Question 1

In Indian temple architecture, who among the following rulers is credited with building the famous Sun Temple at Konark, an outstanding example of medieval Odisha art?

Accepted Answer

Introduction / Context: This question highlights a landmark of Indian temple architecture, the Sun Temple at Konark in present Odisha. The temple is famous for its chariot like form and intricate stone carvings. Knowing which ruler commissioned this monument links art history with political history and dynastic chronology. Given Data / Assumptions: The monument in question is the Sun Temple at Konark. Options list rulers Anantavarman Chodaganga Deva, Narasimhadeva I, Kapilendra Deva Routaray and Purushottam Dev. Concept / Approach: The Konark Sun Temple is commonly attributed to Narasimhadeva I of the Eastern Ganga dynasty, who ruled in the thirteenth century. Anantavarman Chodaganga Deva is associated more with the Jagannath temple at Puri. Kapilendra Deva and Purushottam Dev belong to a later Gajapati phase and are not linked to the original construction of Konark. Thus the correct conceptual link is between the Konark Sun Temple and Narasimhadeva I. Step-by-Step Solution: Step 1: Recall that the Konark Sun Temple is a thirteenth century monument in Odisha, famous for its representation of the sun god's chariot. Step 2: Identify Narasimhadeva I of the Eastern Ganga dynasty as the ruler credited with commissioning this temple. Step 3: Remember that Anantavarman Chodaganga Deva is primarily linked with the Jagannath temple at Puri. Step 4: Note that Kapilendra Deva Routaray and Purushottam Dev are later rulers not associated with the original construction of Konark. Step 5: Select Narasimhadeva I as the correct answer. Verification / Alternative check: Standard books on Indian art and architecture and most exam guides clearly state that Narasimhadeva I built the Sun Temple at Konark as a grand royal and religious project. They often place this in the context of Eastern Ganga dynasty patronage of Vaisnavism and Saivism along with solar worship. Anantavarman Chodaganga's fame centres on Puri, while later Gajapati rulers feature in different historical contexts. This comparison confirms that the correct association for Konark is Narasimhadeva I. Why Other Options Are Wrong: Anantavarman Chodaganga Deva: Best known for constructing or significantly enlarging the Jagannath temple at Puri, not the Konark Sun Temple. Kapilendra Deva Routaray: A later Gajapati ruler, important in Odisha history but not the builder of Konark. Purushottam Dev: Another later ruler associated with the Gajapati line, not with the original construction of the Konark Sun Temple. Common Pitfalls: Students sometimes mix up Puri and Konark and therefore incorrectly associate Anantavarman Chodaganga with both. Another mistake is to broadly memorise names of Odisha rulers without linking each name to a specific monument. A reliable mnemonic is to associate Chodaganga with Jagannath at Puri and Narasimhadeva with the Sun Temple at Konark, which helps sort out this confusion. Final Answer: The Sun Temple at Konark was built under the patronage of Narasimhadeva I.

Question 2

In the context of the British expansion in India, who was appointed as the first Governor General of Bengal under the Regulating Act of 1773?

Accepted Answer

Introduction / Context: This question focuses on the early phase of British administrative control in India. The Regulating Act of 1773 is a key constitutional measure that created the office of Governor General of Bengal, which later evolved into Governor General of India. Knowing who first held this post helps track the institutionalisation of Company rule and later Crown rule in India. Given Data / Assumptions: The office is Governor General of Bengal, created by the Regulating Act of 1773. Options include Robert Clive, William Bentinck, Warren Hastings and Charles Cornwallis. Concept / Approach: Warren Hastings is recognised as the first Governor General of Bengal under the Regulating Act of 1773. Before that, Robert Clive was Governor of Bengal but not Governor General. Charles Cornwallis and William Bentinck came later as Governor Generals of India. Therefore, the correct conceptual move is to identify Warren Hastings as the first holder of the new office created in 1773. Step-by-Step Solution: Step 1: Recall that the Regulating Act of 1773 reorganised the East India Company's administration in India and created the post of Governor General of Bengal. Step 2: Identify Warren Hastings as the person appointed to this new office. Step 3: Remember that Robert Clive served earlier as Governor of Bengal after the Battle of Plassey but did not hold the title of Governor General. Step 4: Note that Charles Cornwallis and William Bentinck served as Governor Generals in later periods. Step 5: Select Warren Hastings as the correct answer. Verification / Alternative check: History textbooks consistently list Warren Hastings as the first Governor General of Bengal who served from 1773 to 1785. They also highlight that his tenure was marked by judicial and administrative reforms but also political controversies leading to his impeachment. Clive is always placed earlier, known for military victories and dual administration schemes. Cornwallis and Bentinck are discussed in the context of later reforms. This consistent pattern verifies that Warren Hastings is the only correct choice for this question. Why Other Options Are Wrong: Robert Clive: He was Governor of Bengal and a key military figure but never held the formal title Governor General under the Regulating Act. William Bentinck: Served later as Governor General and is known for social reforms such as abolition of Sati, not as the first Governor General of Bengal. Charles Cornwallis: Came after Hastings and is associated with the Cornwallis Code and Permanent Settlement, not with being the first holder of the post. Common Pitfalls: A common mistake is to pick Robert Clive simply because he is strongly associated with early British victories in Bengal and is often remembered first. Another pitfall is to confuse the titles of Governor and Governor General or to assume that whichever name is most famous must be first. A good way to avoid this is to remember the simple sequence: Plassey and Clive first, then the Regulating Act and Warren Hastings as the first Governor General. Final Answer: The first Governor General of Bengal was Warren Hastings.

Question 3

In the Mauryan period, which city served as the capital of the Mauryan kingdom and the centre from which the empire was administered?

Accepted Answer

Introduction / Context: This question tests basic knowledge of ancient Indian political geography by asking about the capital of the Mauryan kingdom. The Mauryan Empire, especially under Chandragupta Maurya and Ashoka, is a major topic in Indian history, and identifying its capital helps ground other facts about administration and expansion. Given Data / Assumptions: The focus is on the capital city of the Mauryan kingdom. Options are Pataliputra, Vaishali, Lumbini and Gaya. Concept / Approach: Pataliputra, near modern Patna, is well known as the capital of the Mauryan Empire. Greek and Indian sources mention it as Palibothra or Pataliputra, a grand fortified city. Vaishali was the capital of the Licchavis and an important republican centre. Lumbini is a sacred place associated with the birth of the Buddha, and Gaya is a religious site linked to both Hindu and Buddhist traditions, not the Mauryan capital. The approach is to match the empire with the correct capital city, which is Pataliputra. Step-by-Step Solution: Step 1: Recall that the Mauryan dynasty ruled from a central capital in the eastern Ganga plain. Step 2: Identify that capital as Pataliputra, located near the confluence of major rivers. Step 3: Note that Vaishali belongs to the Licchavi republic tradition and is distinct from the Mauryan royal capital. Step 4: Recognise Lumbini as a religious birthplace site of the Buddha, not as an administrative capital of the Mauryas. Step 5: Select Pataliputra as the correct answer. Verification / Alternative check: Multiple historical sources, including Megasthenes' account and the Arthashastra tradition, associate Mauryan administrative activity with Pataliputra. Archaeological finds in the area, such as pillars and remains of wooden palisades, further support its role as a major urban and political centre. Other locations listed in the options are important but not described as the Mauryan capital in standard texts. This confirms that Pataliputra is the correct answer. Why Other Options Are Wrong: Vaishali: Capital of the Licchavis and a republican centre, but not the Mauryan imperial capital. Lumbini: Known as the birthplace of the Buddha and an important pilgrimage site, not a capital city. Gaya: A major religious town associated with rituals and Buddhist history, but not the administrative capital of the Mauryan kingdom. Common Pitfalls: Some students mix up Vaishali and Pataliputra because both are important ancient cities in Bihar. Others may be distracted by the religious importance of Lumbini and Gaya. The safest way to avoid mistakes is to clearly memorise that the Mauryan political centre was Pataliputra, while Vaishali, Lumbini and Gaya were significant for other reasons. Final Answer: The capital of the Mauryan kingdom was Pataliputra.

Question 4

In which year of the Common Era was the English East India Company formally established by royal charter, marking the beginning of its long commercial presence in India?

Accepted Answer

Introduction / Context: This question concerns the origin of the English East India Company, which later played a central role in the colonisation of India. Knowing the year of its establishment helps place the Company within the broader timeline of global trade and European expansion in Asia. Given Data / Assumptions: The question asks in which year the East India Company was established. Options are 1664, 1632, 1600 and 1608. Concept / Approach: The English East India Company was established on the last day of the year 1600, when Queen Elizabeth granted a royal charter to a group of London merchants. The other dates in the options refer to other events or to the founding of different companies. Therefore, the correct approach is to match the Company's founding year with 1600, which is widely accepted in history texts. Step-by-Step Solution: Step 1: Recall that the East India Company is often described as being founded in 1600 by a charter from Queen Elizabeth. Step 2: Compare this with the given options and note that 1600 is among them. Step 3: Recognise that dates like 1608 refer instead to the Company's early voyages and factories in India, not the founding of the Company itself. Step 4: Understand that 1632 and 1664 do not correspond to the original establishment of the English Company. Step 5: Select 1600 as the correct answer. Verification / Alternative check: You can verify this by noting that many standard history books highlight the year 1600 as the start of the English East India Company and often mention the exact date as the last day of December. Later years, like 1608, 1612 and beyond, are associated with the Company's first voyages to India, setting up of factories at Surat or other coastal locations, and the growth of its trading rights. This confirms that 1600 is the founding year, and the other dates relate to subsequent developments. Why Other Options Are Wrong: 1664: This year is more closely linked with the French East India Company, not the English East India Company. 1632: Does not represent the founding date of the English East India Company; it relates to later seventeenth century events. 1608: Often associated with the Company's early arrival in India and setting up of a factory at Surat, but not with the original establishment of the Company itself. Common Pitfalls: A common mistake is to confuse the founding of the Company in England with the establishment of its first factory or trading post in India. As a result, some students choose 1608 due to its association with early Company activity at Surat. To avoid this, clearly separate in your mind the company's legal creation by royal charter in 1600 from its later commercial operations on Indian soil. Final Answer: The English East India Company was established in the year 1600.

Question 5

Which one of the following statements about the location and characteristics of the sugar industry in Peninsular India is not correct?

Accepted Answer

Introduction / Context: This question tests your understanding of the geographical and economic factors that shape the sugar industry in India, particularly in the Peninsular region. Peninsular India includes states such as Maharashtra, Karnataka, Tamil Nadu and Andhra Pradesh, where climatic conditions differ significantly from those of the Gangetic plains in North India. Knowing where mills are concentrated, and what advantages the region enjoys, is a frequent theme in exams on Indian geography and economic development. Given Data / Assumptions: - The focus is specifically on the sugar industry in Peninsular India, not the whole country. - Four statements are given about yield, sucrose content, length of crushing season and location of mills. - You must identify the statement that is factually not correct for Peninsular India. - It is assumed that you know the broad distribution of sugar mills between the west and east coasts of the Peninsula. Concept / Approach: The key to this question is to recall the comparative advantages of Peninsular India in sugarcane cultivation. Due to its tropical climate, Peninsular India has a longer, cooler dry season suitable for cane maturation, leading to higher sucrose content and a longer crushing season. Also, irrigation and better farm practices raise yield per hectare. However, most of the major sugar mills in Peninsular India are clustered in the western part of the Peninsula, especially in the river valleys and plateaus of Maharashtra and northern Karnataka, and not mainly along the east coast. By contrasting each statement with this core idea, we can identify the incorrect one. Step-by-Step Solution: Step 1: Recall that Peninsular India enjoys a tropical climate with a long, cool, dry season suitable for sugarcane ripening. Step 2: Because of these conditions, sugarcane in the Peninsula generally gives higher yields per hectare and higher sucrose content than in the sub-tropical North. Step 3: The favourable climate also allows for a longer crushing season, as cane can be supplied to factories over more months each year. Step 4: Remember that most Peninsular sugar mills are concentrated in western Maharashtra, northern Karnataka and adjacent regions, not mainly along the east coast, making the statement about east coast location incorrect. Verification / Alternative check: A quick mental map of India helps to verify the answer. Leading sugarcane and sugar-producing districts such as Kolhapur, Satara, Ahmednagar, Belagavi and parts of coastal and interior Karnataka all lie closer to the west coast. There are comparatively fewer large sugar mills along the east coast of Peninsular India. In contrast, the other three statements match standard textbook descriptions: the Peninsula has better yield and sucrose and a longer crushing period than the North. This cross-check confirms which statement does not fit the known pattern. Why Other Options Are Wrong: Option A is correct, not incorrect. Peninsular India does record relatively high yield of sugarcane per hectare because of its favourable soil, climate and irrigation facilities. Option B is also correct: cane grown under tropical conditions in the Peninsula generally has higher sucrose content than cane grown in sub-tropical North India. Option C is likewise correct, as mills in the Peninsula typically have a long crushing season, often 160–200 days, compared to a shorter season in the North. Only option D misrepresents the actual pattern by wrongly placing most mills along the east coast, so it is the incorrect statement that must be chosen as the answer. Common Pitfalls: A common trap is to focus only on the word “Peninsular” and assume that since the Peninsula has a long coastline on both the east and west, plenty of mills must exist along both coasts. Another mistake is to think in terms of sugar exports through eastern ports and therefore imagine many mills near them. Students also sometimes confuse “Peninsular” with “eastern coastal plains” more broadly. Remember that Peninsular sugar mills are heavily clustered in western and central parts of the Peninsula, not mainly on the eastern seaboard, so reading the option carefully is crucial. Final Answer: The statement that is not correct about the sugar industry in Peninsular India is the claim that most of the mills are located mainly along the east coast. Therefore, the correct answer is “Most of the sugar mills in Peninsular India are located mainly along the east coast.”

Question 6

Which of the following statements about the Ilbert Bill of 1883, a key colonial legal reform, is/are correct?

Accepted Answer

Introduction / Context: This question examines your knowledge of the Ilbert Bill of 1883, an important episode in the constitutional and legal history of British India. The Bill proposed changes to the criminal jurisdiction of Indian judges over European British subjects and triggered intense controversy among Europeans in India. Understanding which statements accurately describe its provisions and impact helps you connect legal reforms with emerging Indian nationalism and racial tensions in the colonial period. Given Data / Assumptions: - Statement 1 says the Bill proposed limited criminal jurisdiction for native (Indian) officials. - Statement 2 claims it proposed complete civil and criminal jurisdiction for native officials. - Statement 3 states that the Bill generated opposition from European subjects in India. - Statement 4 asserts that the Bill was passed without modifications despite this opposition. - You must select the combination of statements that correctly describes the Ilbert Bill of 1883. Concept / Approach: The Ilbert Bill, introduced by Sir Courtenay Ilbert under Viceroy Lord Ripon, sought to remove the racial bar that prevented senior Indian judges from trying European British subjects in criminal cases. It did not aim to give them unlimited powers in all civil and criminal matters, but rather limited criminal jurisdiction under specified conditions. The proposal sparked fierce opposition from Europeans who felt their privileged position was threatened. The government eventually compromised, diluting the Bill. Thus, we carefully compare each statement to these historical facts to determine which are correct. Step-by-Step Solution: Step 1: Recall that the Ilbert Bill proposed to allow qualified Indian judges to try European British subjects in certain criminal cases, i.e., it granted limited criminal jurisdiction, supporting statement 1. Step 2: It did not propose complete civil and criminal jurisdiction for all native officials, so statement 2 exaggerates the scope and is incorrect. Step 3: The Bill provoked strong protests and racist campaigns from the European community in India, confirming that statement 3 is correct. Step 4: Due to this opposition, the Bill was amended and diluted; it was not passed without modification, so statement 4 is incorrect. Hence, only statements 1 and 3 are correct, corresponding to option C. Verification / Alternative check: You can verify your reasoning by recalling the popular agitation known as the “White mutiny,” where European planters, merchants and officials campaigned against the Bill. The final compromise allowed Europeans to be tried by Indian judges only if at least half the jurors were Europeans or Americans. This clearly shows that the original, more egalitarian proposal was weakened and not passed in its initial form. It also confirms the presence of European opposition, reinforcing that statements 1 and 3 accurately reflect events, while 2 and 4 do not. Why Other Options Are Wrong: Option A (1 and 2) is wrong because statement 2 is incorrect; the Bill did not grant complete civil and criminal jurisdiction to all native officials. Option B (2 only) is wrong because statement 2 itself is false and ignores the well-documented opposition. Option D (3 and 4) is incorrect as statement 4 misrepresents the outcome of the controversy; the Bill was modified before passage. Only option C (1 and 3) combines two statements that match the historical record of the Ilbert Bill's intentions and its reception. Common Pitfalls: Many students confuse “limited criminal jurisdiction” with “complete jurisdiction” and assume the Bill was more radical than it actually was. Others remember the protests but forget that the government partially backed down, mistakenly thinking that a strong viceroy simply pushed the Bill through unchanged. It is also easy to mix up this reform with later constitutional acts that expanded Indian representation, such as the Acts of 1892 or 1909. Keeping timelines and specific provisions distinct helps avoid these errors. Final Answer: The Ilbert Bill of 1883 proposed limited criminal jurisdiction for Indian officials and provoked strong opposition from Europeans in India. Therefore, the correct combination of statements is 1 and 3, which corresponds to option C.

Question 7

According to Mahatma Gandhi, which of the following correctly describe the different meanings and dimensions of ‘‘Swaraj’’?

Accepted Answer

Introduction / Context: This question explores Mahatma Gandhi's rich and layered understanding of the term “Swaraj”. In popular usage, Swaraj is often reduced to political independence from foreign rule, but for Gandhi it had a deeper ethical and spiritual dimension. He linked Swaraj with personal self-discipline, non-violence (Ahimsa) and adherence to truth (Satyagraha). Understanding these nuances is important for exams on modern Indian history and political thought. Given Data / Assumptions: - Statement 1: Swaraj is closely connected with Ahimsa and Satyagraha. - Statement 2: Swaraj has both a political meaning and a meaning beyond politics. - Statement 3: Swaraj is something that requires time and patience to attain. - Statement 4: With determination, Swaraj could be obtained easily and quickly. - You must choose which set of statements correctly reflects Gandhi's philosophy of Swaraj. Concept / Approach: Gandhi saw Swaraj not merely as the transfer of power from British rulers to Indian elites, but as a moral condition where individuals and communities practice self-rule through inner discipline, non-violence and truthfulness. This implies a slow, transformative process, not an overnight event. He explicitly linked Swaraj with Satyagraha and Ahimsa, and often distinguished between “external” political freedom and “internal” self-mastery. Therefore, we evaluate each statement against Gandhi's own writings, such as “Hind Swaraj” and his speeches, to decide which are consistent and which contradict his view. Step-by-Step Solution: Step 1: Gandhi consistently argued that Swaraj could not be achieved through violence; it was inseparable from Ahimsa and Satyagraha, which confirms statement 1 as correct. Step 2: He differentiated between political Swaraj (freedom from foreign rule) and a deeper moral or spiritual Swaraj (self-control and ethical living), so statement 2 is also correct. Step 3: Gandhi emphasized that such moral transformation and the building of a non-violent society take time, patience and continuous effort, making statement 3 correct. Step 4: Statement 4, which claims that Swaraj can be easily and quickly obtained, goes against Gandhi's repeated insistence on gradual moral training and therefore is incorrect. Hence statements 1, 2 and 3 together are correct. Verification / Alternative check: You can verify your reasoning by recalling that in “Hind Swaraj”, Gandhi criticizes the idea that simply copying European institutions or replacing British officials with Indian ones would bring real Swaraj. He insists that true Swaraj involves a disciplined people capable of ruling themselves through non-violence and ethical conduct. This vision clearly cannot be realized “easily and quickly”, but demands long-term work on character and community. Thus, while determination is necessary, it is not sufficient to make Swaraj an instant achievement, confirming that statement 4 is false. Why Other Options Are Wrong: Option A (1 only) ignores Gandhi's important distinction between political and moral Swaraj and his emphasis on time and patience, so it is incomplete. Option B (1 and 2 only) correctly captures the moral and political aspects but wrongly excludes the idea that Swaraj requires a slow process of transformation embodied in statement 3. Option C (3 and 4) pairs one correct statement with a clearly incorrect one and omits the crucial link to Ahimsa and Satyagraha. Only option D, which includes statements 1, 2 and 3, matches Gandhi's comprehensive understanding of Swaraj. Common Pitfalls: Students often interpret Swaraj purely in constitutional terms and forget Gandhi's deeper spiritual and ethical focus. Another mistake is to project later, faster mass movements back onto Gandhi's theory and assume he believed independence could be snatched quickly through sheer determination. Some also overlook his insistence that the means (non-violent Satyagraha) must reflect the ends (a just and peaceful Swaraj), which reinforces the slow, patient nature of the struggle. Avoiding these confusions will help you handle similar conceptual questions. Final Answer: Mahatma Gandhi linked Swaraj with Ahimsa and Satyagraha, viewed it in both political and moral senses, and stressed that it requires time and patience to attain. Therefore, the correct set of statements is 1, 2 and 3, corresponding to option D.

Question 8

Which of the following formative influences shaped the philosophy and ideas of Mahatma Gandhi in his early life and career?

Accepted Answer

Introduction / Context: This question deals with the intellectual and spiritual influences that helped shape Mahatma Gandhi's philosophy. Gandhi did not construct his ideas in isolation; he drew upon Indian religious traditions as well as Western thinkers and movements. Knowing which currents influenced him helps to explain his views on religion, politics, non-violence and social reform. The statements here ask you to identify which influences are historically well-attested and which are more doubtful or incorrect. Given Data / Assumptions: - Statement 1: Gandhi was influenced by the 18th century Pranami sect, which stressed the unity of faiths. - Statement 2: Gandhi was influenced by the Theosophists he met, particularly in London. - Statement 3: Gandhi was an admirer of Romantic poets like Wordsworth and shaped his philosophy around them. - You must choose the option that correctly combines the historically supported influences on Gandhi. Concept / Approach: Gandhi's family background in Gujarat exposed him to the Vaishnava tradition and to the Pranami sect, which emphasized harmony among Hindu, Islamic and other beliefs. In London, he came into contact with members of the Theosophical Society, who encouraged him to read the Bhagavad Gita in translation and to think about universal religion. However, while Gandhi read widely, there is no strong evidence that English Romantic poets like Wordsworth significantly shaped his core philosophy compared to thinkers such as Tolstoy, Ruskin, or the Gita itself. By comparing these historical facts with the statements, we can decide which are correct. Step-by-Step Solution: Step 1: Gandhi's upbringing in a region where the Pranami sect was active and his own references to the unity of religions support statement 1 as correct. Step 2: In London, Gandhi was encouraged by Theosophists to explore Hindu scriptures like the Gita, and he acknowledged their role, so statement 2 is also correct. Step 3: Gandhi's main Western influences were Leo Tolstoy, John Ruskin, and Henry David Thoreau, not specifically the Romantic poets; statement 3 exaggerates the role of Wordsworth and is not typically cited in standard histories. Step 4: Therefore, only statements 1 and 2 accurately describe major formative influences, which corresponds to option A. Verification / Alternative check: To verify, you can recall that Gandhi himself wrote about being deeply affected by Tolstoy's “The Kingdom of God Is Within You” and Ruskin's “Unto This Last”. These works influenced his ideas on simple living, labour and morality far more than Romantic poetry. Gandhi also repeatedly emphasized religious harmony and the essential unity of all faiths, echoing ideas associated with the Pranami sect and his Vaishnava environment. The limited, indirect references to Romantic literature confirm that statement 3 does not carry the same weight as the other two. Why Other Options Are Wrong: Option B (2 and 3 only) wrongly treats statement 3 as correct and omits Gandhi's upbringing in the Pranami-influenced environment, which is a significant omission. Option C (1, 2 and 3) assumes all three influences were equally valid, but that overstates the role of Romantic poets in Gandhi's life. Option D (1 only) ignores the well-established impact of the Theosophists in London on Gandhi's early religious explorations. Only option A correctly highlights the two key influences represented in statements 1 and 2. Common Pitfalls: Students often assume that any famous literary movement in England must have influenced Gandhi during his stay in London. This leads to over-attributing importance to the Romantic poets or to Victorian novelists. Another mistake is to overlook the importance of Gandhi's Indian religious background, including specific sects like Pranami, and to focus only on Western influences. Remember that Gandhi's thought emerged from a dialogue between Indian spiritual traditions and selected Western moral thinkers, not primarily from English Romantic poetry. Final Answer: Mahatma Gandhi's philosophy was shaped significantly by the Pranami sect's message of unity of faiths and by his interactions with Theosophists, while Romantic poets like Wordsworth were not central to his ideas. Therefore, the correct choice is 1 and 2 only, which is option A.

Question 9

At the opening of the Banaras Hindu University, which of the following themes did Mahatma Gandhi emphasize in his famous speech?

Accepted Answer

Introduction / Context: This question relates to Mahatma Gandhi's famous speech at the inauguration of the Banaras Hindu University (BHU) in 1916. The speech is remembered for Gandhi's bold criticism of the Indian elite and princes gathered there and for his emphasis on the plight of India's poor. Understanding what he actually highlighted in that speech helps to distinguish early strands of his thought from concerns that became more prominent later, such as his sustained campaign against untouchability and his involvement in labour disputes. Given Data / Assumptions: - Statement 1: Gandhi charged the Indian elite with lacking concern for the labouring poor. - Statement 2: He asserted that India's salvation could come only through the farmers and peasants. - Statement 3: He highlighted in this speech the specific plight of the untouchables. - Statement 4: He promised to take up the cause of the Ahmedabad mill owners. - You must identify which combination of these statements correctly reflects the emphasis of the BHU speech. Concept / Approach: In the BHU speech, Gandhi spoke in front of princes, landlords and educated elites in expensive dress and jewellery. He contrasted their wealth and comfort with the suffering of the Indian masses, especially the peasants and labourers. He criticized their lack of concern for the poor and implied that India's future depended on the upliftment of the rural masses. While Gandhi would later campaign strongly against untouchability and support Ahmedabad mill workers, those specific issues were not the central, explicit focus of this particular speech. By recalling the context and content, we can test each statement. Step-by-Step Solution: Step 1: Gandhi did criticize the rich elites and princes at BHU for their indifference to the poor, so statement 1 is correct. Step 2: He stressed that the wellbeing and upliftment of India's farmers and peasants were central to the nation's salvation, so statement 2 is also correct. Step 3: The specific, detailed focus on the plight of untouchables came more strongly in his later work; it was not the main, explicit theme of this speech, making statement 3 not fully accurate in this context. Step 4: The reference to taking up the cause of Ahmedabad mill owners is incorrect and reverses the historical fact that Gandhi later supported mill workers, not owners, so statement 4 is wrong. Verification / Alternative check: A quick cross-check with summaries of the BHU speech shows repeated references to the wretched condition of India's masses, the moral duty of the rich and the need to serve villages. There is no commitment to defend mill owners, and while Gandhi always cared about the oppressed, the explicit, targeted campaign against untouchability became more visible in the 1920s and 1930s. This confirms that only statements 1 and 2 directly capture the main thrust of his remarks at BHU. Why Other Options Are Wrong: Option A (1, 2, 3 and 4) is too broad and includes clearly incorrect points, particularly statement 4. Option C (1, 2 and 3 only) mistakenly treats statement 3 as a central feature of the speech, which conflates Gandhi's later anti-untouchability campaigns with this earlier address. Option D (3 and 4 only) is completely inconsistent with the known content of the speech. Only option B, which includes statements 1 and 2, correctly reflects the core message of Gandhi's BHU speech. Common Pitfalls: Students sometimes project Gandhi's entire life's work onto every speech and assume that all his major concerns appear in equal measure everywhere. This leads to the mistaken belief that untouchability or specific labour disputes were central themes at BHU. Another common error is to confuse his later involvement in the Ahmedabad mill workers' strike with any reference to mill owners in this early speech. Keeping the chronological context clear helps avoid these generalizations. Final Answer: At the opening of Banaras Hindu University, Gandhi primarily criticized the indifferent Indian elite and emphasized that India's salvation lay in serving farmers and the poor. Therefore, the correct combination is 1 and 2 only, which is option B.

Question 10

Arrange the following Commissions in chronological order on the basis of their date of setting up: (1) Second Administrative Reforms Commission (2) Eleventh Finance Commission (3) Punchhi Commission (4) Sarkaria Commission.

Accepted Answer

Introduction / Context: This question tests your ability to place key Indian Commissions in the correct chronological sequence. Such Commissions often examine constitutional, administrative or financial issues, and knowing their order helps you connect major phases of Indian governance reforms. The Sarkaria Commission, the various Finance Commissions, the Second Administrative Reforms Commission and the Punchhi Commission all dealt with centre–state relations or administrative and fiscal reforms, but were formed in different decades. Given Data / Assumptions: - The Commissions to be arranged are: Second Administrative Reforms Commission (1), Eleventh Finance Commission (2), Punchhi Commission (3) and Sarkaria Commission (4). - The question asks for the order based on their date of setting up, not the date of report submission. - You must choose the option that lists them from earliest to latest. - Standard exam knowledge about their approximate formation years is assumed. Concept / Approach: The Sarkaria Commission on Centre–State relations was set up in the early 1980s, well before the others listed. The Eleventh Finance Commission was constituted around the end of the 1990s to make recommendations for the period 2000–2005. The Second Administrative Reforms Commission, which suggested measures for improving public administration, was set up in the mid-2000s. Finally, the Punchhi Commission, another body on Centre–State relations, was constituted later, around 2007. So, the basic idea is to remember approximate decades and then arrange them from oldest to most recent. Step-by-Step Solution: Step 1: Recall that the Sarkaria Commission (4) on Centre–State relations was set up in 1983, making it the earliest among the given Commissions. Step 2: The Eleventh Finance Commission (2) was constituted around 1998 to recommend the sharing of revenues between the Centre and the States for the period starting in 2000, so it comes after Sarkaria. Step 3: The Second Administrative Reforms Commission (1) was set up in 2005 to review public administration and suggest reforms, so it follows the Eleventh Finance Commission. Step 4: The Punchhi Commission (3) on Centre–State relations was set up in 2007, making it the latest of the four. Thus, the correct chronological order is 4, 2, 1, 3. Verification / Alternative check: A quick way to double-check is to anchor the timeline using one well-known date, such as the Sarkaria Commission in the 1980s. Any Commission dealing with “Second” reforms or later reviews of Centre–State relations must logically follow it. The Finance Commissions are numbered sequentially and occur every five years; the Eleventh clearly belongs to the post-1990s period. Likewise, both the Second Administrative Reforms Commission and the Punchhi Commission are associated with the UPA era in the 2000s, with the Punchhi Commission being slightly later, confirming the order 4, 2, 1, 3. Why Other Options Are Wrong: Option B (4, 3, 2, 1) wrongly places the Punchhi Commission before the Eleventh Finance Commission and the Second Administrative Reforms Commission, ignoring the date 2007 relative to the late 1990s and 2005. Option C (3, 2, 4, 1) begins with the Punchhi Commission, which is clearly not the earliest. Option D (3, 4, 1, 2) not only places the Punchhi Commission first but also misorders the others. Only option A correctly reflects the historical sequence from 1983 to the late 2000s. Common Pitfalls: Students sometimes confuse the Sarkaria and Punchhi Commissions because both dealt with Centre–State relations and had similar mandates. Another common error is to treat the Second Administrative Reforms Commission as earlier simply because the word “Second” suggests a long history of reform. Finally, some candidates misremember the numbering of Finance Commissions and their years. Using decade-based memory anchors and relating Commissions to key political periods helps avoid such mistakes. Final Answer: The correct chronological order based on the date of setting up is 4, 2, 1, 3 i.e., Sarkaria Commission, Eleventh Finance Commission, Second Administrative Reforms Commission and Punchhi Commission.

Question 11

In the context of India's economic planning, what was the main objective of the Third Five Year Plan?

Accepted Answer

Introduction / Context: This question focuses on the main aim of the Third Five Year Plan in India, which covered the period 1961–1966. Each Five Year Plan had a broad thrust, such as heavy industry, agriculture or poverty alleviation. Knowing these key objectives helps you quickly answer many planning-based questions in Indian economy and history. The Third Plan is especially remembered for its emphasis on making India self-reliant in foodgrain production. Given Data / Assumptions: - The question is specifically about the main motive or central objective of the Third Five Year Plan, not all its subsidiary aims. - Four options are given: rural development, agriculture, financial inclusion and economic reforms. - You are expected to know the time-frame of the Third Plan (early 1960s) and the economic context of food shortages and dependence on imports. Concept / Approach: After focusing on industrialization in the Second Plan, policy makers realized that weak agricultural performance and dependence on foodgrain imports posed a serious threat to economic stability and national sovereignty. The Third Plan therefore shifted emphasis to agriculture, with the goal of achieving self-sufficiency in foodgrains and laying the foundation for long-term growth. It did not deal with modern concepts like “financial inclusion” or 1990s-style economic reforms. By aligning the time-frame and main problems of the period, we can identify the correct objective. Step-by-Step Solution: Step 1: Recall that the Third Five Year Plan ran from 1961 to 1966, a time when India faced recurring foodgrain shortages. Step 2: The Plan's declared main objective was to make the economy self-sustaining, particularly by achieving self-sufficiency in foodgrains through improved agricultural production. Step 3: While rural development and social programmes were also important, they were not framed as the single core objective in the same way as food self-sufficiency. Step 4: Financial inclusion and modern economic reforms belong to much later periods, so options C and D do not match the early 1960s context. Hence, option B is correct. Verification / Alternative check: A quick check is to remember that the Second Plan (1956–1961) emphasized heavy industries and the public sector, following the Mahalanobis model. The Third Plan consciously rebalanced priorities towards agriculture after recognizing the dangers of relying on food imports and facing droughts and production shortfalls. This historical shift confirms that agriculture and foodgrain self-sufficiency were central concerns for the Third Plan, unlike the later focus on liberalization and financial inclusion in the 1990s and 2000s. Why Other Options Are Wrong: Option A, rural development, was certainly important but is more closely associated with community development programmes and certain other plans; it does not capture the specific, strongly stated goal of foodgrain self-sufficiency. Option C, financial inclusion, is a much more recent policy focus involving banking and digital services, which did not define the Third Plan era. Option D, economic reforms and liberalization, clearly refers to the 1991 reforms and subsequent policies, decades after the Third Plan. Only option B correctly reflects the primary objective of the Third Five Year Plan. Common Pitfalls: Students often memorize individual schemes but confuse which Plan emphasized what. Another trap is to assume that newer buzzwords like financial inclusion or reforms must apply to all economic questions. It helps to anchor each Plan to a single key phrase: heavy industry (Second Plan), agriculture and self-sufficiency in foodgrains (Third Plan), and poverty alleviation or growth with stability for later plans. This mental mapping simplifies many MCQs. Final Answer: The central motive of the Third Five Year Plan was to secure self-sufficiency in foodgrains through a strong push in agriculture. Therefore, the correct answer is “Achieving self-sufficiency in agriculture, especially foodgrains.”

Question 12

In which language did Vardhaman Mahavira, the 24th Tirthankara of Jainism, mainly teach his doctrines to the people?

Accepted Answer

Introduction / Context: This question checks your knowledge of the language used by Vardhaman Mahavira, the 24th Tirthankara of Jainism, in communicating his teachings. Understanding which languages were used by major religious teachers in ancient India helps you connect doctrines with the social and linguistic milieu of their time. Mahavira, like the Buddha, aimed to reach ordinary people, not just the Sanskrit-educated elite, and therefore used a popular, spoken language rather than classical Sanskrit. Given Data / Assumptions: - The question names Vardhaman Mahavira and asks specifically about the language in which he taught. - Options include Prakrit, Hindi, Pali and Sanskrit. - It is assumed that you know the broad difference between classical languages like Sanskrit and the Middle Indo-Aryan languages like Prakrit and Pali. Concept / Approach: Mahavira's teachings are associated with Ardhamagadhi Prakrit, a form of Prakrit understood by common people in eastern India at that time. Jain canonical texts were composed in this language. Pali is strongly associated with the teachings of Gautama Buddha and early Buddhism, while Sanskrit remained the language of Brahmanical rituals and scholarly discourse. Modern Hindi did not exist in Mahavira's era. Thus, among the given options, Prakrit is the only historically correct choice for Mahavira's teachings. Step-by-Step Solution: Step 1: Recall that Mahavira lived in the 6th century BCE and preached Jain doctrines in a language accessible to common people. Step 2: Jain tradition identifies this language as Ardhamagadhi, a variety of Prakrit, which served as the medium for early Jain scriptures. Step 3: Recognize that Pali is linked mainly with Buddhist texts, not Jain canonical literature. Step 4: Understand that Sanskrit was still the language of learned elites and Vedic rituals, and standard Hindi as we know it today did not exist then. Therefore, Prakrit is the correct answer. Verification / Alternative check: A quick cross-check is to pair each teacher with his associated language: Mahavira with Ardhamagadhi Prakrit, Buddha with Pali (and local dialects), and Vedic ritualists with Sanskrit. This mental map makes it easy to rule out Hindi and Sanskrit in this context. Since Jain texts such as the Agamas are preserved in Prakrit, this further confirms that Mahavira's teachings were delivered in that language group. Why Other Options Are Wrong: Option B, Hindi, is anachronistic; the standardized Hindi language developed much later in medieval and modern periods, not in the 6th century BCE. Option C, Pali, is closely associated with the Buddhist canon (Tripitaka) and Gautama Buddha, not with Mahavira and Jain scriptures. Option D, Sanskrit, was the classical language of the Vedic and Brahmanical tradition and not the principal medium of Mahavira's preaching, which deliberately targeted the common masses. Only Prakrit correctly reflects the historical reality. Common Pitfalls: Students sometimes assume that all ancient religious texts must be in Sanskrit or confuse Jainism with Buddhism and pick Pali. Another common mistake is to treat modern languages like Hindi as if they were in use in the same form during ancient times. To avoid this, it helps to remember a simple association: Vedas and Brahmanical literature – Sanskrit; Early Buddhism – Pali; Early Jainism – Prakrit (especially Ardhamagadhi). Final Answer: Vardhaman Mahavira mainly taught his doctrines in Ardhamagadhi Prakrit, a popular language of ordinary people in his time. Hence, the correct answer is Prakrit.

Question 13

Which one of the following statements about the All India Depressed Classes Association is NOT correct?

Accepted Answer

Introduction / Context: This question deals with an important organization in the history of Dalit and depressed classes politics in India: the All India Depressed Classes Association. Understanding its leadership, its relationship with Dr. B. R. Ambedkar and its stand on separate electorates is vital to grasp the internal debates within the movement for social justice. You are asked to pick the statement that is factually not correct about this Association. Given Data / Assumptions: - Statement A: The Association was formed in Nagpur with M. C. Rajah as its first elected President. - Statement B: Dr. B. R. Ambedkar did not attend the founding session in 1926. - Statement C: Ambedkar later resigned from the Association and formed the All India Depressed Classes Congress in 1930. - Statement D: The Association favoured Ambedkar's demand for separate electorates for the depressed classes. - You must identify which one of these statements is incorrect when compared with historical facts. Concept / Approach: Historically, the All India Depressed Classes Association was established in Nagpur, and M. C. Rajah emerged as a prominent leader associated with it. Ambedkar initially did not attend the foundational meeting but later interacted with the Association, ultimately resigning and creating his own organization, the All India Depressed Classes Congress. A key issue was the debate over separate electorates for depressed classes. Ambedkar strongly demanded separate electorates, but many other leaders, including those associated with the Association, eventually leaned towards joint electorates with reserved seats. This background helps us evaluate which statement misrepresents the Association's stance. Step-by-Step Solution: Step 1: Statement A correctly notes that the All India Depressed Classes Association was formed in Nagpur and that M. C. Rajah served as its first elected President. Step 2: Statement B is also correct; Dr. B. R. Ambedkar did not participate in the founding session of the Association in 1926. Step 3: Statement C accurately reflects that Ambedkar later resigned from the Association and founded the All India Depressed Classes Congress in 1930. Step 4: Statement D is incorrect because the Association eventually shifted away from Ambedkar's demand for separate electorates and moved towards joint electorates with reserved seats, so it did not favour his separate electorate position. Verification / Alternative check: To verify, recall the broader political debate of the early 1930s. Ambedkar argued vigorously at the Round Table Conferences for separate electorates for depressed classes, but this position faced opposition from other leaders, including some Dalit and non-Dalit groups. M. C. Rajah later entered into the Rajah–Moonje pact, which supported joint electorates with reserved seats, showing a shift away from the idea of separate electorates. This confirms that attributing support for Ambedkar's demand to the Association as a whole is inaccurate. Why Other Options Are Wrong: Option A is historically accurate and is widely accepted in standard references on Dalit political organizations. Option B correctly notes Ambedkar's absence from the 1926 founding session, reflecting early differences in strategy and organization. Option C accurately describes Ambedkar's subsequent resignation from the Association and his establishment of the All India Depressed Classes Congress in 1930. Thus, none of these options is incorrect. Only option D misstates the Association's eventual stance on separate electorates, making it the not-correct statement required by the question. Common Pitfalls: A common mistake is to assume that all Dalit organizations and leaders unanimously supported separate electorates simply because Ambedkar championed this demand. In reality, the depressed classes movement contained diverse opinions, and alliances like the Rajah–Moonje pact indicate a willingness among some leaders to accept joint electorates with reservations. Another pitfall is to conflate different organizations, such as the All India Depressed Classes Association and the All India Depressed Classes Congress, and attribute the positions of one to the other. Final Answer: The only statement that is not correct is the claim that the All India Depressed Classes Association favoured Ambedkar's demand for separate electorates. Therefore, the correct answer is “The All India Depressed Classes Association favoured Ambedkar’s demand for separate electorate for the depressed classes.”

Question 14

The Ryotwari system of land revenue in India was first experimentally introduced by which of the following officials?

Accepted Answer

Introduction / Context: This question asks about the origin of the Ryotwari system of land revenue in India. The Ryotwari system dealt directly with individual cultivators (ryots) rather than intermediaries like zamindars. It was first tried on a limited scale before being extended more widely in the Madras Presidency. Knowing who initiated this experiment helps you track how British land revenue systems evolved and how they affected peasants during colonial rule. Given Data / Assumptions: - The question is about the first experimental introduction of the Ryotwari system. - Options include Henry Dundas, Captain Alexander Read, David Ricardo and Mountstuart Elphinstone. - It is assumed that you are familiar with basic features of the Ryotwari system and the key officials who worked in the Madras region in the late 18th and early 19th centuries. Concept / Approach: Historically, the Ryotwari system was first introduced in parts of the Baramahal region of the Madras Presidency by Captain Alexander Read (often spelled Read). Later, Sir Thomas Munro expanded and formalized this system, and it became the dominant form of land revenue settlement in the Madras and Bombay Presidencies. Henry Dundas was a British politician, not the field official who began the experiment. David Ricardo was a famous economist whose theories influenced policies, but he did not implement land settlements in India. Mountstuart Elphinstone was associated with administration in western India, particularly Bombay, after the initial experiments. Step-by-Step Solution: Step 1: Recall that the idea of directly settling land revenue with cultivators (ryots) was tested first in the late 18th century in parts of the Madras Presidency. Step 2: Captain Alexander Read is historically credited with initiating these experiments in the Baramahal and adjacent areas. Step 3: Sir Thomas Munro later extended this Ryotwari system more widely, eventually making it the standard system for Madras, but he was building upon Read's earlier experiment. Step 4: Since the question explicitly mentions the first experimental introduction, the correct answer must be Captain Alexander Read, making option B correct. Verification / Alternative check: A cross-check is to remember the association: Permanent Settlement with Lord Cornwallis in Bengal, Ryotwari with Alexander Read and Thomas Munro in Madras, and Mahalwari with Holt Mackenzie and others in North India. David Ricardo's economic ideas influenced thinking about rent and agriculture but were not tied to a specific Indian settlement. Elphinstone came later in Bombay's history. Connecting each name to its correct region and policy confirms that Captain Alexander Read was the pioneer of the Ryotwari experiment. Why Other Options Are Wrong: Option A, Henry Dundas, refers to a British political figure who did not personally introduce the Ryotwari system in the field. Option C, David Ricardo, is a classical economist whose writings on rent were important but who never implemented land settlements in India. Option D, Mountstuart Elphinstone, is linked to administration in Bombay but came into prominence after the Ryotwari system had already been initiated in Madras. Therefore, none of these options matches the role of the first experimenter in the Ryotwari system. Common Pitfalls: A frequent mistake is to attribute the introduction of the Ryotwari system solely to Sir Thomas Munro because he popularized and expanded it. While Munro is associated with the full-fledged adoption of the system, the question here specifically focuses on the initial experiment. Another pitfall is confusing names of British administrators who worked in different regions and at different times. Creating a simple mental map linking each settlement type with a few key names helps prevent such confusion. Final Answer: The Ryotwari system of land revenue was first experimentally introduced by Captain Alexander Read, whose work in the Madras Presidency laid the foundation for later expansion under Sir Thomas Munro.

Question 15

Captain Manoj Kumar Pandey was awarded the Param Vir Chakra for his martyrdom in which of the following wars?

Accepted Answer

Introduction / Context: This question tests your knowledge of India's highest wartime gallantry award, the Param Vir Chakra, and the conflict in which Captain Manoj Kumar Pandey displayed exceptional bravery. Such questions often appear in general knowledge and defence-related sections of competitive exams. Remembering which heroes are associated with which war helps you connect individual sacrifice to key events in India's military history. Given Data / Assumptions: - Captain Manoj Kumar Pandey is named as a recipient of the Param Vir Chakra. - Four major wars involving India are listed: 1965, 1971, the Kargil War of 1999 and the 1962 Indo-China War. - You must identify in which of these conflicts he was martyred and honoured with this award. Concept / Approach: The Kargil conflict of 1999, fought in the high mountains of Ladakh, saw several acts of extraordinary bravery by Indian soldiers and officers. Captain Manoj Kumar Pandey of the 1/11 Gorkha Rifles is remembered for leading repeated assaults on well-entrenched enemy positions despite being grievously wounded. He was awarded the Param Vir Chakra posthumously for his role in this war. The earlier wars of 1962, 1965 and 1971 involved other famous Param Vir Chakra awardees, but not Captain Pandey. Step-by-Step Solution: Step 1: Recall that the Kargil War took place in 1999 between India and Pakistan in the Kargil–Dras sector of Jammu and Kashmir. Step 2: Captain Manoj Kumar Pandey is widely known as one of the Param Vir Chakra awardees from the Kargil War, honoured for his leadership in capturing enemy positions. Step 3: The Indo-Pakistani wars of 1965 and 1971 and the Indo-China War of 1962 occurred long before Captain Pandey's service, so they cannot be associated with his martyrdom. Step 4: Therefore, the correct answer must be the Kargil War of 1999, corresponding to option C. Verification / Alternative check: As a quick check, you can list a few Param Vir Chakra awardees by conflict: Major Shaitan Singh for 1962, Company Quartermaster Havildar Abdul Hamid for 1965, Lance Naik Albert Ekka for 1971, and Captain Manoj Kumar Pandey, Grenadier Yogendra Singh Yadav and Rifleman Sanjay Kumar for the Kargil War of 1999. This mapping confirms that Captain Pandey's award is specifically linked to the Kargil conflict. Why Other Options Are Wrong: Option A (1965) refers to a different Indo-Pakistani war in which other soldiers, not Captain Pandey, received the Param Vir Chakra. Option B (1971) also corresponds to a separate war where other heroes were honoured. Option D (1962) is associated with the Sino-Indian conflict and awardees like Major Shaitan Singh. None of these wars fits the timeline of Captain Pandey's life and service. Only the Kargil War of 1999 matches his period of service and his famous actions. Common Pitfalls: Students sometimes mix up Param Vir Chakra awardees across wars because many names are similar in style and all are highly honoured. Another mistake is to focus only on the year, such as “1999”, without linking it firmly to the Kargil War. Creating a mental table that associates a few key heroes with each major conflict helps avoid such confusion and improves retention for multiple related questions. Final Answer: Captain Manoj Kumar Pandey was awarded the Param Vir Chakra posthumously for his extraordinary bravery during the Kargil War of 1999.

Question 16

Rajendra I, the powerful Chola ruler who expanded the empire overseas, was the son of which earlier Chola king?

Accepted Answer

Introduction / Context: This question is about the genealogy of the Chola dynasty, specifically the relationship between Rajendra I and his father. Rajendra I is famous for consolidating and extending the Chola Empire, including campaigns to North India and Southeast Asia. Knowing which ruler preceded him and laid the foundation for his conquests is an important part of understanding South Indian medieval history. Given Data / Assumptions: - The question names Rajendra I and asks who his father was. - Four options are given: Bindusara I, Devabhuti I, Skanda Gupta I and Rajaraja I. - It is assumed that you can distinguish between dynasties: Mauryas, Guptas and Cholas. Concept / Approach: Bindusara and Devabhuti are associated with the Maurya and Shunga dynasties respectively, while Skandagupta belongs to the Gupta dynasty. In contrast, Rajaraja I was the great Chola king who significantly expanded the Chola Empire in South India and Sri Lanka. Rajendra I, his son, inherited this powerful kingdom and carried forward the expansion. Therefore, the only option that belongs to the Chola dynasty and fits chronologically as Rajendra I's father is Rajaraja I. Step-by-Step Solution: Step 1: Identify which of the given names belong to the Chola dynasty. Rajaraja I is the only Chola ruler among the options. Step 2: Recall that Rajaraja I ruled before Rajendra I and was responsible for major expansions, especially in South India and Sri Lanka. Step 3: Historical records clearly mention Rajendra I as the son and successor of Rajaraja I. Step 4: Therefore, Rajaraja I must be the correct answer, and the other names can be ruled out as belonging to different dynasties. Verification / Alternative check: You can quickly verify by matching each ruler to a dynasty: Bindusara – Maurya; Devabhuti – Shunga; Skandagupta – Gupta; Rajaraja I – Chola. Rajendra I is firmly situated in Chola history, which makes Rajaraja I the only plausible father among the choices. Additionally, many standard history textbooks mention the pair together, often referring to Rajendra I as Rajaraja I's son, confirming the relationship. Why Other Options Are Wrong: Option A, Bindusara I, was a Mauryan ruler and the father of Ashoka, not related to the Cholas. Option B, Devabhuti I, was a Shunga king and belongs to a much earlier northern Indian dynasty. Option C, Skanda Gupta I, is a Gupta ruler from North India. None of these dynasties overlaps in lineage or geographic base with the later imperial Cholas of South India, making them incorrect in the context of Rajendra I's parentage. Common Pitfalls: The main pitfall is to answer in haste without checking the dynastic context, especially when names from different periods and dynasties are mixed. Some candidates might vaguely recall famous ancient kings but not their dynasties and thus guess incorrectly. To avoid this, it helps to group rulers by dynasty and region during your preparation: Maurya (Chandragupta, Bindusara, Ashoka), Gupta (Samudragupta, Skandagupta), and Chola (Rajaraja I, Rajendra I, Rajadhiraja, etc.). Final Answer: Rajendra I, the great imperial Chola ruler, was the son and successor of Rajaraja I.

Question 17

According to the land categories mentioned in Chola inscriptions, which term was used for land gifted to Brahmanas?

Accepted Answer

Introduction / Context: This question examines your knowledge of land categories mentioned in medieval Chola inscriptions. The Chola administration maintained detailed records of land grants and used specific terms for different types of land, such as land gifted to Brahmanas, land granted to temples and land associated with peasants. Understanding these terms helps you interpret inscriptional evidence and administrative practices in South Indian history. Given Data / Assumptions: - The question focuses on land granted specifically to Brahmanas in the Chola period. - Four terms are listed: Vellanvagai, Brahmadeya, Shalabhoga and Devadana. - It is assumed that you know at least the core meanings of these land categories from standard medieval Indian history texts. Concept / Approach: In Chola inscriptions, “Brahmadeya” refers to land gifted to Brahmanas, often forming Brahmana villages with tax concessions. “Devadana” denotes land endowed to temples (for the deity, or deva). “Vellanvagai” usually refers to land held by non-Brahmana peasant proprietors. “Shalabhoga” is associated with land whose revenue was assigned to maintain educational institutions or feeding houses in some contexts. Therefore, the term specifically linked to land gifted to Brahmanas is Brahmadeya. Step-by-Step Solution: Step 1: Recall that the Chola administration made extensive land grants to Brahmanas as part of its religious and social policies. Step 2: The technical term used in inscriptions for these Brahmana land grants is “Brahmadeya”. Step 3: Recognize that “Devadana” refers to land granted to temples and deities rather than to Brahmanas as a group. Step 4: Understand that “Vellanvagai” and “Shalabhoga” refer to other categories of land and do not specifically denote Brahmana gifts. Thus, the correct answer is Brahmadeya. Verification / Alternative check: A quick way to check is to break down the term: “Brahma” is associated with Brahmanas, and “deya” suggests “given” or “gifted”. In contrast, “Deva” in Devadana signals that the land is for a deity, and “dana” again means gift. Textbooks on South Indian history and epigraphy routinely translate Brahmadeya as “land grant to Brahmanas”, which supports this choice. Why Other Options Are Wrong: Option A, Vellanvagai, usually denotes land occupied by non-Brahmana peasants and is not specifically about Brahmana gifts. Option C, Shalabhoga, may refer to land grants for supporting specific institutions or services, but it is not the standard term for Brahmana land grants. Option D, Devadana, is clearly associated with temple or deity endowments, not with Brahmanas as a class. Only option B, Brahmadeya, matches the phrase “land gifted to Brahmanas”. Common Pitfalls: Students often confuse Brahmadeya with Devadana because both involve religious or sacred beneficiaries and use similar “dana” endings. Another pitfall is to assume that any unfamiliar term must be the answer, rather than matching the root words carefully. Systematically learning a small set of key inscriptional terms and their literal meanings greatly reduces such errors in medieval history questions. Final Answer: According to Chola inscriptions, land gifted to Brahmanas was known as Brahmadeya.

Question 18

The Dhamek Stupa at Sarnath, associated with the Buddha’s first sermon, was originally built by which ruler?

Accepted Answer

Introduction / Context: This question asks about the construction of the Dhamek Stupa at Sarnath, an important Buddhist monument. Sarnath is traditionally the place where Gautama Buddha delivered his first sermon (Dhammachakrapravartana). Many stupas and pillars in such sacred sites were either founded or enlarged by particular rulers. Knowing which emperor was responsible for building or enlarging these monuments is a common theme in questions on ancient Indian history and art. Given Data / Assumptions: - The Dhamek Stupa at Sarnath is mentioned explicitly. - Options include Akbar, Humayun, Ashoka and Narasimha. - You are expected to connect the stupa with the appropriate historical period and dynasty, especially the Mauryan emperor Ashoka, known for spreading Buddhism and erecting stupas and pillars. Concept / Approach: The original stupa at Sarnath was built during the reign of Emperor Ashoka of the Maurya dynasty, who ruled in the 3rd century BCE. Ashoka sponsored numerous stupas, pillars and monasteries at key Buddhist sites. While the Dhamek Stupa has undergone later additions and repairs, its origin is connected to Ashoka's patronage. Akbar and Humayun were Mughal emperors of a much later era and had no role in building this ancient Buddhist monument, and Narasimha as an option does not match the known patronage history of Sarnath. Step-by-Step Solution: Step 1: Place the Dhamek Stupa in time: it is an ancient Buddhist monument, with origins in the Mauryan period. Step 2: Recall that Emperor Ashoka, after his conversion to Buddhism, promoted Buddhist architecture by constructing numerous stupas and pillars at important sites like Sarnath, Sanchi and others. Step 3: Recognize that Akbar and Humayun belong to the 16th-century Mughal period, far removed from the early Buddhist Mauryan era. Step 4: Therefore, the appropriate ruler associated with the original construction of the Dhamek Stupa is Ashoka, making option C correct. Verification / Alternative check: You can verify by linking key Buddhist sites with Ashokan monuments: the Ashokan pillar at Sarnath, the stupas at Sanchi and sites at Bodh Gaya all date from Ashoka's time. The presence of Ashokan inscriptions and characteristic polished sandstone helps date these structures. In contrast, Mughal architecture features domes and minarets and is associated with Islamic monuments like forts and mosques, not early Buddhist stupas. Why Other Options Are Wrong: Option A, Akbar, and option B, Humayun, are both Mughal emperors of the 16th century CE, long after the period in which Buddha lived and the original Buddhist stupas were built. They were not responsible for Dhamek Stupa's construction. Option D, Narasimha, does not correspond to any widely recognized patron of Sarnath's main stupa in standard history texts. Only Ashoka is consistently associated with the foundation of stupas at early Buddhist pilgrimage sites. Common Pitfalls: Some students may confuse the contributions of various dynasties to religious art, mixing up Buddhist, Hindu and Islamic architectural patronage. Another frequent error is to focus only on the fame of Mughal rulers like Akbar, assuming they built all major Indian monuments. To avoid such mistakes, it is helpful to categorize monuments by period and religion: Mauryan–Buddhist stupas and pillars; Gupta and later–Hindu and Buddhist temples; Sultanate and Mughal–mosques, forts and tombs. Final Answer: The Dhamek Stupa at Sarnath was originally built under the patronage of the Mauryan emperor Ashoka.

Question 19

Which of the following sites provides the oldest evidence of the Neolithic Era in the Indian subcontinent?

Accepted Answer

Introduction / Context: This question checks your knowledge of early agricultural and Neolithic sites in the Indian subcontinent. The Neolithic Era is characterized by the beginning of agriculture, domestication of animals and settled village life. Archaeologists have identified several important Neolithic sites in different regions, but some are older than others. Knowing which site provides the earliest evidence of Neolithic culture is a recurring theme in exam questions on prehistoric India. Given Data / Assumptions: - The options given are Chirand, Mehrgarh, Burzahom and Daimabad. - The question asks for the site presenting the oldest evidence of the Neolithic Era in the Indian subcontinent, not necessarily within present political boundaries alone. - You are expected to know approximate time periods and the key features of these archaeological sites. Concept / Approach: Mehrgarh, located in present-day Baluchistan (in the Pakistani part of the subcontinent), is one of the earliest known farming settlements, with evidence of Neolithic culture dating back to around the 7th millennium BCE. Chirand in Bihar, Burzahom in Kashmir and Daimabad in Maharashtra are all significant but generally later in date than the earliest levels at Mehrgarh. Therefore, to identify the oldest Neolithic evidence, you select the site with the earliest stratified remains of agriculture and settled life, which is Mehrgarh. Step-by-Step Solution: Step 1: Recall that Mehrgarh is often cited in textbooks as one of the earliest Neolithic settlements in the Indian subcontinent, with dates going back to around 7000 BCE. Step 2: Chirand, while an important Neolithic site in Bihar, belongs to a later phase of the Neolithic compared to Mehrgarh. Step 3: Burzahom in Kashmir and Daimabad in Maharashtra also show Neolithic or Chalcolithic remains but are generally later than the earliest levels at Mehrgarh. Step 4: Therefore, the site that presents the oldest evidence of the Neolithic Era among the given options is Mehrgarh, so option B is correct. Verification / Alternative check: A quick verification is to associate each site with its approximate cultural horizon: Mehrgarh – early Neolithic and early farming; Burzahom – Neolithic and Megalithic (later); Chirand – Neolithic and Chalcolithic; Daimabad – Chalcolithic, associated with late Harappan and post-Harappan cultures. Among these, only Mehrgarh consistently appears as a pioneering centre of early agriculture and settled life across standard references, confirming it as the earliest. Why Other Options Are Wrong: Option A, Chirand, is significant but belongs to a later Neolithic period and does not predate Mehrgarh. Option C, Burzahom, is also a well-known Neolithic site but again is not the oldest in the subcontinent. Option D, Daimabad, is primarily known as a Chalcolithic site with later cultural phases and is clearly younger than Mehrgarh's Neolithic levels. Thus, they cannot be considered the oldest evidence of the Neolithic Era when compared to Mehrgarh. Common Pitfalls: Students sometimes assume that sites within present-day India must be older or more important than those outside current borders, leading them to choose Chirand or Burzahom instead of Mehrgarh. Another mistake is to confuse the cultural labels Neolithic and Chalcolithic and forget that the introduction of copper at Chalcolithic sites generally indicates a later horizon. Keeping a simple chronological and geographical chart of major prehistoric sites helps avoid these errors. Final Answer: Among the given sites, the oldest evidence of the Neolithic Era in the Indian subcontinent comes from Mehrgarh.

Question 20

Amir Khusrow, the famous poet, musician and scholar of medieval India, was the disciple of which Sufi saint?

Accepted Answer

Introduction / Context: This question focuses on the spiritual affiliation of Amir Khusrow, one of India's most celebrated medieval poets and musicians. Khusrow's life and works are closely connected to the Chishti Sufi order in Delhi, and he is particularly known for his devotion to a specific Sufi saint. Knowing this disciple–master relationship is a common requirement in questions on medieval cultural history and Sufism. Given Data / Assumptions: - The question asks for the Sufi saint under whom Amir Khusrow became a disciple. - Options include Mirza Ghiyas Beg, Nizamuddin Auliya, Asadulla Beg and Sheikh Salim Chishti. - It is assumed that you remember Khusrow's association with the Chishti order in Delhi. Concept / Approach: Amir Khusrow was a devoted disciple of the great Chishti Sufi saint Hazrat Nizamuddin Auliya of Delhi. Khusrow often wrote in praise of his spiritual master and is remembered as one of Nizamuddin Auliya's closest and most beloved murids (disciples). Mirza Ghiyas Beg and Asadulla Beg are unrelated figures, and Sheikh Salim Chishti is a different Sufi saint associated with Fatehpur Sikri, not the central figure in Khusrow's spiritual life. Thus, among the options, Nizamuddin Auliya is the correct choice. Step-by-Step Solution: Step 1: Recall that Amir Khusrow lived during the Delhi Sultanate period and was associated with the Chishti Sufi order. Step 2: Recognize that Nizamuddin Auliya was the most prominent Chishti saint in Delhi at that time and served as Khusrow's spiritual guide. Step 3: Understand that Mirza Ghiyas Beg and Asadulla Beg do not have a well-known disciple relationship with Khusrow. Step 4: Note that Sheikh Salim Chishti was a later Chishti saint connected with Akbar and Fatehpur Sikri, not Khusrow's mentor. Therefore, Nizamuddin Auliya is the correct answer. Verification / Alternative check: You can verify by recalling popular anecdotes and verses where Khusrow expresses deep devotion to Nizamuddin Auliya, including the famous saying that he could not be separated from his master even in death. Historical records and hagiographies consistently identify Khusrow as Nizamuddin Auliya's disciple, leaving little doubt about this spiritual relationship. Why Other Options Are Wrong: Option A, Mirza Ghiyas Beg, is better known as the father of Nur Jahan, a Mughal empress, and has no direct role as Khusrow's Sufi guide. Option C, Asadulla Beg, is not widely recognized in standard accounts of Khusrow's life. Option D, Sheikh Salim Chishti, though a revered Sufi of the Chishti order, belongs to the time of Akbar and is not recorded as Khusrow's master. Hence, these options are historically unfounded in this context. Common Pitfalls: A frequent confusion is between different Chishti saints, especially when they share similar titles like “Chishti”. Students may also mix up Mughal-period personalities with earlier Delhi Sultanate figures. To avoid this, it is useful to link Amir Khusrow specifically with Nizamuddin Auliya in memory, and Sheikh Salim Chishti with Akbar and the founding of Fatehpur Sikri. Final Answer: Amir Khusrow was the devoted disciple of the great Chishti Sufi saint Nizamuddin Auliya.

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