NCERT Class 12 History Chapter 6 – Bhakti–Sufi Traditions: Changes in Religious Beliefs and Devotional Texts

NCERT Class 12 History Chapter 6 explains the development of Bhakti and Sufi traditions in medieval India between the 8th and 18th centuries. Students should refer to the official NCERT website at for authentic textbooks and syllabus updates. In NCERT Class 12 History Chapter 6, students learn how devotional movements transformed religious beliefs, social practices and spiritual traditions across different regions of India.

NCERT Class 12 History Chapter 6 discusses the early Bhakti traditions that emerged in South India through the devotional poetry of the Alvars (devotees of Vishnu) and Nayanars (devotees of Shiva) between the 6th and 9th centuries CE. These saints composed hymns in Tamil language and emphasised personal devotion to God instead of complex rituals. The chapter also highlights how some Bhakti saints criticised caste discrimination and rigid social hierarchies, making religious devotion accessible to common people.

NCERT Class 12 History Chapter 6 also examines the growth of Sufism, the mystical tradition of Islam that emphasised love, devotion and spiritual connection with God. Sufi saints organised themselves into silsilas (spiritual lineages) and lived in khanqahs (hospices) where they guided disciples. The chapter also discusses important figures such as Kabir, Guru Nanak and Mirabai, who promoted devotional paths that challenged religious divisions and social inequalities. Understanding NCERT Class 12 History Chapter 6 is important for CBSE board exams and competitive exams such as UPSC and BPSC, where questions related to Bhakti movement, Sufi traditions and medieval religious developments are frequently asked.

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1. A Mosaic of Religious Beliefs and Practices

• During c. 8th–18th century CE, the religious life of the Indian subcontinent became highly diverse, with the increasing worship of many gods and goddesses reflected in temple sculptures, inscriptions and religious texts.
• The major deities worshipped widely were Vishnu, Shiva and the Goddess (Devi), each represented in several forms and manifestations, showing the expansion of regional devotional traditions.
• Along with these major traditions, many local cults and regional religious practices existed, followed by peasants, artisans and local communities, which sometimes differed from formal Brahmanical traditions.
• Sociologist Robert Redfield (20th century) described this situation using the concepts of “Great Tradition” and “Little Tradition”, explaining the interaction between elite religious practices and local popular beliefs.
• The Great Tradition referred to the religious ideas and rituals promoted by priests, scholars and rulers, while the Little Tradition referred to the local customs and rituals practised by ordinary people and village communities.
• Over time, these traditions continuously interacted and influenced each other, resulting in the spread and transformation of religious practices across different regions of India.
• This interaction created a complex mosaic of religious beliefs and practices, reflecting regional diversity, cultural exchange and social interaction in medieval Indian society.

1.1 The integration of cults

• One important process in medieval Indian religion was the integration of local cults into the Brahmanical tradition, which helped expand the influence of Hindu religious practices across different regions.
• This process was promoted through the composition and compilation of the Puranas, which were written in simple Sanskrit verses so that they could be understood by women and Shudras, groups generally excluded from Vedic learning.
• The Puranic texts described the stories, powers and worship of major deities such as Vishnu, Shiva and the Goddess (Devi) and helped spread Brahmanical ideas among wider sections of society.
• At the same time, Brahmanas also accepted and reworked local beliefs and rituals, incorporating regional deities, customs and festivals into the broader religious framework.
• Through this interaction between local traditions and Brahmanical practices, new forms of worship and religious traditions gradually developed across the Indian subcontinent.
• Historians describe this process as a continuous dialogue between the Sanskritic “great tradition” and the local “little traditions”, which shaped medieval Indian religious life.

1.2 Difference and conflict

• Despite the integration of traditions, differences and conflicts also existed among religious groups in medieval India.
• Some Bhakti saints openly criticised certain religious practices, including the rituals and authority of Brahmanas, which they believed had become overly formal and rigid.
• Many devotional poets also opposed the influence of other religious traditions, particularly Buddhism and Jainism, which had earlier enjoyed strong patronage in parts of India.
• The Nayanars (devotees of Shiva) in Tamil Nadu strongly criticised Buddhists and Jains in their devotional hymns, reflecting religious competition for royal patronage and social influence.
• During the rule of the Chola dynasty (9th–13th century CE), kings supported Brahmanical and Bhakti traditions by constructing large temples dedicated to Shiva and Vishnu.
• Important temples built under Chola patronage included those at Chidambaram, Thanjavur and Gangaikondacholapuram, which became major centres of Shaiva worship and artistic activity.

2. Poems of Prayer: Early Traditions of Bhakti

• The Bhakti tradition emphasised personal devotion to a chosen deity, expressed through devotional songs, hymns and poetry, rather than complex rituals.
• Early Bhakti movements developed strongly in South India between the 6th and 9th centuries CE, where poet-saints composed devotional hymns in regional languages rather than Sanskrit.
• These devotional compositions were sung in temples and religious gatherings, making religious ideas accessible to ordinary people.
• Bhakti saints emphasised love, devotion and surrender to God, teaching that true devotion was more important than birth-based social status or ritual practices.
• Their hymns were often collected and preserved by disciples after the death of the saints, becoming important religious texts for later generations.
• Over time, the ideas of early Bhakti saints spread to many parts of India, influencing religious traditions between the 8th and 18th centuries CE.

2.1 The Alvars and Nayanars of Tamil Nadu

• The earliest Bhakti saints in South India (6th–9th century CE) were the Alvars (devotees of Vishnu) and Nayanars (devotees of Shiva) who lived mainly in Tamil Nadu.
• There were 12 Alvars and 63 Nayanars, who composed devotional hymns in the Tamil language, expressing deep love and devotion towards their chosen deities.
• These saints travelled from place to place, visiting sacred shrines and temples, and spread the message of Bhakti devotion among common people.
• Their hymns were later collected and compiled into important texts such as the Divya Prabandham (Alvar hymns) and the Tevaram (Nayanar hymns).
• The Bhakti poetry of these saints inspired temple worship, music, dance and sculpture, influencing the development of South Indian temple culture.
• Their teachings emphasised devotion to God rather than ritual knowledge, making religion accessible to all sections of society.

2.2 Attitudes towards caste

• Many Bhakti saints challenged the rigid caste system, arguing that devotion to God was more important than birth-based social status.
• The Alvars and Nayanars came from diverse social backgrounds, including Brahmanas, cultivators, artisans and even groups considered “untouchable”.
• For example, the Nayanar saint Nandanar was believed to belong to a socially marginalised community, yet he was revered as a great devotee of Lord Shiva.
• Their devotional songs emphasised that anyone could attain divine grace through sincere devotion, regardless of caste.
• These ideas helped create greater religious participation among lower social groups, although they did not completely eliminate caste distinctions in society.

2.3 Women devotees

• The Bhakti tradition also included women saints, who expressed their devotion through poetry and songs dedicated to their chosen deity.
• One famous example was Andal (9th century CE), the only woman among the 12 Alvars, who composed devotional hymns dedicated to Lord Vishnu.
• Andal’s compositions such as Tiruppavai became highly respected in Vaishnava devotional literature.
• Another prominent woman devotee was Karaikkal Ammaiyar, a devotee of Lord Shiva and one of the earliest female saints among the Nayanars.
• These women saints expressed intense personal devotion, often describing their relationship with God as love, surrender or spiritual union.
• Their participation in Bhakti traditions shows that women also played an important role in shaping devotional religious movements in medieval India.

2.4 Relations with the state

• The Bhakti saints (Alvars and Nayanars) received significant support from rulers, especially during the rule of the Chola dynasty (9th–13th century CE) in Tamil Nadu.
• Chola rulers constructed large temples dedicated to Shiva and Vishnu, such as those at Chidambaram, Thanjavur and Gangaikondacholapuram, which became important centres of Bhakti worship.
• Kings attempted to associate themselves with Bhakti saints in order to strengthen their political legitimacy and divine authority.
• The devotional hymns of the Nayanars, known as the Tevaram, were collected and organised under royal patronage and were sung in temples during religious rituals.
• Inscriptional evidence around 945 CE indicates that the Chola ruler Parantaka I installed metal images of Nayanar saints such as Appar, Sambandar and Sundarar in Shiva temples.
• These images were carried in processions during religious festivals, showing how rulers promoted Bhakti traditions through temple rituals and public ceremonies.

3. The Virashaiva Tradition in Karnataka

• In the 12th century CE, a new religious movement called the Virashaiva or Lingayat tradition emerged in Karnataka under the leadership of Basavanna (1106–1168 CE), who served as a minister in the court of a Kalachuri ruler.
• The followers of this movement were known as Virashaivas (“heroes of Shiva”) or Lingayats (“wearers of the linga”), because they worshipped Lord Shiva in the form of a linga.
• Devotees usually wore a small linga in a silver case tied around the neck or shoulder, symbolising their personal devotion to Shiva.
• The movement criticised the authority of Brahmanas, the caste system and certain ritual practices, and emphasised equality among devotees.
• Virashaivas rejected some Brahmanical traditions, such as belief in rebirth and certain ritual practices mentioned in the Dharmashastras.
• They also encouraged social reforms, including post-puberty marriage and the remarriage of widows, which were discouraged in orthodox Brahmanical society.
• The teachings of the movement were preserved in vachanas (short poetic sayings) written in the Kannada language by both men and women followers of the tradition.

4. Religious Ferment in North India

• During the same medieval period, North India experienced significant religious changes and debates, with the continued worship of deities such as Vishnu and Shiva in temples supported by rulers.
• Unlike South India, historians have found little evidence of devotional poetry like that of the Alvars and Nayanars in North India before the 14th century.
• One reason for this difference was the rise of Rajput states, where Brahmanas held influential positions and performed ritual and administrative functions, maintaining the authority of Brahmanical traditions.
• At the same time, new religious leaders such as the Naths, Jogis and Siddhas emerged, many of whom belonged to artisan groups like weavers.
• These religious teachers often questioned the authority of the Vedas and Brahmanical rituals, expressing their teachings in languages spoken by ordinary people.
• The growth of urban centres, craft production and long-distance trade with Central Asia and West Asia created new social groups that supported such alternative religious ideas.
• The arrival of Turks and the establishment of the Delhi Sultanate in the 13th century weakened many Rajput states and Brahmanical dominance, creating conditions for the spread of new religious movements including Sufism.

5. New Strands in the Fabric: Islamic Traditions

• Islam was introduced into the Indian subcontinent from the 7th century CE onward, mainly through Arab traders, merchants and migrants who settled in coastal regions such as Sind, Gujarat and the Malabar coast.
• With the establishment of the Delhi Sultanate in the 13th century, Islam gained greater political presence in North India, leading to closer interaction between Islamic and Indian religious traditions.
• The Islamic tradition in India included both formal religious practices based on Islamic law (Shari‘a) and popular religious practices followed by common people.
• Islamic scholars known as the ulama (religious experts) played an important role in interpreting Islamic law and religious teachings.
• Over time, Islamic traditions in India developed through interaction with local cultural and social traditions, creating a diverse religious landscape.
• These developments contributed to the growth of new devotional and mystical traditions, particularly Sufism, which emphasised spiritual devotion and closeness to God.

5.1 Faiths of rulers and subjects

• The rulers of the Delhi Sultanate (13th–16th century) and the Mughal Empire (16th–18th century) were generally followers of Islam, and they often supported Islamic institutions such as mosques, madrasas and scholars.
• However, the population of the Indian subcontinent remained religiously diverse, with large numbers of people continuing to follow Hindu, Buddhist and Jain traditions.
• Many rulers adopted practical policies of governance, allowing their subjects to practise their own religious beliefs and customs.
• In some cases, rulers tried to promote Islamic learning and religious practices, while at other times they encouraged religious tolerance and interaction among communities.
• This coexistence of different religions created a complex social environment, where multiple religious traditions interacted and influenced each other.

5.2 The popular practice of Islam

• Along with the formal teachings of Islam, many people practised popular forms of Islam that were influenced by local customs and traditions.
• Devotion to saints and holy men became an important aspect of popular Islamic practice, especially through the influence of Sufi saints.
• People often visited shrines (dargahs) of Sufi saints to seek blessings (barakat) for health, prosperity and spiritual guidance.
• These shrines attracted people from different social backgrounds and religious communities, reflecting the inclusive nature of many Sufi traditions.
• The interaction between Islamic beliefs and local cultural practices created unique religious traditions in different parts of India.
• Over time, these practices contributed to the spread of Islam in the subcontinent, particularly through the influence of Sufi teachers and devotional traditions.

5.3 Names for communities

• In medieval India, the term “Hindu” was used mainly by Persian and Arabic writers to describe the people living in the Indian subcontinent, particularly those who were not Muslims.
• Initially, the term referred more to geographical identity rather than a clearly defined religious community.
• Over time, the word “Hindu” gradually began to be used to describe people who followed various religious beliefs and practices different from Islam.
• These communities included followers of traditions related to Vishnu, Shiva, the Goddess and many local deities, reflecting the diversity of religious practices.
• Thus, the identity of Hindu communities developed gradually over time, shaped by the interaction between different religious traditions and cultural practices.

6. The Growth of Sufism

• Sufism refers to the mystical tradition of Islam that emphasised love, devotion and direct spiritual connection with God (Allah).
• The term Sufism is derived from the Arabic word “suf” (wool), referring to the simple woollen garments worn by early Sufi ascetics.
• Sufi saints believed in achieving spiritual closeness to God through meditation, prayer, devotion and moral discipline, rather than strict adherence only to formal rituals.
• These saints played an important role in spreading Islamic teachings and spiritual ideas across different parts of the Islamic world, including the Indian subcontinent.
• Sufism developed through different spiritual lineages known as silsilas, each associated with a particular Sufi master or teacher.
• Many Sufi saints travelled widely and attracted followers from various social backgrounds, contributing to the spread of Sufi devotional traditions in India.

6.1 Khanqahs and silsilas

• The khanqah was the hospice or centre where Sufi saints lived, taught spiritual ideas and guided their disciples.
• These institutions functioned as places of religious instruction, spiritual training and social interaction, attracting visitors from different communities.
• The silsila referred to the spiritual lineage or chain of teachers and disciples, linking a Sufi saint to earlier masters and ultimately to Prophet Muhammad.
• Each silsila followed specific spiritual practices and teachings, while maintaining the broader principles of Sufi devotion.
• Sufi masters were highly respected and were often regarded as wali (friends of God) who were believed to possess spiritual power (barakat).
• Through the organisation of khanqahs and silsilas, Sufi traditions spread widely across the Indian subcontinent.

6.2 Outside the khanqah

• Not all Sufis lived in khanqahs; some mystics followed a more independent and ascetic lifestyle, rejecting the organised structure of Sufi hospices.
• These wandering mystics practised extreme forms of asceticism, often living as mendicants and remaining unmarried.
• They emphasised detachment from worldly life, focusing entirely on spiritual devotion and meditation.
• Such mystics were known by different names such as Qalandars, Madaris, Malangs and Haidaris.
• Many of them openly ignored certain Islamic laws (Shari‘a) and rituals, adopting unconventional religious practices.
• Because of this, they were often called be-shari‘a Sufis, in contrast to ba-shari‘a Sufis, who strictly followed Islamic law and religious regulations.

7. The Chishtis in the Subcontinent

• Among the various Sufi orders that came to India in the late 12th century, the Chishti Sufi order became the most influential in the subcontinent.
• The order was named after the town of Chisht in present-day Afghanistan, from where the tradition originated.
• The Chishtis successfully adapted to the Indian environment, incorporating elements of local devotional traditions.
• One of the earliest and most famous Chishti saints in India was Khwaja Muinuddin Chishti (d. 1235 CE), whose shrine is located at Ajmer in Rajasthan.
• Other prominent Chishti saints included Qutbuddin Bakhtiyar Kaki (d. 1235 CE), Fariduddin Ganj-i-Shakar (d. 1265 CE), Nizamuddin Auliya (d. 1325 CE) and Nasiruddin Chiragh-i-Dehli (d. 1356 CE).
• Through their teachings and spiritual influence, the Chishtis played a major role in spreading Sufi ideas and devotional practices across the Indian subcontinent.

7.1 Life in the Chishti khanqah

• The khanqah (Sufi hospice) was the centre of social and spiritual life for Chishti followers.
• A famous example was the khanqah of Shaikh Nizamuddin Auliya (d. 1325 CE) located at Ghiyaspur near Delhi, on the banks of the Yamuna River.
• The complex usually consisted of several small rooms and a large hall called the jama’at khana, where disciples and visitors gathered for prayer and discussion.
• The khanqah housed the Sufi master, his family members, attendants and disciples, who lived together in a community.
• Many visitors such as soldiers, merchants, poets, travellers, rich and poor people came to the khanqah seeking guidance, blessings and spiritual help.
• Important literary figures like Amir Khusrau, Amir Hasan Sijzi and historian Ziyauddin Barani visited the khanqah of Nizamuddin Auliya and wrote about his life and teachings.

7.2 Chishti devotionalism: ziyarat and qawwali

• An important practice among the Chishti Sufis was ziyarat, which means pilgrimage to the tombs (dargahs) of Sufi saints.
• People believed that after death the saints were closer to God (Allah) and could grant spiritual blessings called barakat to devotees.
• Devotees from different social classes, communities and religions visited these shrines seeking material benefits, healing and spiritual guidance.
• The shrine of Khwaja Muinuddin Chishti (d. 1235 CE) at Ajmer, Rajasthan, popularly known as “Gharib Nawaz” (benefactor of the poor), became one of the most important pilgrimage centres in India.
• Sultan Muhammad bin Tughlaq (r. 1324–1351 CE) was among the earliest rulers known to have visited the Ajmer shrine.
• By the 16th century, the shrine had become extremely popular, and Emperor Akbar (r. 1556–1605 CE) visited it fourteen times to seek blessings for victories, fulfilment of vows and the birth of sons.
• Another important devotional practice was qawwali, the singing of Sufi devotional songs and poetry, which created a spiritual atmosphere during religious gatherings.

7.3 Languages and communication

• Many Sufi saints used local languages rather than only Arabic or Persian so that their teachings could be understood by ordinary people.
• This helped spread Sufi ideas among diverse social groups, including artisans, peasants and traders.
• Sufi teachers often communicated their ideas through poetry, stories, sermons and conversations with disciples.
• The use of local languages and simple expressions made their teachings more accessible and popular among common people.
• Through these methods of communication, Sufi traditions became widely known across different regions of the Indian subcontinent.
• The adoption of multiple languages and cultural forms also encouraged interaction between Islamic and Indian devotional traditions.

7.4 Sufis and the state

• Sufi saints generally preferred to maintain independence from political authority, focusing mainly on spiritual guidance and religious life.
• Many Chishti saints avoided direct association with rulers and royal courts, believing that close ties with political power could weaken spiritual discipline.
• However, rulers often respected and honoured Sufi saints, visiting them to seek blessings and spiritual legitimacy.
• Some rulers provided land grants, gifts or financial support to Sufi institutions such as khanqahs and shrines.
• Even though Sufis tried to remain independent, interaction between Sufi saints and rulers continued, especially when rulers visited shrines and religious gatherings.
• These relationships sometimes helped strengthen the influence and popularity of Sufi traditions in society.

8. New Devotional Paths: Dialogue and Dissent in Northern India

• From around the 15th–17th centuries CE, several new Bhakti traditions developed in North India, emphasising personal devotion to God and criticism of rigid religious practices.
• These traditions promoted the idea that God could be reached through love, devotion and meditation, rather than through complex rituals or priestly authority.
• Many devotional teachers criticised social inequalities, especially the caste system, and stressed the spiritual equality of all human beings.
• Their teachings were expressed mainly in local languages spoken by common people, making their ideas accessible beyond the educated elite.
• The movements created dialogue and debate among different religious traditions, especially between Hindu and Islamic devotional ideas.
• Prominent teachers associated with these traditions included Kabir (15th century), Baba Guru Nanak (1469–1539 CE) and Mirabai (c. 1498–1546 CE).

8.1 Weaving a divine fabric: Kabir

• Kabir (15th century CE) was one of the most influential Bhakti saints of North India, traditionally believed to have been born in Varanasi (Uttar Pradesh) and raised in a family of Muslim weavers (julaha community).
• He criticised ritual practices of both Hindus and Muslims, arguing that true devotion to one supreme God was more important than external religious rituals.
• Kabir rejected caste distinctions and religious divisions, teaching that all human beings were equal before God.
• His teachings were expressed through short devotional poems known as dohas, composed in the spoken language of the people.
• Kabir emphasised the importance of inner devotion, moral living and direct spiritual experience.
• His verses were later compiled in several collections, including the Bijak, and some of his compositions were also included in the Guru Granth Sahib.

8.2 Baba Guru Nanak and the Sacred Word

• Baba Guru Nanak (1469–1539 CE) was the founder of Sikhism, born at Talwandi (now Nankana Sahib in Pakistan) in the Punjab region.
• He preached the worship of one formless God (Ek Onkar) and rejected idol worship, caste distinctions and meaningless rituals.
• Guru Nanak emphasised the importance of nam-simran (remembering the name of God), honest living and sharing with others.
• His teachings were spread through hymns and devotional songs, which were later compiled in the Guru Granth Sahib, the sacred scripture of Sikhism.
• Guru Nanak travelled widely across South Asia and West Asia, spreading his message of devotion, equality and moral living.
• After his death in 1539 CE, his followers continued the tradition through a line of ten Sikh Gurus, who further developed the Sikh community and its religious institutions.

8.3 Mirabai, the devotee princess

• Mirabai (c. 1498–1546 CE) was a famous Bhakti saint and poetess from Rajasthan, born into the royal family of Merta and later married into the Sisodia royal family of Mewar.
• She was an ardent devotee of Lord Krishna, whom she regarded as her divine husband and supreme lord.
• Mirabai composed numerous devotional songs (bhajans) expressing intense love, devotion and surrender to Krishna.
• Her devotion often brought her into conflict with the royal family of Mewar, who disapproved of her association with saints and religious devotees.
• According to traditions, Mirabai eventually left the palace and lived as a wandering devotee, dedicating her life to spiritual devotion and singing devotional hymns.
• Her songs, composed in Rajasthani and Braj languages, continue to be sung widely in Rajasthan and Gujarat, especially among ordinary people and lower social groups.

9. Reconstructing Histories of Religious Traditions

• Historians reconstruct the history of Bhakti and Sufi traditions using a variety of sources such as sculptures, architecture, devotional compositions and biographies of saints.
• Hagiographies (biographies of saints written by followers) provide important information about the lives and teachings of religious leaders, although they sometimes contain legendary elements.
• Devotional compositions such as bhajans, hymns and vachanas help historians understand the religious ideas, beliefs and social concerns of the period.
• Architectural structures like temples, mosques, khanqahs and dargahs also provide evidence about the religious practices and patronage of rulers and communities.
• Many of these texts were written in different languages and literary styles, ranging from simple vernacular poetry to ornate Persian writings.
• Because religious traditions changed and evolved over time, historians must analyse these sources carefully to understand the historical context and meanings behind them.

NCERT Class 12 History Chapter 6 provides important insights into the transformation of religious beliefs and devotional traditions in medieval India. Studying NCERT Class 12 History Chapter 6 helps students understand how Bhakti saints and Sufi mystics shaped religious practices, social values and cultural traditions across different regions.

A detailed study of NCERT Class 12 History Chapter 6 also highlights how devotional movements challenged caste hierarchy, ritual authority and religious divisions, promoting ideas of spiritual equality and devotion. Mastering NCERT Class 12 History Chapter 6 strengthens preparation for topics related to medieval religious history, social change and cultural interactions.

Continue reading NCERT Class 12 History Chapter 7 – An Imperial Capital: Vijayanagara to understand the rise of the Vijayanagara Empire, its capital city at Hampi and the political, architectural and cultural achievements of this powerful South Indian kingdom.

Frequently Asked Questions (FAQs)

Q1. What is NCERT Class 12 History Chapter 6 about?
NCERT Class 12 History Chapter 6 explains the development of Bhakti and Sufi traditions and their impact on religious beliefs and social practices in medieval India.

Q2. Why is NCERT Class 12 History Chapter 6 important for exams?
NCERT Class 12 History Chapter 6 is important because questions related to the Bhakti movement, Sufi saints, devotional poetry and medieval religious traditions are frequently asked in CBSE and UPSC exams.

Q3. Who were the Alvars and Nayanars in NCERT Class 12 History Chapter 6?
The Alvars and Nayanars were early Bhakti saints from Tamil Nadu who composed devotional hymns dedicated to Vishnu and Shiva.

Q4. What is Sufism explained in NCERT Class 12 History Chapter 6?
Sufism is the mystical tradition of Islam that emphasises love, devotion, meditation and spiritual connection with God.

Q5. Does NCERT Class 12 History Chapter 6 connect with the next chapter?
Yes, NCERT Class 12 History Chapter 6 connects with Chapter 7, which explains the rise of the Vijayanagara Empire and the importance of Hampi as its capital city.

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