Question 1

India changed over from the old non decimal rupee anna system to the modern decimal system of coinage in which year and month?

Accepted Answer

Introduction / Context: Before decimalisation, India used a complex system of coinage based on rupees, annas and pies, where one rupee equalled sixteen annas and one anna equalled twelve pies. For simplification and to align with international practice, India later switched to a decimal system where one rupee equals one hundred paise. This change is an important event in the country s monetary history and often appears in general knowledge questions. The key fact to remember is the specific year and month when decimal coinage was officially introduced. Given Data / Assumptions: The event is the change to the decimal system of coinage. We are asked for the year and month only, not for the exact date. Options give various April dates in different years around independence and later. We must match the correct year of decimalisation. Concept / Approach: The Indian Coinage (Amendment) Act paved the way for decimalisation, and the new system came into force on 1 April 1957. On that date, the rupee was divided into one hundred units called paise, initially known as naya paise to differentiate them from the older units. Knowing this date allows you to select the correct year and month whenever the question appears in simplified form. Since the question only requires the month and year, we focus on April 1957 rather than remembering the exact day as well. Step-by-Step Solution: Step 1: Recall that India did not immediately adopt a decimal system after independence in 1947; the old rupee anna system continued for some years. Step 2: Remember that the major monetary reform to decimalise the rupee came into effect on 1 April 1957. Step 3: Note that option B states April 1957, which matches this year and month exactly. Step 4: Check that no other option lists 1957 and that all other years are either earlier or slightly later than the correct one. Step 5: Choose April 1957 as the correct answer. Verification / Alternative check: Standard references on the history of Indian currency and RBI publications confirm that decimal coinage started in India from 1 April 1957. Textbooks and competitive exam guides consistently mention this date as the point when naya paisa was introduced and the old anna system began to be phased out. Since the question only needs the month and year, April 1957 is the verified answer. Why Other Options Are Wrong: April 1947: This is before Indian independence and far too early for such a major monetary reform. April 1956: This is one year earlier than the actual introduction of decimal coinage. April 1949: Although monetary policies evolved after independence, full decimalisation did not occur in this year. April 1961: This is later than the actual date; by 1961, decimal coinage had already been in operation for a few years. Common Pitfalls: Candidates often confuse the introduction of decimal coinage with other economic events such as bank nationalisation or currency changes. Another pitfall is to assume that such a reform must have happened either immediately after independence or much later, without remembering the specific mid point of 1957. To avoid this, it is useful to memorise the small set of key economic dates, including 1 April 1957 for decimalisation, as this fact is repeatedly tested in general awareness sections. Final Answer: India changed over to the decimal system of coinage in April 1957.

Question 2

In ancient Indian grammatical tradition, who composed the work Ashtadhyayi, the highly systematic treatise on Sanskrit grammar consisting of eight chapters?

Accepted Answer

Introduction / Context: Ashtadhyayi is one of the most important works in the history of linguistics and Sanskrit grammar. Composed in ancient India, it presents a highly systematic and concise set of grammatical rules for Sanskrit, arranged in eight chapters. Understanding who authored this influential text is a standard general knowledge question, especially in exams that cover Indian culture and intellectual history. Identifying the correct author also helps you connect other works and traditions of grammar to the right historical figures. Given Data / Assumptions: The text in question is Ashtadhyayi, literally meaning the eight chapter book. It is a treatise on Sanskrit grammar of great importance. The options include several famous ancient authors: Ved Vyasa, Panini, Shukadeva, Valmiki and Patanjali. We have to identify which of these actually composed Ashtadhyayi. Concept / Approach: In Indian grammatical tradition, Panini is universally recognised as the author of Ashtadhyayi. He is considered a pioneering grammarian whose work codified Sanskrit in an extremely compact and rule based form. Ved Vyasa is associated with the Mahabharata and many Puranas, Valmiki with the Ramayana, Shukadeva with the narration of the Bhagavata Purana, and Patanjali with the later Mahabhashya commentary on Panini s grammar. These associations make it clear that among the given names, Panini is the correct author of Ashtadhyayi. Step-by-Step Solution: Step 1: Recall that Ashtadhyayi is a foundational text for Sanskrit grammar, structured into eight chapters of sutras or concise rules. Step 2: Remember that Panini, an ancient Indian grammarian, is historically credited with writing this work. Step 3: Identify that Ved Vyasa is mainly known for composing the Mahabharata and compiling the Vedas, not for writing grammar treatises. Step 4: Valmiki is traditionally the author of the Ramayana, and Patanjali is famous for the Yoga Sutras and the Mahabhashya commentary. Step 5: Match this information with the options and choose Panini as the correct answer. Verification / Alternative check: Any standard reference on Sanskrit grammar or Indian philosophy will clearly state that Panini wrote Ashtadhyayi. Scholars often describe his work as one of the earliest and most advanced examples of linguistic analysis in the world. Patanjali, who came later, wrote a detailed commentary called Mahabhashya on Panini s grammar, which further confirms that Panini is the original author of the Ashtadhyayi text, not Patanjali himself. Why Other Options Are Wrong: Ved Vyasa: Associated with the Mahabharata and the organisation of the Vedic corpus, not with the Ashtadhyayi. Shukadeva: Traditionally known as the narrator of the Bhagavata Purana, not a grammarian of Sanskrit rules. Valmiki: Revered as the author of the Ramayana, a great epic, and not known for an eight chapter grammar text. Patanjali: A major commentator on Panini s grammar and the author of the Yoga Sutras, but not the original writer of Ashtadhyayi. Common Pitfalls: Students sometimes confuse Panini and Patanjali because both are linked with Sanskrit grammar. However, it is essential to remember that Panini authored the original sutra text Ashtadhyayi, while Patanjali wrote the Mahabhashya commentary on it. Another error is to mix up literary authors such as Valmiki and Ved Vyasa with technical writers in grammar. Keeping a clear mental mapping of each historical figure to their primary work is an effective way to avoid these mistakes. Final Answer: The classical Sanskrit grammar work Ashtadhyayi was composed by Panini.

Question 3

During which of the following mass movements did Mahatma Gandhi write that he was so tired of slavery that he was even prepared to take the risk of anarchy, expressing his firm resolve to oppose British rule?

Accepted Answer

Introduction / Context: Mahatma Gandhi led several major mass movements against British rule in India, each with its own context, strategy and slogans. During one of these movements, he wrote a powerful line in which he said that he was personally so tired of slavery that he was ready to face even the risk of anarchy. This statement reflects the intensity of his opposition to continued colonial domination and his willingness to accept serious consequences. Exam questions often ask you to link this particular sentiment with the correct mass movement. Given Data / Assumptions: Gandhi wrote about being so sick of slavery that he would accept the risk of anarchy. The question requires us to identify the movement related to this expression. The options list major movements: Home Rule, Non Cooperation, Civil Disobedience and Quit India, plus Swadeshi. We assume familiarity with the broad chronology and character of each movement. Concept / Approach: The statement is most closely associated with the Quit India Movement of 1942. At that time, Gandhi demanded an immediate end to British rule using the slogan "Do or Die". The atmosphere was tense, with a world war in progress and British reluctance to grant independence. Gandhi expressed that he was so weary of continued subjugation that he would rather risk disorder than tolerate slavery. Non Cooperation and Civil Disobedience were also strong protests but were earlier in time and had different contexts. Quit India represented a final, decisive demand for British withdrawal, which aligns with the intensity of this quote. Step-by-Step Solution: Step 1: Arrange the movements in chronological order: Swadeshi and Home Rule were earlier, Non Cooperation started in 1920, Civil Disobedience around 1930 and Quit India in 1942. Step 2: Note that the Quit India Movement was launched during the Second World War and carried the very strong slogan "Do or Die". Step 3: Recognise that Gandhi s frustration with British rule had reached a peak by 1942, leading him to state that he was personally so tired of slavery that he was prepared even for the risk of anarchy. Step 4: Match this intense tone of finality and urgency with the options and see that it best fits the Quit India Movement rather than earlier phases of his struggle. Step 5: Therefore, select Quit India Movement as the correct answer. Verification / Alternative check: Historical writings and compilations of Gandhi s letters and articles show that this line appears around the time he was advocating the Quit India resolution. The demand for immediate British withdrawal, regardless of wartime pressures, is consistent with a willingness to accept risks to social order. There is no similar famous quote from him in the context of the earlier Home Rule, Non Cooperation or Civil Disobedience movements that so directly talks about being ready to face anarchy rather than continued subjugation. Why Other Options Are Wrong: Home Rule Movement: This movement, associated with leaders like Tilak and Annie Besant, predates Gandhi s central leadership phase and does not match the quote. Non-Cooperation Movement: Although it was a major protest, it was suspended after the Chauri Chaura incident, and the tone in Gandhi s statements was different, emphasising discipline and non violence. Civil Disobedience Movement: This movement focused on breaking specific unjust laws like the salt law, and Gandhi s language in this period, while firm, did not usually invoke the risk of anarchy. Swadeshi Movement: This was earlier and more linked with Bengal s anti partition agitation; Gandhi was not yet the central national leader. Common Pitfalls: A common mistake is to select Non Cooperation or Civil Disobedience simply because those movements are familiar and strongly associated with Gandhi. However, the language of being ready to risk anarchy best fits the extreme urgency of the Quit India Movement. To avoid confusion, you should connect the quote with the phrase "Do or Die" and the 1942 call for immediate British withdrawal, which clearly points to Quit India. Final Answer: Gandhi wrote this line in the context of the Quit India Movement.

Question 4

Which Deccan Hindu king led a powerful naval expedition across the Bay of Bengal, conquering territories in regions like Sumatra, Java and parts of Malaysia?

Accepted Answer

Introduction / Context: The Chola dynasty of South India is famous not only for its temple architecture and administration but also for its impressive naval power. At its height, the Chola navy undertook expeditions across the Bay of Bengal and established influence over parts of Southeast Asia. Competitive exams often test knowledge of which particular Chola ruler led these overseas expeditions and achieved conquests in regions such as Sumatra and Java. This question focuses on correctly identifying that Deccan Hindu king. Given Data / Assumptions: The ruler in question is a Deccan or South Indian Hindu king. He led naval expeditions across the Bay of Bengal. He conquered or exerted influence over areas in Sumatra, Java and parts of Malaysia. The options list Rajendra Chola, Rajaraja I, Pulakesin, Mahipala II and Krishnadevaraya. Concept / Approach: Rajaraja I expanded the Chola empire within South India and established a strong navy, but it was his son Rajendra Chola I who famously sent naval expeditions against the Srivijaya kingdom in Southeast Asia. These expeditions attacked ports and trading centres in areas corresponding to modern Sumatra, the Malay Peninsula and nearby islands. Pulakesin was an early Chalukya ruler, Mahipala was linked with the Pala dynasty, and Krishnadevaraya was a later Vijayanagara king. Therefore, among the options, Rajendra Chola is the ruler associated with successful overseas campaigns in Southeast Asia. Step-by-Step Solution: Step 1: Recall that the Chola dynasty, especially under Rajaraja I and Rajendra Chola I, built a strong naval force. Step 2: Remember that Rajaraja I focused mainly on consolidating and expanding territories in South India and Sri Lanka, laying the foundation for later expansion. Step 3: Identify that Rajendra Chola I, his successor, carried the empire s influence further and is credited with naval expeditions against the Srivijaya kingdom controlling maritime trade in Southeast Asia. Step 4: Recognise that these expeditions reached places in present day Sumatra, Java and the Malay region, giving Rajendra Chola a reputation as a great conquering king across the sea. Step 5: Compare this with the given options and select Rajendra Chola as the king fitting this description. Verification / Alternative check: Historical accounts and inscriptions from the Chola period mention Rajendra Chola I s campaign against Srivijaya and his naval operations across the Bay of Bengal. He is described as having controlled sea routes and exerted influence over Southeast Asian trading centres. Rajaraja I is praised for his earlier conquests but not specifically for conquering Sumatra and Java. The other options are not even from the same dynasty or region, which confirms that only Rajendra Chola fits the description in the question. Why Other Options Are Wrong: Rajaraja I: A powerful Chola ruler who expanded the empire and built a strong navy, but the large scale overseas campaigns into Southeast Asia are more closely associated with his son Rajendra Chola. Pulakesin: An early Chalukya ruler from the Deccan who fought in peninsular India but is not known for naval expeditions to Southeast Asia. Mahipala II: A ruler associated with the Pala dynasty of eastern India, not a Deccan naval power. Krishnadevaraya: A famous Vijayanagara ruler of the sixteenth century, known for campaigns in South India, but not for conquering Sumatra or Java. Common Pitfalls: Students sometimes confuse Rajaraja I and Rajendra Chola I because both were powerful Chola kings and their names are similar. Another error is to pick Krishnadevaraya, as he is one of the most famous South Indian kings, even though he belonged to a different dynasty and era. To avoid this, remember that overseas naval expeditions towards Southeast Asia are specifically associated with Rajendra Chola I and his confrontation with the Srivijaya kingdom. Final Answer: The Deccan Hindu king whose fleet crossed the Bay of Bengal and conquered states in Sumatra, Java and Malaysia was Rajendra Chola.

Question 5

Shakti Sthal in New Delhi is a national memorial built in honour of which former Prime Minister of India?

Accepted Answer

Introduction / Context: New Delhi contains several national memorials dedicated to prominent leaders of India, especially those who served as Prime Ministers and played major roles in the freedom struggle or later governance. Each memorial has a specific name and is associated with one leader. Shakti Sthal is one such memorial. Knowing which leader is honoured at which memorial is a frequent question in general knowledge exams focusing on Indian polity and national symbols. Given Data / Assumptions: The memorial in question is Shakti Sthal. It is located in New Delhi. The options list several senior leaders and former Prime Ministers. We must connect the correct leader with this named memorial. Concept / Approach: Shakti Sthal, literally meaning place of power, is the memorial dedicated to Indira Gandhi, India s first woman Prime Minister. It is located near other memorials such as Shanti Van for Jawaharlal Nehru and Vijay Ghat for Lal Bahadur Shastri. The memorial for Rajiv Gandhi is known as Veer Bhumi. The question requires recalling this specific mapping between the memorial name and the leader, and then eliminating the other options that match different memorials. Step-by-Step Solution: Step 1: Recall the list of important samadhi or memorial sites in New Delhi: Raj Ghat for Mahatma Gandhi, Shanti Van for Jawaharlal Nehru, Vijay Ghat for Lal Bahadur Shastri, Shakti Sthal for Indira Gandhi and Veer Bhumi for Rajiv Gandhi. Step 2: Note that the word Shakti is often associated with power and strength, which symbolically suits Indira Gandhi s image as a strong leader. Step 3: Remember that Indira Gandhi served as Prime Minister for several terms and was assassinated in 1984, after which the memorial Shakti Sthal was established in her honour. Step 4: Compare this knowledge with the options and see that Indira Gandhi is the leader honoured at Shakti Sthal. Step 5: Select Indira Gandhi as the correct answer. Verification / Alternative check: Tourism brochures, civics textbooks and official Government of India information about national memorials clearly state that Shakti Sthal is the memorial of Indira Gandhi. They list the exact locations and names of memorials, and each is paired consistently with one leader. There is no source that associates Shakti Sthal with Nehru, Shastri, Jagjivan Ram or Rajiv Gandhi, which confirms the correctness of Indira Gandhi as the honouree. Why Other Options Are Wrong: Jawaharlal Nehru: His memorial is called Shanti Van, reflecting his ideal of peace, not Shakti Sthal. Lal Bahadur Shastri: His memorial is Vijay Ghat, commemorating victory and his leadership during the 1965 war. Jagjivan Ram: Although a senior leader, there is no major national memorial in Delhi known as Shakti Sthal dedicated to him. Rajiv Gandhi: His memorial is Veer Bhumi, not Shakti Sthal. Common Pitfalls: Because there are several memorials in the same area with different but somewhat similar sounding names, students sometimes confuse which one belongs to which leader. A simple way to remember is to mentally pair Shakti with Indira Gandhi, Shanti with Nehru, Vijay with Shastri and Veer Bhumi with Rajiv Gandhi. This quick mental map helps avoid incorrect associations during exams. Final Answer: Shakti Sthal in New Delhi is the memorial dedicated to former Prime Minister Indira Gandhi.

Question 6

The walled city of Old Delhi, founded in the seventeenth century, was originally named after which Mughal emperor?

Accepted Answer

Introduction / Context: Delhi has been the capital of many kingdoms and empires, and different rulers built new cities or extended existing ones. The walled city commonly referred to today as Old Delhi was established by a Mughal emperor who shifted his capital there and constructed magnificent structures such as the Red Fort and Jama Masjid. This city had a formal name based on the ruler who founded it. Knowing this original name and the emperor associated with it is an important part of Mughal history and urban geography. Given Data / Assumptions: The subject is the walled city of Old Delhi. It was founded in the seventeenth century by a Mughal emperor. We are asked after which emperor the city was originally named. The options list several Mughal rulers: Akbar, Humayun, Shahjahan, Jahangir and Aurangzeb. Concept / Approach: The walled city known as Old Delhi was originally called Shahjahanabad. It was founded by the Mughal emperor Shahjahan when he shifted his capital from Agra to this new site. He constructed the Red Fort and arranged the city as a planned capital. The name itself, Shahjahanabad, literally means the city of Shahjahan. Therefore, among the given options, Shahjahan is clearly the emperor after whom the walled city was named. Other emperors built important monuments elsewhere but did not lend their names to this particular city. Step-by-Step Solution: Step 1: Recall that the Mughal capital was moved from Agra to a new city near Delhi under the rule of Emperor Shahjahan. Step 2: Remember that this new city, with the Red Fort as its centrepiece, came to be known as Shahjahanabad. Step 3: Understand that Shahjahanabad corresponds to the area that we now generally call Old Delhi or the walled city. Step 4: Look at the options and identify Shahjahan as the emperor whose name appears in the term Shahjahanabad. Step 5: Select Shahjahan as the correct answer. Verification / Alternative check: History textbooks and guides on Delhi clearly state that Shahjahan founded Shahjahanabad in the seventeenth century. This city became the Mughal capital and is now known as Old Delhi. Akbar and Humayun built and ruled from Agra and other cities, Jahangir continued from existing centres, and Aurangzeb later ruled from different places without founding a new city that replaced the name Shahjahanabad. This confirms that Shahjahan is uniquely associated with the original name of Old Delhi. Why Other Options Are Wrong: Akbar: Although he built Fatehpur Sikri and developed Agra, the walled city of Old Delhi was not named after him. Humayun: He ruled before Akbar and did not establish Shahjahanabad. Jahangir: He reigned between Akbar and Shahjahan and did not found a new walled city named after himself in Delhi. Aurangzeb: He came later and is associated with a different phase of Mughal rule, not with the naming of Old Delhi as a new city. Common Pitfalls: Students may confuse various Mughal capitals, mixing up cities like Agra, Fatehpur Sikri and Delhi. Another pitfall is to think that Akbar, being one of the greatest Mughal rulers, must be associated with all major developments, including Old Delhi. To avoid confusion, remember the specific association: Shahjahan founded Shahjahanabad, which is the walled city we now call Old Delhi, and built iconic monuments like the Red Fort there. Final Answer: The walled city of Old Delhi was originally named Shahjahanabad after the emperor Shahjahan.

Question 7

In the age of the Mahajanapadas, which Mahajanapada named Assaka was situated on the banks of the river Godavari in the southern part of the subcontinent?

Accepted Answer

Introduction / Context: In the sixth century BCE, the Indian subcontinent saw the rise of several large states known as Mahajanapadas. These were important political and cultural centres and are often mentioned in Buddhist and Jain texts. Each Mahajanapada had a particular geographical location, often associated with a river or region. Competitive exams frequently test your ability to match a Mahajanapada with the river or area where it was located. This question focuses on the Mahajanapada that lay along the Godavari river in the southern part of the subcontinent. Given Data / Assumptions: The Mahajanapada in question is located on the banks of the river Godavari. It is situated further south compared to many other Mahajanapadas. The options list Avanti, Vatsa, Assaka and Kamboja, along with Magadha in option E. We must identify which of these corresponds to the Godavari based Mahajanapada. Concept / Approach: Most Mahajanapadas like Magadha, Vatsa and Avanti were located in the Gangetic plains or central India. Assaka, sometimes spelled Asmaka, is distinctive because it is placed on the banks of the river Godavari, further south than the others. Texts describe it as lying in what is now parts of Maharashtra and Telangana. Kamboja, on the other hand, was situated in the northwestern frontier region. Therefore, the Mahajanapada associated with the Godavari river is Assaka. Step-by-Step Solution: Step 1: Recall the list of sixteen Mahajanapadas mentioned in ancient texts. Step 2: Remember that Magadha was in the lower Gangetic basin, Vatsa near modern Allahabad region, Avanti around Malwa, and Kamboja in the far northwest. Step 3: Identify that Assaka or Asmaka was the only major Mahajanapada located further south, on the banks of the river Godavari. Step 4: Compare this information with the options and note that Assaka exactly matches the description in the question. Step 5: Select Assaka as the correct answer. Verification / Alternative check: If you consult maps of the sixteen Mahajanapadas, Assaka is consistently shown in the Deccan region along the Godavari river. Descriptions in early Buddhist texts like the Anguttara Nikaya also place Assaka in the south relative to the other Mahajanapadas. No credible source places Avanti, Vatsa, Magadha or Kamboja on the Godavari, which confirms that Assaka is the only matching Mahajanapada. Why Other Options Are Wrong: Avanti: Located in the Malwa region around Ujjain, associated with the Narmada and other central rivers, not the Godavari. Vatsa: Centred around modern Allahabad in the Gangetic area, far from the Godavari. Kamboja: A northwestern frontier Mahajanapada, possibly in the region of modern Afghanistan or northwest Pakistan. Magadha: Situated in eastern India in today s Bihar and parts of Jharkhand, connected with rivers like the Ganga and Son, not the Godavari. Common Pitfalls: Students sometimes memorise the names of the Mahajanapadas without linking them to their real geographical positions. Another frequent error is to assume that any Mahajanapada could be on any major river. In fact, each had a fairly distinct location. To avoid confusion, visualise a map with Magadha in the east, Avanti in central India, Kamboja in the northwest and Assaka down south along the Godavari. This mental map will help you quickly answer questions about their locations. Final Answer: The Mahajanapada situated on the banks of the Godavari river was Assaka.

Question 8

The philosophical teachings found in the Upanishads are collectively known by which term that later became one of the major schools of Indian thought?

Accepted Answer

Introduction / Context: The Upanishads are a set of ancient Indian philosophical texts that explore the nature of reality, the self and the ultimate principle often called Brahman. Over time, the teachings of the Upanishads were systematised and gave rise to a major school of Indian philosophy. Many competitive exams test your ability to recall the collective name given to these teachings and the philosophical tradition that interprets them. This question asks you to identify that term correctly. Given Data / Assumptions: The focus is on the philosophy of the Upanishads. We are asked for the collective name of this philosophical system. The options include Advaita, Vedanta, Yoga, Samkhya and Nyaya. We assume basic familiarity with these broad schools of Indian philosophy. Concept / Approach: The word Vedanta literally means the end of the Vedas and traditionally refers to the teachings found in the Upanishads, which are considered the concluding portions of the Vedic corpus. Vedanta as a philosophical school focuses on interpreting Upanishadic doctrines about Brahman, Atman and liberation. Advaita is a particular sub school of Vedanta, famously associated with Adi Shankaracharya, that teaches non dualism. Yoga, Samkhya and Nyaya are distinct schools with their own foundational texts and are not specifically names for Upanishadic philosophy as a whole. Therefore, Vedanta is the correct term for the philosophical system based on the Upanishads. Step-by-Step Solution: Step 1: Recall that the Upanishads are considered the concluding parts of the Vedic literature. Step 2: Understand that Vedanta literally means end of the Veda and is used to denote philosophical systems based on Upanishadic teachings. Step 3: Recognise that Advaita, while very important, is specifically a non dualistic branch within the broader category of Vedanta. Step 4: Realise that Yoga, Samkhya and Nyaya are independent schools and are not used as collective labels for Upanishadic philosophy. Step 5: Therefore, choose Vedanta as the correct answer. Verification / Alternative check: Standard introductions to Indian philosophy divide major systems into categories such as Nyaya, Vaisheshika, Samkhya, Yoga, Mimamsa and Vedanta. Within Vedanta, there are sub schools like Advaita (non dualist), Vishishtadvaita (qualified non dualist) and Dvaita (dualistic). All of these, however, share the common foundation of Upanishadic texts and their interpretations. Thus, the overarching name for the Upanishad based philosophical system is Vedanta, not any of the other options. Why Other Options Are Wrong: Advaita: This is a sub school of Vedanta created by later thinkers like Adi Shankaracharya and does not cover all Upanishad based philosophies. Yoga: Refers to the system associated with the Yoga Sutras of Patanjali, focusing on discipline and meditation, not specifically a collective name for Upanishadic thought. Samkhya: A dualistic school that explains reality through Purusha and Prakriti, not the general name for Upanishadic teachings. Nyaya: A school emphasising logic and epistemology, with its own foundational texts, separate from the Upanishadic corpus. Common Pitfalls: Because Advaita Vedanta is so famous, some students wrongly assume that Advaita itself is the name for all Upanishad based philosophy. It is important to separate the general category Vedanta from its sub traditions. Another error is to assume that Yoga or Samkhya must be correct because they are well known Sanskrit terms, even though they denote different philosophical systems. To avoid confusion, plant firmly in your memory that the philosophy of the Upanishads is collectively called Vedanta. Final Answer: The philosophical teachings of the Upanishads are collectively known as Vedanta.

Question 9

Among the following options, which was the earliest mass movement launched under Indian leadership directly against British rule in the twentieth century?

Accepted Answer

Introduction / Context: The Indian freedom struggle in the twentieth century saw several large scale mass movements that mobilised people across regions and classes. These movements, led by different leaders and organisations, gradually undermined British authority. Understanding the chronological order of these movements is crucial for exam questions on modern Indian history. This question asks you to identify which of the listed movements was the earliest major mass movement launched directly against British rule in the twentieth century. Given Data / Assumptions: The focus is on twentieth century mass movements against British rule. The options include Non Cooperation, Swadeshi, Quit India, Khilafat and Civil Disobedience. We must choose the earliest among these in terms of its launch date. We assume standard textbook dating for all these movements. Concept / Approach: The Swadeshi Movement began in 1905 as a reaction to the partition of Bengal announced in 1905 and implemented in 1906. It encouraged the boycott of British goods and the promotion of indigenous products. This makes it earlier than the Khilafat Movement and Gandhi led movements like Non Cooperation, Civil Disobedience and Quit India. Non Cooperation started in 1920, Civil Disobedience around 1930 and Quit India in 1942. The Khilafat Movement also gained momentum between 1919 and 1924. Therefore, among the given options, the Swadeshi Movement is the earliest major mass movement of the twentieth century. Step-by-Step Solution: Step 1: Assign approximate start years to each movement: Swadeshi Movement around 1905, Non Cooperation in 1920, Khilafat around 1919, Civil Disobedience around 1930 and Quit India in 1942. Step 2: Arrange these dates in chronological order to see which one comes first. Step 3: Notice that 1905, the Swadeshi Movement, is clearly earlier than 1919, 1920, 1930 and 1942. Step 4: Confirm that the Swadeshi Movement was indeed a mass movement directed against British policies, especially the partition of Bengal. Step 5: Select Swadeshi Movement as the earliest movement among the options provided. Verification / Alternative check: Standard modern Indian history textbooks clearly state that the Swadeshi Movement emerged in response to Lord Curzon s partition of Bengal. It involved widespread boycotts, public meetings and promotion of indigenous industries, and is often described as an early phase of the national movement in the twentieth century. The Non Cooperation Movement, Khilafat agitation, Civil Disobedience and Quit India campaigns all came later. This time line confirms that Swadeshi is the correct answer. Why Other Options Are Wrong: Non-Cooperation Movement: Launched in 1920 under Gandhi s leadership, significantly later than 1905. Quit India Movement: Started in 1942, near the end of the freedom struggle, and is one of the last major mass movements. Khilafat Movement: Although it overlapped with Non Cooperation, it gained strength around 1919 and is still later than the 1905 Swadeshi agitation. Civil Disobedience Movement: Began with the Salt March in 1930, much later than the Swadeshi Movement. Common Pitfalls: Students sometimes think first of Gandhi led movements, because they are heavily emphasised in textbooks, and may forget the earlier Swadeshi phase of the national movement led by leaders like Bal Gangadhar Tilak, Bipin Chandra Pal and Aurobindo Ghosh. Another error is to mix up the chronological order of Khilafat and Swadeshi, since both involved emotional mass participation. To avoid confusion, remember that Swadeshi around 1905 represents the early stage of mass political mobilisation in the twentieth century, followed by Khilafat and Non Cooperation in the post First World War period. Final Answer: Among the options given, the earliest twentieth century mass movement against British rule was the Swadeshi Movement.

Question 10

The Guwahati High Court acts as the common High Court for which Indian states in the North-East region?

Accepted Answer

Introduction / Context: The Indian judiciary is organised in a hierarchical manner, with each state normally having its own High Court. However, in some regions, a single High Court serves more than one state or Union Territory. The Guwahati High Court is a key example from North-East India. For competitive exams and general-knowledge questions, it is important to know exactly which states fall under the jurisdiction of this High Court, because it reflects the constitutional arrangement and administrative convenience adopted in this region. Given Data / Assumptions: The institution in focus is the Guwahati High Court. It is located in Guwahati, in the state of Assam. The options list individual states and a combined option mentioning Arunachal Pradesh, Nagaland and Assam together. We assume the learner knows that North-East India has a special pattern where some High Courts cater to multiple states and that benches may exist in different cities. Concept / Approach: Under the Indian Constitution, Parliament can create a common High Court for two or more states. In the North-East, the Guwahati High Court was historically the common High Court for several states, with benches in different capitals. Even though new separate High Courts have been created for some states in recent years, in the commonly tested general-knowledge framework, the Guwahati High Court is remembered as the High Court for Assam, Nagaland and Arunachal Pradesh. Therefore, when the options ask you to choose between individual states and the combined option, the best answer is the option that includes all three: Arunachal Pradesh, Nagaland and Assam. Step-by-Step Solution: Step 1: Identify Guwahati as the capital city of Assam and the seat of the Guwahati High Court. Step 2: Recall that historically, this High Court served multiple North-Eastern states, not just Assam alone. Step 3: Note that Arunachal Pradesh and Nagaland, being smaller and relatively newer states, did not originally have separate High Courts of their own. Step 4: Understand that exam-style general-knowledge questions usually club these three states together under the jurisdiction of the Guwahati High Court. Step 5: Compare the options: options that list only one state are incomplete, whereas the combined option correctly mentions Assam, Nagaland and Arunachal Pradesh. Step 6: Conclude that “Arunachal Pradesh, Nagaland and Assam” is the appropriate choice. Verification / Alternative check: Standard Indian polity and general-knowledge books consistently state that the Guwahati High Court has jurisdiction over Assam as well as some neighbouring North-Eastern states, particularly Arunachal Pradesh and Nagaland. Even when benches or jurisdictional adjustments change over time, the traditional exam answer remains the combined mention of these three states. This confirms that the multi-state option is preferred over any single-state option. Why Other Options Are Wrong: Arunachal Pradesh only: This ignores the fact that Assam and Nagaland have also historically been under the Guwahati High Court. Nagaland only: This again isolates just one state and misses Assam and Arunachal Pradesh. Assam only: While the High Court is physically in Assam, its jurisdiction has extended beyond Assam, so this answer is incomplete. Common Pitfalls: A frequent mistake is to assume that because a High Court is named after one city or state, it must serve only that state. Another pitfall is not being up to date with the general pattern of common High Courts in the North-East. For exam purposes, memorise that the Guwahati High Court is associated with multiple states, and when an option lists “Arunachal Pradesh, Nagaland and Assam” together, that is the most accurate among the given choices. Final Answer: The Guwahati High Court functions as the common High Court for Arunachal Pradesh, Nagaland and Assam in the North-East region of India.

Question 11

In ancient Indian history, Pushkalavati served as the capital of which of the following kingdoms?

Accepted Answer

Introduction / Context: Ancient India was divided into many famous kingdoms and mahajanapadas, each with its own capital city and cultural identity. Knowing which capital belonged to which kingdom is a common theme in history and general-knowledge exams. Pushkalavati is one such important ancient city, and identifying the kingdom it represented helps you locate it correctly in the historical geography of the Indian subcontinent. Given Data / Assumptions: The city in question is Pushkalavati. The options list the kingdoms of Magadha, Kashi, Gandhara and Kosal. We assume basic awareness of where these kingdoms were located in ancient India. The question asks specifically which ancient kingdom had Pushkalavati as its capital. Concept / Approach: Gandhara was an ancient kingdom situated in what is now parts of northwestern Pakistan and eastern Afghanistan. Its well-known cities included Taxila and Pushkalavati. Pushkalavati is usually identified with a site in the Peshawar Valley area, making it part of the Gandhara region. By contrast, Magadha was centred in modern Bihar, Kashi was associated with Varanasi on the Ganga, and Kosal lay around the region of present-day eastern Uttar Pradesh. Since Pushkalavati belongs geographically to northwest India and not the eastern Ganga plain, the correct kingdom is Gandhara. Step-by-Step Solution: Step 1: Recall that Gandhara was located in the northwestern part of the Indian subcontinent, in present-day Pakistan and Afghanistan. Step 2: Remember that Pushkalavati is often mentioned along with cities like Taxila as part of Gandhara's urban network. Step 3: Note that Magadha, with capitals like Rajagriha and Pataliputra, was situated in eastern India, not in the northwest. Step 4: Recognise that Kashi (Varanasi) and Kosal were Ganga valley regions, again far from the Gandhara area. Step 5: Eliminate the options that clearly relate to eastern India and retain Gandhara as the only matching kingdom for Pushkalavati. Step 6: Conclude that Pushkalavati was the capital of the kingdom of Gandhara. Verification / Alternative check: Historical and archaeological studies of Gandhara repeatedly mention Pushkalavati as one of its chief cities and, in some phases, as its capital. Buddhist and other ancient texts connect Gandhara with the northwestern routes to Central Asia. Maps in standard history textbooks typically locate Pushkalavati near the Peshawar region, well within the Gandhara cultural zone. No credible source identifies Pushkalavati as the capital of Magadha, Kashi or Kosal, confirming Gandhara as the correct answer. Why Other Options Are Wrong: Magadha: Its capitals included Rajagriha and Pataliputra in eastern India, not Pushkalavati in the northwest. Kashi: Centred on Varanasi along the Ganga, with a different historical and cultural background. Kosal: An important kingdom around present-day eastern Uttar Pradesh, associated with cities like Shravasti and Ayodhya, not Pushkalavati. Common Pitfalls: Students sometimes confuse Pushkalavati with Taxila or mix up Gandhara with Magadha because both are frequently mentioned in ancient Indian history. Another pitfall is memorising only the better known capitals and overlooking lesser-known ones like Pushkalavati. To avoid such errors, remember a simple association: Pushkalavati and Taxila belong to Gandhara, while Pataliputra belongs to Magadha and Varanasi to Kashi. Final Answer: Pushkalavati was the capital of the ancient northwestern kingdom of Gandhara.

Question 12

During the reign of the Mughal emperor Akbar, which language was used as the official court language of the empire?

Accepted Answer

Introduction / Context: The Mughal Empire ruled a vast and linguistically diverse territory. To run the administration smoothly, the Mughals needed a standard court language for official records, royal correspondence and literature. Akbar's reign is especially important because it saw major consolidation and cultural flowering. Knowing which language functioned as the court language during his rule helps you understand both the administrative culture and the literary output of Mughal India. Given Data / Assumptions: The question focuses on the period of emperor Akbar. It asks specifically about the court language, meaning the language used in official documents and at the imperial court. The options are Urdu, Persian, Arabic and Hindi. We assume the learner knows that several of these languages were present in the cultural environment but played different roles. Concept / Approach: Under the Mughals, and particularly during Akbar's time, Persian was firmly established as the court and administrative language. Royal farmans (edicts), chronicles, official histories and court poetry were composed in Persian. While Urdu (Hindustani) evolved as a lingua franca in later centuries and Hindi and various regional languages were spoken by the people, the formal bureaucratic language remained Persian. Arabic, though a sacred language for Islam, was not the primary administrative language of the Mughal court. Therefore, the correct answer is Persian. Step-by-Step Solution: Step 1: Identify the Mughal period and Akbar's reign (mid-16th to early 17th century) as a time of strong Persian cultural influence. Step 2: Recall that major Mughal chronicles like the Akbarnama and Ain-i-Akbari were written in Persian. Step 3: Understand that court proceedings, royal orders and administrative records were largely maintained in Persian. Step 4: Recognise that Urdu, though influenced by Persian and developing in North India, became more prominent as a literary language somewhat later. Step 5: Note that Arabic had significant religious importance but was not used as the primary language of daily administration at Akbar's court. Step 6: Conclude that the court language during Akbar's reign was Persian. Verification / Alternative check: Textbooks and academic works on Mughal administration consistently state that Persian was the official language of the court and bureaucracy. Persian records, inscriptions and manuscripts from Akbar's era and later periods confirm its use. Although vernacular languages flourished in regions and in popular literature, the central imperial apparatus continued to operate in Persian until the early 19th century, when the British began replacing it with English in many domains. Why Other Options Are Wrong: Urdu: While Urdu has strong links with the Mughal milieu and uses Persian script, it was not the official court language during Akbar's time. Arabic: Used for religious scholarship and Islamic theology, but not as the primary court and administrative language. Hindi: Refers broadly to Indo-Aryan vernaculars, important in daily communication but not the formal language of Mughal officialdom. Common Pitfalls: Students often confuse Urdu and Persian because both use similar scripts and share vocabulary. Another mistake is to assume that since the Mughals were Muslims, Arabic must have been the court language. In reality, the Mughals adopted Persian as their administrative language, following Persianate traditions that had already spread into Central and South Asia. Remember the simple association: Mughal court and administration under Akbar means Persian. Final Answer: During Akbar's reign, the official court language of the Mughal Empire was Persian.

Question 13

The famous collection of animal fables known as the Panchatantra was originally composed during which historical period in India?

Accepted Answer

Introduction / Context: The Panchatantra is a classic Indian collection of interlinked animal fables that has influenced storytelling traditions across the world. It was translated into many languages and travelled to West Asia and Europe. For exam purposes, it is important to associate the Panchatantra with the correct broad historical period in India, because that places its composition within a particular cultural and intellectual milieu. Given Data / Assumptions: The work in question is the Panchatantra, a collection of didactic fables. The options list the Maurya, Gupta, Delhi Sultanate and Kushana periods. We assume the learner knows that the text is ancient but not as old as the Vedas and predates the medieval Islamic period. The question seeks a general timeframe rather than a precise year. Concept / Approach: Most scholars believe that the core form of the Panchatantra took shape roughly between the 3rd and 5th centuries CE, which broadly coincides with the Gupta period. The Gupta age is often called a golden age of Sanskrit literature and learning, making it a suitable context for such a sophisticated didactic work. The Maurya period is earlier and is better known for political unification under Ashoka. The Kushana period overlaps more with northwestern dynasties and Gandhara culture, while the Delhi Sultanate period is medieval and clearly too late for the original Panchatantra. Thus, the best match among the options is the Gupta period. Step-by-Step Solution: Step 1: Place the Panchatantra in the timeline of Sanskrit narrative literature, where it is considered an early classical text. Step 2: Recall that many sources estimate its composition between the 3rd and 5th centuries CE. Step 3: Recognise that this time frame aligns closely with the Gupta period in northern India. Step 4: Note that the Maurya Empire (3rd century BC) is significantly earlier and is not usually associated with the Panchatantra's emergence. Step 5: Understand that the Delhi Sultanate period begins much later, from the 13th century CE onwards, clearly after the Panchatantra was composed. Step 6: Conclude that the Gupta period is the historically appropriate choice. Verification / Alternative check: Histories of Sanskrit literature and introductions to the Panchatantra routinely place its composition in or around the Gupta era, even though the exact date and authorship (often attributed to Vishnu Sharma) are debated. They emphasise the high level of Sanskrit prose and the didactic nature of the stories, which fit well with Gupta period intellectual life. No standard source claims that the Panchatantra originated in the Delhi Sultanate, Kushana or Maurya periods in the same clear way, reinforcing the Gupta association. Why Other Options Are Wrong: Maurya period: Too early and not strongly linked by literary scholarship to the Panchatantra's composition. Delhi Sultanate period: Many centuries later than the earliest known references to the Panchatantra and incompatible with its classical Sanskrit style. Kushana period: While culturally important, it is not the commonly accepted period of composition for this text. Common Pitfalls: Learners sometimes assume that all ancient Sanskrit texts must date back to the Maurya period or even earlier Vedic times. Others may misplace the Panchatantra in a very late medieval context because of its widespread translations during Islamic rule. To avoid such confusion, remember the key association that the Panchatantra, in its original Sanskrit form, is generally linked with the Gupta period of classical Indian literature. Final Answer: The Panchatantra was originally composed during the Gupta period of Indian history.

Question 14

Within the Red Fort complex at Delhi, the white marble Moti Masjid (Pearl Mosque) was constructed by which Mughal ruler?

Accepted Answer

Introduction / Context: The Red Fort in Delhi is a UNESCO World Heritage site and a major symbol of Mughal architectural achievement. Inside the fort stand several important buildings, including the elegant Moti Masjid or Pearl Mosque, made of white marble. Different Mughal emperors contributed various structures to the Red Fort complex, so exam questions often ask you to match a specific building with the emperor who built it. Identifying the patron of the Moti Masjid helps clarify the chronology of Mughal architecture. Given Data / Assumptions: The structure in question is the Moti Masjid inside the Red Fort at Delhi. The options list Humayun, Aurangzeb, Akbar and Jahangir. We assume basic awareness that these are major Mughal emperors spanning several generations. The question asks specifically which ruler constructed this mosque. Concept / Approach: There are more than one “Moti Masjid” in Mughal architecture; for example, there is a Moti Masjid in the Agra Fort associated with Shah Jahan. However, the Moti Masjid inside the Red Fort in Delhi is credited to Aurangzeb. He built this private mosque for his personal use and for the royal household. Akbar and Jahangir belong to an earlier phase of Mughal architecture, and Humayun ruled before the Red Fort at Delhi even existed in its later form. Therefore, among the given options, Aurangzeb is the correct answer. Step-by-Step Solution: Step 1: Distinguish between different Moti Masjids: one at Agra Fort (Shah Jahan) and one at the Red Fort in Delhi (Aurangzeb). Step 2: Focus on the question, which clearly mentions Moti Masjid within the Red Fort complex at Delhi. Step 3: Recall that Aurangzeb added several religious and defensive structures during his reign, including this mosque. Step 4: Note that Akbar's and Jahangir's architectural works are associated more with earlier forts and palaces, not this specific mosque in the Red Fort. Step 5: Understand that Humayun reigned before the main phase of Red Fort constructions in Delhi. Step 6: Conclude that Aurangzeb built the Moti Masjid at the Red Fort. Verification / Alternative check: Architectural history sources and standard history textbooks explicitly state that Aurangzeb built the Moti Masjid in the Red Fort as his private mosque. They also clarify that Shah Jahan, not Aurangzeb, was the great builder of the Red Fort itself and of the Moti Masjid in Agra Fort. This division of credit helps confirm that whenever the question refers specifically to the Red Fort at Delhi, the builder of the Moti Masjid is Aurangzeb. Why Other Options Are Wrong: Humayun: He ruled before the construction of the Red Fort at Delhi in its later Mughal form, so he could not have built this mosque. Akbar: Known for the Agra Fort, Fatehpur Sikri and other projects, but not for the Moti Masjid at the Red Fort. Jahangir: His reign saw artistic refinement rather than major new fort complexes like this mosque in Delhi. Common Pitfalls: A common error is to confuse the two different Moti Masjids and assign both to the same emperor. Some students also mistakenly choose Shah Jahan, even when he is not in the options, because he built the Taj Mahal and many marble structures. To avoid confusion, remember a simple rule: Moti Masjid at Agra Fort belongs to Shah Jahan, whereas Moti Masjid inside the Red Fort at Delhi belongs to Aurangzeb. Final Answer: The white marble Moti Masjid in the Red Fort at Delhi was constructed by Aurangzeb.

Question 15

Archaeological evidence suggests that the Indus Valley (Harappan) people carried on long-distance trade with which of the following ancient civilisations?

Accepted Answer

Introduction / Context: The Indus Valley or Harappan civilisation was one of the earliest urban civilisations in the world, known for its planned cities, drainage systems and craft production. A key question in ancient history is how far its trade networks extended. Archaeological finds reveal contacts with other regions, and knowing which civilisation the Harappans traded with helps you understand their economic and cultural connections beyond the Indian subcontinent. Given Data / Assumptions: The civilisation in focus is the Indus Valley (Harappan) civilisation. The question asks which other ancient civilisation it traded with over long distances. The options list Chinese, Mesopotamian, Parthian and Roman civilisations or empires. We assume the learner is aware that the Harappan period is roughly 2600–1900 BCE, much earlier than some of the other options. Concept / Approach: Archaeological evidence, including seals, beads and references in cuneiform texts, shows that the Harappans traded with Mesopotamia (in present-day Iraq and surrounding regions). Mesopotamian records mention a land called Meluhha, which many scholars identify with the Indus region. Harappan-style seals and goods have been found in Mesopotamian sites, indicating exchange of luxury items, textiles, and possibly timber and precious stones. The Roman Empire and the Parthian Empire arose much later, and while India did trade with these powers in later periods, they do not coincide chronologically with the early Harappan peak. The Chinese civilisation existed, but direct firm evidence of Harappan–Chinese trade is lacking compared to that with Mesopotamia. Step-by-Step Solution: Step 1: Place the Harappan civilisation in time, roughly 2600–1900 BCE. Step 2: Recall that Mesopotamian cuneiform tablets mention trade with a coastal land called Meluhha, believed to be the Indus region. Step 3: Note that Harappan seals and artefacts have been discovered at sites in Mesopotamia, supporting the idea of direct or indirect trade. Step 4: Recognise that the Roman Empire and Parthian Empire flourished much later, from around the first millennium BCE onwards, after the Harappan urban phase had declined. Step 5: Understand that evidence for systematic Harappan trade with ancient China is sparse and not as clearly documented as with Mesopotamia. Step 6: Conclude that the best supported answer is the Mesopotamian civilisation. Verification / Alternative check: Standard textbooks and archaeological summaries emphasise the Indus–Mesopotamia maritime trade, citing Mesopotamian references to Meluhha and discoveries of Indus-style seals in Mesopotamian cities like Ur and Lagash. They also mention exported items such as beads, cotton textiles and possibly timber and metals. By contrast, the Romans are discussed in connection with Indo-Roman trade during the early centuries CE, long after Harappan times. This chronological and evidence-based comparison confirms that Mesopotamia is the correct choice for Harappan long-distance trade partners. Why Other Options Are Wrong: The Chinese civilisation: Although ancient, clear archaeological and textual evidence of direct Harappan–Chinese trade is minimal compared to the Harappan–Mesopotamian link. The Parthian Empire: A later Iranian empire that does not overlap in time with the mature Harappan period. The Roman Empire: India traded with Rome, but that occurred much later in the early centuries CE, not during the Harappan period. Common Pitfalls: Students sometimes choose the Roman Empire or Parthians because Indo-Roman trade is a popular topic in later ancient Indian history. Another error is to select China by assuming that all early civilisations must necessarily have traded with each other. To answer correctly, you must align the time periods and rely on concrete archaeological evidence. In Harappan context, the most firmly documented long-distance trade partner is the Mesopotamian civilisation. Final Answer: The Indus Valley (Harappan) people traded over long distances with the Mesopotamian civilisation.

Question 16

In its earliest phase, the canonical religious literature of the Jains was primarily composed in which language?

Accepted Answer

Introduction / Context: Both Buddhism and Jainism arose in ancient India and initially used vernacular languages rather than formal Vedic Sanskrit to communicate their teachings to ordinary people. Each tradition, however, favoured a different primary language for its earliest canonical texts. Knowing the language of early Jain scriptures is important for distinguishing Jain literary history from that of Buddhism and from later Sanskrit philosophical works. Given Data / Assumptions: The question is specifically about early Jain religious literature. It asks which language was used in the earliest phase of Jain canonical texts. The options include Ardhamagadhi, Pali, Sanskrit and a generic “None of these.” We assume the learner knows that Pali is strongly associated with Theravada Buddhist canon, and Sanskrit is the classical language of Brahmanical and some later Jain and Buddhist works. Concept / Approach: The early Jain scriptures, especially those of the Shvetambara tradition, are primarily composed in Ardhamagadhi Prakrit. Ardhamagadhi is a Middle Indo-Aryan language closely related to the spoken dialects of eastern India at the time of Mahavira. Using this language allowed Jain teachers to reach common people more easily than if they had used highly formal Vedic Sanskrit. Pali, on the other hand, is mainly the canonical language of Theravada Buddhist texts, and Sanskrit became more prominent in Jain philosophical works much later. Therefore, the correct answer for the earliest Jain canon is Ardhamagadhi. Step-by-Step Solution: Step 1: Identify the religious tradition in focus as Jainism, specifically its early canonical literature. Step 2: Recall that early Jain texts, including the Agamas, are associated with Ardhamagadhi Prakrit. Step 3: Distinguish Ardhamagadhi from Pali, which is the main language of early Theravada Buddhist scriptures. Step 4: Recognise that Sanskrit, while important later, was not the primary language for the earliest layer of Jain canonical literature. Step 5: Evaluate the “None of these” option and see that one of the named languages, Ardhamagadhi, exactly matches historical evidence. Step 6: Conclude that Ardhamagadhi is the correct answer. Verification / Alternative check: Introductions to Jainism and overviews of Indian religious literature consistently state that the early Jain canon, particularly in the Shvetambara tradition, is composed largely in Ardhamagadhi. Some Digambara texts also employ related Prakrits. By contrast, Buddhist canons are introduced as Pali in the Theravada school and Sanskrit or hybrid Sanskrit in some later Mahayana schools. Standard exam guides and academic books align Jainism with Ardhamagadhi for its earliest textual phase, confirming this option. Why Other Options Are Wrong: Pali: Primarily the canonical language of Theravada Buddhism, not of the earliest Jain scriptures. Sanskrit: Used in later Jain philosophical and literary works, but not the main language of the early Jain canon. None of these: Incorrect because Ardhamagadhi is a correct and widely accepted answer explicitly mentioned in the options. Common Pitfalls: A frequent mistake is to confuse Jain and Buddhist canons and select Pali for both. Another pitfall is to assume that all religious scriptures in ancient India were written in Sanskrit, ignoring the important role of Prakrit languages. To avoid such confusion, remember the pairing: Ardhamagadhi for early Jain texts and Pali for early Theravada Buddhist texts. Final Answer: The early canonical religious literature of the Jains was primarily written in Ardhamagadhi Prakrit.

Question 17

Which Indian city was described by early Arab writers as the “City of Gold” because of its famed wealth and temples?

Accepted Answer

Introduction / Context: Arab geographers and travellers left rich descriptions of the Indian subcontinent during the early medieval period. They sometimes gave poetic or descriptive titles to cities based on their wealth, temples and trade. One such famous title is “City of Gold.” Matching this title to the correct city helps you connect Islamic travel literature with specific locations in early Indian history and geography. Given Data / Assumptions: The title in question is “City of Gold,” as used by Arab writers. The options are Mumbai, Jaipur, Cooch Behar and Multan. We assume familiarity with the fact that Multan, located in present-day Pakistan, was a major centre of trade and worship in early medieval times. The question focuses on the historical, not modern, usage of this title. Concept / Approach: Multan was renowned in early medieval times for its wealth and for a famous Sun Temple that reportedly possessed vast amounts of gold and precious offerings. Arab travellers and chroniclers, impressed by this richness, referred to Multan as the “City of Gold.” Mumbai and Jaipur are important modern Indian cities, but the “City of Gold” title in this historical context specifically refers to Multan. Cooch Behar, a smaller princely state in the northeast, does not match this description in Arab sources. Step-by-Step Solution: Step 1: Focus on the historical period when Arab geographers and travellers wrote about India, roughly between the 8th and 12th centuries. Step 2: Recall that Multan, located in the Indus region, was famous for its Sun Temple and accumulated wealth from pilgrims and traders. Step 3: Understand that this temple and the surrounding city became known for their golden idols and rich offerings. Step 4: Recognise that Mumbai (Bombay) rose to prominence much later under colonial rule and is not typically mentioned in early Arab travelogues. Step 5: Note that Jaipur, although sometimes nicknamed the “Pink City,” is not associated with the “City of Gold” epithet in these early sources. Step 6: Evaluate Cooch Behar, which was historically a small kingdom in the northeast, with no such famous Arab epithet. Step 7: Conclude that Multan best fits the title “City of Gold.” Verification / Alternative check: Historical summaries of Arab travel accounts to India, including works that discuss merchants and pilgrims, note that Multan was famed for its Sun Temple and wealth. These sources often mention that it was sometimes called the “City of Gold” due to the golden idol and offerings stored there. By comparison, other cities listed in the options are connected with different later nicknames (e.g., Mumbai as a financial capital, Jaipur as the Pink City), confirming that Multan is the correct choice in this context. Why Other Options Are Wrong: Mumbai: Gained prominence centuries later as a port and commercial city under European powers; not described as “City of Gold” by early Arab writers. Jaipur: Known for its planned architecture and pink-coloured buildings, but not for this specific Arab epithet. Cooch Behar: A smaller principality with limited presence in early Arab travel literature and no famous “City of Gold” reference. Common Pitfalls: Students might associate the phrase “City of Gold” with modern financial centres like Mumbai, or they may guess Jaipur because of its royal heritage and palaces. To answer correctly, focus on the early medieval period and Arab travel narratives. In that context, the city that stands out for its golden temple and wealth is Multan. Final Answer: Early Arab writers referred to Multan as the “City of Gold.”

Question 18

When Alexander the Great invaded northwestern India, who was the ruler of Taxila that chose to ally with him?

Accepted Answer

Introduction / Context: Alexander the Great's invasion of northwestern India in 326 BCE brought him into contact with various local rulers. Some resisted him, while others allied with him for strategic reasons. Taxila was an important political and cultural centre at that time, and knowing who ruled Taxila and what stance he took toward Alexander is a regular feature of ancient Indian history questions, especially because it contrasts with the resistance offered by other kings like Porus. Given Data / Assumptions: The incident is Alexander's invasion of northwestern India around 326 BCE. The city in focus is Taxila, a major centre in the Punjab–Gandhara region. The options list Ambhi, Porus, Ashoka and Bimbisara as possible rulers. We assume students know that some Indian rulers cooperated with Alexander and others fought him. Concept / Approach: When Alexander approached Taxila, the ruler of the city, known in Greek sources as Omphis and in Indian sources as Ambhi, decided to ally with Alexander rather than resist him. He welcomed Alexander and helped him in his campaign against other local rulers, most famously Porus. Porus, by contrast, ruled the region between the Jhelum and Chenab rivers and fought against Alexander at the Battle of the Hydaspes. Ashoka and Bimbisara belong to different dynasties and time periods and are not associated with Taxila during Alexander's invasion. Therefore, the correct answer is Ambhi. Step-by-Step Solution: Step 1: Fix the time period: Alexander's Indian campaign took place around 326 BCE. Step 2: Identify Taxila as a wealthy and strategic city in the Gandhara–Punjab region. Step 3: Recall that the ruler of Taxila at that time was Ambhi, also called Omphis in Greek accounts. Step 4: Remember that Ambhi chose diplomacy and alliance, welcoming Alexander and gaining his support against rivals. Step 5: Distinguish Ambhi from Porus, who ruled a neighbouring region and fought Alexander at the Hydaspes. Step 6: Note that Ashoka and Bimbisara were Magadhan rulers from different centuries, not rulers of Taxila. Step 7: Conclude that Ambhi was the ruler of Taxila who allied with Alexander. Verification / Alternative check: Ancient Greek historians such as Arrian and Curtius mention a king named Omphis at Taxila, who submitted to Alexander and provided troops and supplies. Indian traditions identify this Omphis with Ambhi. Standard Indian history textbooks routinely state that Ambhi of Taxila allied with Alexander, while Porus opposed him. Ashoka belongs to the Mauryan dynasty roughly a century later, and Bimbisara ruled Magadha earlier in the 6th century BCE, confirming that neither matches the Taxila king during Alexander's invasion. Why Other Options Are Wrong: Porus: He ruled the region of the Hydaspes (Jhelum) and is famous for fighting Alexander, not for ruling Taxila or allying with him. Ashoka: A Mauryan emperor who ruled long after Alexander and is associated with Magadha, not Taxila during the invasion. Bimbisara: A 6th century BCE ruler of Magadha, again unrelated to Taxila at the time of Alexander. Common Pitfalls: Many students confuse Ambhi and Porus because both appear in the context of Alexander's Indian campaigns. The key difference is that Ambhi allied with Alexander while Porus resisted him. Another pitfall is to forget the time gap between Magadhan rulers like Ashoka and Bimbisara and the period of Alexander. To avoid errors, memorise the simple pairing: Taxila and alliance with Alexander equals Ambhi, while heroic resistance at the Hydaspes equals Porus. Final Answer: When Alexander invaded India, Taxila was ruled by Ambhi, who chose to ally with him.

Question 19

Which Kushan king is traditionally said to have assumed the grand imperial title often translated as “the Lord of the Whole World”?

Accepted Answer

Introduction / Context: The Kushan Empire was a powerful Central Asian and Indian empire that flourished in the first centuries CE. Its rulers adopted lofty imperial titles to emphasise their authority over vast territories and diverse peoples. One famous Kushan ruler is associated with a title that can be translated as “the Lord of the Whole World.” Identifying this king helps you connect numismatic evidence and royal titulature with specific rulers in ancient Indian history. Given Data / Assumptions: The dynasty in focus is the Kushan dynasty. The question asks which Kushan king assumed a title meaning “Lord of the Whole World.” The options are Kadphises I, Kadphises II, Kanishka and Huvishka. We assume the learner is aware that Kushan coins carry royal titles in Greek or Bactrian scripts, indicating their imperial claims. Concept / Approach: Among the Kushan rulers, Kanishka stands out as the most famous emperor, known for his military conquests, patronage of Buddhism and grand imperial style. He is associated with titles on his coins and inscriptions that convey universal sovereignty, often interpreted as “king of kings” and similar phrases, including forms that are translated as “Lord of the Whole World.” Kadphises I and Kadphises II were earlier rulers who laid the foundation of the empire and expanded it, but their fame in popular exam literature is not tied to this specific title. Huvishka was a later Kushan ruler with less dramatic reputation compared to Kanishka. Consequently, Kanishka is the best answer to this question. Step-by-Step Solution: Step 1: List the prominent Kushan rulers in approximate order: Kujula Kadphises (Kadphises I), Vima Kadphises (Kadphises II), Kanishka, and Huvishka. Step 2: Recall that Kanishka is widely known as the greatest Kushan king, ruling a large empire from Central Asia into northwestern and northern India. Step 3: Note that imperial titles on Kanishka's coins and inscriptions describe him as a supreme ruler, often translated as “king of kings” and “lord of all the world.” Step 4: Recognise that while Kadphises I and II also used grand titles, exam-oriented history books specifically highlight Kanishka with the “Lord of the Whole World” epithet. Step 5: Understand that Huvishka, although significant, is not the ruler most commonly associated with such a universal title in popular memory. Step 6: Conclude that Kanishka is the Kushan king referred to in the question. Verification / Alternative check: Numismatic studies and history textbooks often emphasise Kanishka's adoption of exalted titles and his patronage of Buddhism, including convening a Buddhist council. In many competitive-exam manuals, the question “Which Kushan ruler assumed the title 'Lord of the Whole World'?” is answered straightforwardly as Kanishka. This repetition across exam-preparation sources reinforces Kanishka as the standard answer in the Indian history GK context. Why Other Options Are Wrong: Kadphises I: An early Kushan ruler who united tribal groups and expanded territory but is not popularly linked with the “Lord of the Whole World” title in exam literature. Kadphises II: Continued expansion and issued gold coins, yet he is not the ruler commonly cited with this universal title. Huvishka: A successor of Kanishka whose reign saw some continuation of Kushan power but not the same level of legendary status or titulature in standard GK questions. Common Pitfalls: Learners sometimes confuse the achievements and titles of different Kushan kings because of overlapping names and similar coinage. Another error is to think that the founder, Kadphises I, must automatically have the grandest title. For exam preparation, it is safest to remember Kanishka as the great Kushan emperor associated with major conquests, a Buddhist council and exalted titles like “Lord of the Whole World.” Final Answer: The Kushan ruler who assumed the grand imperial title translated as “the Lord of the Whole World” is Kanishka.

Question 20

Which Indian ruler is known for convening a great religious assembly at Prayag (modern Allahabad) every five years?

Accepted Answer

Introduction / Context: Prayag (modern Allahabad, now officially Prayagraj) has long been considered a sacred confluence of rivers and a major pilgrimage site in India. Several rulers held religious gatherings there, but one particular king of north India is remembered for organising a grand religious assembly at Prayag every five years. Identifying this ruler is a frequent exam question because it connects political history with religious and cultural practices in early medieval India. Given Data / Assumptions: The place in question is Prayag, an important pilgrimage centre. The event is a great religious assembly held every five years. The options list Ashoka, Kanishka, Harshavardhana and Chandragupta Vikramaditya. We assume students are aware that different rulers held councils and gatherings in various cities (e.g., Ashoka at Pataliputra, Kanishka at Kashmir). Concept / Approach: Harshavardhana, who ruled north India in the 7th century CE from Kannauj, is known for holding a religious assembly at Prayag every five years. This gathering brought together devotees, ascetics and representatives of different religious traditions, reflecting Harsha's policy of tolerance and patronage. Ashoka is associated with Buddhist councils in places like Pataliputra; Kanishka convened a famous Buddhist council near Kashmir; Chandragupta Vikramaditya (Chandragupta II) is known for expanding the Gupta Empire and patronising arts, but not for a five-yearly Prayag assembly. Therefore, Harshavardhana is the correct answer. Step-by-Step Solution: Step 1: Identify Harshavardhana as the ruler of Kannauj during the early 7th century CE. Step 2: Recall from historical accounts, including those of the Chinese traveller Xuanzang (Hsuan-tsang), that Harsha held a great religious assembly at Prayag every five years. Step 3: Recognise that this assembly was meant to distribute alms and honour various religious communities, including Buddhists, Hindus and others. Step 4: Distinguish this event from the Buddhist councils of Ashoka, which were held at other locations and not specifically at Prayag every five years. Step 5: Note that Kanishka's council was convened in the Kashmir region and that Chandragupta Vikramaditya is not associated with such cyclical assemblies at Prayag. Step 6: Conclude that Harshavardhana is the ruler described in the question. Verification / Alternative check: Textbooks that cover Harsha's reign often recount the vivid description given by Xuanzang of the Prayag assembly. They mention that Harsha gave away enormous wealth in charity during these gatherings and that they took place at an interval of five years. No similar description is linked to Ashoka, Kanishka or Chandragupta Vikramaditya in relation to Prayag, confirming Harsha as the correct choice. Why Other Options Are Wrong: Ashoka: Famous for his Buddhist councils, particularly the Third Buddhist Council at Pataliputra, not for a recurring religious assembly at Prayag. Kanishka: Known for the Fourth Buddhist Council in Kashmir, again not for a periodic Prayag assembly. Chandragupta Vikramaditya: A Gupta emperor known for military and cultural achievements, but there is no major historical tradition of him holding five-yearly religious assemblies at Prayag. Common Pitfalls: Students often mix up different types of religious gatherings and councils, especially when many kings are associated with Buddhist or religious assemblies. It is important to tie each ruler to the correct place: Ashoka with Pataliputra and other sites, Kanishka with Kashmir, and Harsha with Prayag's five-yearly grand assembly. Remembering Xuanzang's account of Harsha's charity at Prayag can help fix this association in memory. Final Answer: The ruler who held a great religious assembly at Prayag every five years was Harshavardhana.

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