Persian.

Why: A society that can feed itself and earn from trade can rebuild after a raid,
pay soldiers and protect its institutions. That is why the chapter calls economic
strength a source of resilience and stability.

LET’S EXPLORE — Page 54
Mewar’s Resistance against Mughals
LET’S EXPLORE

Q1 After the death of Mahārāṇā Pratāp, renowned poet Dursā Arhā gave a vivid account of
Mahārāṇā Pratāp in the following lines:

O Pratap, you kept your horses unbranded, your head unbowed,
your fame untarnished. You were strong enough to carry on your
work against heavy odds. You never participated in the Nauroz
festival, nor did you mount guard for the imperial presence during
Jharokha Darshan. You attained a very high place in this world.
Fig. 3.6, page 54 — Source: Rawat Saraswat, Dursā Arhā (New Delhi: Sahitya Akademi, 1983)

Identify any two specific actions mentioned in the text which show that Mahārāṇā
Pratāp maintained his independence from the Mughal court.

Two actions in the poem that show his independence:
1. He never took part in the Nauroz festival celebrated at the Mughal court. Attending it would
have meant joining the emperor’s court as a subordinate noble.
2. He never mounted guard during Jharokha Darshan, the emperor’s public appearance at
the palace window. Standing guard there was a duty of nobles who served the emperor.
A third action also fits: he kept his horses unbranded, so they never carried the Mughal mark.
By refusing all these duties he showed that he did not accept Mughal authority.

Each line of the poem refers to a sign of submission that Mahārāṇā Pratāp refused:

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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

LINE IN THE POEM WHAT IT MEANT

“kept your horses unbranded” Horses of nobles in Mughal service were branded with an
imperial mark; his horses never were.

“your head unbowed” He never bowed before the emperor.

“never participated in the Nauroz He stayed away from the court’s grand celebration of the
festival” New Year.

“nor did you mount guard … during He never served as a guard for the emperor.
Jharokha Darshan”

This matches the chapter (pages 51–53): he fought at Haldighati (1576), turned to guerrilla
warfare in the Aravallis and reclaimed most of his lands in the 1580s. His successors won a
treaty that exempted Mewar’s rulers from personal attendance at the Mughal court.

Tip: “Head unbowed” and “fame untarnished” describe his character. The
question asks for actions, so choose the Nauroz, Jharokha Darshan or branding
lines.

LET’S RECALL — Page 58
Marathas: The Quest for Swarājya
LET’S RECALL

Q1 You have already learnt about the foundation of Maratha power and the rise of
Chhatrapati Śhivājī in your Grade 8 textbook, Part I. Think back to his struggle and the
ways in which he built and strengthened his kingdom. What do you remember about
the strategies and institutions that helped the Marathas establish their power?

Strategies
Guerrilla warfare: quick raids and surprise attacks by light cavalry, using the Deccan hills
and valleys.
A network of forts such as Raigad and Sinhagad, used as bases, safe retreats and centres
of administration.
A navy and sea forts to guard the Konkan coast.
Bold leadership: Śhivājī killed Afzal Khan at the Battle of Pratapgarh (1659).
Alliances that built a wide network of tributary relationships.

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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

Institutions
Coronation in 1674 as an independent sovereign, showing the idea of swarājya, or self-rule.
The Aṣhṭapradhān, a council of eight ministers.
Chauth and sardeshmukhī, taxes collected from regions outside direct Maratha rule.

The chapter (pages 58–60) adds these points:
The Marathas knew the Deccan’s “complex geography and landscape”, and this
knowledge, with their bravery, made them a formidable force.
Forts were built for different purposes. Some were advanced outposts and some were
fallback capitals, and most could withstand long sieges.
Prolonged warfare exhausted the Mughal Empire, and Aurangzeb spent more than two
decades in the Deccan trying to subdue the Marathas.

Did you know? Chauth was 25 per cent of the land revenue, claimed from areas
outside direct Maratha rule. Sardeshmukhī was an additional 10 per cent.

Tip: The navy, the Aṣhṭapradhān and chauth and sardeshmukhī come from your
Grade 8 textbook. The forts, swarājya, the 1674 coronation, Pratapgarh (1659)
and the tributary alliances are also in this chapter (pages 52 and 58–60).

LET’S EXPLORE — Page 64
Bhakti Tradition: Affirmation of the Spirit of Resilience
LET’S EXPLORE

Q1 Explore the contributions of the Nayanar saints (devotees of Śhiva) like Karaikal
Ammaiyar and the Alvar saints (devotees of Viṣhṇu) like Andal to the spread of the
Bhakti tradition in peninsular India. Discuss their teachings and devotional practices
and the ways in which they connected with people through their hymns.

The Nayanars (63 devotees of Śhiva) and the Alvars (12 devotees of Viṣhṇu) began the
Bhakti movement in the Tamil region and spread it through Tamil hymns.

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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

KARAIKAL AMMAIYAR (NAYANAR) ANDAL (ALVAR)

Devotion Gave up worldly life and beauty to serve Śhiva Saw herself as the beloved of
Viṣhṇu

Hymns Among the earliest Tamil Śhaiva hymns Tiruppāvai (30 verses), Nāchiyār
Tirumoḻi

Teaching Love for God is enough; outward beauty and wealth Surrender with love; anyone can
do not matter reach God

Practices: many of these saints travelled from temple to temple, singing in praise of the deity of
each place. Connection with people: the hymns were in Tamil, set to music and easy to
remember. They spoke of love rather than ritual, so people of every caste, and women too,
could join in. Collected in the Śhaiva Tirumurai and the Vaiṣhṇava Nālāyira Divya Prabandham,
they are still sung today.

The chapter (page 64) says that from the 7th century onwards the “rise and expansion of
Bhakti in peninsular India shaped social, religious, and political life,” and that Bhakti was
“expressed through devotional hymns composed in local languages.”
Women saints: Karaikal Ammaiyar was one of the three women among the 63
Nayanars, and Andal was the only woman among the 12 Alvars. Both show the
openness of Bhakti that the chapter stresses.
Andal is associated with Srivilliputhur in Tamil Nadu. Her Tiruppāvai is recited
especially in the Tamil month of Mārgazhi (December–January).
The saints came from many backgrounds. The Nayanars included kings, farmers,
potters and hunters, which showed that devotion mattered more than birth.

Your own answer: For a class discussion, read out one verse of the Tiruppāvai
in translation and explain how it invites friends to rise early and worship
together. This is a community practice, not a private ritual.

LET’S MAP — Page 67

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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

Bhakti Tradition: Affirmation of the Spirit of Resilience (Fig. 3.19, page 66)
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NORTHERN AND EASTERN SOUTHERN WESTERN
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On a map of India, locate and label
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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

Jammu and Kashmir
1 Jammu and Kashmir

Punjab
2 Punjab

Rajasthan
3 Rajasthan Uttar Pradesh
4 Uttar Pradesh Assam
13 Assam

West Bengal
West Bengal
12
Gujarat
5 Gujarat

Chhattisgarh 14
Chhattisgarh
Odisha
11 Odisha

Maharashtra
6 Maharashtra

Telangana
10 Telangana

9 Andhra Pradesh
Pradesh
Karnataka Andhra
7 Karnataka

Kerala
8 Kerala

Present-day states and UTs linked with the saints of Fig. 3.19 (numbers match the table)

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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

NO. STATE / UT SAINTS

1 Jammu and Kashmir Lāl Ded
(UT)

2 Punjab Guru Nānak

3 Rajasthan Mīrābāī, Pīpājī

4 Uttar Pradesh Rāmānanda, Kabīr, Rāidāsa, Vallabhāchārya, Sūrdās, Tulsīdās

5 Gujarat Narasimha Mehtā, Bhalana

6 Maharashtra Jñānadeva, Muktābāī, Nāmadeva, Janābāī, Chokhamelā, Ekanātha,
Tukārām

7 Karnataka Basavannā, Mādhavāchārya

8 Kerala Poonthanam Namboothiri

9 Andhra Pradesh Annamāchārya

10 Telangana Pothanā

11 Odisha Jayadeva

12 West Bengal Chaitanya Mahāprabhu, Krittibāsa

13 Assam Mādhava Kandalī, Sankardev

14 Chhattisgarh Vallabhāchārya (birthplace)

Sample saint not on the list: Akkā Mahādevi of Karnataka (named on page 66). Sample verse:
Narasimha Mehtā’s “Vaiṣhṇava jana to tene kahiye, je pīḍ parāyī jāṇe re” means that a true
devotee is one who feels the pain of others. I like it because it makes kindness, not ritual, the
test of faith.

Lāl Ded is linked with present-day Kashmir (page 66), now the Union Territory of
Jammu and Kashmir.
Guru Nānak was born at Talwandi (now Nankana Sahib), which lies in the Punjab region
of present-day Pakistan. In India he is linked with the state of Punjab, for example with
Sultanpur Lodhi, where he lived as a young man.
Vallabhāchārya taught mainly in the Braj region of Uttar Pradesh, where his followers’
tradition (the Puṣhṭi Mārg) grew, and he died at Varanasi. He was born at Champaran,
near Raipur in present-day Chhattisgarh, so the map marks both states.

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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

Jayadeva, author of the Gīta Govinda, is marked in Odisha: he is linked with Kenduli
Sasan near Puri, and his songs are sung in the Jagannath temple. Kenduli in Birbhum
(West Bengal) also claims him, and scholars still debate his birthplace. West Bengal is
marked anyway for Chaitanya and Krittibāsa.
Sūrdās is linked with Braj in Uttar Pradesh. Some traditions place his birth at Sihi in
present-day Haryana.
Chaitanya Mahāprabhu was born at Navadvip in West Bengal and later lived at Puri in
Odisha.
Nāmadeva belongs to Maharashtra, but his verses are also included in the Guru Granth
Sahib.
Pothanā wrote the Telugu Bhāgavatam. He is linked with present-day Telangana, and
Annamāchārya with Tirupati in Andhra Pradesh.

Your own answer: Mark your own state and add one saint from it. Examples
from the chapter itself are Bahinābāī (Maharashtra), Atukuri Molla (Andhra
Pradesh), Raskhān (Uttar Pradesh) and Akkā Mahādevi (Karnataka). From
Tamil Nadu you could choose Andal, and from Assam Mādhavdev, Sankardev’s
disciple. Then share a verse you know, such as a Kabīr dohā or a Mīrābāī
bhajan, and say in one or two lines what it means to you.

Tip: Draw state boundaries lightly, number the states, and put the saints’ names
in a key. A map crowded with 29 names is hard to read.

THINK ABOUT IT — Page 67

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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

Bhakti Tradition: Affirmation of the Spirit of Resilience
THINK ABOUT IT

Q1
Vakh (vachan or saying) of Lāl Ded
To learn the scriptures is easy, to live them, hard.
The search for the Real is no simple matter.
Deep in my looking, the last words vanished.
Joyous and silent, the waking that met me there.
Fig. 3.20, page 67 — Translation of a vakh composed by Lāl Ded

Lāl Ded says that it is ‘easy’ to learn scriptures but ‘hard’ to live them. What is the
difference between knowing a rule and actually following it? Can you give an example
from your daily life?

Knowing a rule is in the mind: we can remember it and repeat it. Following it is in our actions:
we have to act on it every day, even when it is inconvenient, nobody is watching, or we must
give something up. Knowing takes memory. Following takes discipline, patience and honesty.
Example: I know that I should not waste food and should switch off the fan when I leave the
room. I can explain why: it saves food, money and electricity. But actually doing it every time,
especially when I am in a hurry, is much harder.
That is Lāl Ded’s point: true learning shows in how one lives, not in how much one can recite.

Lāl Ded was a Śhaivite saint from Kashmir who gave up worldly comforts and lived as an
ascetic (page 66). Her vakhs are short sayings in Kashmiri. In this one:
Line 1 contrasts book learning with living the truth.
Line 2 says the search for the Real (the divine) is not simple.
Lines 3–4 say that when she looked deeply within, words fell away and she found a
joyful, silent awakening. Experience went beyond words.
This fits the Bhakti idea that devotion is a way of life, not just knowledge of texts or rituals.

Another example: everyone knows “stop at the red light”, but waiting at an
empty crossing is the real test.

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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

Your own answer: Pick a rule you really struggle with, such as being on time,
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THINK ABOUT IT — Page 74
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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

THINK ABOUT IT — Page 76
The World of the Indian Ocean: Continuity and Change
THINK ABOUT IT

Q1 Identify some cultural and economic pillars that exist in any community (places of
faith, traditions, business, and trade, etc.). How do you think these contribute to
resilience within a society facing invasions/external pressures?

PILLAR HOW IT BUILDS RESILIENCE

Places of faith (temples, Bring people together, give hope, and often feed and shelter them.
gurdwaras, mosques) Destroyed temples were restored, and that rebuilt confidence.

Traditions, language, songs, Can be carried in memory. Bhakti songs and nām kīrtan survived even
festivals when buildings were lost.

Farming and crafts Food and goods let people survive sieges, pay taxes and rebuild.

Markets, merchants, credit Keep money moving, fund rulers and soldiers, and link the community
(hunḍī) to other regions.

Community bodies (village Organise collective action and help people in need.
assemblies, guilds)

Together these pillars give a society identity, unity and resources. Even if a ruler is defeated,
people keep their way of life and can recover and resist again.

The chapter gives evidence for each pillar:
Temples managed land grants, employed hundreds of workers, gave credit to
cultivators and merchant groups, and preserved arts such as Bharatanatyam (pages
69–70).
Bhakti made worship “less dependent on physical structures that could be destroyed”
(pages 64–65).
Merchants “controlled wealth, production system, supply chains, and … funded states
and supported their political allies” (page 75).
The conclusion says economic strength gave people “the resources they needed to
resist politically and culturally” (page 76).

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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

Your own answer: Describe the pillars of your own town or village, for example
a weekly market, a local temple or gurdwara langar, a fair, a craft such as
weaving, or a cooperative society. Explain how each would help people stay
together in a crisis such as a flood or the pandemic.

Questions and activities — Pages 77–79
End-of-chapter exercise

Q1 Choose the most appropriate answer.
Resistance and resilience are closely connected because:
a. Resistance always involves warfare.
b. Resilience enables communities to endure difficulties and sustain resistance.
c. Resistance is possible only when a kingdom has a large army.
d. Resilient societies avoid all forms of conflict.

Answer: (b) Resilience enables communities to endure difficulties and sustain resistance.
The chapter calls resilience “the backbone of resistance”: a leader or cause may start a
struggle, but the ability to keep it going comes from resilience.

(a) is wrong: resistance can also take the form of alliances, diplomacy and negotiation,
or acts of defiance such as Muthu Vīrappa Nāyak’s refusal to honour the Mughal
slipper.
(c) is wrong: kingdoms with smaller forces, such as Mewar under Mahārāṇā Pratāp and
the Ahoms, resisted successfully by using terrain and guerrilla tactics.
(d) is wrong: resilient societies such as the Marathas and Ahoms faced long conflicts.
Resilience means enduring and adapting, not avoiding all conflict.

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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

Q2 Why and how did groups such as the Sikhs, Marathas, and Rajputs assert their political
power and identity during periods of changing political authority?

Why: to protect their land, sovereignty, faith and way of life from the expanding Delhi Sultanate
and Mughal Empire, which brought heavy taxes, destruction of sacred sites and, at times,
religious persecution.

GROUP HOW THEY ASSERTED POWER AND IDENTITY

Rajputs Confederacy under Rāṇā Sāngā (Khanua, 1527); forts built under Rāṇā Kumbhā; Mahārāṇā
Pratāp’s guerrilla war and victory at Dewair (1582); a treaty that kept Mewar autonomous;
some, such as Amber, allied with the Mughals for mansabs.

Marathas The idea of swarājya; Śhivājī crowned in 1674; hill forts such as Raigad and Sinhagad;
guerrilla warfare; alliances and a tributary network that wore out the Mughals.

Sikhs After the martyrdom of Guru Arjan Dev and Guru Tegh Bahādur, Guru Hargobind set up
the Akāl Takht (mīrī-pīrī); Guru Gobind Singh founded the Khalsa (1699); later the misals
organised armed defence.

Rajputs (pages 49–54): the Delhi Sultanate’s centralisation, including the iqta system that
burdened peasants, and the demolition of sacred sites led to “stiff resistance”. Resistance
was “fuelled by both political factors and the determination to preserve socio-cultural
continuity.” Under the Mughals, relations were “shaped by strategic considerations”:
Mewar resisted, while the Kachhwāhas of Amber cooperated.
Marathas (pages 58–60): swarājya means “an independent, self-governing territory free
from external control.” Their forts acted as “strategic nuclei for guerrilla warfare”, and
Aurangzeb spent more than two decades in the Deccan trying to subdue them.
Sikhs (pages 61–63): the persecution convinced the Sikhs that it “had to be met with firm
resistance and resilience.” The Harmandir Sahib stood for spiritual authority (pīrī) and the
Akāl Takht for temporal authority (mīrī). Spiritual identity became linked with political
identity, and many peasants became soldiers.

Why it matters: Each group joined military strength to a strong identity (Rajput
honour, swarājya, the Khalsa). This is why they survived changes of rulers.

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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

Q3 Why did some Rajput rulers decide to negotiate alliances with the Mughal power?

Some Rajput rulers, such as the Kachhwāhas of Amber, chose alliance because it protected
their kingdoms and gave them power within the empire.
The Mughals were at the peak of their power. Wars were very costly; Chittor fell to Akbar in
1567–68 only after a siege of more than five months.
Alliance kept their kingdoms and people safe and let them continue to rule their own lands.
Rank and rewards: the Mughals granted them mansabs (ranks) and high positions in the
army and administration.
Mutual need: the Mughals needed Rajput “military might, their loyalty as well as their
administrative strength”, so Rajputs could bargain for good terms.
Freedom to build: allied rulers could build major structures. Rājā Mān Singh rebuilt the Kashi
Vishwanath Temple and patronised the Govind Devji Temple at Vrindavan.

The chapter (page 50) explains that Rajput–Mughal relations “evolved over time, shaped by
strategic considerations.” Akbar’s mansabdari system combined military organisation with
civil administration and gave nobles a clear rank. Rajputs who joined it became part of the
ruling class of the empire.
Negotiation was also a form of resistance by other means. Even Mewar, which fought
longest, finally made a treaty, but on its own terms: its rulers did not have to attend the
Mughal court (page 53). Page 70 notes that “local rulers who negotiated alliances with the
central authority were generally allowed to build major structures”.

Tip: Do not describe the allied Rajputs as simply “giving up”. The chapter
presents their choice as a strategic bargain that benefited both sides.

Q4 Imagine a market in a port town of India such as Surat, Masulipatnam, or Puducherry.
You are a foreign trader from Italy or France and want to make a deal of cotton textiles.
How would you secure the product in the local market? Whose help would you seek
and what kind of challenges would you face in terms of language, quality of product,
prices of commodities, etc.?

A French trader at Masulipatnam (a model answer):

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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

comdate,
Securing the cloth: I would order through a local merchant or broker who deals with the
weavers. I would show him a sample of the cloth I want, agree on the quantity and.the
price in advance so that the weavers can buy yarn. lase
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weavers,

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co m
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india/tales-of-forts) and analyse the various functions of forts and fortresses. How did .c
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Functions of forts (from the chapter):

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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

Defence: thick walls, hilltop sites and strong gates helped forts withstand long sieges. One
gateway at Senji was said to be defensible by a small group against ten thousand.
Military base: Maratha forts were “strategic nuclei for guerrilla warfare”, places from which
to launch swift raids and to retreat to safely.
Outposts and fallback capitals: frontier forts watched the enemy, and others served as
reserve capitals.
Administration and justice: forts were centres of government and courts.
Self-sufficiency: water sources, granaries and armouries.
Symbol of power: capturing a fort meant controlling the region.
How rulers saw them: forts were the key to holding territory. Rāṇā Kumbhā built forts as part
of Mewar’s “resistance framework”, and Śhivājī built a network of forts so that losing one
never meant total defeat.

The chapter’s evidence (pages 50–51, 59–60):
Chittor withstood Akbar’s siege for more than five months (1567–68).
Raigad and Sinhagad “played a crucial role in resistance against the Mughals”.
Different forts had different purposes, and most were “designed to withstand prolonged
sieges.”
Senji (Gingee) was held in turn by the Vijayanagara Nāyakas, Bijapuri Sultans, Mughals,
Marathas, French and English. This changing control “highlights the fort’s strategic
importance”. It became a UNESCO World Heritage Site in 2025.
Strategic concerns rulers had in mind: control of trade routes and passes, protection of
the capital and treasury, a safe place for the people and the army, and a base for counter-
attacks.

Your own answer: Name the fort in the video you watched and add its own
features, such as its location (hill, desert, sea or plain), gates, water system and
the battles fought there. Then link each feature to one function above.

Q6 What architectural changes occurred in temple construction during the period under
study? How do these changes reflect upon the resilient nature of Indian civilisation?

Changes (from the 16th century onwards):
Temples were built in less visible places, along narrow lanes, with entrances that did not
open onto main streets.

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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

Many looked like ordinary houses (havelīs), so historians call them havelī temples.
Detailed exteriors became less common and tall shikharas were often avoided.
Examples are found in Delhi, Varanasi and Rajasthan, including the Jagat Shiromani Temple
at Amer.
What this shows: communities adapted temple design to avoid destruction but did not give up
worship. They also restored and rebuilt sacred sites: the Kashi Vishwanath Temple (by Toḍar
Mal and Rājā Mān Singh), the Govind Devji Temple at Vrindavan and the Keshav Dev Temple at
Mathura. Changing the form while keeping the faith is resilience.

The chapter (pages 69–72) traces three stages:
1. 7th–13th centuries: temple building “proliferated across the subcontinent” under royal
patronage. Temples were also economic centres, for example the Brihadeeswara
Temple at Thanjavur.
2. From the 11th–12th centuries: many temples and maṭhs were plundered or destroyed,
and mosques were sometimes built on the same sites.
3. Restoration and adaptation: local rulers, merchant guilds and communities maintained
and restored temples. Kumāra Kampana restored the Kannanur temple, and from the
16th century the havelī style appeared.
The chapter also mentions a bolder response: Jagat Singh of Mewar built the large Jagdish
Temple in Udaipur, which scholars see as a reply to Shah Jahan’s Jama Masjid in Delhi.

Why: The chapter says havelī temples “reflect how communities adapted
temple architecture to avoid destruction.” Adapting while preserving the core is
exactly how it defines resilience.

Q7 A kingdom has limited military resources but possesses fertile agricultural land, strong
local support, and detailed knowledge of its terrain.
Explain two ways in which these resources could contribute to the kingdom’s
resilience when faced with a threat.

1. Fertile land gives food and money to hold out. A food surplus can be stored in forts so that
soldiers and people survive a long siege. Land revenue pays for soldiers, weapons and repairs,
and can win allies. Like the Maratha forts with their water and armouries, the kingdom becomes
self-sufficient and can outlast an enemy far from home.

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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

2. Local support and knowledge of the terrain make up for a small army. Instead of fighting
the enemy head-on, the kingdom can use guerrilla warfare: ambushes in hills, forests and
rivers it knows well, with local people acting as guides, scouts and suppliers. Mahārāṇā Pratāp
did this in the Aravallis with the Bhils, and the Ahoms did it with their knowledge of Assam’s
rivers, forests and monsoons.

The chapter repeatedly shows small powers beating stronger ones in this way:
The Ahom strategy “relied on exploiting the local terrain rather than engaging in direct
confrontation”, because invaders lacked knowledge of Assam’s forests, rivers and
monsoon cycles (page 54).
The Bhils’ knowledge of the Aravallis, their archery and their work as guides
“strengthened Mewar’s resistance” (page 53).
The conclusion says economic strength gave people “the resources they needed to
resist politically and culturally” (page 76).

Tip: A third way you could add: local support keeps people loyal, so they will
not help the invader, and they will rebuild farms and villages after a raid.

Q8 Consider the following statement:
“A tradition becomes more resilient when people can carry it with them.”
Do you agree? Explain using examples from the Bhakti tradition.

Yes, I agree. A temple or an image can be destroyed, but a song, a prayer or a story that people
carry in their hearts and memories cannot.
Nām kīrtan: when temples were destroyed or their building was restricted, devotees recited
the divine Name. This made devotion “less dependent on physical structures that could be
destroyed.”
Songs in local languages: Bhakti hymns in Marathi, Tamil, Kashmiri and other languages
were easy to memorise and passed on orally.
Satsang and sankīrtan: worship could happen wherever people gathered, so it was “more
difficult to suppress”.
Texts in the people’s language: Tulsīdās’s Rāmcharitmānas in Awadhi and Sankardev’s
Kīrtana Ghosha went into ordinary homes.
Devotion in daily life: Bahinābāī followed Bhakti while doing her household duties.
Physical sites still mattered and were restored, but a tradition that lives in people goes
wherever they go and survives what happens to buildings.

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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

The chapter (pages 64–66) gives the evidence:
“When the construction of temples faced restrictions or existing temples were being
destroyed, devotees could turn to non-material forms of worship, such as nām kīrtan.”
Bhakti “flourished through local songs and community participation (satsang), making
it accessible to wider sections of society and more difficult to suppress.”
Saints such as Akkā Mahādevi and Lāl Ded wandered as ascetics. Their sayings lived
on in people’s memory long after them.

A balanced view: A strong answer can add that carried traditions and physical
places support each other. Temples were restored, as at Kashi and Srirangam,
and the devotion people had kept alive in songs and kīrtan helped them return
to these sites.

Q9 Voices from the Past
Choose any two of the following and write a short first-person account explaining
what resilience means from that person’s perspective:
A Bhakti saint
A Rajput soldier
An Ahom commander
A Maratha administrator
A merchant
A Jat leader

1. A Bhakti saint
“They broke the temple in our town, and for a while the people wept. But the Lord does not live
only in stone. Each evening we gather in the courtyard and sing His Name in our own tongue.
The weaver, the potter and the Brahmin sit together, for in devotion no one is higher or lower.
They can break walls, but not a song that lives in a hundred hearts. For me, resilience is
keeping faith and love alive whatever happens around us.”
2. An Ahom commander
“The Mughal fleet is larger than ours, with big, heavy boats. But this is our river. We know
where the Brahmaputra runs fast and narrow, and when the monsoon floods the roads. Our
light bāchārī boats strike and vanish. Under the Paik system every village sends men in turn, so
our fields are never left empty. They took Garhgaon once, yet we returned. Resilience means
we bend like reeds in the flood, and stand again when it passes.”

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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

co m
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Rajput soldier: Haldighati (1576); retreat
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archers; victory at Dewair (1582). Resilience means never bowing.
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com
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ag la Gokul Jat (1669); rising again in 1686; resistance that went on even after 1691.

om what resilience means to that person.
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Q10 Design a Fort
You are a military architect advising a ruler.
Draw a simple, labelled plan of a fort that includes the following:
Residential complex
Defensive walls
Water source
Food storage
Escape route
Watchtower
Administrative area
Now, write a few sentences explaining how your design would help the kingdom
withstand a long siege.

Watchtower
Watchtower

Water tank

Step-well
Administrative
area (court,
Defensive wall

treasury)

Food storage
(granary)

Residential complex Escape route
(via hidden gate)

Watchtower
Main gate (bent entry)

steep hillside (natural defence)

Sample plan of a hill fort with all seven required parts (not to scale)

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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

How the design helps in a long siege:
The fort stands on a steep hill, ringed by thick defensive walls with round bastions, so
enemies cannot easily climb or break in.
Watchtowers at the corners see an attack coming from every side.
The bent main gate forces attackers to turn, so they cannot charge with elephants or
battering rams.
A water tank collects rainwater, a step-well reaches groundwater, and the granary stores
grain for months, so the people and soldiers can hold out for a long time.
The administrative area keeps government and the treasury working during the siege.
A hidden escape route lets messengers go for help and lets the ruler and people escape if
needed.

These features follow what the chapter says about real forts (pages 59–60): Maratha forts
had “strong defences, water sources, and armouries” that gave “resilience and self-
sufficiency”. Forts were centres of administration and justice. Senji’s gateway was said to
let a small group of soldiers hold off ten thousand.

Your own answer: Draw your plan with a pencil and ruler, and add a key. You
may place the fort by a river or the sea instead of on a hill. If you do, explain
how that location protects it. Keep the residential area away from the main gate
and the granary close to the water source.

Chapter at a glance
Resilience is the capacity to survive, adapt and keep one’s traditions in hard times.
Resistance is actively opposing a threat through warfare, alliances, diplomacy or
negotiation. The chapter calls resilience “the backbone of resistance”.
Early resistance: Arab invaders were repulsed from the mid-7th century; Mahmūd of
Ghaznī attacked Jayapāla in 1001; Nāikī Devī defeated Muhammad Ghūrī at Kasahrada in
1178. Peninsular India remained free of Turkic control in the 11th–12th centuries.
Rajputs: they resisted the Delhi Sultanate (established 1206); Rāṇā Sāngā led a
confederacy at Khanua (1527); Mewar resisted Akbar (Chittor 1567–68, Haldighati 1576,
Dewair 1582) and won a treaty keeping its autonomy. Others, such as Amber, allied with the
Mughals for mansabs.
Ahoms (1228–1826) used terrain, the Paik system and bāchārī boats; Lachit Borphukan
won the Battle of Saraighat (1671). Vijayanagara (1336) checked the Sultanate’s expansion

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Class 9 Social Science Chapter 12 Resistance and Resilience (1000–1700 CE) AglaSem · NCERT Solutions

into the south; it was defeated at Talikota (1565) by an alliance of the Deccan sultanates.
Marathas pursued swarājya, with Śhivājī crowned in 1674; their hill forts were nuclei of
guerrilla warfare. Sikhs answered persecution with the Akāl Takht (mīrī-pīrī), the Khalsa
(1699) and the misals. Jats rebelled in 1669 and 1686.
Bhakti spread devotion in local languages through satsang, sankīrtan and nām kīrtan. Its
saints came from all backgrounds, including many women, and it built solidarity and made
faith hard to suppress.
Temples were economic, cultural and political centres. Many were destroyed but restored,
and from the 16th century havelī temples adapted their design to avoid destruction.
Economy: expanding farming and irrigation, caravan and Indian Ocean trade, the hunḍī
and strong merchant groups kept India prosperous and gave people the resources to resist.

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Quick revision
TERM WHAT IT MEANS WHERE IT WHAT THE CHAPTER SAYS
APPEARS IN THE ABOUT IT
CHAPTER

Resilience Capacity to survive, adapt and Pages 45–46, 77 The backbone of resistance; it
preserve traditions in difficult gives the ability to endure
times

Resistance Actively opposing a force or Page 46 Can take the form of warfare,
threat to protect power, land or alliances, diplomacy or negotiation
identity

Iqta Territory assigned to a military Page 49, Delhi Centralised land revenue collection
commander in lieu of salary Sultanate and increased the burden on
peasants

Mansab A rank or office in the Mughal Page 50 (margin) Akbar’s system; used to integrate
system, held by mansabdars some Rajputs into the empire

Guerrilla Surprise attacks, raids and Pages 51, 55, 59 Used by Mahārāṇā Pratāp, the
warfare ambushes by small mobile Ahoms and the Marathas, with
groups local terrain as an advantage

Paik system Ahom military-administrative Page 55 Helped the Ahoms stay
and bāchārī organisation; light, fast river independent for almost six
boats centuries; Saraighat, 1671

Swarājya Self-rule: an independent Pages 58–59 Śhivājī is regarded as one of its
territory free from external earliest proponents
control

Mīrī-pīrī, Akāl Worldly and spiritual authority; Pages 62–63 Sikh responses to Mughal
Takht, Khalsa seat of temporal authority; Sikh persecution; spiritual and political
order of 1699 identity joined

Nām kīrtan / Reciting the divine Name; Pages 64–65 Made worship independent of
sankīrtan community singing buildings; bridged social divides;
sometimes an act of defiance

Sulh-i-kul ‘Peace with all’, universal Page 68 Akbar’s state policy in his later
toleration reign, partly to win non-Muslim
support

Havelī temple A temple built to look like an Page 71 Shows how communities adapted
ordinary house architecture to avoid destruction

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TERM WHAT IT MEANS WHERE IT
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sarrāfs and gumasthas distance payment without carrying
cash

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Dubhaśhī Interpreter and translator Page 76 One of many roles of Indian
la
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