Question 1

Which commission came to India in 1928 to examine and recommend reforms in the constitutional system of British India?

Accepted Answer

Introduction / Context: Between the two World Wars, the British Government appointed several commissions and committees to review and suggest changes to the constitutional structure of British India. One of the most famous among them visited India in 1928 and became a major focus of nationalist protest because it did not include a single Indian member. This question asks you to identify that commission. Given Data / Assumptions: - The year is 1928. - The commission was concerned with reforming the constitutional system of British India. - The options refer to commissions or acts: Rowlatt, Pitts India Act, Partition of Bengal, and Simon Commission. Concept / Approach: The Simon Commission was appointed in 1927 and arrived in India in 1928 to examine the working of the Government of India Act of 1919 and suggest constitutional reforms. It became notorious because all its members were British, leading to the widespread slogan that it was a body with no Indian representation. The Rowlatt inquiry and act belong to 1919, Pitts India Act is an eighteenth century law, and Partition of Bengal dates to 1905. Therefore, the only option that correctly matches the year 1928 and the description of a constitutional reforms commission is the Simon Commission. Step-by-Step Solution: Step 1: Recall that the Simon Commission, headed by Sir John Simon, was set up to review the 1919 reforms and arrived in India in 1928. Step 2: Recognise that the commission sparked nationwide protests with the slogan that it lacked Indian members. Step 3: Check the other options: the Rowlatt mechanism relates to repressive legislation in 1919, not to a constitutional review in 1928. Step 4: Pitts India Act is an act of 1784 and predates the twentieth century nationalist movement. Step 5: Partition of Bengal in 1905 was an administrative decision, not a commission arriving in 1928. Step 6: Therefore, Simon Commission is the correct answer. Verification / Alternative check: Modern Indian history books consistently emphasise the Simon Commission episode as a turning point that intensified nationalist unity, leading to the Nehru Report and later developments. Its arrival in 1928 and the widespread boycott by the Congress and many other groups are widely recorded. The details in the question match this event exactly and do not correspond to any of the other options, confirming the choice. Why Other Options Are Wrong: Rowlatt Commission: Connected to the repressive Rowlatt Act and surveillance of revolutionary activities around 1918 to 1919, not to constitutional reform in 1928. Pitts India Act: A late eighteenth century statute that reorganised the East India Company’s administration, not a twentieth century commission sent to India. Partition of Bengal: A 1905 decision to divide Bengal, later reversed in 1911, not a commission visiting India in 1928. Common Pitfalls: Students sometimes confuse various British acts, commissions, and reforms because many names sound similar. Another mistake is to link the word Rowlatt or Pitt with any major controversy without checking the date. A good exam strategy is to remember Simon Commission as the no Indian member body of 1928 and associate its protests with the slogan of complete independence emerging soon after. Final Answer: The commission that came to India in 1928 to recommend constitutional reforms was the Simon Commission.

Question 2

Birbal, famous in popular tales for his wit and wisdom, served as an advisor and courtier in the darbar of which Mughal emperor?

Accepted Answer

Introduction / Context: Birbal is a legendary figure in Mughal history and folklore, known for his cleverness and wise counsel to the emperor. Many school stories recount his exchanges with the ruler. This question checks whether you can correctly connect Birbal with the Mughal emperor under whom he actually served as a trusted courtier and advisor. Given Data / Assumptions: - The person in question is Birbal, celebrated for wit and wisdom. - He was an advisor and courtier in a Mughal emperor’s darbar. - The options list Babur, Akbar, Aurangzeb, and Jahangir. Concept / Approach: Birbal’s full name was Mahesh Das, and he rose to prominence in the court of Akbar. He was one of the Navaratnas, the nine jewels, in Akbar’s court. Folklore stories about Akbar and Birbal highlight their relationship and Birbal’s role as a witty problem solver. Babur and Humayun ruled earlier, and Aurangzeb and Jahangir ruled later. The association of Akbar with Birbal is so strong that remembering the pair Akbar Birbal is usually enough to answer the question. Step-by-Step Solution: Step 1: Recall that Birbal is almost always mentioned as Akbar’s favourite courtier in popular stories. Step 2: Recognise that the Navaratnas, including Birbal, belonged to Akbar’s reign. Step 3: Babur was the founder of the Mughal Empire and did not have Birbal as a close advisor. Step 4: Jahangir and Aurangzeb came after Akbar and had different sets of courtiers and advisors. Step 5: Therefore, the only correct answer is Akbar. Verification / Alternative check: Historical accounts and popular retellings agree that Birbal held the title of a high ranking noble under Akbar and was involved in military campaigns as well as court debates. Even though many folk stories are exaggerated, they consistently place him in Akbar’s darbar. No reliable source links him as a principal advisor to Babur, Jahangir, or Aurangzeb. This confirms that Akbar is the correct choice. Why Other Options Are Wrong: Babur: Founder of the Mughal Empire, but his brief reign did not include Birbal as a central figure in his court. Aurangzeb: A later emperor known for a different style of rule, not associated with Birbal in historical or popular narratives. Jahangir: Akbar’s son, who had his own courtiers but is not widely linked with Birbal as a key advisor. Common Pitfalls: Because several Mughal emperors are studied together, some learners may misplace famous personalities across different reigns. Another pitfall is over relying on scattered folk tales without checking which emperor is consistently paired with Birbal. Fixing the phrase Akbar Birbal in memory is a simple way to keep this association clear. Final Answer: Birbal served as an advisor and courtier in the darbar of Akbar.

Question 3

In the context of the making of the Constitution of India, who was the first temporary chairman of the Constituent Assembly at its initial meetings in December 1946?

Accepted Answer

Introduction / Context: The Constituent Assembly of India was formed to frame the Constitution after independence. Its proceedings involved a temporary chairperson at the very beginning and later a permanent president. Many exam questions test your knowledge of who presided at different stages. This question focuses on the very first temporary chairman at the initial meetings in December 1946. Given Data / Assumptions: - The question is about the first temporary chairman of the Constituent Assembly. - It refers specifically to the early sessions in December 1946. - Options given are B. R. Ambedkar, Jawaharlal Nehru, Rajendra Prasad, and Sachchidananda Sinha. - We assume standard accounts of the Assembly’s proceedings. Concept / Approach: Sachchidananda Sinha, a senior politician and lawyer, was appointed to preside over the first meeting of the Constituent Assembly as its temporary chairman. After that, Dr. Rajendra Prasad was elected as the permanent President of the Assembly. B. R. Ambedkar later became Chairman of the Drafting Committee, and Jawaharlal Nehru moved important resolutions, including the Objectives Resolution. The key is to distinguish between the temporary chair at the very first sitting and the later, more frequently mentioned presiding officers. Step-by-Step Solution: Step 1: Recall that Sachchidananda Sinha presided over the first meeting of the Constituent Assembly as a temporary chairman. Step 2: Recognise that Dr. Rajendra Prasad was elected as the permanent President of the Assembly only afterwards. Step 3: B. R. Ambedkar was appointed as Chairman of the Drafting Committee, not as the first temporary chairman of the Assembly itself. Step 4: Jawaharlal Nehru was the leader of the Congress in the Assembly and moved important resolutions, but he was not the temporary chairman. Step 5: Therefore, Sachchidananda Sinha is the correct answer. Verification / Alternative check: Historical records of the Constituent Assembly’s proceedings clearly state that Sachchidananda Sinha, due to his seniority and stature, was chosen to preside over the very first sitting as a provisional chairman. Soon after, the Assembly elected Dr. Rajendra Prasad as its President. This sequence is emphasised in many civics and polity textbooks, which also point out Ambedkar’s distinct role in drafting. This confirms that only Sachchidananda Sinha fits the description given in the question. Why Other Options Are Wrong: B. R. Ambedkar: Headed the Drafting Committee and played a key role as a principal architect of the Constitution, but was not the first temporary chairman of the Assembly. Jawaharlal Nehru: Leader of the majority party and mover of the Objectives Resolution, not the provisional presiding officer. Rajendra Prasad: Became the permanent President of the Constituent Assembly after the initial sessions, but did not serve as the first temporary chairman. Common Pitfalls: Many learners confuse the roles of President of the Assembly, chairman of the Drafting Committee, and temporary presiding officer, leading them to choose Rajendra Prasad or Ambedkar. Another pitfall is ignoring the word temporary in the question. Paying close attention to this detail and remembering the name Sachchidananda Sinha for the very first meeting helps avoid such mistakes. Final Answer: The first temporary chairman of the Constituent Assembly was Sachchidananda Sinha.

Question 4

Which one of the following crops is not cultivated in Karewas, the lacustrine deposits of sand, clay, loam, silt and boulders found in the Kashmir valley?

Accepted Answer

Introduction / Context: Karewas are distinctive lacustrine deposits found mainly in the Kashmir valley, consisting of sand, clay, loam, silt, and boulders. They form fertile plateaus that support particular types of agriculture and horticulture. This question asks you to identify which crop from a given list is not typically cultivated on Karewas, testing your knowledge of both regional geography and specialised crops like saffron. Given Data / Assumptions: - Karewas are lacustrine deposits located especially in the Kashmir valley. - They are known for supporting certain high value crops. - The options are saffron, almond, walnut, and ling nut. - We assume standard descriptions of Karewa agriculture in Indian geography textbooks. Concept / Approach: Karewa soils are famous for supporting saffron cultivation, along with orchards of apples, almonds, and walnuts. These deposits provide well drained conditions suitable for such crops. Ling nut, on the other hand, is another name for water chestnut, an aquatic plant that grows in shallow lakes, ponds, and slow moving water, not on upland plateaus. Therefore, among the options, ling nut stands out as the crop that does not fit the physical environment of Karewas. Step-by-Step Solution: Step 1: Recall that Karewas are elevated, well drained, fertile terraces in the Kashmir valley. Step 2: Recognise that saffron fields in Kashmir, especially near Pampore, are located on Karewas and are internationally renowned. Step 3: Almond and walnut orchards also grow well on these deposits, forming part of the region’s horticultural economy. Step 4: Ling nut or water chestnut requires standing or slow moving water and is cultivated in ponds, wetlands, and low lying water bodies. Step 5: Such aquatic conditions are the opposite of the typical Karewa environment. Step 6: Therefore, the crop not cultivated in Karewas is ling nut. Verification / Alternative check: Descriptions of Karewas in geography texts highlight them as sites for dry land crops like saffron and for tree based horticulture including apples, almonds, apricots, and walnuts. In contrast, water chestnuts are widely grown in eastern Indian wetlands and in low lying tanks rather than on elevated plateaus. This sharp difference between upland horticultural soils and aquatic cultivation methods confirms that ling nut is out of place in the list and is the correct answer. Why Other Options Are Wrong: Saffron: One of the most famous crops associated with Karewas, especially in Pampore, making it an incorrect choice for this question. Almond: Grown in orchards on Karewas and often mentioned in context with saffron and other temperate fruits in Kashmir. Walnut: Another major horticultural crop of the region that thrives on Karewa soils, not an exception. Common Pitfalls: Some learners may hesitate to choose ling nut if they are unfamiliar with the term and instead guess among the more familiar tree crops. Another pitfall is to think of Karewas simply as any fertile land, ignoring their specific upland, non aquatic character. Remembering that Karewas are dry plateaus and that water chestnut is an aquatic crop makes it easier to pick the correct option. Final Answer: The crop that is not cultivated in Karewas is Ling nut.

Question 5

In the history of the Delhi Sultanate, Muhammad bin Tughlaq is famous for transferring his capital. From which city to which city did he shift the capital of his empire?

Accepted Answer

Introduction / Context: This history question tests knowledge about an important administrative experiment carried out by Sultan Muhammad bin Tughlaq during the Delhi Sultanate. He is often remembered for his ambitious and sometimes impractical schemes, and one of the most famous was his decision to shift the imperial capital from Delhi to another city in the Deccan region. Understanding this helps students connect political decisions with geography and the challenges of ruling a large medieval empire. Given Data / Assumptions: The ruler in question is Muhammad bin Tughlaq, a Sultan of the Delhi Sultanate. The question asks specifically from which city to which city he transferred his capital. All options begin from Delhi and differ only in the destination city. The destination city actually chosen by Muhammad bin Tughlaq was in the Deccan. Concept / Approach: To answer this, we recall key facts about Muhammad bin Tughlaq's reign. He wanted a more centrally located capital to control both north and south India. For this reason, he selected Devagiri in the Deccan, which he renamed Daulatabad. The approach is to match this historical fact with the options given and then carefully rule out other cities that do not fit the known historical event. Step-by-Step Solution: Step 1: Identify the ruler as Muhammad bin Tughlaq, known for shifting his capital. Step 2: Recall that he ordered the capital to be moved from Delhi to Devagiri in the Deccan. Step 3: Remember that Devagiri was later renamed Daulatabad by the Sultan. Step 4: Scan the options and look for the pair that mentions Delhi to Devagiri. Step 5: Confirm that the correct option is 'Delhi to Devagiri' and select it as the answer. Verification / Alternative check: Another way to verify is to connect this event with the hardship it caused. Historical accounts mention that Muhammad bin Tughlaq forced many residents of Delhi to migrate to Devagiri, which caused suffering and later led him to reverse the decision. This story is always linked with Devagiri or Daulatabad, never with Warangal, Madurai, or Vijayanagar. This cross-check confirms that Devagiri is the correct destination city. Why Other Options Are Wrong: Delhi to Warangal: Warangal was the capital of the Kakatiya rulers, not the destination of Muhammad bin Tughlaq's capital shift. Delhi to Madurai: Madurai was a major city in south India but was never chosen as the capital of the Delhi Sultanate. Delhi to Vijayanagar: Vijayanagar was the capital of a later south Indian empire, not of Muhammad bin Tughlaq, so this option is incorrect. Common Pitfalls: Students sometimes confuse Devagiri with other important south Indian cities because many powers ruled different regions at different times. Another common mistake is mixing up Muhammad bin Tughlaq with other rulers of the Delhi Sultanate, such as Alauddin Khalji, who expanded in the south but did not shift his capital. Carefully remembering the names Devagiri or Daulatabad alongside Muhammad bin Tughlaq helps avoid such confusion. Final Answer: The capital was transferred from Delhi to Devagiri, so the correct option is 'Delhi to Devagiri'.

Question 6

In the context of the Indus Valley Civilization, which structure at Mohenjo daro is considered the largest building discovered at the site?

Accepted Answer

Introduction / Context: This question focuses on a key feature of the Indus Valley Civilization, specifically the urban site of Mohenjo daro. Knowing the major structures at this site, such as the Great Bath, the Great Granary and other public buildings, helps students understand the planning, economy and social life of one of the earliest urban civilizations in South Asia. Given Data / Assumptions: The site under discussion is Mohenjo daro, an important Indus Valley city. The question asks about the biggest building found at this site. Options include the Great Bath, Great Granary, Assembly Hall and a Rectangular Building. Concept / Approach: Archaeology textbooks often describe Mohenjo daro’s major structures. The Great Bath is famous for its unique design and possible ritual use, but in terms of size and storage capability, the Great Granary is considered larger. It is thought to have been used for storing grain, which indicates an organized economy and state control over food resources. The approach is to recall which structure is physically the largest, not simply the most famous. Step-by-Step Solution: Step 1: Recall the key public structures at Mohenjo daro: Great Bath, Great Granary, Assembly Hall and other buildings. Step 2: Distinguish between importance and size; the Great Bath is very important but not the largest in area. Step 3: Remember that the Great Granary consisted of massive storage blocks and took up a very large built up area. Step 4: Compare the options and note that only the Great Granary is widely described as the largest structure. Step 5: Select Great Granary as the correct answer. Verification / Alternative check: To verify, you can connect this with a broader understanding of Indus Valley economy. Large granaries at Harappa and Mohenjo daro suggest centralized collection and distribution of grain, which would require a huge structure. In contrast, the Great Bath was a sophisticated but smaller ceremonial tank, and the Assembly Hall and other rectangular buildings were not of comparable size. Standard exam keys and reference books consistently identify the Great Granary as the largest building at Mohenjo daro. Why Other Options Are Wrong: Great Bath: Architecturally important and unique, but not the largest building; it is more of a large tank than a massive building block. Assembly Hall: This was a significant hall, but it did not match the scale and storage capacity of the granary. Rectangular Building: This description is vague and does not refer to any famous largest building at the site. Common Pitfalls: Many learners instinctively choose the Great Bath because they remember it as a very famous structure from Mohenjo daro. The trap is to confuse fame with size. Another error is not distinguishing between different Indus Valley sites and mixing buildings found at Harappa, Mohenjo daro and other locations. Always focus on what the question specifically asks: the biggest building at Mohenjo daro, which is the Great Granary. Final Answer: The largest building at Mohenjo daro is the Great Granary.

Question 7

In October 2017, India sent its first shipment of wheat to Afghanistan as part of a commitment to supply 1.1 million tonnes of wheat on a grant basis. Through which country was this strategic shipment routed?

Accepted Answer

Introduction / Context: This question connects modern Indian foreign policy with geography and regional connectivity. In 2017, India decided to send wheat to Afghanistan on a grant basis. Because of political tensions and transit restrictions, India had to choose an alternative route. Knowing the chosen transit country helps students understand India’s use of ports, especially the Chabahar route, and its strategy to reach landlocked Afghanistan without relying on Pakistan. Given Data / Assumptions: The year is October 2017. India sent its first wheat shipment to Afghanistan under a 1.1 million tonne commitment. The shipment had to transit through a third country. Options list Iran, Pakistan, Tajikistan and China. Concept / Approach: The key idea is India's use of the Chabahar port in Iran as an alternative to routes through Pakistan. Pakistan has often denied or restricted overland transit for Indian goods going to Afghanistan. To bypass these restrictions, India developed and used the Chabahar port in Iran, from where goods can be transported by road to Afghanistan. Therefore, the correct route for that first wheat shipment was via Iran, not via Pakistan or other neighbouring countries mentioned in the options. Step-by-Step Solution: Step 1: Recall that Afghanistan is landlocked and depends on neighbouring countries for sea access. Step 2: Remember that Pakistan has often not provided easy overland transit to Indian goods meant for Afghanistan. Step 3: Connect this with news about India developing the Chabahar port in Iran as an alternative route. Step 4: Note that in October 2017, the first wheat shipment used this Chabahar based corridor. Step 5: Match this fact with the options and choose Iran as the transit country. Verification / Alternative check: You can verify by recalling that India, Iran and Afghanistan signed a trilateral agreement to develop the Chabahar port and related connectivity. Media reports highlighted that the first shipment of wheat to Afghanistan through this route marked the operationalization of this initiative. Pakistan, though geographically convenient, was not used due to political and transit issues, while Tajikistan and China do not match the known Chabahar based corridor. This cross check confirms that the shipment went through Iran. Why Other Options Are Wrong: Pakistan: Although it shares borders with both India and Afghanistan, political tensions and transit denials meant India did not use this route for the 2017 wheat shipment. Tajikistan: It borders Afghanistan, but the first wheat shipment was not routed through Tajik territory; the key project was based on Iran's port facilities. China: China does not share a convenient trade corridor from India to Afghanistan for this wheat shipment, and there was no such widely reported route in 2017. Common Pitfalls: Students may instinctively choose Pakistan because it appears to be the most direct overland route between India and Afghanistan. Others may overthink and pick Tajikistan due to its northern border with Afghanistan. The best way to avoid confusion is to remember the importance of the Chabahar project, which is frequently mentioned in relation to India Afghanistan trade that bypasses Pakistan. Linking this question to that project clearly points to Iran. Final Answer: The shipment was routed through Iran using the Chabahar corridor.

Question 8

Around the twelfth century, Sufi orders known as Silsilas began to crystallize in different parts of the Islamic world. What did these Sufi Silsilas primarily signify in terms of spiritual authority and transmission?

Accepted Answer

Introduction / Context: This question deals with Sufi Silsilas, or spiritual lineages, which became prominent from around the twelfth century in the Islamic world, including South Asia. The idea of Silsila is central to understanding how Sufi authority, teachings and blessings were transmitted from one generation to another. The question gives three statements and asks which correctly capture what Silsilas signified, so it also tests conceptual clarity about religious institutions. Given Data / Assumptions: Statement 1: Silsilas signified a continuous link between master and disciple. Statement 2: They represented an unbroken spiritual genealogy going back to the Prophet Muhammad. Statement 3: They symbolized the transmission of spiritual power and blessings to devotees. The task is to select the correct combination of these statements. Concept / Approach: Sufism emphasizes a personal guide, or pir, and a chain of transmission known as Silsila. A Silsila traces the spiritual lineage from a living Sufi master backwards through earlier masters to the Prophet. Through this chain, disciples receive spiritual training, knowledge and baraka, meaning blessing. Therefore, all three aspects mentioned continuous master disciple links, genealogy to the Prophet and transmission of spiritual power are central to what a Silsila represents. The logical approach is to evaluate each statement against this understanding and see that all are correct. Step-by-Step Solution: Step 1: Recall that a Sufi Silsila literally means a chain, referring to a chain of spiritual teachers. Step 2: Recognize that this chain is always described as linking master and disciple in an unbroken sequence. Step 3: Understand that Sufi orders claim their lineage ultimately goes back to the Prophet Muhammad, which matches statement 2. Step 4: Remember that through this chain, spiritual power, teaching and blessings are believed to flow to disciples, which matches statement 3. Step 5: Conclude that statements 1, 2 and 3 are all correct and select the option that includes all three. Verification / Alternative check: Many standard history and religious studies texts describe Silsilas in these three ways. They highlight the importance of initiation, or bayat, in which a disciple formally enters a Silsila through a master, thereby connecting to the entire spiritual chain. The authority of a Sufi sheikh is often justified by tracing his spiritual genealogy to the Prophet. Baraka is believed to be transmitted through this lineage not just to disciples but also to lay devotees. These cross checked points show that each of the three statements reflects a genuine feature of Sufi Silsilas. Why Other Options Are Wrong: 1 and 2 only: This wrongly excludes the role of spiritual power and blessings, which are crucial to Sufi practice. 2 only: This ignores both the continuous master disciple relationship and the transmission of baraka, so it is incomplete. 1 and 3 only: This combination leaves out the connection to the Prophet Muhammad, a key theological element of Sufi lineages. Common Pitfalls: Some learners may focus only on the institutional or organisational side of Silsilas and forget the deeper spiritual meaning. Others might think that only the genealogy to the Prophet matters and underestimate the importance of master disciple training or the transmission of blessings. To avoid confusion, remember that Silsilas are at once historical lineages, spiritual training networks and channels for baraka in Sufi belief. Final Answer: All three statements are correct, so the right option is 1, 2 and 3.

Question 9

In the tenth Mandala of the Rigveda, which specific hymn is known for reflecting and describing ancient Vedic marriage ceremonies?

Accepted Answer

Introduction / Context: This question belongs to ancient Indian history and Vedic literature. It asks about a specific hymn from the tenth Mandala of the Rigveda that deals with marriage ceremonies. Knowing which hymn is associated with marriage helps students place social customs and rituals within the larger context of early Vedic religious texts. Given Data / Assumptions: The focus is on the tenth Mandala of the Rigveda. The question is about a hymn that reflects marriage ceremonies. Options given are Surya Sukta, Purusha Sukta, Dana Stutis and Urna Sutra. Concept / Approach: The key concept is to associate each hymn with its main subject. Purusha Sukta describes the cosmic being and the origin of the varna system. Dana Stutis praise generosity and gifts. Urna Sutra is not a standard name tied to Rigvedic marriage rituals. Surya Sukta, however, especially hymn 10.85, is known as the marriage hymn describing the wedding of the solar deity Surya with Soma or other deities, and it outlines several aspects of Vedic marriage rituals. Therefore, the right approach is to recall that Surya Sukta is directly linked to marriage ceremonies in Vedic literature. Step-by-Step Solution: Step 1: Recall that the tenth Mandala of the Rigveda contains hymns dealing with social and ritual themes. Step 2: Identify Purusha Sukta as a cosmic hymn related to the primordial being and not particularly about marriage. Step 3: Recognize Dana Stutis as hymns praising the act of giving and generosity. Step 4: Note that Surya Sukta in the tenth Mandala contains verses recited during marriage, describing the wedding of the solar deity. Step 5: Choose Surya Sukta as the hymn that reflects marriage ceremonies. Verification / Alternative check: Standard references on Vedic rituals state that verses from Rigveda 10.85, often associated with Surya Sukta, are recited during traditional Hindu weddings even today. This continuity of practice is a strong verification that this hymn is indeed linked to marriage rituals. In contrast, Purusha Sukta is more philosophical and cosmological in tone, while Dana Stutis are about charitable giving. Urna Sutra does not appear as a widely cited marriage hymn in mainstream Rigvedic studies. This confirms Surya Sukta as the correct answer. Why Other Options Are Wrong: Purusha Sukta: It mainly describes the cosmic being and the origin of society and is not specifically a marriage hymn. Dana Stutis: These hymns celebrate the act of giving and the generosity of patrons, not marriage ceremonies. Urna Sutra: This is not recognized as the key Rigvedic hymn that guided marriage rituals in the tenth Mandala context. Common Pitfalls: Students can confuse Purusha Sukta with many social topics because it mentions varnas and social order, leading them to think it covers marriage. Another mistake is to choose Dana Stutis simply because marriage involves gifts and dowry, which is an indirect connection at best. The safest strategy is to remember that Surya Sukta, especially Rigveda 10.85, is the famous marriage hymn that continues to influence Hindu wedding practices even in modern times. Final Answer: The hymn that reflects marriage ceremonies in the tenth Mandala of the Rigveda is Surya Sukta.

Question 10

Which of the following statements about the Non Cooperation Movement in early twentieth century India is or are correct when we consider regional and social participation as well as its abrupt end?

Accepted Answer

Introduction / Context: This question examines the Non Cooperation Movement launched under Mahatma Gandhi in the early 1920s. Instead of simple factual recall, it tests understanding of the social composition of the movement, regional variation in participation and the impact of the Chauri Chaura incident on its continuation. Such statement based questions help learners think critically about how movements unfolded on the ground rather than treating them as uniform events. Given Data / Assumptions: Statement 1: The movement had significant peasant participation from Karnataka. Statement 2: There was notable non Brahmin lower caste participation in Madras and Maharashtra. Statement 3: There was a lack of labour unrest in places like Assam, Bengal and Madras. Statement 4: After the Chauri Chaura incident of 1922, Gandhi decided to continue the movement on a much smaller scale. We must identify which statements are correct. Concept / Approach: The Non Cooperation Movement saw strong peasant participation in regions like Awadh in present Uttar Pradesh, not especially Karnataka, so statement 1 is incorrect. There was indeed significant non Brahmin and lower caste participation in Madras and Maharashtra, particularly linked with local caste based and regional politics, so statement 2 is correct. Labour unrest did occur in several provinces, including strikes, so saying there was a lack of labour unrest in Assam, Bengal and Madras (statement 3) is misleading and incorrect. Gandhi actually called off the movement entirely after the Chauri Chaura incident rather than continuing it on a smaller scale, so statement 4 is also wrong. Hence only statement 2 is correct. Step-by-Step Solution: Step 1: Evaluate statement 1 and recall that the most famous peasant mobilisation was in Awadh, not Karnataka, so statement 1 is not correct. Step 2: Examine statement 2 and remember that non Brahmin and lower caste groups in Madras and Maharashtra did participate in the Non Cooperation Movement, so statement 2 is correct. Step 3: Consider statement 3 and note that labour unrest did occur in several regions; saying there was a lack of unrest in Assam, Bengal and Madras is inaccurate. Step 4: For statement 4, recall that Gandhi suspended, rather than scaled down, the entire movement after the violent Chauri Chaura incident in 1922. Step 5: Conclude that only statement 2 is correct and select the option that mentions 2 only. Verification / Alternative check: You can cross check by thinking of major regional centres of Non Cooperation. Awadh, parts of Punjab and Bengal saw strong peasant and labour involvement. Historians also highlight how non Brahmin movements in Madras Presidency and lower caste groups in Maharashtra aligned with wider anti colonial protests, supporting statement 2. Every reliable account notes that Gandhi immediately called off the movement after Chauri Chaura, blaming the resort to violence, which contradicts statement 4. This multi angle verification confirms that only statement 2 stands as correct. Why Other Options Are Wrong: 1 only: This would mean only statement 1 is correct, which is false because the focus region in peasant narratives is Awadh, not Karnataka. 1, 2 and 4: This option wrongly includes two incorrect statements, 1 and 4, and so cannot be correct. 2 and 3: This would require statement 3 to be correct, but there was notable labour unrest, so the statement about lack of unrest is misleading. Common Pitfalls: A frequent mistake is to assume that all provinces had the same pattern of participation, which leads to careless acceptance of statements mentioning unfamiliar regions like Karnataka. Another pitfall is to vaguely remember that Gandhi modified his strategy after Chauri Chaura and to wrongly believe he continued the movement in a reduced form, whereas in reality he suspended it completely. Always link each statement to well known regional examples and key turning points to avoid such errors. Final Answer: Only statement 2 is correct, so the right option is 2 only.

Question 11

The term barbarian has been used in different historical contexts. Which of the following correctly describes how the word was originally used in the Greek and Roman worlds?

Accepted Answer

Introduction / Context: This question explores the historical usage of the term barbarian, a word that later became common in many European languages. Understanding its original meaning in Greek and Roman contexts helps students avoid projecting modern negative stereotypes backward and instead recognize how ancient societies viewed cultural outsiders. Given Data / Assumptions: Statement 1: The word comes from the Greek term barbaros, meaning a non Greek. Statement 2: Romans used the term for Germanic tribes, the Gauls and the Huns. The task is to decide whether each statement is correct and then choose the right combination. Concept / Approach: In classical Greek usage, barbaros referred to anyone who did not speak Greek and was therefore seen as foreign or culturally different. This supports statement 1. When the Romans adopted the term, they used it for various non Roman, non Latin speaking peoples at their borders, including Germanic tribes, the Gauls and later groups such as the Huns. This matches statement 2. The correct approach is to verify both statements with this understanding and see that they are accurate, leading to the selection of the option that includes both 1 and 2. Step-by-Step Solution: Step 1: Recall that in ancient Greek, barbaros referred broadly to non Greek speaking foreigners. Step 2: Understand that the Greeks initially used it more as a cultural and linguistic label than purely as an insult. Step 3: Remember that Romans adopted similar terminology and applied it to peoples beyond their frontiers, such as Germanic tribes and Gauls. Step 4: Note that later, when the Huns appeared on Roman borders, they were also described as barbarians. Step 5: Conclude that both statements accurately describe historical usage, so both 1 and 2 are correct. Verification / Alternative check: You can verify statement 1 by recalling that many classical studies texts explain how Greeks contrasted themselves with barbarians, defined as those whose speech sounded strange. For statement 2, Roman historical writings consistently refer to Germanic tribes like the Goths, the Gauls in present France and the Huns from Central Asia as barbarians at the frontier. These examples confirm that Romans extended the term to a wide range of non Roman peoples. Because both statements align with standard historical understanding, selecting both is justified. Why Other Options Are Wrong: 1 only: This would ignore the well documented Roman usage of the term for tribes such as the Gauls and Huns, so it is incomplete. 2 only: This would wrongly deny the Greek origin of the term barbaros, which is clearly established in historical linguistics. Neither 1 nor 2: This would imply the term has neither Greek origins nor Roman application to frontier tribes, which contradicts basic historical knowledge. Common Pitfalls: Learners sometimes think barbarian is purely a Roman term and forget its earlier Greek roots. Others assume it always meant savage or uncivilized in a modern sense, without understanding that in Greek it primarily meant non Greek speaking. Keeping track of both linguistic origin and later Roman usage helps avoid confusion and clarifies that both statements given in the question are correct. Final Answer: Both statements 1 and 2 are correct, so the right option is Both 1 and 2.

Question 12

Al Biruni and later Sufi thinkers often compared Islamic mystical ideas with Indian religious texts. Which one of the following statements about these interactions is not correct?

Accepted Answer

Introduction / Context: This advanced question explores intellectual encounters between Islamic Sufism and Indian religious traditions. It focuses on figures like Al Biruni, a great eleventh century scholar, and Hujwiri, a Sufi writer, and asks which given statement about their views and influences is not correct. It tests fine grained historical understanding rather than simple factual recall, so careful reading of each statement is essential. Given Data / Assumptions: Option a: Al Biruni compared Sufi self annihilation with parallel ideas in the Bhagavad Gita. Option b: Al Biruni saw similarities between Sufi soul theories and Patanjali Yoga Sutra. Option c: The Hatha Yogic text Amrita Kunda had lasting impact on Sufism. Option d: Hujwiri's conversations with Yogis show that he was impressed by their theory of division of the human body. We must identify the statement that is historically not correct. Concept / Approach: Al Biruni genuinely attempted to interpret Indian philosophy using categories familiar to Islamic audiences, and it is broadly correct that he related Sufi ideas of divine love and self annihilation to themes found in the Bhagavad Gita. Similarly, similarities between ideas of the soul in Sufism and Patanjali's Yoga Sutra have been noted by scholars, so option b reflects a real comparative tendency. The Hatha Yogic treatise Amrita Kunda was translated into Persian and Arabic and influenced Sufi ascetic practices, so option c is also correct. The problematic statement is option d, which suggests that Hujwiri was impressed with a specific yogic theory of bodily division. Hujwiri, in his work on Sufism, generally recorded encounters with yogis but was not notably enthusiastic about adopting their theories in this manner. Thus option d is the one that is not correct. Step-by-Step Solution: Step 1: Evaluate option a and recall that Al Biruni often looked for parallels between Sufi ideas and Indian texts, including the Bhagavad Gita, so this is acceptable. Step 2: Consider option b and note that comparative scholars have indeed seen overlaps between Sufi ideas of the soul and those in Yoga traditions, so this is plausible. Step 3: Examine option c and remember that Amrita Kunda was translated and influenced certain Sufi practices, making this statement correct. Step 4: Assess option d and observe that it overstates Hujwiri's appreciation of yogic theories of the human body; he did not present himself as impressed in the manner described. Step 5: Conclude that option d is the incorrect statement and therefore the right choice for this question. Verification / Alternative check: A useful cross check is to recall the overall tone of Hujwiri's work on Sufism. While he mentioned other religious practitioners, he was primarily concerned with defining and defending Sufi doctrines. There is little evidence that he adopted detailed yogic theories of bodily division as a model, so the claim about him being impressed by them is overstated. In contrast, the translation of Amrita Kunda and its influence on Sufis is widely cited, and Al Biruni's comparative method is well known, supporting options a, b and c as correct. Therefore option d stands out as historically inaccurate. Why Other Options Are Wrong as the Answer: Al Biruni and Bhagavad Gita (option a): This reflects his genuine comparative approach and is in line with how he tried to relate Indian texts to Islamic concepts. Sufi theories and Yoga Sutra (option b): Similarities in ideas about the soul and spiritual discipline exist and have been observed by many scholars, so this is not incorrect. Amrita Kunda impact (option c): The translation of Amrita Kunda and its influence on Sufi ascetic thought is historically noted and therefore correct. Common Pitfalls: Students may be unfamiliar with these specific comparative details and may guess randomly, especially between options b, c and d. Another pitfall is to assume that any mention of influence from a non Islamic text on Sufism must be wrong, when in fact there were many such intellectual exchanges. To avoid mistakes, remember that Al Biruni was highly comparative and open, that Amrita Kunda did impact Sufism and that the questionable exaggeration lies in the description of Hujwiri's admiration for a specific yogic theory of the human body. Final Answer: The statement that is not correct is Hujwiri’s conversation with the Yogis shows that he was impressed with their theory of the division of the human body.

Question 13

Consider the remark about Mughal India: “So much is wrung from the peasants, that even dry bread is scarcely left to fill their stomachs.” Which European traveller made this observation about the condition of peasantry under the Mughal Empire?

Accepted Answer

Introduction / Context: This question tests knowledge of European travellers who visited Mughal India and wrote detailed accounts of its society and economy. Their observations are important historical sources for understanding the condition of peasants, revenue demands and administrative practices. The quotation in the question describes extreme exploitation of peasants, and you must identify which traveller recorded it. Given Data / Assumptions: The quote highlights that peasants were taxed so heavily that barely any food was left for them. Four European travellers are listed: Francisco Pelsaert, Francois Bernier, Jean Baptiste Tavernier and Niccolao Manucci. All of them wrote about India in the Mughal period, but their emphasis and style differed. Concept / Approach: Francisco Pelsaert, a Dutch factor of the East India Company, is known for his detailed report on the conditions in the Mughal Empire, including harsh revenue practices and the misery of peasants. The given quotation is widely attributed to him. Bernier also criticized Mughal agrarian relations, but the specific line in the question is typically linked to Pelsaert. Tavernier focused more on trade and diamonds, while Manucci wrote a colourful memoir of his experiences at court and in wars. The correct approach is to recall that Pelsaert is the one most clearly associated with this striking description of peasant suffering. Step-by-Step Solution: Step 1: Recognize that the quote emphasises extreme extraction of revenue from peasants. Step 2: Recall that Francisco Pelsaert wrote a report specifically describing exploitation and misery in rural Mughal India. Step 3: Remember that Francois Bernier talked about the absence of private property and the jagirdari system but this exact line is linked to Pelsaert. Step 4: Note that Tavernier and Manucci are less associated with detailed peasant misery narratives. Step 5: Select Francisco Pelsaert as the author of the quoted remark. Verification / Alternative check: To verify, you can recall that exam oriented history books almost always mention this exact quotation in connection with Pelsaert. The context is his discussion of heavy land revenue demands and the resulting poverty of peasants. Bernier criticised the system too but in more theoretical terms, focusing on land rights. Tavernier concentrated on commerce and luxury goods, while Manucci narrated political events and court life. This cross referencing confirms that the quoted line is Pelsaert's observation. Why Other Options Are Wrong: Francois Bernier: Although he discussed agrarian systems critically, the specific line quoted here is not his and he focused more on the system of assignments and absence of private property. Jean Baptiste Tavernier: He was mainly a merchant and traveller whose writings emphasised trade, jewels and routes rather than peasant exploitation in such dramatic terms. Niccolao Manucci: His Storia do Mogor is rich in anecdotes about courts and wars but does not contain this famous statement about peasants. Common Pitfalls: Students often confuse Pelsaert and Bernier because both criticised Mughal agrarian conditions. A common mistake is to automatically pick Bernier for any negative comment about Mughal land systems. The best way to avoid this confusion is to memorise that the quote about peasants having barely dry bread left is specifically tied to Francisco Pelsaert, while Bernier is more associated with theoretical critiques of land tenure and the jagirdari system. Final Answer: The quotation was made by the Dutch traveller Francisco Pelsaert.

Question 14

Among the Khojas, who are a branch of the Ismaili sect, which special literary genre developed to express devotional teachings and community identity?

Accepted Answer

Introduction / Context: This question relates to religious history and regional devotional literature in South Asia. It asks about a specific literary genre that developed among the Khojas, a community linked to the Ismaili branch of Islam. Knowing the name and nature of this genre helps students appreciate the diversity of Islamic devotional traditions beyond standard Arabic and Persian texts. Given Data / Assumptions: The community in focus is the Khojas, who are part of the Ismaili tradition. The question asks for the name of a literary genre developed by them. Options given are Ginan, Ziyarat, Raag and Shahada. Concept / Approach: Ginans are devotional hymns in Indic languages composed within the Nizari Ismaili tradition, especially among Khojas in South Asia. They convey religious teachings, ethical guidance and mystical ideas in a form accessible to local communities. Ziyarat generally refers to visits to shrines or texts linked with such visits, not a literary genre unique to Khojas. Raag is a musical mode in Indian classical music. Shahada refers to the Islamic testimony of faith, not a special Khoja literary genre. Therefore, the correct conceptual link is between the Khojas and the genre called Ginan. Step-by-Step Solution: Step 1: Identify Khojas as a community often associated with Nizari Ismaili traditions in South Asia. Step 2: Recall that this community developed devotional hymns in local languages to explain complex doctrines. Step 3: Recognize that these hymns are collectively known as Ginans. Step 4: Understand that Ziyarat refers to visiting holy places and is not primarily a literary genre here. Step 5: Select Ginan as the correct answer. Verification / Alternative check: Standard religious studies on Ismaili communities repeatedly describe Ginans as short poetic compositions that blend Islamic, local and sometimes Bhakti inspired imagery. They form a distinct corpus associated with Khojas and other Nizari Ismaili groups in India and East Africa. In contrast, Raag is a general musical term used across many traditions, and Shahada is the universal declaration of faith in Islam. This comparison confirms that Ginan is the only option that fits the description asked in the question. Why Other Options Are Wrong: Ziyarat: Means visiting shrines or places associated with saints and is not a specific literary genre created by Khojas. Raag: Describes musical modes in Indian classical music, not a distinct Ismaili devotional literature form. Shahada: Refers to the core Islamic declaration of faith and is shared by all Muslims; it is not a unique literary genre of the Khoja community. Common Pitfalls: A common mistake is to focus on more familiar Islamic terms like Shahada or Ziyarat and assume one of them must be the answer. Another trap is to link Raag with devotional songs simply because music is involved, but here the question is about a named genre used by a specific community. Remembering that Ginans are unique devotional compositions of Khoja Ismailis helps avoid confusion and leads directly to the correct choice. Final Answer: The literary genre developed by the Khojas is known as Ginan.

Question 15

In the context of south Indian Bhakti traditions, who were the tenth century composers collectively associated with the Nalayira Divya Prabandham, a major Tamil Vaishnava devotional corpus?

Accepted Answer

Introduction / Context: This question belongs to the history of Bhakti movements in South India. It focuses on the Nalayira Divya Prabandham, an important collection of Tamil devotional hymns. Knowing who composed this corpus helps students distinguish between Vaishnava and Shaiva traditions and understand how regional languages became vehicles for intense devotional expression. Given Data / Assumptions: The text in question is the Nalayira Divya Prabandham, meaning the collection of four thousand verses. The time frame mentioned is broadly around the tenth century. Options include Alvars, Nayanars, Appar and Sambandar. Concept / Approach: The Alvars were Tamil poet saints devoted to Vishnu and his avatars. Their hymns make up the Nalayira Divya Prabandham, which became central to Sri Vaishnava theology. In contrast, Nayanars were Shaiva poet saints devoted to Shiva, and within them, Appar and Sambandar are individual Shaiva saints. Therefore, the correct approach is to recognise that Nalayira Divya Prabandham is a Vaishnava text tied to Alvars and not to the Shaiva Nayanars or individual figures like Appar or Sambandar. Step-by-Step Solution: Step 1: Recall that the Nalayira Divya Prabandham is a collection of Tamil hymns in praise of Vishnu and his sacred places. Step 2: Identify the poet saints associated with Vishnu devotion in Tamil Bhakti as the Alvars. Step 3: Remember that Nayanars, including Appar and Sambandar, are Shaiva saints devoted to Shiva. Step 4: Match this understanding with the options and confirm that Alvars are the correct group linked to the Nalayira Divya Prabandham. Step 5: Select Alvars as the right answer. Verification / Alternative check: Any standard account of South Indian Bhakti will quickly confirm that the Nalayira Divya Prabandham is described as the collected hymns of twelve Alvar saints. It is sometimes called the Tamil Veda of Vaishnavism. On the other hand, the corpus of Nayanar hymns, such as Tevaram, is separate and focuses on Shiva and Shaiva temples. This clear textual separation verifies that Alvars, not Nayanars or individual Shaiva saints, were the composers associated with the Nalayira Divya Prabandham. Why Other Options Are Wrong: Nayanars: They are Shaiva poet saints whose hymns form a different corpus, mainly the Tevaram and related works, not the Nalayira Divya Prabandham. Appar: An individual Shaiva Nayanar saint reputed for his hymns to Shiva, not a Vaishnava Alvar contributing to the Nalayira Divya Prabandham. Sambandar: Another prominent Shaiva child saint of the Nayanars, who composed devotional songs to Shiva, not to Vishnu in the Nalayira Divya Prabandham. Common Pitfalls: Students sometimes mix the two major Bhakti streams and assume that any Tamil devotional collection could belong to either Nayanars or Alvars. Another mistake is to pick a familiar name like Appar or Sambandar without considering whether the text is Vaishnava or Shaiva. To avoid this, remember a simple association: Alvars are Vaishnava saints linked to Nalayira Divya Prabandham, while Nayanars are Shaiva saints associated with Tevaram and related Shaiva hymns. Final Answer: The Nalayira Divya Prabandham is associated with the Vaishnava poet saints known as the Alvars.

Question 16

With reference to ancient Indian religious architecture, which one of the following statements about Buddhist stupas in India is not correct?

Accepted Answer

Introduction / Context: This question is about Buddhist stupas in ancient India, which are among the most iconic religious structures in the subcontinent. Stupas were associated with relic worship, pilgrimage and the spread of Buddhism. The question asks which statement is not correct, so it requires careful evaluation of the role of Ashoka, the function of stupas and their typical locations. Given Data / Assumptions: Option a: Ashoka helped popularise the cult of stupas. Option b: Stupas contained relics of the Buddha and other monks. Option c: Stupas were located in rural areas. Option d: Stupas were located close to trade routes. We must find the statement that does not accurately describe Buddhist stupas. Concept / Approach: Ashoka, the Mauryan emperor, is known for constructing and enlarging many stupas, so option a is correct. Stupas were indeed built as reliquaries; they often contained bodily relics or other sacred objects linked to the Buddha and revered monks, making option b correct. Many stupas were strategically located near important trade routes and urban centres to attract pilgrims and travellers, so option d is also correct. The problematic statement is option c, which says stupas were located in rural areas as if this were their typical characteristic. In reality, many major stupas, such as Sanchi and Bharhut, were near trade routes and emerging urban centres, not isolated rural locations. Therefore, option c is not correct. Step-by-Step Solution: Step 1: Evaluate option a and recall that Ashoka patronised Buddhism and built numerous stupas, confirming its correctness. Step 2: Consider option b and remember that stupas functioned as reliquaries containing remains or objects associated with holy persons, so this is also correct. Step 3: Examine option d and note that stupas along trade routes allowed monks to interact with merchants and travellers, so this statement fits historical evidence. Step 4: Assess option c and see that portraying stupas as mainly rural is misleading, because many were near important routes and populated areas. Step 5: Conclude that the incorrect statement is option c. Verification / Alternative check: Cross checking with maps of famous stupas shows that they are often situated on or close to major ancient routes, such as those connecting the Ganga valley to the Deccan and coastal regions. Archaeological and textual evidence suggests that monks and lay followers used these routes for pilgrimage, trade and missionary travel. Ashoka's inscriptions and edicts mention the construction and enlargement of stupas, further confirming the role of imperial patronage and strategic placement. This evidence supports options a, b and d and leaves option c as the incorrect statement. Why Other Options Are Wrong as the Answer: Ashoka popularising stupas (option a): This is historically well established and cannot be considered incorrect. Repositories of relics (option b): The reliquary function of stupas is central to their religious importance and is therefore accurate. Located close to trade routes (option d): This reflects the interaction between religion and commerce and is supported by archaeology and inscriptions. Common Pitfalls: A common error is to imagine monasteries and stupas as isolated in forests or remote rural regions, overlooking the fact that religious institutions often thrived near prosperous trade centres. Another pitfall is to misread the question and forget that it asks for the not correct statement. To avoid this, always underline or mentally note keywords like not or incorrect and carefully check each option against standard historical knowledge. Final Answer: The statement that is not correct is that Buddhist stupas were located in rural areas as a typical feature.

Question 17

Consider the following statements about the Indo Tibetan Border Police, also known as ITBP. Which of the statements given below are correct?

Accepted Answer

Introduction / Context: This question deals with the Indo Tibetan Border Police, usually abbreviated as ITBP. It is a central armed police force of India tasked mainly with guarding the Indo China border in high altitude areas. The question presents four statements about its origin, training, deployment and present strength, and asks which ones are correct. Such questions test knowledge of contemporary security institutions, which is important for competitive exams. Given Data / Assumptions: Statement 1: ITBP was raised in 1962. Statement 2: ITBP is basically a mountain trained force. Statement 3: ITBP replaced Assam Rifles in Sikkim and Arunachal Pradesh around 2004 to 2005 for border guarding duty. Statement 4: ITBP presently has 52 service battalions. We have to determine whether each of these statements is correct. Concept / Approach: ITBP was indeed raised in the aftermath of the 1962 India China war to guard the Himalayan borders, so statement 1 is correct. Because it operates in high altitude terrain, it is specially trained for mountain and snow conditions, which makes statement 2 correct. In the mid 2000s, ITBP took over border guarding in Sikkim and Arunachal Pradesh from the Assam Rifles, matching statement 3. Official data and exam oriented references state that ITBP has expanded to around 52 service battalions, confirming statement 4. Therefore, all four statements are correct, and the correct option must list 1, 2, 3 and 4 together. Step-by-Step Solution: Step 1: Link statement 1 with the 1962 border conflict and recall that ITBP was created soon after, so it is correct. Step 2: Observe that ITBP mainly guards the Himalayan frontier and is known for high altitude training, confirming statement 2. Step 3: Remember that in 2004 to 2005, ITBP replaced Assam Rifles in certain sectors of Sikkim and Arunachal Pradesh, making statement 3 accurate. Step 4: Note that the current structure of ITBP includes about 52 service battalions, validating statement 4. Step 5: Conclude that all four statements are correct and choose the option that lists 1, 2, 3 and 4. Verification / Alternative check: To verify, you can recall that central armed police forces like ITBP, BSF, SSB and CRPF have specific roles. ITBP is explicitly associated with the Indo China border and mountain warfare. Government documents and standard exam guides mention its raising year as 1962 and highlight its high altitude capability. They also discuss the changeover from Assam Rifles to ITBP in parts of the eastern sector in the mid 2000s and list the number of battalions at around 52. All these cross checks support each of the four statements as correct. Why Other Options Are Wrong: 1, 2 and 4 only: This wrongly leaves out statement 3, which is also correct about the shift from Assam Rifles to ITBP in border guarding duties. 3 and 4 only: This ignores the historically well established facts in statements 1 and 2 regarding the raising year and mountain trained nature of ITBP. 1, 2 and 3 only: This option wrongly excludes statement 4, even though the number of battalions stated there is correct. Common Pitfalls: Some test takers may mistrust any statement that mentions a specific number of battalions or a narrow time window such as 2004 to 2005 and assume that these precise details must be traps. Others may confuse ITBP with other forces like the Assam Rifles or BSF. To avoid such mistakes, keep a short list of key facts about each central armed police force and be comfortable with certain numerical details that appear regularly in exam questions. Final Answer: All four statements are correct, so the right option is 1, 2, 3 and 4.

Question 18

In the study of ancient Indian epigraphy, who is credited with successfully deciphering both the Brahmi and Kharoshthi scripts used in early inscriptions?

Accepted Answer

Introduction / Context: This question belongs to the field of epigraphy, which studies inscriptions and ancient scripts. Many early Indian inscriptions are written in Brahmi and Kharoshthi scripts. Deciphering these scripts was crucial for reconstructing India's early history, especially the Mauryan period and later. The question asks which scholar is credited with this important achievement. Given Data / Assumptions: The focus is on deciphering both Brahmi and Kharoshthi scripts. Options given are Piyadassi, Colin Mackenzie, Alexander Cunningham and James Prinsep. Concept / Approach: James Prinsep, a British scholar associated with the Asiatic Society of Bengal, is widely credited with deciphering the Brahmi script in the 1830s and making significant progress on Kharoshthi as well. This breakthrough allowed historians to read Ashokan inscriptions and other early records. Colin Mackenzie was an early surveyor and collector of manuscripts but did not perform this decipherment. Alexander Cunningham is known as the father of the Archaeological Survey of India, coming later. Piyadassi is a title used for Ashoka in his own inscriptions, not a modern scholar. Therefore, the correct approach is to identify James Prinsep as the person who deciphered Brahmi and Kharoshthi. Step-by-Step Solution: Step 1: Recall that Brahmi was the script of Ashokan inscriptions and early Indian records. Step 2: Remember that James Prinsep worked systematically with inscriptional evidence and bilingual coins. Step 3: Note that Prinsep's work in the 1830s led to the decipherment of Brahmi and progress with Kharoshthi. Step 4: Recognize that Piyadassi is actually a name or epithet used by Ashoka for himself and not a modern scholar. Step 5: Select James Prinsep as the correct answer. Verification / Alternative check: Standard history textbooks and epigraphy references clearly state that James Prinsep decoded the Brahmi script using inscriptional patterns and cross comparisons. This allowed later scholars including Alexander Cunningham to build on his work and explore archaeological sites more effectively. Colin Mackenzie is associated with surveys and manuscript collection but not script decipherment. This cross comparison of roles confirms that James Prinsep is the only correct choice. Why Other Options Are Wrong: Piyadassi: This is a royal epithet meaning seeing clearly, used by Ashoka in his inscriptions and not a modern epigraphist. Colin Mackenzie: An important surveyor in South India and collector of manuscripts, but he did not decipher Brahmi and Kharoshthi. Alexander Cunningham: Founder of the Archaeological Survey of India and a later archaeologist who built on Prinsep's breakthrough rather than making it himself. Common Pitfalls: Some learners confuse Cunningham's role as a pioneering archaeologist with Prinsep's more specialised work in deciphering scripts. Others may not realise that Piyadassi is a title from the inscriptions themselves and not a scholar. To avoid confusion, remember the simple association: Prinsep equals script decipherment, Cunningham equals archaeological survey and Ashoka uses Piyadassi as his own title in the inscriptions Prinsep decoded. Final Answer: The scholar who deciphered both Brahmi and Kharoshthi scripts is James Prinsep.

Question 19

Which of the following were key features of Brahmadeya land grants during roughly 600 to 1200 AD in early medieval India?

Accepted Answer

Introduction / Context: This question examines Brahmadeya grants, which were important land grants made to Brahmins in early medieval India between about 600 and 1200 AD. Understanding their features helps explain changes in land ownership, revenue systems and the growing influence of Brahmins in rural society during this period. Given Data / Assumptions: Statement 1: Creation of Brahmadeya grants meant renunciation of actual or potential sources of revenue by the state. Statement 2: These grants could vary in size from a small plot to several villages. Statement 3: Most grants were made in unsettled areas. We must choose the correct combination of these statements. Concept / Approach: Brahmadeya grants were usually tax free gifts of land to Brahmins. When the state granted such land, it gave up rights to revenue from that land, so statement 1 is correct. The size of these grants was not uniform; some were small plots, others entire villages or clusters of villages, so statement 2 is also correct. Statement 3, however, is misleading. While some grants were used to bring new land under cultivation, many were in already settled and fertile regions to ensure a stable income for the donees. Therefore, it is not accurate to say that most grants were made in unsettled areas. The correct combination is statements 1 and 2 only. Step-by-Step Solution: Step 1: Evaluate statement 1 and recall that Brahmadeya grants were typically revenue free, meaning the state gave up its revenue claims on those lands. Step 2: Assess statement 2 and remember that the extent of Brahmadeya grants varied widely from small plots to entire villages. Step 3: Consider statement 3 and note that many Brahmadeyas were in well cultivated areas; it is incorrect to say most were in unsettled regions. Step 4: Conclude that statements 1 and 2 are correct, while statement 3 is not. Step 5: Select the option that lists 1 and 2 only. Verification / Alternative check: History texts on early medieval India highlight that Brahmadeya grants reduced direct state revenue from gifted lands because they often came with tax exemptions. They also emphasise that kings gave land of different sizes and qualities, sometimes small but sometimes entire villages, depending on the recipient and context. While some grants may have encouraged cultivation in new regions, the general pattern shows many were made in already developed areas with irrigation, since those lands could support the Brahmin donees. This evidence confirms that statements 1 and 2 are correct, and statement 3 is inaccurate. Why Other Options Are Wrong: 1 only: This ignores the well documented variation in size of Brahmadeya grants described in statement 2. 2 and 3 only: This would wrongly accept statement 3, which overstates the proportion of grants in unsettled areas and ignores the revenue renunciation aspect in statement 1. 1, 2 and 3: This would treat all statements as correct, but statement 3 is not supported by the majority of historical evidence. Common Pitfalls: Students sometimes imagine that land grants were mainly tools to expand into uncultivated territory and therefore accept statement 3 without question. Another pitfall is to overlook the financial dimension and forget that the state was giving up a stable revenue source when creating a Brahmadeya. Linking the concept to both revenue and land control, and remembering that many grants were in fertile areas, helps avoid these mistakes. Final Answer: The correct features are those given in statements 1 and 2 only.

Question 20

Which of the following statements about Sir Syed Ahmad Khan and his ideas is or are correct in the context of modern Indian history?

Accepted Answer

Introduction / Context: This question deals with Sir Syed Ahmad Khan, a key figure in modern Indian history who promoted modern education among Muslims and later influenced political thought. The question presents four statements about his ideas and the curriculum of the Mohammedan Anglo Oriental College and asks which are correct. It tests both conceptual understanding of his political views and factual knowledge about his educational reforms. Given Data / Assumptions: Statement 1: He argued that India was a federation of ethnic communities based on common descent. Statement 2: His philosophy was very similar to that of the Indian National Congress. Statement 3: He imagined India as a nation state based on rights of individual citizens. Statement 4: The curriculum at the Mohammedan Anglo Oriental College blended Muslim theology and European empiricism. We must identify which statements are correct. Concept / Approach: Sir Syed Ahmad Khan broadly viewed India as a collection of distinct communities, particularly emphasising differences between Hindus and Muslims. This matches statement 1, which is therefore correct. He was critical of the Indian National Congress and did not share its inclusive nationalist philosophy, so statement 2 is incorrect. He did not primarily imagine India as a nation state built on individual citizen rights; instead he stressed community based representation, making statement 3 incorrect. At the Mohammedan Anglo Oriental College in Aligarh, he indeed tried to combine traditional Islamic learning with modern Western scientific and empirical education, so statement 4 is correct. Therefore the correct combination is statements 1 and 4 only. Step-by-Step Solution: Step 1: Assess statement 1 and recall that Sir Syed saw India as composed of different communities, especially Hindu and Muslim, and argued along those lines, so it is correct. Step 2: Examine statement 2 and remember that he warned Muslims not to join the early Congress, so his philosophy was not similar to that of the Congress; this statement is incorrect. Step 3: Consider statement 3 and note that he did not base his political ideas on individual citizen rights but rather on communal identities, so this is also incorrect. Step 4: Evaluate statement 4 and recall that the Mohammedan Anglo Oriental College aimed to mix Muslim theology with Western style scientific and empirical education, which makes this statement correct. Step 5: Conclude that statements 1 and 4 are correct and select the option mentioning them together. Verification / Alternative check: To verify, you can think of Sir Syed's role in the Aligarh Movement, where he strongly advocated English education and Western sciences while preserving Islamic religious learning, confirming statement 4. His political writings emphasised the distinctive identity of Indian Muslims and warned against majoritarian politics, fitting statement 1. Meanwhile, he openly criticised the Indian National Congress and did not support its early nationalist programme, which disproves statement 2. His thinking did not revolve around abstract individual rights but around community representation and balance, which contradicts statement 3. These checks confirm that only 1 and 4 are correct. Why Other Options Are Wrong: 1 only: This would ignore the important fact about the blended curriculum of the Mohammedan Anglo Oriental College described in statement 4. 2 and 3: Both statements are incorrect because Sir Syed was critical of the Congress and did not imagine India purely as a nation state of individual citizens. 3 only: This wrongly isolates an incorrect statement and ignores the accurate descriptions in statements 1 and 4. Common Pitfalls: Students sometimes oversimplify modern thinkers into pro or anti nationalist categories and assume that any reformer must have agreed with the Congress and individual rights based nationalism. Another trap is to underplay the unique educational approach at Aligarh, which combined Western empiricism with Islamic theology. To avoid confusion, remember that Sir Syed's legacy is twofold: modern scientific education for Muslims and a community based political vision distinct from the early Congress line. Final Answer: The correct statements are 1 and 4, so the right option is 1 and 4.

Indian History Questions