Question 1

In the context of United States history, the economy of the Gilded Age, roughly from the 1870s to about 1900, was primarily characterised by rapid growth in which sector?

Accepted Answer

Introduction / Context: The term Gilded Age is used by historians to describe a period in late nineteenth century United States history marked by rapid economic growth, political corruption and stark social inequality. Understanding what drove that economic growth is important in both world history and general knowledge examinations. This question asks which sector primarily characterised the economy of that era. Given Data / Assumptions: • The period in question is the Gilded Age, roughly 1870s to around 1900. • The options mention industry, medicine, automobiles and None of the above. • We assume awareness that this period predates mass automobile use. Concept / Approach: The Gilded Age in the United States was driven by rapid industrialisation. This included major growth in railroads, steel, coal, oil and manufacturing industries. Large trusts and monopolies emerged, and powerful industrialists sometimes called robber barons accumulated vast wealth. Medicine and automobiles were much less central during this period. The automobile industry, for example, took off mainly in the early twentieth century, after 1900, with companies like Ford. Therefore, the economic character of the Gilded Age is best captured by the term industry or industrial growth. Step-by-Step Solution: 1. Identify the approximate dates of the Gilded Age as from about 1870 to 1900 in the United States. 2. Recall that this period saw the second industrial revolution in America, including massive expansion of railroads and large scale factories. 3. Note that steel magnates, oil industrialists and railroad tycoons all became very prominent during this time. 4. Recognise that while medicine did advance during this period, it was not the defining economic driver of the age. 5. Understand that automobiles were still a new technology and only became a mass produced industry in the early twentieth century, after the Gilded Age. 6. Therefore, the most accurate answer is industry. Verification / Alternative check: World history textbooks describe the Gilded Age as a period of rapid industrial growth, urbanisation and corporate expansion in the United States. They highlight sectors like steel, oil and railroads. These accounts rarely describe medicine or automobiles as the primary economic focus of that era. This confirms that the defining economic feature of the Gilded Age was industrialisation, supporting industry as the correct option. Why Other Options Are Wrong: Medicine: Although there were scientific advances, medicine did not dominate the economy or define the Gilded Age in economic terms. Automobiles: Large scale automobile production and widespread car ownership became significant only in the early twentieth century, after the time frame usually given for the Gilded Age. None of the above: Incorrect, because industry clearly describes the main driver of economic change in the period. Common Pitfalls: Students unfamiliar with the timeline of technological change may wrongly associate automobiles with the late nineteenth century. It is important to remember that while some early cars were invented then, the real automobile age began in the early twentieth century. Keeping a simple picture in mind that the Gilded Age equals rapid industrial growth, big business and railroads can help avoid confusion in such questions. Final Answer: The economy of the Gilded Age in the United States was primarily characterised by rapid growth of industry.

Question 2

In the religious life of Maratha ruler Shivaji, who is regarded as his spiritual guide or religious guru, providing inspiration and counsel?

Accepted Answer

Introduction / Context: Shivaji, the founder of the Maratha kingdom, is remembered not only for his military and administrative achievements but also for his deep religious faith. A spiritual guide or guru played an important role in his life, shaping his values and providing counsel. This question asks you to identify that religious guru, a well known detail in the history of medieval Deccan and Maratha studies. Given Data / Assumptions: • The focus is on Shivaji religious guru. • The options list four prominent saints and spiritual figures from Maharashtra: Ram Das, Tukaram, Jnaneshwar and Eknath. • We assume familiarity with their traditional association with different rulers and time periods. Concept / Approach: Samarth Ramdas, often referred to simply as Ram Das in exam options, was a seventeenth century saint and spiritual teacher in Maharashtra. He is known for his devotional works, including the Dasbodh, and for emphasising strength, self discipline and devotion to Rama. Historical accounts and Marathi tradition regard him as the spiritual guide of Shivaji. He is believed to have offered Shivaji counsel, blessings and a religious framework that combined devotion with courage and duty. The other saints listed were great Bhakti figures but did not play the same personal guru role for Shivaji. Step-by-Step Solution: 1. Recall that Shivaji lived in the seventeenth century and that his period matches the lifetime of Samarth Ramdas. 2. Recognise that Ramdas writings and teachings emphasised both devotion and fortitude, fitting well with Shivaji warrior ethos. 3. Traditional stories often depict Shivaji visiting Ramdas, receiving spiritual guidance and seeing him as his guru. 4. Tukaram was also a seventeenth century saint, centred at Dehu, but he is primarily associated with devotional poetry to Vitthala and not specifically as Shivaji personal guru. 5. Jnaneshwar and Eknath lived earlier, in the thirteenth and sixteenth centuries respectively, making them chronologically less likely to be Shivaji direct spiritual guides. 6. Therefore, Ram Das is the correct answer. Verification / Alternative check: Biographical sketches of Shivaji and histories of the Maratha movement often mention his strong religious connection with Samarth Ramdas. They note that Ramdas teachings of duty, courage and devotion influenced Shivaji outlook. In contrast, while Shivaji respected other saints, there is no widespread tradition that declares them as his official guru. This consistent pattern in historical and devotional literature confirms Ram Das as the correct choice. Why Other Options Are Wrong: Tukaram: A major Varkari saint known for abhang devotional poetry, but not typically described as Shivaji personal religious guru. Jnaneshwar: A thirteenth century saint and author of the Jnaneshwari, greatly respected but separated from Shivaji by several centuries. Eknath: A sixteenth century saint who revived the Bhakti tradition in Maharashtra, yet he predates Shivaji adulthood and is not traditionally identified as his personal guru. Common Pitfalls: Students may confuse the many saint poet names in Maharashtra and assume that the most famous devotional poet, such as Tukaram, must have been Shivaji guru. To avoid this, it is helpful to remember the simple pairing: Shivaji with Samarth Ramdas, and Varkari devotional singing main association with Tukaram. Chronology also helps, since Jnaneshwar and Eknath belong to earlier centuries. Final Answer: The religious guru of Shivaji was the saint Ram Das, also known as Samarth Ramdas.

Question 3

Which Sikh Guru is respectfully known by the title Sachcha Baadsah or True King, reflecting his role as both spiritual and temporal leader?

Accepted Answer

Introduction / Context: In Sikh history, different Gurus are remembered with specific titles that reflect their unique contributions. One such title is Sachcha Baadsah or True King. This title highlights a Guru who combined spiritual leadership with a clear assertion of temporal or worldly authority. The question asks which Guru is known by this title, a frequently tested fact in questions on Sikh Gurus and medieval Indian religious movements. Given Data / Assumptions: • The title in focus is Sachcha Baadsah, meaning True King. • The options list Guru Gobind Singh, Guru Arjan Dev, Guru Hargovind and Guru Teg Bahadur. • We assume basic knowledge of each Guru role in Sikh history. Concept / Approach: Guru Hargobind, the sixth Sikh Guru, is especially associated with the concept of Miri and Piri, representing the combination of temporal and spiritual authority. He wore two swords to symbolise this dual role and defended the community against Mughal hostility. Because he asserted the idea that the Guru was both a spiritual guide and a true king in the worldly sense, he came to be respectfully called Sachcha Baadsah or True King. The other Gurus have their own distinctive titles and contributions, but this specific title belongs to Guru Hargobind. Step-by-Step Solution: 1. Recall that Guru Hargobind was the sixth Sikh Guru and the son of Guru Arjan Dev. 2. Recognise that after the martyrdom of Guru Arjan, the Sikh community faced increased persecution from Mughal authorities. 3. Guru Hargobind responded by emphasising the need for Sikhs to be both saintly and soldier like, defending justice and faith. 4. He adopted royal symbols, built the Akal Takht opposite the Golden Temple and carried two swords of Miri and Piri. 5. Because of his role as both spiritual guide and temporal defender, devotees honoured him with the title Sachcha Baadsah. 6. Guru Gobind Singh, Guru Arjan Dev and Guru Teg Bahadur are also revered Gurus, but they are not primarily known by this specific title in exam oriented material. 7. Therefore, Guru Hargovind is the correct answer. Verification / Alternative check: Histories of Sikhism and community traditions note that Guru Hargobind instituted the concept of combining spiritual and temporal authority and was addressed as the True King by his followers. They describe his royal bearing and leadership in battles to protect the community. This traditional description is consistent across sources and is not primarily attached to the names of the other Gurus in the options, confirming that Guru Hargobind is correctly identified as Sachcha Baadsah. Why Other Options Are Wrong: Guru Gobind Singh: The tenth Guru, known for founding the Khalsa and formalising the warrior saint ideal, but not usually called Sachcha Baadsah in exam key facts. Guru Arjan Dev: The fifth Guru and first Sikh martyr, honoured for compiling the Adi Granth, but not mainly associated with this title. Guru Teg Bahadur: The ninth Guru and martyr who sacrificed his life to defend religious freedom, but again not the one referred to as Sachcha Baadsah in standard summaries. Common Pitfalls: Some candidates may choose Guru Gobind Singh because of his strong martial role and link with the Khalsa, assuming that a warrior Guru must be the True King. However, the specific title Sachcha Baadsah is traditionally linked with the sixth Guru, Hargobind. Remembering the association of Miri Piri, two swords and the title True King with Guru Hargobind helps avoid this confusion. Final Answer: The Sikh Guru known as Sachcha Baadsah or True King is Guru Hargovind.

Question 4

Who is the author and composer of Jana Gana Mana, the National Anthem of India that was later adopted in its present form by the Constituent Assembly?

Accepted Answer

Introduction / Context: Every citizen of India is expected to know basic facts about the National Anthem, Jana Gana Mana. This includes its author and composer. The anthem was originally written in Bengali and later adopted by the Constituent Assembly in its Hindi version as the National Anthem. The question tests who wrote and composed this famous song, a frequently asked fact in general knowledge exams. Given Data / Assumptions: • The focus is on Jana Gana Mana, the National Anthem of India. • The options list Rabindranath Tagore, Bankim Chandra Chatterjee, Muhammad Iqbal and Ram Singh Thakur. • We assume awareness that different national songs and patriotic compositions have different authors. Concept / Approach: Rabindranath Tagore, the Nobel Prize winning poet from Bengal, wrote and composed Jana Gana Mana. The song was first sung in 1911 at the Indian National Congress session. It was later adopted as the National Anthem by the Constituent Assembly on 24 January 1950. Bankim Chandra Chatterjee wrote Vande Mataram, which is the National Song, not the National Anthem. Muhammad Iqbal wrote Sare Jahan Se Achha. Ram Singh Thakur composed the tune of the famous martial song Kadam Kadam Badhaye Jaa. Therefore, Rabindranath Tagore is the correct author and composer of Jana Gana Mana. Step-by-Step Solution: 1. Recall that Jana Gana Mana is associated with Rabindranath Tagore, who wrote it in Bengali as a patriotic hymn. 2. Remember that the Constituent Assembly adopted Jana Gana Mana as the National Anthem in 1950. 3. Bankim Chandra Chatterjee, another famous Bengali writer, composed Vande Mataram, which is recognised as the National Song but not as the Anthem. 4. Muhammad Iqbal wrote Sare Jahan Se Achha, another iconic patriotic song about India. 5. Ram Singh Thakur is associated with the tune of Kadam Kadam Badhaye Jaa, not with Jana Gana Mana. 6. Only Rabindranath Tagore matches the requirement of being both author and composer of the National Anthem Jana Gana Mana. Verification / Alternative check: Official government publications and school textbooks clearly state that Jana Gana Mana was written and set to music by Rabindranath Tagore. They also list the adoption date by the Constituent Assembly. The same sources credit Bankim Chandra Chatterjee with Vande Mataram and Muhammad Iqbal with Sare Jahan Se Achha. These consistent attributions confirm that Rabindranath Tagore is the correct answer for the National Anthem. Why Other Options Are Wrong: Bankim Chandra Chatterjee: Author of Vande Mataram, which is a different patriotic song recognised as the National Song of India. Muhammad Iqbal: Poet of Sare Jahan Se Achha Hindustan Hamara, another famous patriotic song but not the National Anthem. Ram Singh Thakur: Known for composing music for Kadam Kadam Badhaye Jaa, not for Jana Gana Mana. Common Pitfalls: A frequent source of confusion is mixing up the National Anthem with the National Song. Some candidates mistakenly choose Bankim Chandra Chatterjee because Vande Mataram is also widely sung and honoured. To avoid this, it is helpful to firmly associate Jana Gana Mana with Rabindranath Tagore and Vande Mataram with Bankim Chandra Chatterjee in memory lists. Final Answer: The author and composer of Jana Gana Mana, the National Anthem of India, is Rabindranath Tagore.

Question 5

Mughal prince Dara Shikoh, the eldest son of Shah Jahan, was killed in a war of succession after being defeated by which of his brothers?

Accepted Answer

Introduction / Context: The later Mughal period saw intense struggles for the throne, especially after the reign of Shah Jahan. His sons fought a bitter war of succession that drastically changed the course of the empire. Dara Shikoh, Shah Jahan eldest son, was defeated and eventually killed by a rival brother. This question asks which brother was responsible, testing awareness of key events in Mughal political history. Given Data / Assumptions: • The focus is on Dara Shikoh, eldest son of Shah Jahan. • We are asked which brother defeated and then had him killed. • The options list Jahangir, Aurangzeb, Babur and Shah Jahan. Concept / Approach: After Shah Jahan illness, his sons Dara Shikoh, Aurangzeb, Shah Shuja and Murad Baksh entered into a succession struggle. Dara Shikoh was Shah Jahan favourite and heir apparent, known for his religious tolerance and interest in Hindu Muslim synthesis. However, Aurangzeb, a more orthodox and politically astute prince, defeated Dara in battle, captured him and eventually ordered his execution. Jahangir and Babur belonged to earlier generations and Shah Jahan is the father, not a rival brother. Thus, the brother responsible for Dara downfall and death was Aurangzeb. Step-by-Step Solution: 1. Recall that Shah Jahan was the father of Dara Shikoh and Aurangzeb, not one of the rival brothers in the war of succession. 2. Recognise that Jahangir was Shah Jahan father and therefore Dara Shikoh grandfather, not his brother. 3. Babur was the founder of the Mughal Empire several generations earlier, so he cannot be Dara brother. 4. Remember that Aurangzeb plotted against Dara Shikoh, formed alliances with other brothers and fought Dara at Samugarh and other battles. 5. After defeating Dara, Aurangzeb had him captured, paraded and executed, clearing the way to become emperor. 6. Therefore the correct answer is Aurangzeb. Verification / Alternative check: Histories of the Mughal Empire consistently describe the succession conflict between Dara Shikoh and Aurangzeb. They emphasise Dara religious openness and Aurangzeb more orthodox approach, as well as the decisive battles that Aurangzeb won. These accounts clearly state that Aurangzeb had Dara executed to remove him as a rival. This repeated narrative across sources confirms that Aurangzeb is the correct answer. Why Other Options Are Wrong: Jahangir: Grandfather of Dara Shikoh, not his brother, and died before these events. Babur: Founder of the Mughal dynasty, separated from Dara Shikoh by several generations. Shah Jahan: Father of Dara Shikoh and Aurangzeb, not the brother who fought the succession war against Dara. Common Pitfalls: Some candidates may mix up the generational order of Mughal emperors or may think of any famous Mughal name like Babur or Jahangir without considering the timeline. A simple way to keep it clear is to remember the main sequence: Babur, Humayun, Akbar, Jahangir, Shah Jahan and Aurangzeb. Dara Shikoh belongs to the generation of Shah Jahan children, and his chief rival in the war of succession is Aurangzeb. Final Answer: Dara Shikoh was defeated and killed in conflict with his brother Aurangzeb.

Question 6

In Gandhian philosophy, what did Mahatma Gandhi mean by the term Sarvodaya in the context of his vision for independent India?

Accepted Answer

Introduction / Context: Sarvodaya is an important term in Gandhian philosophy and summarises his ideal for social and economic development after independence. Rather than being limited to one group or one tactic, it expresses a broad vision of the welfare of all and the creation of a just and ethical society. This question asks what Gandhi meant by Sarvodaya, a concept that appears in questions on Indian national movement, political thought and social reform. Given Data / Assumptions: • The key term is Sarvodaya, literally meaning welfare or upliftment of all. • The options include non violence, upliftment of untouchables, birth of a new ethical society and satyagraha. • We assume awareness that Gandhi used several distinct terms for different aspects of his thought. Concept / Approach: Sarvodaya, in Gandhian usage and later Sarvodaya movements, refers to the idea that true independence and progress must benefit all sections of society, especially the poorest and most marginalised. It implies the creation of a new social order based on ethical values such as truth, non violence, cooperation, decentralisation and simple living. Non violence and satyagraha are methods of struggle, while upliftment of untouchables was a specific campaign often called Harijan uplift. Sarvodaya is broader and points to a reconstructive ideal of a society where everyone shares in progress and ethical living. Step-by-Step Solution: 1. Break down the word Sarvodaya as sarva meaning all and udaya meaning rise or upliftment. 2. Understand that Gandhi used it to indicate welfare and upliftment of all people, not only one community. 3. Recognise that Gandhi work with untouchables, whom he called Harijans, was an important part of his mission but was one aspect of a wider aim. 4. Note that non violence and satyagraha are methods of struggle and moral principles, rather than complete descriptions of his social and economic vision. 5. See that Sarvodaya points to a new kind of society based on moral values, decentralised village centred economy and care for the weakest. 6. Therefore, among the given options, the description that Sarvodaya means the birth of a new society based on ethical values best captures Gandhi broader idea. Verification / Alternative check: Writings by Gandhi and later Sarvodaya thinkers like Vinoba Bhave describe Sarvodaya as an ideal of universal upliftment. They speak of a social order in which there is no exploitation, where community life is simple and cooperative and where moral values guide economic and political decisions. They also distinguish Sarvodaya from specific methods such as satyagraha and from particular campaigns such as untouchable uplift. This confirms that the concept is best summed up as the birth or building of a new society based on ethical values for all. Why Other Options Are Wrong: Non-violence: Ahimsa or non violence is a central Gandhian principle and method, but Sarvodaya is a wider goal that includes non violence but is not limited to it. Upliftment of untouchables or dalits: Gandhi devoted great effort to this cause, but Sarvodaya as a term is not restricted to one section and instead aims at upliftment of all. Satyagraha: This is Gandhi method of non violent resistance, not the name for his vision of a future ethical society. Common Pitfalls: Because Gandhi is strongly associated with non violence and work for untouchables, students sometimes assume that any Gandhian term refers directly to one of these. Another pitfall is to see Sarvodaya simply as a slogan without understanding that it expresses a comprehensive social and economic ideal. Keeping in mind that Sarvodaya means welfare of all and points to a new moral social order helps to select the correct description in multiple choice questions. Final Answer: In Gandhian thought, Sarvodaya means the birth of a new society based on ethical values, aiming at the welfare and upliftment of all.

Question 7

Harsha, the 7th century ruler of North India, shifted his capital to strengthen control over the Ganga valley region. From which city to which city did he move his capital?

Accepted Answer

Introduction / Context: This question tests knowledge of early medieval Indian political history, specifically the reign of Harsha, also known as Harshavardhana. Understanding why and where rulers shifted their capitals helps students connect geography with changing political strategies, trade routes and administrative control in North India. Given Data / Assumptions: We are dealing with Harsha, the 7th century ruler who built a powerful empire in North India. The question asks from which city to which city he shifted his capital. Given options mention cities such as Thanesar, Kanauj, Delhi, Devagiri, Kamboja and Valabhi. We assume standard school history references about Harsha's capital shift. Concept / Approach: Harsha started his political career from Thanesar, in present-day Haryana, which was the early seat of the Pushyabhuti (Vardhana) dynasty. Later, as his power expanded over much of the Ganga valley, he shifted his capital to Kanauj (Kanyakubja), located in present-day Uttar Pradesh. Kanauj had a more central position in the fertile Ganga plains and was an important urban and cultural centre. Many later early medieval power struggles in North India focused on control of Kanauj, underlining its strategic importance. Step-by-Step Solution: Step 1: Recall that Harsha belonged to the Vardhana dynasty which originally ruled from Thanesar.Step 2: As Harsha extended his authority over large parts of North India, he sought a more central and prestigious capital.Step 3: Kanauj had a long-standing reputation as a prosperous and culturally significant city in the middle Ganga valley.Step 4: Historical accounts state that Harsha moved his capital from Thanesar to Kanauj to benefit from its geographic centrality and political prestige.Step 5: Check the options and identify the pair that correctly reflects this shift: from Thanesar to Kanauj. Verification / Alternative check: Standard textbooks on early medieval India describe how, after consolidating power, Harsha adopted Kanauj as his new capital and ruled a large empire from there. Later rulers such as the Gurjara-Pratiharas and Palas also fought for Kanauj, confirming its prominence. This consistent reference in history books confirms that Harsha's capital shift was from Thanesar to Kanauj, not to Devagiri or Delhi. Why Other Options Are Wrong: From Delhi to Devagiri: This shift is associated with much later Delhi Sultanate history, not with Harsha.From Kamboja to Kanauj: Kamboja is an ancient region, but Harsha was not based there as his primary capital.From Valabhi to Delhi: Valabhi was a centre of another dynasty in western India and has no link with Harsha's capital shift. Common Pitfalls: Students sometimes confuse different capital shifts across periods, such as the move of the Delhi Sultanate capital to Devagiri or later changes under the Mughals. Another mistake is to focus only on the famous name Kanauj and forget from where the move took place. To avoid this, remember the clear pair for Harsha: Thanesar as the original base and Kanauj as the later capital. Final Answer: Harsha shifted his capital from Thanesar to Kanauj.

Question 8

In the context of traditional Indian social structure, how is the caste system most accurately defined?

Accepted Answer

Introduction / Context: This question checks conceptual understanding of the caste system as a sociological and historical institution in India. Rather than asking for examples, it focuses on the definition and core characteristics that distinguish caste from other forms of social grouping such as class, guilds or neighbourhood associations. Given Data / Assumptions: The topic is the caste system in traditional Indian society. We must identify the definition that captures its essential features. Options contrast hereditary and rigid features with voluntary or temporary groupings. We assume familiarity with basic sociology or history textbooks that describe caste. Concept / Approach: The caste system, or jati structure, is usually defined as a system of hereditary, endogamous groups arranged in a hierarchy. Membership is determined by birth, mobility between castes is very restricted, and traditional customs often regulate marriage, occupation and social interaction. This is different from class, which is more open and based on economic position, and different from short-term or voluntary associations like clubs or unions. Therefore, a correct definition must emphasise birth, heredity, endogamy and hierarchy. Step-by-Step Solution: Step 1: Recall that caste membership is assigned at birth and cannot be easily changed by individual effort.Step 2: Note that people traditionally marry within the same caste, which is known as endogamy.Step 3: Remember that castes are ranked one above another, forming a hierarchy from so-called high to low groups.Step 4: Option a mentions all these features: hereditary, endogamous and hierarchically ranked social group with status fixed by birth.Step 5: Options b, c and d refer to voluntary or temporary groupings which do not match the rigid nature of caste. Verification / Alternative check: Introductory sociology and Indian social structure books describe caste as a closed, hereditary group with endogamy and social hierarchy as key elements. They explicitly compare caste with open class systems and voluntary associations to highlight the differences. Exam-focused guides summarise this in definitions very similar to option a, confirming it as the correct choice. Why Other Options Are Wrong: A purely voluntary professional association based on individual choice: This describes trade unions, professional bodies or guilds, not caste.A loose neighbourhood organisation formed only for local festivals: This is more like a locality committee and lacks hereditary and hierarchical aspects.A temporary grouping of people engaged in the same trade for one season: This might describe seasonal labour groups, not a permanent caste status fixed by birth. Common Pitfalls: Some learners confuse caste with occupation or with any social group. While many castes were associated with traditional occupations, the defining feature is not just what people do but the hereditary and hierarchical nature of membership. To avoid errors, remember the combination: birth-based, endogamous, and hierarchically ranked groups that control many aspects of social life. Final Answer: A caste system is defined as a hereditary, endogamous and hierarchically ranked social group with status fixed by birth.

Question 9

Who was the first prominent European scholar to explicitly describe the Aryans as a distinct race rather than only a linguistic group?

Accepted Answer

Introduction / Context: This question comes from the intellectual history of Oriental studies and Indology. It asks about the European scholar who first clearly spoke of Aryans as a race, an idea that later had huge influence, sometimes very negative, in European thought. Understanding who did this helps separate early linguistic discoveries from later racial interpretations. Given Data / Assumptions: The focus is on the first European to designate Aryans as a race. Options list Sir William Jones, H. H. Wilson, Max Muller and Alexander Cunningham. We assume basic awareness of key Indologists and their contributions. The question is about usage that went beyond purely linguistic classification. Concept / Approach: In the late 18th century, Sir William Jones discovered the close relationship between Sanskrit and several European languages and suggested a common source, later called the Indo-European family. However, he did not strongly popularise the idea of Aryans as a race. In the 19th century, the German-born scholar Max Muller, working in Britain, played a major role in editing and translating Vedic texts. Although he originally used “Aryan” in a mainly linguistic and cultural sense, his work was widely read and later interpreted by many as referring to a racial category, and he is often cited in exam literature as the first European to designate Aryans as a race. Step-by-Step Solution: Step 1: Identify that the question is asking about a European scholar, not an Indian thinker.Step 2: Recall that Sir William Jones mainly focused on linguistic comparison between Sanskrit, Greek and Latin.Step 3: Remember that Alexander Cunningham is known for archaeological work in India, not for racial theories about Aryans.Step 4: H. H. Wilson was an early Sanskrit scholar, but he is not usually associated in exam texts with defining Aryans racially.Step 5: Max Muller, as presented in most general history guides, is regarded as the first major European scholar who popularised the idea of Aryans in a way that was later understood as racial. Verification / Alternative check: Standard GK and history preparation books, when they ask this exact question, give Max Muller as the answer. They note that his classification of Aryans, Semites and Turanians influenced racial thinking in the 19th century. While modern scholarship is more critical of such racial categories, exam questions still follow this older classification and expect Max Muller as the correct option. Why Other Options Are Wrong: Sir William Jones: Key figure in discovering the Indo-European language family, but not usually credited in exams as the first to call Aryans a race.H. H. Wilson: Important Orientalist and Sanskrit scholar, but not central to the racial classification of Aryans in common exam narratives.Alexander Cunningham: Famous as an archaeologist and founder of the Archaeological Survey of India, not for theories about Aryan race. Common Pitfalls: Students sometimes confuse linguistic discovery with racial theory and pick William Jones because they remember his work on Sanskrit. Others may not distinguish between different Indologists at all. To answer correctly in the exam context, remember that Max Muller is typically named as the first European to designate or popularise Aryans as a race, even though he personally emphasized language more than biology. Final Answer: The first prominent European scholar commonly credited with designating the Aryans as a race is Max Muller.

Question 10

Which of the following texts is regarded as the primary sacred canon of the Buddhists?

Accepted Answer

Introduction / Context: This question belongs to the comparative study of Indian religions. It asks you to identify the main sacred canon of Buddhism, which is important for understanding how Buddhist teachings were preserved. Knowing which scriptures belong to which religion helps avoid confusion between Hindu, Buddhist and Jain traditions. Given Data / Assumptions: The focus is on the sacred book of the Buddhists. Options mention Upanishads, Vedas, Tripitaka and Agamas. We assume basic awareness of which texts belong to Hinduism, Buddhism and Jainism. We are looking for the canonical collection of Buddha's teachings. Concept / Approach: In Buddhism, the traditional canon is called the Tripitaka (in Pali, Tipitaka), meaning “three baskets”. These three baskets are the Vinaya Pitaka (discipline for monks and nuns), Sutta or Sutra Pitaka (discourses of the Buddha) and Abhidhamma or Abhidharma Pitaka (philosophical and psychological analysis). Together they form the core scriptural base for many Buddhist schools, especially in the Theravada tradition. By contrast, the Vedas and Upanishads are central to Hinduism, and the Agamas in the option list refer to Jain canons, not Buddhist ones. Step-by-Step Solution: Step 1: Recall that the main Buddhist scripture collection is grouped into three parts called the Tripitaka.Step 2: Recognise that the Vedas and Upanishads belong to the Hindu religious tradition.Step 3: Note that the term Agamas in this context usually refers to Jain scriptures, not to the Buddhist canon.Step 4: Compare the options and select the one that clearly names the Tripitaka or Tipitaka as the Buddhist canon. Verification / Alternative check: Introductory books on world religions and Indian religious history clearly state that the Tripitaka is the traditional Buddhist canon. They list the three baskets and briefly describe their contents. Exam-oriented GK books repeat this fact in one-line summaries such as “Sacred book of Buddhists – Tripitaka”, which confirms option c as the expected answer. Why Other Options Are Wrong: The Upanishads: Philosophical texts attached to the Vedas, central to Hindu Vedanta thought, not to Buddhist scripture.The Vedas: The oldest and most authoritative scriptures of Hinduism, not the canon of Buddhism.The Agamas of Jainism: These are associated with Jain teachings, not with the Buddha and his disciples. Common Pitfalls: Because all these terms appear frequently in discussions of Indian religions, students may mix them up under exam pressure. A helpful memory trick is to link each tradition with a key word: Veda and Upanishad with Hinduism, Tripitaka with Buddhism, and Jain Agamas with Jainism. This simple mapping prevents confusion when facing similar multiple-choice questions. Final Answer: The primary sacred canon of the Buddhists is the Tripitaka (Tipitaka).

Question 11

In the local Sindhi language, the name “Mohenjodaro” literally means what?

Accepted Answer

Introduction / Context: This question belongs to the study of the Indus Valley Civilization and basic historical geography. Mohenjodaro is one of the most famous sites of this civilisation, and its local name in Sindhi carries a specific meaning. Knowing this meaning helps link modern local traditions with ancient archaeological discoveries. Given Data / Assumptions: The question asks for the literal meaning of the local name “Mohenjodaro”. The options are four different “mound of” phrases. We assume that Mohenjodaro is located in present-day Pakistan, in the Sindh region. We focus on the accepted translation used in history textbooks. Concept / Approach: Mohenjodaro is a major archaeological site of the Indus Valley Civilization. The name comes from the Sindhi language, where “moen” or “mohen” is understood as “dead” and “jo daro” means “mound” or “place of burial”. Therefore, the combined phrase is usually translated as “Mound of the Dead”. This reflects how local people may have viewed the ancient ruins long before archaeologists understood their historical significance. Although other poetic translations exist, standard exam literature accepts “Mound of the Dead” as correct. Step-by-Step Solution: Step 1: Identify that Mohenjodaro is a site in Sindh, so the local language is Sindhi.Step 2: Recall from history lessons that textbooks translate Mohenjodaro as “Mound of the Dead”.Step 3: Compare the options and find the exact phrase that matches this translation.Step 4: Option c, “Mound of the dead”, clearly corresponds to the standard meaning.Step 5: Eliminate the other options as they do not match the well known historical explanation. Verification / Alternative check: School and competitive exam books on ancient India almost always mention Mohenjodaro with a brief note explaining that its name means “Mound of the Dead” in Sindhi. This is repeated so frequently that it has become a set fact in GK questions. There is no reference in authoritative exam materials to “Mound of the living”, “Mound of the great” or “Mound of the survivor” as accepted translations. Why Other Options Are Wrong: Mound of the living: Directly contradicts the idea of “dead” associated with the ruins and is not supported by linguistic explanations.Mound of the great: Sounds impressive, but it is not the standard translation of the Sindhi phrase.Mound of the survivor: There is no historical or linguistic basis for this meaning in mainstream sources. Common Pitfalls: Sometimes students choose “Mound of the great” because it sounds more positive or royal. Others guess randomly because they do not remember the exact wording. To avoid mistakes, fix a simple association in memory: Mohenjodaro – an ancient ruined city – therefore “Mound of the Dead”. This link makes the correct option easy to recall during exams. Final Answer: In the local Sindhi language, “Mohenjodaro” literally means “Mound of the dead”.

Question 12

Which archaeologist is generally credited with discovering the Indus Valley Civilization through his excavations at Harappa?

Accepted Answer

Introduction / Context: This question tests knowledge of the discovery of the Indus Valley Civilization, one of the most important archaeological events in Indian history. Recognising which archaeologist first uncovered the remains at Harappa helps you connect names, sites and the broader story of how this ancient civilisation came to light in the modern period. Given Data / Assumptions: The focus is on the discovery of the Indus Valley Civilization. We are asked which person is credited with this discovery. Options include Sir Leonard Woolley, V. S. Agrawala, Dayaram Sahni and A. L. Basham. We assume standard exam treatment, which usually links the discovery to excavations at Harappa. Concept / Approach: The first major excavations that revealed the existence of the Indus Valley Civilization were carried out at Harappa in the early 1920s, under the direction of Dayaram Sahni, an officer of the Archaeological Survey of India. Shortly afterwards, R. D. Banerji excavated Mohenjodaro. Together, these excavations confirmed the presence of a previously unknown Bronze Age urban civilisation. In general knowledge questions, the credit for discovering the Indus Valley Civilization is commonly given to Dayaram Sahni, because his Harappa work came first. Step-by-Step Solution: Step 1: Recall that Harappa was one of the first sites where excavation revealed a planned urban settlement of great antiquity.Step 2: Remember that Dayaram Sahni led the early excavations at Harappa around 1921.Step 3: Recognise that this discovery, combined with later work at Mohenjodaro, led scholars to identify the civilisation now called the Indus Valley or Harappan Civilization.Step 4: Compare the options and see that Dayaram Sahni is the only one directly associated with the initial Harappa excavation.Step 5: Therefore, select Dayaram Sahni as the correct answer. Verification / Alternative check: Textbooks on ancient India and archaeology repeatedly say that Dayaram Sahni excavated Harappa and that this work led to recognition of the Indus Valley Civilization. They also note that R. D. Banerji excavated Mohenjodaro soon after. While other scholars such as A. L. Basham later wrote about the civilisation, they did not discover it. Sir Leonard Woolley, famous for excavations in Mesopotamia, is not linked with Harappa in standard references. Why Other Options Are Wrong: Sir Leonard Woolley: An eminent archaeologist, but known mainly for work at Ur in Mesopotamia, not for discovering the Indus Valley Civilization.V. S. Agrawala: A noted Indian scholar of art and archaeology, but not credited with the original Harappa excavations.A. L. Basham: A historian who wrote extensively on ancient India but did not participate in the discovery of Harappan sites. Common Pitfalls: Students sometimes confuse the names of excavators, historians and foreign archaeologists. A simple way to remember is: Harappa – Dayaram Sahni; Mohenjodaro – R. D. Banerji. Keeping this pairing in mind makes it easier to answer questions about who discovered the Indus Valley Civilization in the competitive exam context. Final Answer: The Indus Valley Civilization is generally credited as having been discovered through the excavations at Harappa led by Dayaram Sahni.

Question 13

The hymns of the Rigveda were composed over many centuries. They are traditionally regarded as the collective work of:

Accepted Answer

Introduction / Context: This question focuses on the nature of the Rigveda, the oldest of the Vedas and one of the earliest known religious texts in the world. Understanding whether it was composed by one person or by many helps you appreciate how Vedic literature developed gradually through the contributions of numerous rishis, or seers. Given Data / Assumptions: The subject is the authorship of the Rigvedic hymns. Options range from a single author to many authors and seer families. We assume awareness that the Rigveda is divided into mandalas associated with different rishi families. The question asks how the hymns are regarded in traditional and scholarly understanding. Concept / Approach: The Rigveda is not the work of one individual. Instead, it is a collection of more than a thousand hymns composed and preserved by different priestly families over a long period, often estimated from around 1500 to 1000 BCE or even longer. Each mandala (book) of the Rigveda is associated with particular rishi lineages, such as the family of Vasishtha or Vishvamitra. This clearly shows that the hymns are the work of many authors, not four or seven individuals, and certainly not one single inspired writer. Step-by-Step Solution: Step 1: Recall that the Rigveda contains 10 mandalas with over a thousand hymns.Step 2: Recognise that traditional lore assigns many of these hymns to different rishis and their families.Step 3: Understand that the text grew over time as more hymns were added by various seers, not in one single composition.Step 4: Compare this with the options: only option d mentions many authors and seer families over a long period.Step 5: Conclude that option d best represents the traditional and scholarly view of Rigvedic authorship. Verification / Alternative check: Introductory books on Vedic literature explain that Rigvedic hymns are attributed to around a dozen major rishi families, along with many individual seers. They emphasize that the text is a layered collection, not a unified work by a single author. Exam manuals typically summarise this by saying the Rigveda is the work of many authors or rishis, confirming option d as the expected answer. Why Other Options Are Wrong: One single inspired author: This does not match the complex internal structure and traditional attributions within the Rigveda.Four authors belonging to one royal family: There is no standard tradition that restricts authorship to such a small and specific group.Seven authors representing seven ancient schools: While seven rishis or sages are important in Indian myth, the Rigveda is not viewed as the work of just seven authors. Common Pitfalls: Some students may assume a sacred text must have a single author, because that pattern appears in other religious traditions. Others may be misled by the idea of seven sages and think the Rigveda belongs to them alone. To avoid these misunderstandings, remember that the Rigveda is a collective product of many rishis and families over centuries. Final Answer: The hymns of the Rigveda are traditionally regarded as the collective work of many authors and seer families over a long period.

Question 14

The words “Satyameva Jayate” on the State Emblem of India have been adopted from which one of the following Upanishads?

Accepted Answer

Introduction / Context: This question links Indian national symbols with ancient spiritual literature. The phrase “Satyameva Jayate”, which appears below the State Emblem of India, has its roots in the Upanishads. Knowing its exact source helps in both cultural literacy and exam preparation, because it connects modern India's motto with classical Sanskrit texts. Given Data / Assumptions: The phrase is “Satyameva Jayate”, meaning “Truth alone triumphs”. We are asked from which Upanishad this phrase is taken. Options list Mundaka, Brahma, Mudgala and Maitreyi Upanishads. We assume awareness that not all these names are equally prominent in basic exam syllabi. Concept / Approach: “Satyameva Jayate” comes from the Mundaka Upanishad, one of the major Upanishads associated with the Atharvaveda. The full line states that truth alone triumphs, not falsehood, and that the path of truth leads seekers to the highest reality. When India adopted its national emblem, this phrase was chosen to reflect a commitment to truth and moral integrity. Other Upanishads in the options are not cited in standard references as the source of the national motto. Step-by-Step Solution: Step 1: Recall that the national motto “Satyameva Jayate” is from an Upanishadic verse.Step 2: Remember from civics and GK lessons that this verse is specifically from the Mundaka Upanishad.Step 3: Scan the options to identify Mundaka Upanishad among them.Step 4: Confirm that none of the other Upanishads listed are usually quoted as the source of this phrase in textbooks.Step 5: Select Mundaka Upanishad as the correct answer. Verification / Alternative check: School textbooks on civics and Indian symbols, as well as many official explanations of the State Emblem, explicitly mention that “Satyameva Jayate” is taken from the Mundaka Upanishad. Exam-preparation books summarise national symbols in charts and again repeat this fact. There is no contradictory standard source that attributes the motto to another Upanishad, so the identification is clear. Why Other Options Are Wrong: Brahma Upanishad: A minor Upanishad, not commonly cited in relation to the national motto.Mudgala Upanishad: Also a lesser-known text, not associated with “Satyameva Jayate” in exam literature.Maitreyi Upanishad: The name may remind students of Maitreyi from the Brihadaranyaka Upanishad, but it is not the source of India's motto. Common Pitfalls: Because there are many Upanishads and several sound unfamiliar, some candidates guess randomly. Others may confuse Mundaka with similarly sounding names. To avoid such errors, memorise a simple association: “Satyameva Jayate – Mundaka Upanishad – State Emblem of India”. Recalling this trio ensures a quick and correct response in the exam. Final Answer: The words “Satyameva Jayate” on the State Emblem of India have been adopted from the Mundaka Upanishad.

Question 15

Raja Ravi Varma is remembered in Indian cultural history for his outstanding contribution in which of the following fields?

Accepted Answer

Introduction / Context: This question tests awareness of modern Indian cultural figures, specifically Raja Ravi Varma, one of the best-known painters of the late 19th and early 20th centuries. Recognising his field of achievement is important for questions related to Indian art, culture and national heritage. Given Data / Assumptions: The person mentioned is Ravi Varma, better known as Raja Ravi Varma. We are asked which field he is famous in. Options cover dancing, sculpture, painting and singing. We assume that candidates have seen or heard of his mythological paintings in textbooks or calendars. Concept / Approach: Raja Ravi Varma was a pioneering Indian painter from the princely state of Travancore. He is celebrated for combining European academic art techniques, such as realistic shading and perspective, with Indian mythological themes. His paintings of gods, goddesses and epic scenes became extremely popular and influenced the visual imagination of Indian households through oleographs and calendar art. He did not achieve fame as a dancer, sculptor or singer, but specifically as a painter and visual artist. Step-by-Step Solution: Step 1: Identify that Raja Ravi Varma is associated with visual representations of Indian mythological themes.Step 2: Recall commonly reproduced works such as his paintings of Lakshmi, Saraswati and scenes from the Mahabharata and Ramayana.Step 3: Recognise that these are paintings, often seen in books, calendars and posters, not sculptures or dance performances.Step 4: Compare the options and select “Painting and visual art” as the only one that accurately matches his contribution.Step 5: Confirm that he is not listed in cultural history texts as a singer, dancer or sculptor. Verification / Alternative check: Art history sections in Indian culture books clearly describe Raja Ravi Varma as a painter credited with bringing a European style of realism into Indian art. Many exam manuals include a direct matching question: “Raja Ravi Varma – Painter”, which leaves little doubt. This consistent treatment across sources verifies “Painting and visual art” as the correct answer. Why Other Options Are Wrong: Classical dancing: There is no standard reference to Ravi Varma as a dancer; famous dancers belong to different lineages and time periods.Sculpture and stone carving: While India has many notable sculptors, Ravi Varma is not counted among them.Classical vocal singing: Again, he is not known in music history; his fame rests on his paintings. Common Pitfalls: Because many cultural personalities are studied together, students may occasionally mix names and fields, for example confusing a painter with a musician. To prevent such mistakes, it is helpful to create small mental pairs such as “Raja Ravi Varma – Painter”, “Tansen – Musician”, and “Rukmini Devi Arundale – Bharatanatyam”, reinforcing the correct associations for exams. Final Answer: Raja Ravi Varma is famous for his contribution to painting and visual art.

Question 16

Before entering the service of Ala-ud-din Khalji, what was the original religion of Malik Kafur?

Accepted Answer

Introduction / Context: This question touches on the social background of an important military commander under the Delhi Sultanate. Malik Kafur served Ala-ud-din Khalji and led several campaigns in South India. Knowing his original religion illustrates how people from different communities could become part of the ruling elite through capture, conversion and military service. Given Data / Assumptions: The person in question is Malik Kafur, a general of Ala-ud-din Khalji. We must identify his religion before he entered the Sultan's service. Options include Zoroastrianism, Hinduism, Buddhism and Jainism. We assume awareness that Malik Kafur was originally from a non-Muslim background and later converted. Concept / Approach: Historical accounts describe Malik Kafur as originally a Hindu from the Deccan region. He was captured and sold as a slave, later purchased by Ala-ud-din Khalji and converted to Islam. Rising in favour, he became a trusted commander and played a major role in the Sultan's Deccan campaigns. Therefore, before his capture and conversion, his religion is generally identified as Hinduism, not Zoroastrianism, Buddhism or Jainism. Step-by-Step Solution: Step 1: Recall that Malik Kafur is often referred to as a slave general, originally captured in the Deccan.Step 2: Remember that the region where he was captured was predominantly Hindu at that time.Step 3: Historical narratives mention that he was converted to Islam after being brought into Ala-ud-din Khalji's service.Step 4: Given that his conversion was from a local Deccan faith, it is most accurately described as from Hinduism.Step 5: Cross-check that there is no widespread historical claim that he was originally Zoroastrian, Buddhist or Jain. Verification / Alternative check: Standard medieval Indian history texts refer to Malik Kafur as originally a Hindu slave acquired by Ala-ud-din Khalji. Many exam guidebooks summarise this fact in one line, stating that he was a Hindu who was converted to Islam and rose to high office. No mainstream exam material presents him as originally Zoroastrian, Buddhist or Jain, which supports Hinduism as the correct answer. Why Other Options Are Wrong: Zoroastrianism: This religion was mainly associated with Persians and some communities on the west coast, not with Malik Kafur's Deccan background.Buddhism: By the time of Ala-ud-din Khalji, Buddhism had declined significantly in most of northern and central India.Jainism: Although present in parts of the Deccan, mainstream historical accounts do not identify Malik Kafur as originally Jain. Common Pitfalls: Students sometimes overlook social background and simply guess based on which religions they remember from the period. Some may think of Zoroastrianism because of the word “Malik”, while others confuse Malik Kafur with other figures. To avoid such errors, link his story clearly: a Hindu from the Deccan captured, converted and then serving Ala-ud-din Khalji as a general. Final Answer: Before he entered the service of Ala-ud-din Khalji, Malik Kafur was originally a Hindu.

Question 17

During the rule of Shivaji, the central council of state known as the Ashtapradhan Mandal consisted of how many main ministers?

Accepted Answer

Introduction / Context: This question focuses on the administrative system of Shivaji, the founder of the Maratha kingdom. His council of ministers, called the Ashtapradhan Mandal, is a well known feature in Indian history. Knowing how many ministers it included helps students remember the structure and meaning of this council. Given Data / Assumptions: The topic is the council of state under Shivaji. The council is called the Ashtapradhan Mandal. We must determine how many ministers it contained. Options range from eight to eighteen, twelve and fifteen. Concept / Approach: The term “Ashtapradhan” itself gives a crucial clue. In Sanskrit, “ashta” means eight and “pradhan” means chief or minister. Thus, Ashtapradhan literally means “eight chiefs” or “council of eight”. Under Shivaji, this council consisted of eight important ministers, each with a specific portfolio such as Peshwa (prime minister), Amatya (finance), Sachiv (correspondence) and so on. Therefore, the correct number is eight, not twelve, fifteen or eighteen. Step-by-Step Solution: Step 1: Break down the term Ashtapradhan into its components: “ashta” and “pradhan”.Step 2: Recall that “ashta” stands for the number eight in many Indian languages derived from Sanskrit.Step 3: Understand that “pradhan” means chief, head or minister.Step 4: Together, the term describes a council of eight chief ministers.Step 5: Match this meaning with the options and choose “Eight ministers”. Verification / Alternative check: History textbooks that discuss Shivaji's administration list the Ashtapradhan Mandal as comprising eight ministers, with their names and roles. Exam-focused summaries often provide a table with “Ashtapradhan – Eight ministers” clearly stated. No reliable text describes this body as having twelve, fifteen or eighteen members, confirming eight as the correct number. Why Other Options Are Wrong: Eighteen ministers: This number does not match the name Ashtapradhan and is not used in standard descriptions of Shivaji's council.Twelve ministers: Also inconsistent with the term and not supported by mainstream history books.Fifteen ministers: Again, there is no standard reference to a fifteen-member Ashtapradhan Mandal. Common Pitfalls: Some students memorise names of ministers but forget the total count. Others may be misled by similar sounding administrative bodies from other kingdoms. A simple memory aid is to link the word “ashta” firmly with eight and to repeat the phrase “Ashtapradhan Mandal – eight ministers under Shivaji” a few times during revision. Final Answer: During the rule of Shivaji, the Ashtapradhan Mandal consisted of eight ministers.

Question 18

The traveller often regarded as the greatest traveller of pre-modern times, believed to have covered more than 73,000 miles and visited regions equal to about 44 modern countries, is:

Accepted Answer

Introduction / Context: This question belongs to world history and historical geography. It asks you to identify the traveller who is often considered the greatest traveller of pre-modern times based on the enormous distances he covered and the number of regions he visited. Such travellers are important sources for our knowledge of medieval societies. Given Data / Assumptions: The traveller is said to have travelled over 73,000 miles. He is believed to have visited territories equal to about 44 modern countries. Options include Marco Polo, Fa Hien, Ibn Battuta and Hiuen Tsang. We assume basic familiarity with these travellers and their routes. Concept / Approach: Ibn Battuta was a Moroccan traveller of the 14th century who journeyed extensively across the Islamic world and beyond. His travels took him through North Africa, West Asia, Central Asia, India, Sri Lanka, the Maldives, Southeast Asia and parts of China. Estimates suggest that he travelled more than 73,000 miles in total, far exceeding the distances covered by most other pre-modern travellers. His famous travel account, often known as the Rihla, records observations about many lands and courts, including the Delhi Sultanate under Muhammad bin Tughlaq. Step-by-Step Solution: Step 1: Recall that Marco Polo, Ibn Battuta, Fa Hien and Hiuen Tsang are all famous travellers but belonged to different periods and regions.Step 2: Remember that Fa Hien and Hiuen Tsang were mainly Buddhist pilgrims from China who travelled primarily to India and neighbouring regions.Step 3: Marco Polo, a Venetian traveller, journeyed mainly to East and Central Asia, particularly China.Step 4: Ibn Battuta, however, spent decades travelling across a vast area from Africa to China, with total distances estimated at over 73,000 miles.Step 5: Match this record of distance and number of regions with the description in the question and select Ibn Battuta. Verification / Alternative check: World history references and many encyclopaedias describe Ibn Battuta as arguably the most widely travelled individual of the pre-modern era. Exam books often mention that he travelled more than any other known medieval traveller, covering more than 70,000 miles. These sources consistently match the numeric details given in the question with Ibn Battuta, not with Marco Polo or the Chinese pilgrims. Why Other Options Are Wrong: Marco Polo: A major traveller, but his journeys were fewer and covered a smaller total distance than those of Ibn Battuta.Fa Hien (Faxian): A Buddhist monk who travelled to India for scriptures, but his journeys were more limited in range.Hiuen Tsang (Xuanzang): Another important Chinese pilgrim, but again his travels did not reach the estimated distance and number of regions associated with Ibn Battuta. Common Pitfalls: Students sometimes choose Marco Polo simply because his name is very famous in popular culture. Others may confuse Fa Hien and Hiuen Tsang with general records of long travel. To avoid confusion, memorise that Ibn Battuta is the traveller whose journeys are often summarised as more than 73,000 miles covering about 44 modern countries. Final Answer: The traveller described as having covered over 73,000 miles and visited regions equal to about 44 modern countries is Ibn Battuta.

Question 19

During the Delhi Durbar celebrations, a bomb was hurled at Viceroy Lord Hardinge while he was making his state entry into Delhi. Who was the main brain behind this assassination attempt?

Accepted Answer

Introduction / Context: This question concerns revolutionary activities during the Indian freedom struggle, specifically an attempt on the life of Viceroy Lord Hardinge. Knowing who planned such actions sheds light on the underground revolutionary networks that operated alongside the open, constitutional nationalist movement. Given Data / Assumptions: The event is a bomb attack on Lord Hardinge during his state entry into Delhi. The question asks for the main brain behind the attempt. Options list Ras Behari Bose, Bhagat Singh, Sachindra Sanyal and Jatin Das. We assume familiarity with different phases of revolutionary activity in India. Concept / Approach: The bomb attack on Lord Hardinge took place on 23 December 1912, when he was making a ceremonial entry into Delhi as the new capital of British India. The bomb was physically thrown by Basanta Kumar Biswas, but the principal organiser and planner of the conspiracy was Ras Behari Bose, a key revolutionary figure associated with the Ghadar movement and various plots against British rule. Exam questions typically ask for the main brain or organiser, which clearly points to Ras Behari Bose. Step-by-Step Solution: Step 1: Place the event in time: 1912, which is earlier than the period of Bhagat Singh's activities.Step 2: Recall that the bomb was thrown at Lord Hardinge during a state procession in Delhi.Step 3: Historical accounts identify Ras Behari Bose as the central organiser behind this attempt.Step 4: Bhagat Singh and Jatin Das were associated with later revolutionary actions in the late 1920s and early 1930s.Step 5: Sachindra Sanyal was an important revolutionary but is not usually named as the chief planner of this specific attack.Step 6: Therefore, the main brain behind the attack was Ras Behari Bose. Verification / Alternative check: Modern Indian history textbooks and exam guides describe the Hardinge bombing as part of early revolutionary activity in North India. They mention Ras Behari Bose as the key figure who planned the attack, while Basanta Kumar Biswas carried it out. Other revolutionaries are listed as associates, but Bose is consistently highlighted as the principal organiser, confirming him as the correct answer. Why Other Options Are Wrong: Bhagat Singh: Active mainly in the late 1920s; associated with the Assembly bombing and Saunders case, not the 1912 Hardinge attack.Sachindra Sanyal: Involved in revolutionary activity, especially in the United Provinces, but not widely recognised as the main planner of the Hardinge bombing.Jatin Das: Known for his hunger strike in jail and association with Bhagat Singh's group, not for this earlier conspiracy. Common Pitfalls: Because Bhagat Singh and Jatin Das are very famous, some students mistakenly associate all bombing incidents with them. Another pitfall is not paying attention to the date of the event. To avoid confusion, remember the pairing: 1912 Hardinge bombing – planned by Ras Behari Bose – executed by Basanta Kumar Biswas. Final Answer: The main brain behind the bomb attack on Lord Hardinge during his state entry into Delhi was Ras Behari Bose.

Question 20

Khan Abdul Ghaffar Khan, popularly known as Frontier Gandhi, organised the Red Shirt (Khudai Khidmatgar) Movement in the North-West Frontier Province primarily for what purpose?

Accepted Answer

Introduction / Context: This question examines understanding of a regional yet very important strand of the Indian freedom movement. Khan Abdul Ghaffar Khan, known as Frontier Gandhi, worked among the Pashtun population of the North-West Frontier Province (now in Pakistan). His Red Shirt or Khudai Khidmatgar Movement combined social reform with non-violent struggle against British rule. Given Data / Assumptions: The movement is the Red Shirt or Khudai Khidmatgar Movement. It was organised in the North-West Frontier Province. Options include resisting Muslim League propaganda, creating Pakhtoonistan and social and religious reforms, plus a combined option. We assume familiarity with Khan Abdul Ghaffar Khan's emphasis on non-violence and social uplift. Concept / Approach: Khan Abdul Ghaffar Khan founded the Khudai Khidmatgar (Servants of God) Movement to reform Pashtun society, promote education, reduce feuds and tribal violence, and mobilise people for non-violent resistance to British rule. Members wore red shirts as a symbol of their commitment. While he opposed communal politics and later had differences with the Muslim League, the core aim of the movement was not simply to counter League propaganda or demand a separate Pakhtoonistan; it was fundamentally a programme of social and religious reform combined with Gandhian-style non-violent nationalism. Step-by-Step Solution: Step 1: Focus on what Khan Abdul Ghaffar Khan preached: non-violence, social uplift and discipline among Pashtuns.Step 2: Recall that the Khudai Khidmatgar cadres engaged in constructive work, education and protest against colonial rule.Step 3: Option c explicitly mentions social and religious reforms, which matches his emphasis on changing society from within.Step 4: Option a and option b refer to later political positions and are narrower than the broad reformist and nationalist agenda.Step 5: Therefore, the primary purpose is best captured by option c rather than stating all of the above. Verification / Alternative check: History texts on the freedom movement describe the Khudai Khidmatgar as a reformist and nationalist movement that applied Gandhian non-violence in a frontier region known for tribal warfare. The movement sought to transform social customs and fight British rule, not primarily to create a separate Pakhtoonistan. Exam guides summarise its aim as social and religious reform combined with anti-colonial struggle, aligning closely with option c. Why Other Options Are Wrong: Countering the communal propaganda of the Muslim League: This was a later political stance, but not the basic founding purpose of the Red Shirt Movement.Establishing a separate Pakhtoonistan: The idea of Pakhtoonistan gained prominence later and cannot be described as the primary purpose of the original movement.All of the above: This overstates the scope of the original objective; the foundational focus was on reform and non-violent resistance. Common Pitfalls: Because Frontier Gandhi later opposed partition and had conflicts with the Muslim League, some students assume that his movement was mainly anti-League or separatist. To avoid confusion, remember that the original Khudai Khidmatgar Movement was rooted in social and religious reform and non-violent struggle against British colonial rule, reflecting Gandhian principles in a frontier context. Final Answer: Khan Abdul Ghaffar Khan organised the Red Shirt Movement primarily for social and religious reforms combined with non-violent resistance to British rule.

Indian History Questions