With reference to the cultural history of medieval India, consider the following statements.

1. Siddhas (Sittars) of Tamil region were monotheistic and condemned idolatry.

2. Lingayats of Kannada region questioned the theory of rebirth and rejected the caste hierarchy.

Which of the statements given above is/are correct?

The correct answer is Both 1 and 2. Both statements accurately describe the philosophical and social stances of two important medieval Indian reform movements — the Siddhas (Sittars) of the Tamil region and the Lingayats of the Kannada region. Let us examine each statement in detail.

Statement 1: Siddhas (Sittars) of the Tamil region were monotheistic and condemned idolatry.

This statement is correct. The Siddhas, known as Sittars in Tamil, were a group of mystic poet-saints who flourished primarily in medieval Tamil Nadu. They represented a powerful counter-cultural and reformist tradition within the broader Bhakti movement of South India.

Key characteristics of the Siddhas that confirm Statement 1:

Monotheism: The Siddhas believed in one Supreme, formless reality — they emphasized the oneness of God and rejected the idea of a multiplicity of deities. Their poetry and teachings consistently pointed toward a singular, indivisible divine truth that transcended all external religious categories.

Condemnation of Idolatry: The Siddhas were fierce critics of idol worship and temple rituals. They argued that God could not be contained within a stone image or confined to a temple. Famous Siddha poets like Thirumular (author of the Thirumandiram) and Pamban Adigal wrote verses sharply ridiculing blind ritualism, image worship, and the priestly establishment. For example, Thirumular questioned the logic of worshipping lifeless stone while ignoring the living divine consciousness within all beings. This direct, fearless critique of established religious practice is a hallmark of the Siddha tradition.

Beyond these two points, the Siddhas also rejected caste discrimination, questioned the authority of the Vedas as exclusively divine, and focused on inner spiritual experience, yoga, and alchemy (rasavidya) as paths to liberation. Their tradition shows clear parallels with the Nath tradition of North India, and both shared a rationalist, anti-ritualist worldview.

Statement 2: Lingayats of the Kannada region questioned the theory of rebirth and rejected the caste hierarchy.

This statement is also correct. The Lingayat movement (also known as Veerashaiva) was founded in the 12th century CE in the Kannada-speaking region (present-day Karnataka), with the philosopher-saint Basavanna as its most celebrated leader and thinker. The movement emerged as a radical socio-religious reform against Brahmanical orthodoxy.

Key doctrines of the Lingayats that confirm Statement 2:

Questioning Rebirth: The Lingayats rejected the Brahmanical and Puranic belief in the cycle of rebirth (punarjanma) and the theory of karma tied to caste birth. They believed that a devotee who is united with Shiva (the supreme deity of the Lingayats) attains moksha (liberation) in this very life and does not return to the cycle of birth and death. This was a direct challenge to the widely accepted Hindu cosmological framework of samsara (the cycle of births).

Rejection of Caste Hierarchy: Basavanna and his followers, through their philosophical forum called the Anubhava Mantapa (the Hall of Spiritual Experience), brought together men and women from all castes — including cobblers, washermen, and lower-caste artisans — treating them as equals in devotion. The Lingayat ideology held that birth in a particular caste conferred no spiritual superiority or inferiority. Their devotional poems, called Vachanas, written in simple Kannada, often explicitly criticized caste pride and championed the dignity of manual labor.

The Lingayats also rejected the authority of the Vedas, opposed child marriages and the ill-treatment of widows, and encouraged widow remarriage — making them one of the most progressive reform movements of medieval India.

Conclusion:

Both statements are factually supported by historical and literary evidence from their respective traditions:

→ The Siddhas of Tamil Nadu were monotheistic and strongly condemned idol worship and ritualism.
→ The Lingayats of Karnataka questioned the doctrine of rebirth and dismantled caste hierarchies through their egalitarian Bhakti philosophy.

Therefore, the answer is unambiguously Both 1 and 2. Both of these reform movements were part of the wider Bhakti and non-conformist traditions that challenged established religious and social orthodoxy across medieval India, making them historically significant not only as spiritual movements but also as early agents of social reform.