Question 1

Kurukshetra, the traditional scene of the epic battle between the Kauravas and the Pandavas in the Mahabharata, is located in which present-day Indian state?

Accepted Answer

Introduction / Context: Kurukshetra occupies a special place in Indian cultural memory because it is regarded as the battlefield of the Mahabharata, where the Kauravas and the Pandavas fought a decisive war and where Lord Krishna is believed to have delivered the Bhagavad Gita to Arjuna. In modern geography, Kurukshetra is also a real town and district, and exams often test whether you can correctly identify the present day state in which it lies. This question therefore links epic tradition with contemporary political geography. Given Data / Assumptions: - Kurukshetra is named as the site of the Mahabharata war. - Four states are given as options: Gujarat, Punjab, Uttar Pradesh and Haryana. - We must choose the state that currently includes the historic region of Kurukshetra. - We assume the current administrative map of India after the creation of Haryana. Concept / Approach: Kurukshetra is located in the northern Indian state of Haryana. After the reorganisation of Punjab in 1966, many areas that once formed part of the larger Punjab region became part of the newly created state of Haryana, and Kurukshetra district is one of them. Gujarat is far to the west on the Arabian Sea coast, and Uttar Pradesh lies further east along the Ganga valley, neither of which matches Kurukshetra's well known location in Haryana's plains near Delhi. Therefore, the correct approach is to recall the modern map and locate Kurukshetra within Haryana. Step-by-Step Solution: Step 1: Recall that Kurukshetra is traditionally placed in the north western plains, not in western coastal or eastern Ganga regions. Step 2: Identify that the present day town and district of Kurukshetra is in Haryana, close to other towns like Karnal and Ambala. Step 3: Recognise that Gujarat is a western coastal state and has no connection with the Mahabharata battlefield of Kurukshetra in standard accounts. Step 4: Note that Punjab once included this area before state reorganisation, but Kurukshetra is now officially in Haryana, not in present day Punjab. Step 5: Understand that Uttar Pradesh is associated with other epic cities like Ayodhya and Mathura, but not with Kurukshetra. Step 6: Conclude that Kurukshetra is located in the state of Haryana. Verification / Alternative check: Geography textbooks and pilgrimage guides consistently refer to Kurukshetra as a district in Haryana. Many maps label Kurukshetra clearly within Haryana's boundaries along the Delhi–Ambala axis. Additionally, state level tourism campaigns for Haryana promote Kurukshetra as a major spiritual and historical destination. These sources together provide a strong cross check that Kurukshetra is in Haryana, not in the other three states listed. Why Other Options Are Wrong: Gujarat is wrong because it lies much further west and is associated with other important religious centres like Dwarka, not the Kurukshetra battlefield. Punjab is wrong in the present day context because, after the creation of Haryana, Kurukshetra district is no longer part of Punjab. Uttar Pradesh is wrong because, although it contains several important religious sites related to Hindu epics, Kurukshetra is not one of them. Common Pitfalls: Some students confuse the historical Punjab region with the present day state boundaries and think of Kurukshetra as part of Punjab because of older references. Others simply pick Uttar Pradesh when they see names associated with northern plains without carefully recalling the specific map location. To avoid such mistakes, remember the pair “Kurukshetra – Haryana” and link it with the idea that Haryana was carved out of old Punjab but now has its own distinct geographic identity that includes the Mahabharata battlefield. Final Answer: Kurukshetra, associated with the epic battle between the Kauravas and Pandavas, is located in Haryana.

Question 2

At the time of Alexander’s invasion of north-western India (4th century BCE), which Indian dynasty was ruling over Magadha and much of North India?

Accepted Answer

Introduction / Context: Alexander the Great invaded north western India around 326 BCE, reaching regions corresponding to modern Punjab and parts of Pakistan. At that time, the political landscape of the Gangetic plains was dominated by a powerful kingdom based in Magadha. Examinations often test your ability to place major foreign invasions in the correct dynastic context of Indian history. This question focuses specifically on identifying which dynasty ruled Magadha and thereby held effective power over much of North India during Alexander's advance. Given Data / Assumptions: - The time frame is the 4th century BCE, during Alexander's Indian campaign. - The region concerned is North India, particularly Magadha. - Four dynasties are given: Nanda, Maurya, Sunga and Kanva. - We assume standard chronological ordering used in textbooks. Concept / Approach: The Nanda dynasty ruled Magadha just before the rise of the Mauryan Empire. Mahapadma Nanda and his successors controlled a vast and prosperous empire in North India when Alexander reached the north western frontier. The Mauryan dynasty, beginning with Chandragupta Maurya, came to power shortly after Alexander's departure, partly in the political vacuum created in the northwest. The Sunga and Kanva dynasties were later post Mauryan dynasties. Therefore, the correct approach is to place Nandas before Mauryas and recognise that they were the contemporaries of Alexander's Indian campaign. Step-by-Step Solution: Step 1: Recall the chronological order of major Magadhan dynasties: Haryanka, Shishunaga, Nanda, Maurya, Sunga, Kanva. Step 2: Fix Alexander's invasion date around 326 BCE. Step 3: Recognise that at this time, the Nanda dynasty ruled over Magadha under rulers like Dhana Nanda. Step 4: Understand that Chandragupta Maurya overthrew the Nandas shortly after Alexander's exit, which means the Mauryan dynasty began slightly later. Step 5: Observe that the Sunga and Kanva dynasties came even later, following the decline of Mauryan power. Step 6: Conclude that the Nanda dynasty was in power in North India at the time of Alexander's invasion. Verification / Alternative check: Exam guides regularly mention that Alexander did not directly clash with the Nanda army but that his soldiers refused to move further east partly because they heard of the great strength and elephant forces of the Magadhan king, identified as Dhana Nanda. This storyline links Alexander's halted advance with the might of the Nanda Empire and helps you confirm that the Nandas, not the Mauryas, were the ruling Magadhan dynasty at that precise time. Timeline tables in history books also clearly place the beginning of the Mauryan Empire a few years after Alexander's departure. Why Other Options Are Wrong: Maurya is wrong because Chandragupta Maurya came to power after overthrowing the Nandas, which happened after Alexander's Indian campaign was over. Sunga is wrong as this dynasty arose much later, after the decline of the Mauryan Empire, and belongs to a different period. Kanva is wrong because it succeeded the Sunga dynasty and therefore is far removed in time from Alexander's incursion. Common Pitfalls: Many students instinctively answer “Maurya” whenever they see a question about ancient Indian power in the 4th–3rd century BCE, forgetting that the Nandas ruled immediately before the Mauryas. Another pitfall is to ignore the exact timing of Alexander's invasion and just match him with any famous Indian dynasty. To avoid this, memorise the sequence “Nanda – Alexander – then Maurya” as a fixed relationship. This simple chronological anchor will help you answer similar questions with confidence. Final Answer: At the time of Alexander's invasion, North India (Magadha) was ruled by the Nanda dynasty.

Question 3

Which Mughal monument is generally regarded as the first building in the Mughal tradition to have a complete marble facing?

Accepted Answer

Introduction / Context: Mughal architecture evolved over several generations, gradually moving from predominantly red sandstone structures with limited marble inlay to full marble faced buildings of great delicacy. Understanding this evolution helps you appreciate how later masterpieces like the Taj Mahal became possible. Examinations often ask about “firsts” in this stylistic progression, such as the first garden tomb, the first extensive use of pietra dura and the first building with a complete marble facing. This question focuses on identifying that pioneering marble clad structure. Given Data / Assumptions: - Four Mughal monuments are listed: Taj Mahal, Moti Masjid, Humayun's tomb and Itmad-ud-daulah's tomb. - The question asks specifically about the first building with a complete marble facing, not merely partial marble decoration. - We assume the commonly accepted art historical sequence of Mughal monuments. Concept / Approach: Humayun's tomb, built largely of red sandstone with some white marble inlay, is an early example of Mughal garden tomb architecture. Later, Itmad-ud-daulah's tomb in Agra, constructed during the reign of Jahangir for Nur Jahan's father, is widely considered the first Mughal building to use an all marble facing with delicate inlay work. This style foreshadowed the later, more monumental marble work in the Taj Mahal. Moti Masjid (pearl mosque) and the Taj Mahal are also marble rich but were built later, under Shah Jahan. Therefore, the earliest example with complete marble facing is Itmad-ud-daulah's tomb. Step-by-Step Solution: Step 1: Arrange the buildings chronologically: Humayun's tomb (Akbar's time), Itmad-ud-daulah's tomb (Jahangir's time), then Taj Mahal and Moti Masjid (Shah Jahan's time). Step 2: Note that Humayun's tomb is predominantly red sandstone, though with marble elements; it does not have a complete marble facing. Step 3: Recognise that Itmad-ud-daulah's tomb marks the first extensive use of white marble as the main facing material, richly decorated with inlay work. Step 4: Understand that the Taj Mahal, though more famous, comes later and represents the perfection of an already emerging marble tradition. Step 5: Moti Masjid is also a white marble mosque built even later, under Shah Jahan, and cannot be the first example. Step 6: Conclude that Itmad-ud-daulah's tomb is the first Mughal building with a complete marble facing. Verification / Alternative check: Art history references often describe Itmad-ud-daulah's tomb as a “dress rehearsal” for the Taj Mahal because of its smaller scale and pioneering all marble and pietra dura technique. Guidebooks to Agra also highlight this point, noting that while Humayun's tomb influenced the garden layout, Itmad-ud-daulah's tomb influenced material and decorative choices. Exam guides on Indian art and culture almost uniformly list Itmad-ud-daulah's tomb as the first fully marble faced Mughal structure, which confirms your answer. Why Other Options Are Wrong: Taj Mahal is wrong because, although it is the most famous marble monument, it was built after Itmad-ud-daulah's tomb and is not the first example. Moti Masjid is wrong because it is a later white marble mosque built under Shah Jahan and does not precede Itmad-ud-daulah's tomb. Humayun's tomb is wrong as it is mainly constructed of red sandstone with limited marble, so it does not qualify as having a complete marble facing. Common Pitfalls: Students often jump to the Taj Mahal whenever they see the words “marble” and “Mughal” together, ignoring the phrase “first building” in the question. Another pitfall is treating Humayun's tomb as the answer to all questions about early Mughal architecture without careful attention to what “complete marble facing” actually means. To avoid these errors, memorise a simple progression: Humayun's tomb – red sandstone garden tomb; Itmad-ud-daulah's tomb – first all marble faced building; Taj Mahal – grand culmination of marble architecture. Final Answer: The first Mughal building with a complete marble facing is Itmad-ud-daulah's tomb in Agra.

Question 4

Which of the following religious leaders was a contemporary of Gautama Buddha in ancient India?

Accepted Answer

Introduction / Context: The 6th century BCE in north India witnessed a remarkable intellectual and spiritual ferment, with many teachers and sects emerging alongside early Buddhism and Jainism. Understanding who lived at roughly the same time as Gautama Buddha helps you place different religious movements in a clear chronological framework. This question asks you to identify which listed figure was a true contemporary of the Buddha, rather than an earlier teacher or a later political ruler. Given Data / Assumptions: - The central figure is Gautama Buddha, traditionally dated to the 6th–5th century BCE. - Options include Bhadrabahu, Chandragupta Maurya, Parsvanath and Vardhaman Mahavira. - We must select the person whose lifetime overlapped significantly with that of the Buddha. - We assume standard textbook chronologies for Jain and Buddhist traditions. Concept / Approach: Vardhaman Mahavira, the 24th Tirthankara of Jainism, is generally considered a contemporary of Gautama Buddha, with both living and teaching in the eastern Gangetic plains during the 6th century BCE. Parsvanath was the 23rd Tirthankara and is placed around 250–300 years earlier than Mahavira, so he cannot be called a direct contemporary. Chandragupta Maurya was a political ruler who rose to power slightly after the Buddha's time. Bhadrabahu was a Jain monk associated with the later period of Chandragupta, not with the Buddha himself. Therefore, only Mahavira meets the criterion of being a true contemporary. Step-by-Step Solution: Step 1: Recall that Gautama Buddha and Vardhaman Mahavira are both associated with the 6th century BCE and the rise of shramana movements. Step 2: Recognise that Jain tradition clearly distinguishes between Parsvanath (earlier) and Mahavira (later), with Mahavira's lifetime overlapping with Buddha's. Step 3: Understand that Parsvanath, although a major Jain Tirthankara, lived centuries before Buddha and cannot be described as his contemporary. Step 4: Note that Chandragupta Maurya's rule begins after the Buddha's Mahaparinirvana and is linked more to the era of Ashoka and Bhadrabahu. Step 5: Recognise that Bhadrabahu is connected to Chandragupta's later life in Jain tradition, again placing him after Buddha. Step 6: Conclude that the only correct contemporary of Gautama Buddha among the options is Vardhaman Mahavira. Verification / Alternative check: Timelines in many history books show parallel bars for Buddha and Mahavira, indicating that both preached around the same time in Magadha and neighbouring regions. Their teachings are often compared and contrasted, reinforcing the idea of contemporaneity. Conversely, those same timelines place Parsvanath a couple of centuries earlier and Chandragupta Maurya slightly later. If you remember that Ashoka, the Mauryan emperor, is connected with the Third Buddhist Council, it becomes clear that the Mauryan dynasty postdates the Buddha. This cross checking confirms that Mahavira is the correct choice. Why Other Options Are Wrong: Bhadrabahu is wrong because he is traditionally associated with Chandragupta Maurya and belongs to a period after Buddha's time. Chandragupta Maurya is wrong since he was a political ruler who came to power after the Buddha's death, during the late 4th and early 3rd century BCE. Parsvanath is wrong because he is regarded as the 23rd Tirthankara who lived about 250–300 years before Mahavira and therefore before the Buddha as well. Common Pitfalls: One common error is to assume that any Jain figure automatically counts as a contemporary because Buddhism and Jainism are seen together in textbooks. Another mistake is to ignore the distinction between different Jain Tirthankaras and simply pick Parsvanath because he is often mentioned. To avoid such confusion, remember the pairing “Buddha and Mahavira – contemporaries in 6th century BCE” and keep Parsvanath firmly in an earlier time slot, while Chandragupta and Bhadrabahu belong to a later political and religious phase. Final Answer: The religious leader who was a contemporary of Gautama Buddha was Vardhaman Mahavira.

Question 5

To oppose the Rowlatt Act and organise non-violent resistance, Mahatma Gandhi formed the Satyagraha Sabha in which Indian city?

Accepted Answer

Introduction / Context: The Rowlatt Act of 1919, which extended wartime emergency powers and allowed detention without trial, provoked widespread anger in India. Mahatma Gandhi responded by organising a nationwide movement of non violent resistance using his method of satyagraha. As part of this response, he formed a specific organisation called the Satyagraha Sabha to coordinate opposition to the Act. This question checks whether you can correctly recall the city where this Sabha was formed, linking constitutional developments with the early phase of Gandhian mass politics. Given Data / Assumptions: - The organisation mentioned is the Satyagraha Sabha. - The immediate context is opposition to the Rowlatt Act. - Four locations are given: Bombay, Gujarat, Calcutta and Pune. - We assume the standard historical account of Gandhi's activities in early 1919. Concept / Approach: In February 1919, Mahatma Gandhi set up the Satyagraha Sabha in Bombay (now Mumbai) as the central body to organise protests and non cooperation against the Rowlatt Act. Bombay was at that time a major centre of nationalist activity and provided a base from which Gandhi could appeal to Indians across different regions. Although Gandhi had strong connections with Gujarat, and both Calcutta and Pune were important nationalist hubs, the specific formation of the Satyagraha Sabha took place in Bombay, which is the detail that exams often test. Step-by-Step Solution: Step 1: Fix the event in time: the Rowlatt Act was passed in 1919, and Gandhi's opposition to it marked the beginning of his mass political campaigns. Step 2: Recall that Gandhi decided to organise a countrywide satyagraha against this Act, and for that purpose he formed an organisation called the Satyagraha Sabha. Step 3: Remember that this Sabha was founded in Bombay, which at that time was a major urban and commercial centre with a strong nationalist presence. Step 4: Recognise that “Gujarat” as an option is too broad and refers to Gandhi's home region rather than a specific city of formation. Step 5: Note that Calcutta and Pune were significant nationalist centres, but standard history texts clearly state the formation of the Satyagraha Sabha in Bombay. Step 6: Therefore, the correct answer is Bombay. Verification / Alternative check: Modern Indian history books usually describe the sequence: Rowlatt Act passed – Gandhi calls for hartals – Satyagraha Sabha formed in Bombay – nationwide agitation leading eventually to tragic events like the Jallianwala Bagh massacre. Many exam guides explicitly mention “Satyagraha Sabha (Bombay, 1919)” in their quick revision tables. If you associate the early Rowlatt protest phase with Bombay and the later Non Cooperation Movement with a broader all India scope, the connection becomes easy to remember. Why Other Options Are Wrong: Gujarat is wrong because, while it is Gandhi's home region, the Satyagraha Sabha was not formally established there as an organisation in 1919. Calcutta is wrong; although it was a very important nationalist city, it is not cited as the birthplace of the Satyagraha Sabha in the context of the Rowlatt Satyagraha. Pune is wrong because, even though western India had many nationalist activities, the specific organisational step of forming the Satyagraha Sabha took place in Bombay. Common Pitfalls: Some students see the word “Gandhi” and immediately pick “Gujarat” because of his deep personal connection to that region, forgetting that by 1919 he was operating on an all India platform from major urban hubs. Others may pick Calcutta or Pune simply because they are accustomed to seeing those names in nationalist history. To avoid such mistakes, remember the key phrase: “Rowlatt Act – Satyagraha Sabha – Bombay, 1919.” This simple chain will help you recall the correct location without hesitation. Final Answer: Mahatma Gandhi formed the Satyagraha Sabha in Bombay to organise resistance to the Rowlatt Act.

Question 6

A copper chariot dating to the late Harappan/Chalcolithic phase was discovered at which archaeological site in India?

Accepted Answer

Introduction / Context: Archaeological discoveries often provide crucial insights into the technological and cultural achievements of ancient civilizations. Among such finds, metal objects and vehicles like chariots are particularly significant because they indicate advances in metallurgy, transport and possibly warfare or ritual. A well known question in Indian archaeology relates to the discovery of a copper chariot at a particular site associated with the late Harappan or Chalcolithic phase. This question tests whether you can correctly link that copper chariot find to its excavation site. Given Data / Assumptions: - The object in question is a copper chariot. - It is described as belonging to Harappan times (more precisely late Harappan/Chalcolithic). - Four sites are offered: Kuntal, Rakhigarhi, Daimabad and Banawali. - We assume standard archaeological identifications used in competitive exam material. Concept / Approach: Daimabad, located in present day Maharashtra, is a Chalcolithic site where a remarkable hoard of bronze/copper objects was discovered, including a chariot, an elephant and related figures. This hoard is sometimes linked with the late Harappan cultural horizon and is frequently mentioned in exam oriented summaries as the site where a copper chariot was found. Rakhigarhi and Banawali are important Harappan sites in Haryana, but they are not associated with this particular metal chariot discovery in standard accounts. “Kuntal” is not recognised as a major widely known Harappan site in most basic exam texts, which further narrows the correct choice to Daimabad. Step-by-Step Solution: Step 1: Recall that Daimabad is famous for a hoard of copper or bronze objects found in a Chalcolithic context, including a model of a chariot. Step 2: Note that this chariot find is frequently cited in discussions about the spread and influence of Harappan or post Harappan culture into the Deccan region. Step 3: Recognise that Rakhigarhi and Banawali are key Indus Valley sites in Haryana but are usually discussed in relation to town planning and seals, not specifically copper chariots. Step 4: Observe that “Kuntal” does not figure prominently in standard lists of Harappan sites in introductory exam guides. Step 5: Match this background knowledge with the options and select Daimabad as the correct answer. Verification / Alternative check: Archaeology summaries and NCERT style notes routinely mention Daimabad's copper hoard, describing a chariot drawn by animals among the artefacts. They highlight it as evidence for advanced metalwork in Chalcolithic Deccan and potential cultural links with Harappan traditions. In contrast, Rakhigarhi and Banawali are emphasised for their urban layouts and pottery, not for this type of metallurgical find. Cross checking across multiple exam books confirms that Daimabad is consistently given as the site where a copper chariot was discovered. Why Other Options Are Wrong: Kuntal is wrong because it is not widely recognised in mainstream exam literature as a Harappan or Chalcolithic site known for a copper chariot. Rakhigarhi is wrong because, although it is an important Harappan urban centre, it is not associated with the specific copper chariot hoard in standard references. Banawali is wrong as it is known for its fortified settlement and artefacts, but not for a copper chariot discovery. Common Pitfalls: A common error is to automatically choose a better known Harappan site like Rakhigarhi or Banawali whenever an Indus related question is asked, without paying attention to the special clue “copper chariot,” which points specifically to Daimabad. Another pitfall is not revising Deccan Chalcolithic sites because they seem secondary to the main Indus centres, causing you to miss questions that link the two cultural zones. To avoid this, note the special association: “Daimabad – copper chariot hoard – Chalcolithic/late Harappan influence,” and keep it in your memory for similar questions. Final Answer: The copper chariot of Harappan/Chalcolithic times was discovered at Daimabad.

Question 7

In later Buddhist tradition, which language was primarily adopted for preaching and composing texts in the Mahayana school?

Accepted Answer

Introduction / Context: Over time, Buddhism developed several schools, including the earlier Theravada tradition and the later Mahayana tradition. These schools used different languages and scripts for their scriptures and preaching, reflecting changes in audience, geography and philosophical style. Exam questions often contrast the Pali based early canon with the later Sanskrit based literature of Mahayana. This question aims to test whether you can correctly identify the language most closely associated with Mahayana Buddhism. Given Data / Assumptions: - The focus is specifically on Mahayana Buddhism, not early Buddhism in general. - Four language related options are given: Pali, Brahmi, Sanskrit and Prakrit. - We assume standard textbook distinctions between Theravada and Mahayana sources. - The question refers to the language used for preaching and composing texts. Concept / Approach: Early Buddhism, especially in the Theravada tradition, preserved its scriptures primarily in Pali, which is a Prakrit language. Mahayana Buddhism, which developed later and spread over a wide region, particularly relied on Sanskrit for its philosophical and devotional texts. Brahmi, on the other hand, is a script, not a language, and is therefore not an appropriate answer when the question asks specifically about “language.” General Prakrits were used in various inscriptions and local contexts but the hallmark of Mahayana textual tradition is Sanskrit, appearing in sutras such as the Lotus Sutra and the Prajnaparamita literature. Step-by-Step Solution: Step 1: Recall that the Pali Canon (Tipitaka) is associated with the Theravada tradition, not specifically with Mahayana. Step 2: Recognise that Mahayana sutras and philosophical treatises are overwhelmingly composed in Sanskrit and are often referred to as “Buddhist Sanskrit” texts. Step 3: Understand that Brahmi is an ancient Indian script used to write several languages, including Prakrit and early Sanskrit, but it is not itself a language. Step 4: Note that while Prakrits were widely used in inscriptions and early Buddhist preaching, the question is targeting the later Mahayana school, for which Sanskrit was the main literary medium. Step 5: Therefore, the correct answer is Sanskrit. Verification / Alternative check: Textbooks describing the evolution of Buddhist literature typically state that the earliest canonical texts of Theravada are in Pali, whereas Mahayana produced a large body of Sanskrit literature. When you read about famous Mahayana texts like the Saddharma Pundarika Sutra (Lotus Sutra) or various Prajnaparamita Sutras, you will notice that they were originally composed in Sanskrit. Scholarly terms such as “Buddhist Hybrid Sanskrit” also appear, confirming that Sanskrit is the key language for Mahayana scriptures. Why Other Options Are Wrong: Pali is wrong because, although central to early Buddhism and Theravada, it is not the distinctive language of Mahayana literature. Brahmi is wrong because it is a script, not a language; the question clearly asks for a language used for preaching and composing texts. Prakrit is wrong because it refers broadly to Middle Indo Aryan dialects; while these were used in early Buddhist inscriptions and preaching, Mahayana scriptures are particularly associated with Sanskrit. Common Pitfalls: Many students immediately associate Buddhism with Pali without differentiating between early Theravada and later Mahayana traditions. Others see Brahmi and mistakenly treat it as a language, forgetting that it is a writing system. To avoid these mistakes, memorise a simple rule: “Theravada – Pali Canon; Mahayana – Sanskrit Sutras; Brahmi – script only.” This three part distinction helps you answer a wide range of Buddhist language and script questions correctly. Final Answer: Mahayana Buddhism primarily adopted Sanskrit as the language for preaching and composing its scriptures.

Question 8

Which one of the four Vedas is especially known for containing hymns dealing with magical charms, spells and everyday rituals for protection and healing?

Accepted Answer

Introduction / Context: The four Vedas form the core of early Vedic literature and each has its own special focus. While some Vedas concentrate on hymns of praise or musical chants for sacrifices, one of them stands out for its association with spells, charms and practical rituals meant to address everyday concerns like disease, evil forces and misfortune. Exam questions frequently ask you to identify this Veda in order to test your understanding of the distinct character of each Vedic collection. Given Data / Assumptions: - The topic is the four Vedas: Rigveda, Samaveda, Yajurveda and Atharvaveda. - The key clue is “magical charms and spells” along with practical rituals for healing and protection. - We assume the standard classification used in introductory texts on Vedic literature. - Only one Veda is strongly linked to this specific description. Concept / Approach: The Atharvaveda is best known for containing hymns, incantations and rituals dealing with daily life issues such as illness, calamities, sorcery and protection against malevolent forces. It includes what are often called “magical” rites from the perspective of ritual practice. By contrast, the Rigveda focuses on hymns of praise to various deities, the Samaveda on musical chants derived mainly from Rigvedic hymns for use in soma sacrifices, and the Yajurveda on prose and verse formulae guiding sacrificial rituals. Thus, when a question mentions spells and charms, Atharvaveda is the clear answer. Step-by-Step Solution: Step 1: Recall the primary focus of the Rigveda: it is the oldest Veda and contains hymns addressed to gods like Indra, Agni and Varuna. Step 2: Identify the Samaveda as the Veda of melodies and chants, used by priests for singing during rituals. Step 3: Recognise the Yajurveda as the Veda that provides prose and verse formulae guiding the sequence of sacrificial actions. Step 4: Remember that the Atharvaveda stands apart for including many hymns and incantations connected with healing, curses, blessings, fertility and everyday problems. Step 5: Note that terms like “magical charms” and “spells” are almost always used in exam books when describing the Atharvaveda. Step 6: Therefore, the Veda associated with magical charms and spells is the Atharvaveda. Verification / Alternative check: When you read summaries of each Veda in NCERT or other exam guides, you will find that the Atharvaveda is often described as containing “popular” and “domestic” rituals dealing with both auspicious and inauspicious situations. Some historians call it a repository of folk beliefs incorporated into Vedic tradition. Rigveda, Samaveda and Yajurveda are mainly linked to formal sacrificial rituals and deities, not to spells for everyday protection. This consistent description across sources confirms that Atharvaveda is the correct answer. Why Other Options Are Wrong: Rigveda is wrong because it primarily consists of hymns of praise to deities in a more formal sacrificial context, not focused on magical spells. Samaveda is wrong as its speciality is musical chanting; it recycles Rigvedic verses for singing, rather than introducing a large body of charms and incantations. Yajurveda is wrong because it provides formulae for rituals and sacrifices but is not characterised mainly by magical spells and everyday protective charms. Common Pitfalls: Students sometimes learn the names of the four Vedas but forget their distinct functions, leading to random guessing. Another pitfall is to associate any kind of ritual automatically with the Yajurveda, overlooking the specific clue about magical charms. To avoid this, memorise one or two key words for each Veda: Rigveda – hymns; Samaveda – melodies; Yajurveda – sacrificial formulae; Atharvaveda – spells and everyday rituals. This simple four word map will help you answer many Veda related questions confidently. Final Answer: The Veda that contains hymns dealing with magical charms, spells and everyday protective rituals is the Atharvaveda.

Question 9

The famous mural paintings of the Ajanta caves in Maharashtra mainly belong to which period of ancient Indian history?

Accepted Answer

Introduction / Context: The Ajanta caves are among the most celebrated monuments of Indian art, famous for their exquisite mural paintings depicting scenes from the Jataka tales and the life of the Buddha. These paintings are noted for their graceful lines, delicate shading and spiritual expression. Although Ajanta has a long history of excavation and usage, the most renowned and best preserved paintings are associated with a particular high point in ancient Indian art. This question asks you to identify the historical period to which those classic Ajanta murals mainly belong. Given Data / Assumptions: - The site in question is the Ajanta caves of Maharashtra. - The focus is on the famous mural paintings, not just the rock cut architecture. - Four broad periods are offered: Harappan, Gupta, Buddhist and Mauryan. - We assume the conventional art historical dating used in most exam oriented texts. Concept / Approach: Ajanta was developed in two main phases, but the finest mural paintings that are typically reproduced in books and celebrated worldwide were created during the Gupta and Vakataka period (roughly 5th–6th centuries CE). This period is often called the “classical age” of ancient Indian art and culture, and its style is sometimes referred to as the Gupta classical style. While Ajanta is undeniably a Buddhist site, the option “Buddhist period” is too vague and not a standard chronological label in Indian history exams. The Harappan and Mauryan periods are far earlier and have very different artistic traditions, not associated with the Ajanta murals. Step-by-Step Solution: Step 1: Recall that Ajanta is a group of rock cut caves with Buddhist chaityas and viharas, located in present day Maharashtra. Step 2: Remember that the most famous paintings of Ajanta, such as the Bodhisattva Padmapani and Vajrapani figures, date from around the 5th century CE. Step 3: Recognise that this time frame coincides with the Gupta dynasty in northern India and the contemporary Vakataka rulers in the Deccan. Step 4: Understand that art historians describe these paintings as belonging to the Gupta classical style, even though the immediate political patronage may have been Vakataka. Step 5: Observe that the Harappan period (3rd millennium BCE) and Mauryan period (3rd century BCE) are far earlier and do not include mural traditions comparable to Ajanta. Step 6: Therefore, among the given options, “Gupta period” is the most accurate choice. Verification / Alternative check: Standard art and culture books explicitly state that Ajanta paintings reached their peak during the Gupta age, with support from the Vakataka king Harishena and his court. They describe the Ajanta murals as examples of the classical style of Indian painting, which is identified with the broader Gupta cultural milieu. While it is correct to call Ajanta a Buddhist site, the question asks for a historical period, not a religion. This distinction confirms that “Gupta period” is the intended exam key. Why Other Options Are Wrong: Harappan period is wrong because Ajanta caves and paintings date to the first millennium BCE and CE, long after the Indus Valley Civilization had disappeared. Buddhist period is wrong because it is not a precise historical period; Buddhism spans many centuries, and exam questions usually expect a conventional dynastic label like Gupta in this context. Mauryan period is wrong because the Mauryan empire predates the main Ajanta painting phase by several hundred years and is associated with different art forms such as polished stone pillars and animal capitals. Common Pitfalls: Some learners see the word “Buddhist” and immediately pick that option, forgetting that the question asks about historical period rather than religious affiliation. Others may confuse Ajanta with the much earlier Mauryan cave monuments like Barabar, which do not share the same painting tradition. To avoid such mistakes, always connect Ajanta's most famous murals with the 5th century CE Gupta–Vakataka era and remember the phrase “Gupta classical style of Ajanta paintings.” Final Answer: The celebrated mural paintings of the Ajanta caves mainly belong to the Gupta period of ancient Indian history.

Question 10

In the context of medieval Indian history, who was the first ruler to impose the Jizya tax on non-Muslims in India?

Accepted Answer

Introduction / Context: Jizya was a poll tax historically levied on non-Muslim subjects (zimmis) under Islamic rule, in return for protection and exemption from military service. In the context of Indian history, several rulers are known for either imposing, reimposing or abolishing Jizya, and exam questions often ask about who did what. This particular question focuses on the earliest instance: it asks who first imposed Jizya in India, which requires looking back to the very beginning of Islamic rule in the subcontinent, not just to the Delhi Sultanate or the Mughals. Given Data / Assumptions: - The tax in question is Jizya, levied on non-Muslims under Islamic rule. - Four rulers are given as options: Alauddin Khalji, Aurangzeb, Mohammad bin Qasim and Qutb-ud-din Aibak. - The question asks about the first imposition of Jizya in India, not later reimpositions or modifications. - We assume standard textbook accounts of early Islamic conquests in India. Concept / Approach: The earliest Islamic conquest in the Indian subcontinent is associated with Mohammad bin Qasim, a young general of the Umayyad Caliphate, who invaded Sindh in the early 8th century CE. After establishing control, he organised administration according to Islamic principles, which included levying Jizya on the non-Muslim population while granting them protection. Later rulers, such as Delhi Sultans and Mughals like Aurangzeb, are known for their own policies on Jizya, but they were not the first to introduce it in Indian territory. Therefore, to answer the question correctly, you must go back to Mohammad bin Qasim's conquest of Sindh. Step-by-Step Solution: Step 1: Identify Mohammad bin Qasim as the Arab general who conquered Sindh around 712 CE, marking the beginning of Islamic rule in a part of the Indian subcontinent. Step 2: Recall that, as an administrator under the Umayyads, he applied Islamic fiscal and legal arrangements, including the collection of Jizya from non-Muslims who accepted protected subject status. Step 3: Recognise that Qutb-ud-din Aibak, although the first Sultan of Delhi, came centuries later and did not represent the first introduction of Jizya in Indian lands. Step 4: Understand that Alauddin Khalji and Aurangzeb were later Delhi Sultanate and Mughal rulers known for various tax policies, but not for being the earliest introducers of Jizya in India. Step 5: Match this historical sequence with the question and select Mohammad bin Qasim as the first ruler to impose Jizya in the Indian context. Verification / Alternative check: Many exam oriented history books mention that Mohammad bin Qasim allowed local Hindu and Buddhist populations to continue their practices as zimmis on payment of Jizya after the conquest of Sindh. This is often contrasted with the later Delhi Sultanate and Mughal policies, which either intensified, modified or temporarily abolished Jizya. For example, Aurangzeb is known for reimposing Jizya after Akbar had abolished it, but he was clearly not the first to introduce it. Keeping this timeline clear in your mind allows you to verify that Mohammad bin Qasim is the correct answer. Why Other Options Are Wrong: Alauddin Khalji is wrong because he ruled later as a Delhi Sultan and is better known for market reforms, price control and military campaigns, not for the first introduction of Jizya in India. Aurangzeb is wrong because, although he reimposed Jizya in the Mughal period, the tax already existed in earlier Islamic administrations in India. Qutb-ud-din Aibak is wrong because he was the first ruler of the Delhi Sultanate, which came centuries after the Arab conquest of Sindh under Mohammad bin Qasim. Common Pitfalls: Students frequently confuse “first imposition” with “most famous imposition” of Jizya. Aurangzeb's name often comes to mind because his religious policies are widely discussed, leading to wrong answers. Another pitfall is to focus only on the Delhi Sultanate and ignore the Arab conquest of Sindh, which is actually the earliest Islamic foothold in the subcontinent. To avoid such confusion, remember the simple sequence: first Islamic rule in India – Sindh – Mohammad bin Qasim – Jizya introduced; much later – Akbar abolishes Jizya; Aurangzeb reimposes it. Final Answer: The first ruler to impose the Jizya tax in India was Mohammad bin Qasim after his conquest of Sindh.

Question 11

In early ancient Indian history, the religion of the early Vedic Aryans was primarily based on which of the following practices and beliefs?

Accepted Answer

Introduction / Context: The question tests your understanding of the main features of early Vedic religious life followed by the Aryans in ancient India. In most competitive examinations, it is important to distinguish between the early Vedic period and the later Vedic or Puranic periods, because concepts like Bhakti, temple worship and idol worship evolve gradually and do not characterise the earliest phase. Knowing what the early Aryans primarily worshipped helps you place their culture correctly in time and understand how Indian religious traditions developed over centuries. Given Data / Assumptions: The focus is on the early Vedic Aryans, not on later Vedic or post-Vedic times. We are concerned with the primary form of religion, not occasional or rare practices. Options mention Bhakti, image worship, worship of nature, and Yajnas (sacrificial rituals). You can assume standard textbook understanding of early Vedic society and religion. Concept / Approach: Early Vedic religion, as reflected mainly in the Rigveda, was centred on the worship of various deities who largely represented the powerful forces of nature. These included gods such as Indra (god of rain and thunder), Agni (fire), Varuna (cosmic order and waters), Surya (sun), Vayu (wind) and others. The primary method of worship was the Yajna or fire sacrifice, in which offerings of ghee, grains and other items were poured into the sacred fire while hymns were chanted. Personal image worship and developed Bhakti, in the sense of intense emotional devotion to a personal god, are features that become more prominent in later periods, not in the early Vedic phase. Step-by-Step Solution: Step 1: Identify key terms in the question – “early Vedic Aryans” and “primarily based on which practices”. This tells us to focus on the earliest phase.Step 2: Recall that Rigvedic religion revolves around deities personifying natural forces like rain, storm, fire and the sun.Step 3: Remember that their main religious activity was the Yajna, the fire sacrifice performed by priests with recitation of mantras.Step 4: Note that there were no elaborate temples or idol worship, and that systematic Bhakti cults arise much later in Indian history.Step 5: Therefore, the correct description is “worship of the forces of nature along with Yajnas”, which matches the option mentioning nature worship plus sacrificial rituals. Verification / Alternative check: Cross-check with standard history textbooks or notes: they consistently describe early Vedic religion as naturalistic and sacrificial, with deities representing natural forces and offerings made through fire rituals. There is very little emphasis on decorative idols or temple worship in this period, and full-fledged Bhakti appears more clearly in later Hinduism. This confirms that the combination of nature worship and Yajnas is the most accurate characterisation. Why Other Options Are Wrong: Bhakti (devotional worship of a personal god): This is more typical of later Hinduism, particularly after the rise of the Bhakti movements; it was not the primary early Vedic pattern.Image worship and large-scale temple Yajnas: Temple and idol-based worship gain real prominence in post-Vedic and classical periods, not in early Vedic times.Worship of nature combined with Bhakti: While nature worship is correct, combining it with a fully developed concept of Bhakti is anachronistic for the early Vedic era. Common Pitfalls: Students often mix up different phases of Indian religious development and assume that practices like idol worship, temple rituals and Bhakti have always existed in the same form. Another mistake is to think that because modern Hinduism includes many elements, all of them must have been equally present in the earliest times. For exam purposes, always separate early Vedic, later Vedic and Puranic or classical Hindu phases, and associate early Vedic religion primarily with nature deities and sacrificial rituals conducted by priests. Final Answer: The religion of the early Vedic Aryans was primarily based on worship of the forces of nature along with Yajnas (sacrificial rituals).

Question 12

In ancient economic history, cotton for making textiles was first cultivated in which of the following regions of the world?

Accepted Answer

Introduction / Context: This question checks your awareness of the origins of cotton cultivation and textile production, which is a favourite topic in both ancient history and economic history of India. Understanding where cotton was first grown and woven on a large scale highlights the technological and cultural achievements of early civilisations, especially the Indus Valley or Harappan civilisation, which occupied parts of present-day India and Pakistan. Many standard history books emphasise that India has a very long and rich tradition of cotton textiles. Given Data / Assumptions: The question is about the first cultivation of cotton for textile use, not just the presence of wild cotton plants. Options list four major historical regions: Egypt, India, Central America and Mesopotamia. We assume standard archaeological and historical consensus about early cotton use. The focus is on organised cultivation and spinning or weaving of cotton into cloth. Concept / Approach: Archaeological excavations in the Indus Valley sites such as Mohenjo-daro and Harappa have revealed evidence of cotton fibres and impressions on clay, suggesting that cotton was not only cultivated but also spun and woven into cloth. Ancient Greek writers even referred to Indian cotton as “wool that grows on trees”. While other regions like Egypt later became famous for linen and cotton, the earliest secure evidence of cotton textiles comes from the Indian subcontinent. Therefore, among the given options, India is recognised as the earliest centre of cotton cultivation and textile production. Step-by-Step Solution: Step 1: Remember that the Indus Valley civilisation, located in the north-western part of the Indian subcontinent, dates roughly from 2600 BCE onwards.Step 2: Archaeologists have found traces of cotton threads and cloth impressions at Harappan sites, showing that people were growing and processing cotton.Step 3: Compare this with Egypt, where linen (from flax) was more prominent in earlier periods, and with Central America and Mesopotamia, where large-scale cotton textile traditions are dated later.Step 4: Based on standard exam-oriented history material, India is usually identified as the first region to cultivate cotton for textiles.Step 5: Select 'India' as the correct answer from the given options. Verification / Alternative check: Consulting standard Indian history textbooks or reliable online resources on the Indus Valley civilisation confirms that cotton cultivation and weaving were already practised there. They repeatedly state that India was one of the earliest, if not the earliest, centres of cotton textiles. In exam questions framed this way, India is the accepted correct choice. This provides a strong verification for our selection. Why Other Options Are Wrong: Egypt: Although Egypt later produced cotton, in ancient times it was more closely associated with linen. The earliest clear cotton textile evidence is stronger for India.Central America: Cotton was known in parts of the Americas, but the question expects the classical exam answer which gives priority to India for earliest cultivation for textiles.Mesopotamia (Iraq region): Famous for early agriculture and cities, but not regarded as the first centre of cotton textile production in standard exam references. Common Pitfalls: One common mistake is to associate Egypt with all ancient textiles because of its famous mummies and linen wrappings, leading students to pick Egypt by guesswork. Another error is to underestimate the technological advancement of the Indus Valley civilisation and to think of India as a later or less advanced region. Remember that for cotton specifically, India has extremely old and strong evidence of cultivation and weaving. When confused, link cotton textiles with Harappan civilisation and choose India in such questions. Final Answer: Cotton for textile use was first cultivated in the region of ancient India.

Question 13

The Mansabdari system introduced by the Mughal emperor Akbar for ranking and paying his officials was borrowed from the administrative system prevalent in which region?

Accepted Answer

Introduction / Context: This question belongs to medieval Indian history and focuses on the Mughal administrative structure under Akbar, especially the Mansabdari system. The Mansabdari system was a central pillar of Mughal governance, used to grade officers, fix their salaries and determine the number of troops they had to maintain. Many objective questions ask about the origin of this system, and it is important for students to associate it with the influence of Central Asian and Mongol practices rather than confusing it with purely Persian models. Given Data / Assumptions: We are dealing with Akbar's Mansabdari system. The question asks from which region or country this idea was borrowed. The options are Persia, Mongolia, Afghanistan and Turkey. Standard exam keys and history notes are taken as the reference. Concept / Approach: The word 'Mansab' means rank or position. Under Akbar, every officer was assigned a mansab, which indicated his position in the bureaucracy as well as the number of cavalry he had to maintain. Although the Mughal Empire absorbed influences from multiple cultures, the specific idea of grading nobles and military commanders in a systematic way has strong parallels with the practices followed by the Mongols. Akbar himself was a descendant of Timur and Chinggis (Genghis) Khan through the Timurid line, and many Central Asian and Mongol traditions were adapted into the Mughal system in a refined form. Hence, in standard objective questions, the Mansabdari system is said to have been borrowed from the system prevalent in Mongolia. Step-by-Step Solution: Step 1: Recall that Akbar reorganised his nobility and army using the Mansabdari system, which fixed the rank (zat) and military obligation (sawar) of each officer.Step 2: Remember that the Mughal ruling house traced its origin to Timur and the Mongol line, so they were familiar with Central Asian and Mongol administrative traditions.Step 3: Standard exam-oriented history guides explicitly mention that Akbar's Mansabdari system was inspired by, or borrowed from, the system followed in Mongolia.Step 4: Compare the options: Persia, Mongolia, Afghanistan, Turkey. Among these, Mongolia is the correct and commonly accepted answer in MCQs.Step 5: Choose 'Mongolia' as the final answer. Verification / Alternative check: If you look at typical competitive exam books and online question banks on the Mughal Empire, you will find this exact question repeated many times with the answer given as Mongolia. They emphasise the connection between the Mansabdari system and the Mongol practice of ranking commanders, which Akbar modified to suit Mughal needs. This repeated endorsement in multiple exam-oriented sources confirms that Mongolia is the expected correct response. Why Other Options Are Wrong: Persia (Iran region): While the Mughals borrowed many cultural and administrative elements from Persian tradition, the specific Mansabdari grading system is not usually attributed to Persia in exam questions.Afghanistan: This region was important in Mughal history, but it is not cited as the source of the Mansabdari system.Turkey (Ottoman region): The Ottoman Empire had its own military and administrative arrangements, but standard Indian history questions do not link Mansabdari directly to Turkish models. Common Pitfalls: A frequent mistake is to choose Persia, because students associate the Mughals strongly with Persian culture, language and art. However, not every institution used by the Mughals came from Persia. Another error is simply guessing Afghanistan or Turkey on the assumption that all Islamic empires shared administrative models. For exam purposes, you should specifically memorise that Akbar's Mansabdari system is described as having been borrowed from the system prevalent in Mongolia, reflecting a Central Asian and Mongol influence on Mughal administration. Final Answer: The Mansabdari system introduced by Akbar was borrowed from the system prevalent in Mongolia.

Question 14

Which of the following places is recognised as a Jain Siddha Kshetra because of its sacred association with the Jain Tirthankara Parsvanatha?

Accepted Answer

Introduction / Context: This question comes from the religious and cultural history of India, specifically from Jainism. A Jain Siddha Kshetra is a sacred place associated with the liberation (moksha) of one or more Tirthankaras or other greatly revered saints. Parsvanatha, the 23rd Tirthankara, is one of the most important figures in Jain tradition. Knowing which pilgrimage centres are linked to which Tirthankaras is a common requirement in competitive exams that test Indian culture and heritage. Given Data / Assumptions: The focus is on a Jain Siddha Kshetra connected with Parsvanatha. The options are Champa, Pava, Sammed Sikhar and Urjayanta. We assume standard Jain pilgrimage geography as described in exam-oriented books. The question is about “on account of its association with Parsvanatha”, not just any Jain site. Concept / Approach: Sammed Shikhar (often written as Sammed Sikhar or Shikharji) is one of the holiest Jain pilgrimage sites. It is traditionally believed to be the place where many Tirthankaras, including Parsvanatha, attained liberation. Therefore, it is regarded as a major Jain Siddha Kshetra. While places like Champa and Pava have their own historical or religious significance, when the question is specifically tied to Parsvanatha and the term “Siddha Kshetra” is used, exam keys nearly always point to Sammed Sikhar as the correct answer. Step-by-Step Solution: Step 1: Recall that Parsvanatha is the 23rd Jain Tirthankara and is widely venerated.Step 2: Remember that Sammed Shikhar (Sammed Sikhar) is a major Jain pilgrimage hill where many Tirthankaras, including Parsvanatha, are believed to have attained nirvana.Step 3: Note that the question uses the technical term “Jain Siddha Kshetra”, which refers to such places of liberation.Step 4: Compare the options: Champa, Pava, Sammed Sikhar, Urjayanta. Out of these, Sammed Sikhar is the most famous Siddha Kshetra associated with Parsvanatha.Step 5: Select 'Sammed Sikhar (Parshvanath Hill)' as the correct answer. Verification / Alternative check: Standard references on Jain pilgrimage sites list Sammed Shikhar as a key Siddha Kshetra linked with several Tirthankaras, including Parsvanatha. Many MCQ books on Indian religion and culture repeat this question, giving Sammed Shikhar / Sammed Sikhar as the correct answer. Cross-checking multiple sources therefore confirms the reliability of this choice for exam preparation. Why Other Options Are Wrong: Champa: It may have its own historical or cultural importance, but it is not typically highlighted as a Siddha Kshetra of Parsvanatha in standard exam material.Pava: Known in Buddhist contexts as Pava (near Kushinagar), but the question specifically asks about a Jain Siddha Kshetra for Parsvanatha.Urjayanta: This name appears in different mythological or regional contexts, but it is not the standard Jain Siddha Kshetra associated with Parsvanatha in competitive exam syllabi. Common Pitfalls: One pitfall is to confuse general Jain or Buddhist sacred places with specific Siddha Kshetras of particular Tirthankaras. Another problem is guessing based on unfamiliar names without linking them to what you have studied in Jainism. To avoid such errors, you should memorise a short list of major Jain pilgrimage centres and the Tirthankaras associated with them, especially Sammed Shikhar's connection with Parsvanatha and other Tirthankaras. Final Answer: The Jain Siddha Kshetra associated with Parsvanatha is Sammed Sikhar (Parshvanath Hill).

Question 15

In the Indus Valley Civilization, the typical houses in the major towns were primarily constructed using which of the following materials?

Accepted Answer

Introduction / Context: This question is from the Indus Valley or Harappan Civilization, one of the world's earliest urban cultures. It focuses on the building material used for houses in their planned cities. Understanding what materials they used helps to show their technological level, their control over resources, and their distinctive style of town planning. Many exam questions about the Indus Valley highlight the extensive use of standardised burnt bricks in houses, drains and city walls. Given Data / Assumptions: We are discussing houses of the Indus Valley Civilization in major urban centres like Harappa and Mohenjo-daro. The options are pucca bricks, stone, wood, or a mixture of various materials. We can use standard archaeological findings as the basis. Minor use of other materials does not change what was primarily used. Concept / Approach: Archaeological excavations show that the Indus Valley cities had well-planned streets, drainage systems and brick houses. The bricks were of uniform size and were usually baked (burnt), which made them strong and durable. Stone was used at some sites and wood was used for doors, beams and roofing, but the main structural material for walls and platforms in the major towns was pucca (burnt) brick. Therefore, when asked about the characteristic material of Indus Valley houses, exam keys expect the answer 'Pucca (burnt) bricks'. Step-by-Step Solution: Step 1: Recall that Harappan cities are famous for their brick-built houses and systematic layouts.Step 2: Remember that these bricks were often standardised in dimensions and were fired in kilns, making them 'pucca' or burnt bricks.Step 3: Note that stone architecture is more closely associated with later Indian kingdoms, and purely wooden houses would not match the excavated remains.Step 4: Consider the option saying 'a combination of stone, wood and bricks in equal measure'; this does not reflect the dominance of bricks in Harappan cities.Step 5: Choose 'Pucca (burnt) bricks' as the correct answer. Verification / Alternative check: Any standard textbook chapter on the Indus Valley Civilization mentions that houses were usually made of baked bricks, sometimes with sun-dried bricks for inner walls, and that this was a striking feature compared to many other ancient cultures. Photographs and site plans clearly show rows of brick houses and platforms. This repeated emphasis across sources confirms that pucca bricks were the primary material used. Why Other Options Are Wrong: Stone blocks: While stone was used in some structures and other regions, it was not the dominant material for Harappan domestic architecture.Wooden planks and logs: Wood was certainly used, but the preserved archaeological record overwhelmingly shows brick walls, not all-wood houses.A combination of stone, wood and bricks in equal measure: This option misrepresents the clear dominance of bricks and suggests an equal mix that is not supported by excavations. Common Pitfalls: Students sometimes assume that all ancient architecture must have been in stone, because famous later monuments like temples and forts are stone-built. This leads them to forget that many sophisticated ancient cities, including Harappa and Mohenjo-daro, relied heavily on baked bricks. Another error is to imagine that because wood decays, we simply do not see it, and then to overestimate its importance. For exams, remember that the key theme with the Indus Valley Civilization is extensive, systematic use of standardised burnt bricks for houses and town planning. Final Answer: Houses in the Indus Valley Civilization were primarily built of pucca (burnt) bricks.

Question 16

In the context of ancient Indian literature, the word 'Gotra' is mentioned for the first time in which of the following Vedic texts?

Accepted Answer

Introduction / Context: This question belongs to the area of Vedic literature and social institutions in early India. The term 'Gotra' is important because it later becomes a key concept in defining lineage and clan identity among Hindus, especially in matters like marriage and ritual. Knowing which Veda first uses the term gives you a chronological anchor and helps you understand how social concepts evolved from the earliest hymns onwards. Given Data / Assumptions: The focus is specifically on the first textual occurrence of the word 'Gotra'. The options are the four main Vedas: Rigveda, Samaveda, Yajurveda and Atharvaveda. We assume standard scholarly consensus used in competitive examinations. The question is about textual mention, not about later detailed development of the institution. Concept / Approach: The Rigveda is the oldest of the four Vedas and consists mainly of hymns composed by different priestly families. Many basic social and religious concepts appear here in their earliest form. The word 'Gotra' appears in the Rigveda in the sense of a clan or lineage, although the full, later-developed meaning comes over time. Subsequent Vedas and later literature elaborate and refine the concept, but for exam purposes, when asked where the term 'Gotra' occurs first, the accepted answer is the Rigveda. Step-by-Step Solution: Step 1: Recall that the Rigveda is considered the earliest Vedic text, followed by the other three Vedas.Step 2: Remember that many foundational religious and social terms appear for the first time in the Rigveda.Step 3: The term 'Gotra' in the sense of a clan or lineage is attested in Rigvedic hymns, though its later technical usage develops gradually.Step 4: Compare the given options. Since the question explicitly asks for the first occurrence, you should select the oldest Veda in which the term is present.Step 5: Choose 'Rigveda' as the correct answer. Verification / Alternative check: Standard reference books and exam-oriented guides on ancient Indian history and culture state that 'Gotra' appears first in the Rigveda. This is also repeated in many MCQ collections which use the same wording as this question and give Rigveda as the correct option. Cross-checking across such sources confirms that this is the accepted answer for competitive exams. Why Other Options Are Wrong: Samaveda: It mainly reuses Rigvedic verses for musical and ritual purposes; it is not the first text to introduce the term.Yajurveda: Focused on sacrificial formulas and prose explanations; important, but not the earliest occurrence of 'Gotra'.Atharvaveda: Contains spells, charms and philosophical hymns, but comes later in sequence and is not the first to mention 'Gotra'. Common Pitfalls: Candidates sometimes get confused by the relative chronology of the Vedas or assume that a more ritualistic or later text might first mention social terms like 'Gotra'. Another mistake is to guess randomly among the four without remembering that the Rigveda is the oldest and contains many early references to clans and families. To avoid such confusion, always keep in mind the basic order and character of the Vedas and associate earliest occurrences of many key terms with the Rigveda unless specifically stated otherwise in your study material. Final Answer: The word 'Gotra' occurs for the first time in the Rigveda.

Question 17

Where in the world has the world's largest monolithic statue of Buddha been installed, carved from a single piece of rock?

Accepted Answer

Introduction / Context: This question tests your knowledge of important world heritage monuments, specifically large statues of the Buddha. The phrase 'monolithic statue' refers to a statue carved from a single block of stone. In India, a very famous example is the giant statue of Gautama Buddha standing on a rock in the middle of Hussain Sagar Lake in Hyderabad. Recognising such landmarks is a standard requirement in general knowledge and competitive examinations. Given Data / Assumptions: We are asked about the world's largest monolithic statue of Buddha. The key word is 'monolithic', meaning carved out of a single piece of rock. Options include Bamiyan, Hyderabad, Kandy and Lhasa. We assume accepted records of monumental Buddha statues. Concept / Approach: The statue referred to in exam questions of this type is the tall standing Buddha statue located on Gibraltar Rock in the middle of Hussain Sagar Lake in Hyderabad, India. It is carved from a single block of white granite and is widely described in general knowledge sources as the world's tallest monolithic statue of Gautama Buddha. Although the Bamiyan Buddhas in Afghanistan were also monumental, they were carved into cliff faces rather than being single freestanding monolithic blocks installed on a pedestal in a lake. Therefore, among the given options, Hyderabad is the correct answer for this specific phrasing. Step-by-Step Solution: Step 1: Focus on the key phrase 'world's largest monolithic statue of Buddha', especially the word 'monolithic'.Step 2: Recall that Hyderabad has a famous tall Buddha statue located on an island in Hussain Sagar Lake, carved from a single piece of granite.Step 3: Distinguish this from the Bamiyan Buddhas, which were monumental rock-cut figures, not free-standing monolithic statues installed separately.Step 4: Consider Kandy and Lhasa; both have important Buddhist sites, but they are not commonly cited in GK exams as having the world's tallest monolithic Buddha statue.Step 5: Choose 'Hyderabad (Hussain Sagar Lake, India)' as the correct answer. Verification / Alternative check: Standard general knowledge books and tourism sources describing Indian monuments repeatedly mention that the Buddha statue at Hussain Sagar in Hyderabad is the world's tallest monolithic statue of Gautama Buddha. This description is echoed in many exam-oriented materials, which frame MCQs exactly like this one and give Hyderabad as the correct option. Such consistent references support our selection. Why Other Options Are Wrong: Bamiyan (Afghanistan): The statues there were very large and historically significant, but they were rock-cut figures carved into a cliff, not single-block freestanding monolithic statues installed elsewhere.Kandy (Sri Lanka): Kandy is famous for the Temple of the Tooth and other Buddhist monuments, but it is not usually cited for the world's largest monolithic Buddha statue.Lhasa (Tibet): It is an important centre of Tibetan Buddhism, but again, it is not the answer to this specific GK question about the monolithic Buddha statue. Common Pitfalls: Students sometimes confuse 'largest statue' in general with 'largest monolithic statue' or mix up rock-cut and monolithic constructions. Another common error is to pick Bamiyan because the statues there were widely known before their destruction. To avoid mistakes, pay close attention to qualifiers like 'monolithic', 'freestanding', or 'rock-cut' in questions. Here, recognising that the question points to the granite Buddha of Hussain Sagar Lake in Hyderabad helps you choose correctly. Final Answer: The world's largest monolithic statue of Buddha is installed at Hussain Sagar Lake in Hyderabad, India.

Question 18

Nawab Siraj-ud-daulah of Bengal was defeated by the English in the Battle of Plassey mainly due to which of the following reasons?

Accepted Answer

Introduction / Context: The Battle of Plassey (1757) is a crucial turning point in Indian history, marking the beginning of British political dominance in Bengal and later in the whole of India. Understanding why Nawab Siraj-ud-daulah was defeated helps you grasp the role of intrigue, diplomacy and betrayal in colonial expansion. Rather than pure military strength, the key factor was the conspiracy orchestrated by Robert Clive and his allies inside the Nawab's camp. Given Data / Assumptions: The question focuses on the main reason for Siraj-ud-daulah's defeat at Plassey. We have options mentioning military strength, conspiracy, retirement from the battlefield and the capture of Frenchmen. We assume the standard narrative presented in Indian history textbooks. The answer sought is the primary, decisive factor, not minor contributory causes. Concept / Approach: Although the English East India Company forces were not overwhelmingly stronger in numbers, they had a decisive advantage because of internal treachery in the Nawab's camp. Robert Clive entered into a secret agreement with Mir Jafar, the Nawab's Commander-in-Chief, and influential bankers such as the Jagat Seths. Many of the Nawab's key commanders either withheld their troops or did not fight with full commitment. As a result, Siraj-ud-daulah was effectively isolated in battle even though his army was larger on paper. The conspiracy and betrayal, rather than straightforward military inferiority, were the main reasons for his defeat. Step-by-Step Solution: Step 1: Recall that the Battle of Plassey was fought in 1757 between Siraj-ud-daulah and the English under Robert Clive.Step 2: Remember that Mir Jafar, the Commander-in-Chief of the Nawab's army, secretly aligned with the English and did not support Siraj-ud-daulah in battle.Step 3: Note that influential bankers and other courtiers also sided with the English, hoping to profit from a change of regime.Step 4: Realise that this conspiracy meant that large parts of the Nawab's army remained inactive or deliberately ineffective during the battle.Step 5: Therefore, the main reason for defeat was the conspiracy led by Clive in coordination with Mir Jafar and the rich bankers, as stated in option (b). Verification / Alternative check: Standard history textbooks and competitive exam guides describe the Battle of Plassey as being won more by 'treachery' and diplomacy than by battlefield heroics. They emphasise the role of Mir Jafar's betrayal and the support of the Jagat Seths, Omichand and others. This is reflected in exam questions where the correct option always highlights the conspiracy and betrayal, not mere numerical strength or minor incidents. Why Other Options Are Wrong: The English forces were militarily much stronger: In terms of sheer numbers, the Nawab's army was larger; the English won primarily because of internal betrayal, not overwhelming strength.Siraj-ud-daulah's sudden retirement from the battlefield: While his leadership had weaknesses, this is not cited as the principal explanation in historical analyses.Capture of a band of Frenchmen: The French support was limited, and this incident alone cannot explain the collapse of the Nawab's much larger army in the decisive battle. Common Pitfalls: Students sometimes oversimplify historical events by assuming that the side with better weapons or European troops always won. In the case of Plassey, the key issue was not raw military power but political intrigue and betrayal. Another pitfall is ignoring internal divisions within Indian states and attributing everything to 'British superiority'. For exam purposes, you should clearly remember that the conspiracy of Mir Jafar and the bankers, managed by Clive, was the central cause of Siraj-ud-daulah's defeat at Plassey. Final Answer: Nawab Siraj-ud-daulah was defeated at Plassey mainly because of Clive's conspiracy with Mir Jafar and the rich bankers of Bengal.

Question 19

The Indus Valley Civilization is noted for excellence in which of the following fields, reflecting its high level of development?

Accepted Answer

Introduction / Context: This question asks about the areas in which the Indus Valley (Harappan) Civilization particularly excelled. Competitive exams often highlight how advanced this civilisation was in urban planning, building techniques and craft production. Recognising that their achievements were broad-based, covering town planning, architecture and craftsmanship, helps you appreciate the overall sophistication of Harappan society rather than restricting it to a single aspect. Given Data / Assumptions: The options mention town planning, architecture, craftsmanship, and a combined 'All of these'. We are asked what the Indus Valley Civilization 'specialised in'. We assume the standard archaeological description of Harappan cities and crafts. We consider whether its excellence was limited to one field or spread across several. Concept / Approach: The Harappan Civilization is famous for its grid-pattern streets, elaborate drainage systems, standardised bricks and well-planned cities like Mohenjo-daro and Harappa. This indicates advanced town planning and architecture. At the same time, numerous artefacts like seals, beads, pottery and metal objects show a very high level of craftsmanship in shell-work, bead-making, metallurgy and terracotta art. Therefore, it is not correct to say that the Indus people were outstanding only in one of these areas. In exam-style questions, the safest and most accurate choice is 'All of these' when asked about planning, architecture and craftsmanship together. Step-by-Step Solution: Step 1: Recall that Indus cities were laid out in a grid pattern with main streets and side lanes intersecting at right angles, indicating strong town planning.Step 2: Remember the presence of impressive structures like the Great Bath, granaries and citadels, which display architectural skill.Step 3: Consider the fine seals, beads, pottery, metal tools and ornaments unearthed from the sites; these reflect specialised craftsmanship and artistic ability.Step 4: Since the civilisation excelled in all three fields – town planning, architecture and craftsmanship – we cannot restrict it to just one.Step 5: Select 'All of these' as the correct answer. Verification / Alternative check: Most history textbooks summarise Harappan achievements under headings such as town planning, architecture and crafts. Exam preparation books often provide separate sections detailing their planned streets and drains, large public buildings and refined handicrafts. When such a question is framed with an 'All of these' option, model answers consistently choose that option, confirming that the civilisation is recognised for excellence in all these areas. Why Other Options Are Wrong: Town planning: This is correct but incomplete; it ignores the architectural and artistic achievements.Architecture: Again correct but not exhaustive; architecture is only one dimension of Harappan sophistication.Craftsmanship and specialised arts: True, but not the only notable strength of the civilisation. Selecting this alone underestimates its urban planning and built environment. Common Pitfalls: A common exam trap is to pick the first obviously correct option (such as town planning) without checking whether another option (like 'All of these') provides a more complete answer. Students may also memorise one iconic feature, like the Great Bath, and forget that there were equally impressive craft industries. To avoid such mistakes, always read the entire set of options and ask yourself whether more than one option is clearly true; if so, 'All of these' is often the best choice when it accurately summarises the civilisation's strengths. Final Answer: The Indus Valley Civilization specialised in town planning, architecture and craftsmanship, so the correct choice is “All of these”.

Question 20

The Indus Valley Civilization is generally regarded as Non-Aryan mainly because of which of the following distinctive features?

Accepted Answer

Introduction / Context: This question relates to how historians distinguish the Indus Valley (Harappan) Civilization from the later Vedic (Aryan) culture. While there are several differences, certain features are particularly important in showing that the Indus people belonged to a different cultural and linguistic tradition from the early Aryans. One such feature is the use of an undeciphered pictographic script, which does not match the language of the Vedic hymns composed in Sanskrit. Given Data / Assumptions: The question asks why the Indus Valley Civilization is considered Non-Aryan. Options mention its urban nature, pictographic script, agricultural economy and geographical extent. We assume the standard scholarly distinction between Harappan and early Vedic cultures. The aim is to identify the most direct cultural-linguistic reason for calling it Non-Aryan. Concept / Approach: Early Vedic Aryan society, as reflected in the Rigveda, was semi-nomadic and pastoral with evolving agricultural practices, and it used Vedic Sanskrit transmitted orally. The Indus Valley Civilization, on the other hand, had an undeciphered pictographic script inscribed on seals and other objects. This script has not been linked convincingly to Vedic Sanskrit, and its very nature (short inscriptions, pictorial signs) is quite different from the purely oral Vedic tradition. While urban character, agriculture and geographical spread are also features of Harappan culture, they do not by themselves prove that it was Non-Aryan, because Aryans too later developed cities and agriculture. The unique pictographic script is a clear marker of a separate cultural-linguistic identity. Step-by-Step Solution: Step 1: Identify that the question wants the main reason for calling the Indus Civilization 'Non-Aryan'.Step 2: Consider each option and ask whether it clearly separates Harappan culture from early Vedic Aryans.Step 3: Urban character is important, but Aryans later also built towns; agriculture is common to many societies; geographical extent up to the Narmada Valley is not uniquely Non-Aryan.Step 4: The use of a pictographic script that does not match Vedic Sanskrit is a strong indicator of a different linguistic and cultural group.Step 5: Therefore, choose 'It used a pictographic script not related to the early Vedic tradition' as the correct answer. Verification / Alternative check: Standard history texts emphasise that the Indus script remains undeciphered and that it has not been linked to the Vedic Sanskrit used by the Aryans. They frequently argue that this difference, along with other cultural traits, supports the view that the Harappans were a distinct, possibly pre-Aryan civilisation. Exam questions that ask why the civilisation is called Non-Aryan often highlight the pictographic script as the key reason, confirming our answer. Why Other Options Are Wrong: It was primarily an urban civilisation: While early Aryans were not urban, the later Aryans did build cities; urbanisation alone does not prove Non-Aryan identity.It had an agricultural economy: Aryan society also took to agriculture; this is not a decisive difference.It extended up to the Narmada Valley: This is a geographical fact, not a direct cultural or linguistic argument about being Non-Aryan. Common Pitfalls: Students may be tempted to choose the option mentioning urban character because they have learned that the Harappans were city builders while early Aryans were pastoral. However, the question specifically asks why the civilisation is considered Non-Aryan, which requires a more direct marker of cultural difference. Confusing general socio-economic traits with linguistic-cultural identity is a common mistake. Keep in mind that the unique pictographic script is a strong reason for viewing the Indus Valley Civilization as distinct from the Aryan Vedic culture. Final Answer: The Indus Valley Civilization is regarded as Non-Aryan mainly because it used a pictographic script that is not related to the early Vedic (Aryan) tradition.

Indian History Questions