Question 1

In the context of Indus Valley Civilisation art, the famous figure of a dancing girl found at Mohenjodaro was made of which material?

Accepted Answer

Introduction / Context: The Indus Valley or Harappan civilisation produced a variety of artistic objects including seals, figurines and jewellery. One of the most iconic artefacts from Mohenjodaro is a small statue popularly known as the dancing girl. This object is often shown in textbooks as evidence of artistic skill in casting metal. Knowing the material from which it was made is a classic question in Indian history and art culture sections of competitive exams. Given Data / Assumptions: The question refers specifically to the dancing girl figurine from Mohenjodaro. Options include terracotta, steatite, bronze, red limestone and copper. We assume standard archaeological descriptions accepted in exam literature. The statue is associated with metal casting technology. Concept / Approach: The dancing girl figurine from Mohenjodaro is about eleven centimetres high and is made using the lost wax method of bronze casting. The statue shows a young woman standing in a confident pose, adorned with bangles and a necklace. This use of bronze demonstrates the metallurgical skills of the Harappan people. Terracotta figurines were also common, but the most famous dancing girl is clearly metal, not clay. Steatite and red limestone were used for seals and other sculptures, not for this particular figure. Step-by-Step Solution: Step 1: Identify the object mentioned in the question as the famous dancing girl figurine from Mohenjodaro. Step 2: Recall textbook images and captions that describe it as a bronze statue cast by the lost wax technique. Step 3: Note that bronze is an alloy of copper and tin and was widely used in ancient civilisations for artistic and utilitarian objects. Step 4: Exclude terracotta and stone materials because the dancing girl does not belong to those categories. Step 5: Select bronze as the correct material used to make this renowned figurine. Verification / Alternative check: If you recall standard exam guides and museum descriptions, all of them label the dancing girl as a bronze statue from Mohenjodaro. Some even mention its approximate height and the casting technique. No authoritative source describes it as terracotta, stone or pure copper. This consistent description across many books, online resources and exam notes confirms that bronze is the correct answer and that the other materials are distractors. Why Other Options Are Wrong: Option A: Terracotta figurines were common in the Indus civilisation but the specific dancing girl from Mohenjodaro is not terracotta. Option B: Steatite was typically used for seals and some small objects, not for this particular statue. Option D: Red limestone was used for some sculptures but not for the dancing girl figurine. Option E: Copper alone is not correct because the statuette is identified as bronze, which is an alloy. Common Pitfalls: The main confusion arises because students know that the Indus people used terracotta and various stones extensively. Under time pressure, they may pick a familiar material rather than recalling the specific details about this artefact. To avoid such mistakes, try to visualise textbook illustrations. When you think of the dancing girl, imagine the dark metallic sheen and the term bronze clearly labelled below the picture. Associating each famous artefact with its correct material is a simple but effective exam strategy. Final Answer: The correct answer is Bronze.

Question 2

The Lotus Temple in Delhi, known for its distinctive flower like architecture, is a house of worship belonging to which religion?

Accepted Answer

Introduction / Context: The Lotus Temple in Delhi is one of the most recognisable modern landmarks of India. Tourists often visit it for its striking lotus flower shaped design, but exam questions focus on its religious affiliation. Although many people think of temples mainly in Hindu or Buddhist terms, this particular building is a house of worship for a different faith tradition. The question tests whether you can correctly identify that the Lotus Temple belongs to the Bahai religion. Given Data / Assumptions: The structure in question is the Lotus Temple located in Delhi. It is described as a house of worship, not simply as a monument. Options list Buddhism, Bahai religion, Zoroastrianism, Islam and Jainism. We rely on commonly known facts from general knowledge resources. Concept / Approach: The Lotus Temple is one of the continental Bahai Houses of Worship. Bahai teachings emphasise the unity of all religions and humanity, and their houses of worship are open to people of all faiths for silent prayer and meditation. The lotus flower was chosen as a symbol that would be familiar and meaningful in the Indian context. While the word temple is used for many Hindu structures, in this case it refers specifically to a Bahai house of worship. The correct approach is to connect Lotus Temple with Bahai rather than assuming it is a Hindu or Buddhist temple because of the word temple in its name. Step-by-Step Solution: Step 1: Identify the Lotus Temple as the white marble, lotus shaped structure in Delhi often shown in general knowledge books. Step 2: Recall that it is officially a Bahai House of Worship. Step 3: Remember that Bahai is a distinct religious tradition founded in nineteenth century Persia, separate from Buddhism, Islam or Hinduism. Step 4: Note that no other major religion in the options is associated with this specific building as its official house of worship. Step 5: Select Bahai religion as the correct answer. Verification / Alternative check: Tourism brochures, encyclopaedia entries and exam guides all describe the Lotus Temple as a Bahai house of worship. They mention features such as nine doors, a central prayer hall and the lack of ritualistic ceremonies. The design symbolises purity and harmony, reflecting Bahai values. Because this association is consistent across many reliable sources and there is no competing claim from other religions, we can confidently confirm that the Bahai religion is correct. Why Other Options Are Wrong: Option A: Buddhism has many famous stupas and temples in India, but the Lotus Temple is not a Buddhist monument. Option C: Zoroastrianism followers in India are mainly Parsis, whose places of worship are called fire temples, not the Lotus Temple. Option D: Islam places its main worship in mosques; the Lotus Temple is not a mosque and does not follow Islamic architectural norms. Option E: Jain temples have distinct styles and iconography, different from the modern lotus shaped Bahai structure. Common Pitfalls: Many candidates quickly associate the word temple with Hindu or Buddhist traditions without recalling the specific facts about this structure. The unique modern architecture also leads some to think of it merely as a tourist attraction rather than a functioning house of worship. To avoid errors, link each famous building with its religious context: for example, Golden Temple with Sikhism, Jama Masjid with Islam and Lotus Temple with Bahai religion. Creating such pairs in your notes will greatly help in general knowledge exams. Final Answer: The correct answer is Bahai religion.

Question 3

In ancient India, which script was written from right to left, unlike most other major Indian scripts that were written from left to right?

Accepted Answer

Introduction / Context: Scripts used to write Indian languages have varied over time and region. Most classical Indian scripts such as Brahmi and its descendants are written from left to right. However, there was at least one important ancient script used in north western India that followed the opposite direction and was written from right to left. Questions on this topic appear frequently in examinations dealing with ancient Indian history, epigraphy and general knowledge. This question asks you to identify that distinctive script. Given Data / Assumptions: The focus is on scripts of ancient India. We must find the one script that was written from right to left. Options list Brahmi, Kharosthi, Nandinagari, Sharada and Gupta script. We assume the standard classification taught in history and archaeology courses. Concept / Approach: Kharosthi script was used in the north western regions of the Indian subcontinent, particularly in areas influenced by Iranian and Central Asian cultures. It was adapted from the Aramaic script and therefore followed the right to left writing direction, similar to scripts like Arabic and Persian. Brahmi and most of its derivatives, including Gupta, Nandinagari and Sharada, are written from left to right. The correct approach is to identify Kharosthi as the only script in the options with this right to left characteristic in the ancient Indian context. Step-by-Step Solution: Step 1: Recall that Brahmi and its descendant scripts, which include many modern Indian scripts, are written from left to right. Step 2: Remember that Kharosthi developed in the north west under foreign influence and was written from right to left. Step 3: Note that Nandinagari and Sharada are later regional scripts derived from Brahmi and share its left to right direction. Step 4: Recognise that Gupta script is another Brahmi derived script and therefore also left to right. Step 5: Conclude that Kharosthi is the only correct option that matches the required writing direction. Verification / Alternative check: Epigraphic studies clearly state that many Ashokan inscriptions are in Brahmi, while some in the north west use Kharosthi. Archaeologists and epigraphists always describe Kharosthi as right to left. Maps showing distribution of Asokan edicts often indicate these two scripts separately, with direction arrows. This clear and consistent information in academic and exam oriented materials confirms that Kharosthi is the script you must choose when the question mentions a right to left ancient Indian script. Why Other Options Are Wrong: Option A: Brahmi is the main left to right script from which many modern Indian scripts descended. Option C: Nandinagari is a later derivative used mainly in the Deccan and is written from left to right. Option D: Sharada script, used in Kashmir and nearby areas, is also left to right. Option E: Gupta script is another Brahmi based script used in Gupta period inscriptions and is not right to left. Common Pitfalls: Students sometimes confuse Kharosthi with Brahmi because both appear together in discussions on Asokan inscriptions. Under exam pressure, they may forget the key detail about writing direction. To avoid this, keep a simple association in mind: Brahmi spreads across most of India and is left to right, while Kharosthi is restricted to the north west and is right to left. Visualising a map with arrows can help you quickly remember this difference during tests. Final Answer: The correct answer is Kharosthi.

Question 4

In the traditional classification of the Vedas, which Veda is most closely associated with early knowledge of medicine and healing practices?

Accepted Answer

Introduction / Context: The four Vedas form the core of ancient Indian sacred literature. Each Veda has its own emphasis and traditional association, such as hymns, rituals, chants and practical knowledge. When exam questions ask which Veda deals with medicine, they refer to the texts that contain early references to healing practices, herbs and magical or ritual cures. This question checks whether you can correctly associate Atharva Veda with early Indian medical knowledge. Given Data / Assumptions: We are considering the four main Vedas. The focus is on their association with medicine and healing. Options include Atharva, Yajur, Sama and Rig Veda as well as a distractor option. We assume the standard traditional classification used in Indian cultural studies. Concept / Approach: Atharva Veda contains many hymns and verses related to everyday life, popular beliefs and folk practices. It includes charms and incantations for warding off diseases, evil spirits and misfortune, as well as references to medicinal herbs. Because of this content, it is traditionally associated with the early development of Indian medical thought. Rig Veda mainly contains hymns to deities, Yajur Veda focuses on sacrificial formulas and Sama Veda is linked with musical chanting. Therefore, the correct approach is to recall Atharva Veda as the Veda dealing most directly with medicine and healing in the early period. Step-by-Step Solution: Step 1: Recall the broad themes of each Veda: Rig for hymns, Yajur for rituals, Sama for chants and Atharva for spells and practical life issues. Step 2: Note that Atharva Veda contains many references to diseases, cures and medicinal plants. Step 3: Understand that while other Vedas may mention health indirectly, Atharva Veda has the strongest association with early medicine. Step 4: Compare the options and identify Atharva Veda as matching this description. Step 5: Select Atharva Veda as the correct answer. Verification / Alternative check: Textbooks that summarise the contents of the four Vedas often explicitly state that Atharva Veda is sometimes called the Veda of spells and healing. Some scholars regard it as the foundation from which later Ayurvedic traditions drew many concepts. Exam preparation books routinely ask the same question with the same answer, making Atharva Veda a well established choice. This repetition across reliable sources verifies that Atharva Veda is indeed associated with early medicine in the Vedic corpus. Why Other Options Are Wrong: Option B: Yajur Veda focuses on prose formulas used in sacrificial rituals rather than on medical knowledge. Option C: Sama Veda is essentially the musical rendering of Rigvedic hymns for chanting purposes. Option D: Rig Veda concentrates on praise hymns to deities and does not specialise in medicine, although it may mention herbs in passing. Option E: None of these is incorrect because Atharva Veda clearly fits the description. Common Pitfalls: Because students memorise all four Vedas together, they sometimes mix up which one is linked with which theme. A useful memory aid is to remember a simple key phrase: Atharva equals everyday life and healing. You can also visualise Atharva Veda as closer to the people, dealing with their daily fears and illnesses, while the other Vedas remain more focused on grand rituals and hymns. Such associations make it easier to answer similar questions quickly in competitive exams. Final Answer: The correct answer is Atharva Veda.

Question 5

In the history of women education in India, who is credited with founding the first university exclusively for women in the country?

Accepted Answer

Introduction / Context: Women education in modern India developed gradually through the efforts of many social reformers. One landmark achievement was the establishment of a university exclusively for women, which provided higher education opportunities at a time when such access was very limited. This institution later came to be known as SNDT Women University. Examinations on Indian social reform movements and education history often ask who founded this first women university. Given Data / Assumptions: The focus is on the first university exclusively for women in India. Options list several well known reformers and historical figures. We assume the standard historical account accepted in education history. The founder was a male social reformer strongly committed to women education. Concept / Approach: Dhondo Keshav Karve was a prominent social reformer who devoted much of his life to the cause of women education and widow remarriage. He established the Indian Women University in 1916 at Pune, which later became SNDT Women University with its main campus in Mumbai. While other figures like Ishwar Chandra Vidyasagar and Savitribai Phule played crucial roles in women education and social reform, the specific achievement of founding the first women university is tied to Karve. Therefore, the correct approach is to recall this specific association rather than selecting a more generally known reformer. Step-by-Step Solution: Step 1: Identify that the question is about a university level institution, not just primary or secondary schools. Step 2: Recall that Dhondo Keshav Karve founded the Indian Women University in 1916. Step 3: Note that this university later evolved into SNDT Women University, recognised as the first women university in India. Step 4: Compare with other reformers like Vidyasagar and Savitribai Phule, who are associated with schools and broader social reform, not with founding this university. Step 5: Select Dhondo Keshav Karve as the correct answer. Verification / Alternative check: Histories of women education in India consistently mention Karve as the founder of the first women university. The official history of SNDT Women University also records his pioneering role and the initial establishment of the Indian Women University. In exam oriented notes, his name is usually highlighted in bold in connection with this achievement. There is no comparable claim made for any of the other individuals listed in the options, which confirms that Karve is the correct choice. Why Other Options Are Wrong: Option A: Rani Ahilya Devi was a notable ruler and patron of temples but is not linked to founding a women university. Option B: Ishwar Chandra Vidyasagar promoted widow remarriage and girls education in Bengal but did not found the first women university. Option C: Rani of Jhansi is remembered as a freedom fighter, not as an education reformer in this specific context. Option E: Savitribai Phule played a pioneering role in girls schooling, especially in Pune, but the university level initiative is associated with Karve. Common Pitfalls: Because many reformers worked for women upliftment around the same time, students may confuse their specific contributions. Under pressure, they might pick Savitribai Phule or Vidyasagar because these names are strongly associated with women education in general. To avoid this, build a small table mapping each reformer to a key achievement: for example, Karve to first women university, Savitribai to first girls school in Pune, Vidyasagar to widow remarriage laws. Such targeted mapping makes it easier to recall the right association in exams. Final Answer: The correct answer is Dhondo Keshav Karve.

Question 6

In early Vedic literature, what is the literal meaning of the word Arya, used as a term of self identification by certain groups?

Accepted Answer

Introduction / Context: The term Arya appears frequently in Vedic literature and later Sanskrit texts. Modern debates have sometimes given this word political or racial meanings that differ from its original usage. In the early texts, Arya was primarily a cultural and ethical term used to describe people who followed certain norms and values. Examinations often ask about the literal or traditional meaning of Arya in this ancient context. This question checks whether you know that Arya literally means noble or superior in conduct. Given Data / Assumptions: The focus is on the literal meaning of Arya in early Indian sources. Options suggest meanings such as superior, learned scholar, priest, warrior and farmer. We assume a historical and linguistic understanding rather than modern political interpretations. The answer is based on standard dictionary and textual explanations. Concept / Approach: In Sanskrit, Arya is commonly translated as noble, respectable or honourable. It described a person of good conduct who followed accepted moral and social norms. It did not originally denote race in the modern sense. Over time, the word came to be used in different ways, but its basic literal sense of nobility remained. The correct approach in an exam is to think of Arya as meaning noble or superior in character, rather than as a technical title for priest or warrior. Step-by-Step Solution: Step 1: Focus on the phrase literal meaning in the question. Step 2: Recall from Sanskrit vocabulary that Arya is translated as noble, honourable or respectable. Step 3: Recognise that learned scholar, priest or warrior are roles or occupations, not the direct dictionary meaning of the word. Step 4: Understand that superior here refers to moral or social nobility, not to claims of biological superiority. Step 5: Choose superior or noble as the option that best captures this literal sense. Verification / Alternative check: Sanskrit dictionaries and introductory texts on Indian culture consistently define Arya as noble, honourable or worthy. Classical literature uses the term as a polite form of address and to praise someone character. It is not limited to a specific caste or profession. Many exam preparation books that discuss the Rigvedic people also mention that Arya means noble and is used in that cultural sense. These repeated explanations across reliable sources confirm that superior or noble is the correct answer. Why Other Options Are Wrong: Option B: Learned scholar could be described by words like pandita but is not the literal meaning of Arya. Option C: Priest is usually called purohita or brahmana, not Arya in a literal sense. Option D: Warrior is referred to by terms like kshatriya or vira, not Arya as a direct translation. Option E: Farmer has different Sanskrit terms and is not the direct meaning of Arya. Common Pitfalls: A major pitfall is reading modern ideas about race back into ancient terms. Some students also confuse Arya with specific caste names because both appear in the same chapters of history books. To avoid this, focus on the linguistic meaning given by traditional Sanskrit sources. You can remember that Arya is similar to the English word noble and was used to praise someone character or status in society. Keeping this simple association in mind will help you answer questions about the term accurately. Final Answer: The correct answer is Superior or noble.

Question 7

In the nineteenth century, what was the main objective of the Wahabi movement that was particularly active in Punjab, Bengal, Bihar and the north western frontier region between 1852 and 1870?

Accepted Answer

Introduction / Context: The Wahabi movement in India was part of a broader Islamic revivalist trend that drew inspiration from the teachings of Abdul Wahab in Arabia and the ideas of Shah Waliullah in the subcontinent. In India, it took on both religious and political dimensions. During the mid nineteenth century, especially between 1852 and 1870, the Wahabi movement became active in regions such as Punjab, Bengal, Bihar and the north western frontier. Understanding its main objective helps clarify how religion and politics interacted in anti colonial and regional struggles of that time. Given Data / Assumptions: The movement operated strongly in Punjab, Bengal, Bihar and frontier areas during 1852 to 1870. It combined religious reform with political aims. Options offer differing descriptions, including purely religious reform and broader nationalist goals. We assume the standard interpretation found in Indian history exam texts. Concept / Approach: The Wahabi movement in India originally stressed a puritanical form of Islam, opposing what it considered un Islamic practices. Over time, its leaders also adopted a strong political stance. They opposed Sikh rule in Punjab and British authority in Bengal, seeking to restore Muslim political dominance. The movement attempted to build armed resistance, especially in the north western frontier region. While it did have elements of religious reform, the question here is about its main objective during the specified period, which combined the overthrow of existing non Muslim rulers with the restoration of Muslim power. Therefore, the correct approach is to choose the option that captures both these political targets rather than one that mentions only religious reform or constitutional nationalism. Step-by-Step Solution: Step 1: Note the time frame 1852 to 1870, when Wahabi activities in India took on a strongly political character. Step 2: Recall that Wahabi leaders opposed both Sikh rule in Punjab and British rule in Bengal and other regions. Step 3: Understand that they aimed to re establish Muslim political authority through militant means. Step 4: Compare this with options that describe only religious reform or constitutional methods, which do not fully capture the movement character in this period. Step 5: Select the option that mentions overthrowing the Sikhs and the British to restore Muslim power as the main objective. Verification / Alternative check: Standard modern Indian history texts describe the Wahabi movement as both religious and political. They highlight that in the mid nineteenth century, its headquarters at Patna and activities along the north western frontier were directed against British rule and Sikh power. British authorities regarded it as a serious security threat and launched several campaigns to suppress it. These sources explicitly mention its aim of re establishing Muslim political rule. Such consistent descriptions confirm that the option combining resistance to both Sikhs and British with restoration of Muslim power is the best summary of its main objective. Why Other Options Are Wrong: Option A: Simply ousting the British ignores the specific opposition to Sikh rule and does not mention the goal of restoring Muslim power. Option C: Focusing only on religious corruption reduces the movement to a purely spiritual reform and ignores its armed political dimension. Option D: Organising Muslims into a nationalist community under constitutional methods does not fit the militant, pre nationalist character of the Wahabi movement in this period. Option E: Supporting British rule is the opposite of what actually happened; the movement was regarded as seditious by the colonial government. Common Pitfalls: A common mistake is to treat all religious reform movements as purely spiritual, overlooking their political impact. Another pitfall is to project later nationalist ideas back onto earlier movements like the Wahabis. To avoid this, pay close attention to the language used in your history texts. When you see references to armed resistance, frontier campaigns and sedition trials, it is a sign that a movement had strong political and militant goals. Linking Wahabi activity in India with both Sikh and British opposition helps keep its specific objective clear in your mind for exam questions. Final Answer: The correct answer is To overthrow the Sikhs in Punjab and the British in Bengal and restore Muslim political power.

Question 8

The Sun Temple at Konark, a masterpiece of Orissan temple architecture, was built by Narasimhadeva I who belonged to which dynasty?

Accepted Answer

Introduction / Context: The Sun Temple at Konark in Odisha is one of the most celebrated monuments of Indian temple architecture. It is designed in the form of a colossal chariot for the sun god, with intricately carved wheels and horses. Knowing which dynasty constructed this temple is important for both art and political history. This question focuses on Narasimhadeva I, the ruler who commissioned the temple, and asks you to identify his dynasty. Given Data / Assumptions: The temple in question is the Sun Temple at Konark. It was built by Narasimhadeva I. Options include Eastern Ganga, Suryavamsi, Somavamsi, Bhoi and Chalukya dynasties. We use standard historical accounts accepted in exam syllabi. Concept / Approach: Narasimhadeva I was a ruler of the Eastern Ganga dynasty which dominated Odisha in the medieval period. The Eastern Ganga kings were major patrons of temple building, including the famous Jagannath Temple at Puri and the Sun Temple at Konark. While the terms Suryavamsi and Somavamsi refer to other royal lineages in Odisha history, the specific temple at Konark is clearly linked to Narasimhadeva I of the Eastern Ganga line. Therefore, the approach is to recall the close association between Eastern Ganga rulers and major Orissan temples, especially Konark. Step-by-Step Solution: Step 1: Identify Konark Sun Temple as a key monument of medieval Odisha. Step 2: Remember that Narasimhadeva I is named as the king who commissioned this temple. Step 3: Recall that Narasimhadeva I belonged to the Eastern Ganga dynasty. Step 4: Compare this with other dynasties in the options, which are associated with different time periods or regions. Step 5: Select Eastern Ganga dynasty as the correct answer. Verification / Alternative check: Art history and general history textbooks consistently state that the Sun Temple at Konark was built in the thirteenth century by Narasimhadeva I of the Eastern Ganga dynasty. Guides on Orissan architecture also connect the three great temples of Puri, Bhubaneswar and Konark with the Ganga rulers. No reliable source attributes the construction of this specific temple to the Suryavamsi, Somavamsi or Bhoi dynasties. This repeated confirmation in multiple sources supports the selection of the Eastern Ganga dynasty. Why Other Options Are Wrong: Option B: Suryavamsi dynasty ruled later in Odisha and is more directly linked with some later developments, not the original construction of Konark. Option C: Somavamsi dynasty ruled earlier in Odisha and is not credited with this temple. Option D: Bhoi dynasty came into prominence after the fall of the Ganga rulers and did not build Konark. Option E: Chalukya dynasty ruled mainly in the Deccan region, far from Konark in Odisha. Common Pitfalls: Students may be confused by the presence of several dynasties in Odisha history and by similar sounding names. Some also guess based on the word sun and Suryavamsi, assuming a direct connection without recalling historical details. To avoid this, remember the specific trio of Eastern Ganga kings and their temples. Linking Narasimhadeva I and Konark directly in your notes will help you quickly answer this frequently asked question in art and architecture sections of exams. Final Answer: The correct answer is Eastern Ganga dynasty.

Question 9

In traditional Indian classification, Ayurveda is regarded as having its origin or close association with which of the following Vedas?

Accepted Answer

Introduction / Context: Ayurveda, the traditional system of Indian medicine, is often described as an upaveda or subsidiary knowledge associated with one of the main Vedas. This connection is frequently tested in examinations dealing with Indian culture, health systems and history. While different texts may offer nuanced interpretations, exam oriented materials usually follow a standard association. This question asks you to identify the Veda with which Ayurveda is most closely linked in that tradition. Given Data / Assumptions: The subject is Ayurveda, the traditional Indian medical system. We are asked to connect it with one of the four Vedas. Options are Yajurveda, Atharvaveda, Rigveda, Samaveda and a distractor. We rely on the conventional classification used in cultural and exam guides. Concept / Approach: According to traditional accounts, Ayurveda is usually associated with Atharvaveda. Atharvaveda contains hymns that refer to diseases, healing rituals and medicinal herbs, forming an early base for medical knowledge. Many classical Ayurvedic texts acknowledge this linkage and regard Ayurveda as an upaveda of Atharvaveda. Although Rigveda also mentions herbs and deities of healing, the formal association in standard exam answers is with Atharvaveda. Therefore, the correct approach is to recall this commonly accepted pairing when answering such questions. Step-by-Step Solution: Step 1: Identify that the question asks about the Vedic origin or association of Ayurveda. Step 2: Recall from cultural studies that Atharvaveda contains many references to health, healing and magic rituals. Step 3: Note that classical tradition often classifies Ayurveda as an upaveda of Atharvaveda. Step 4: Recognise that Yajurveda, Rigveda and Samaveda have other primary focuses such as rituals, hymns and chants. Step 5: Choose Atharvaveda as the correct answer that reflects this established association. Verification / Alternative check: Many introductory books on Ayurveda explicitly mention that it is linked with Atharvaveda. Examination handbooks on Indian culture also repeat the statement that Ayurveda is an upaveda of Atharvaveda. These books sometimes quote traditional verses that trace the origins of medical knowledge to Atharvanic lore. Since this association appears across multiple independent sources and is rarely challenged in exam contexts, it provides strong verification that Atharvaveda is the correct choice. Why Other Options Are Wrong: Option A: Yajurveda deals mainly with sacrificial formulas and procedures rather than with medicine as its primary theme. Option C: Rigveda focuses on hymns to deities and, although it includes references to healing, is not regarded as the main source of Ayurveda in traditional classification. Option D: Samaveda is associated with musical chanting and is not linked to Ayurveda in exam oriented tradition. Option E: None of these is incorrect because a clear and accepted association exists with Atharvaveda. Common Pitfalls: A frequent confusion arises between Atharvaveda and Rigveda because both mention health related themes. Students also sometimes overthink the question and suspect a trick where the answer is none of these. To avoid such errors, remember the standard pairings taught in most courses: Atharvaveda with Ayurveda, Dhanurveda with military science, Gandharvaveda with music and Sthapatyaveda with architecture. Keeping these pairings in a short revision list makes it much easier to recall the correct association quickly in exams. Final Answer: The correct answer is Atharvaveda.

Question 10

In the Indian national movement, which major mass movement against British rule began with Mahatma Gandhi famous Dandi March in 1930?

Accepted Answer

Introduction / Context: The Dandi March, also known as the Salt March, is one of the most iconic events of the Indian freedom struggle. In 1930, Mahatma Gandhi led a march from Sabarmati Ashram to the coastal village of Dandi in Gujarat to break the British salt law by making salt from seawater. This symbolic act was not an isolated protest but the starting point of a larger all India campaign. Exam questions frequently ask which major movement formally began with this march. Given Data / Assumptions: The event mentioned is the Dandi March of 1930. The question asks which movement began with this march. Options include Civil Disobedience, Quit India, Non Cooperation, Home Rule and Swadeshi movements. We assume the standard chronological framework of the Indian national movement. Concept / Approach: The Dandi March was the opening act of the Civil Disobedience Movement. After reaching Dandi and breaking the salt law, Gandhi call for nationwide defiance of various British laws, including refusal to pay taxes and non cooperation with unjust regulations. The Non Cooperation Movement had already taken place earlier, from 1920 to 1922. The Quit India Movement came later in 1942, and the Home Rule and Swadeshi movements were pre Gandhian or early Gandhian phases. Therefore, linking the Dandi March specifically with the Civil Disobedience Movement is the correct approach. Step-by-Step Solution: Step 1: Recall that the Dandi March took place in March and April of 1930. Step 2: Remember that Gandhi used the issue of the salt tax to launch a broader campaign of law breaking against British rule. Step 3: Identify this broader campaign as the Civil Disobedience Movement, which involved non payment of taxes and violation of various laws. Step 4: Confirm that the Non Cooperation Movement belongs to the earlier period of 1920 to 1922 and that Quit India started in 1942. Step 5: Select Civil Disobedience Movement as the correct answer. Verification / Alternative check: Any timeline of the Indian national movement will show that after the failure of the Simon Commission and the Nehru Report debates, the Congress adopted the goal of complete independence and planned a campaign of civil disobedience. Gandhi was appointed to lead it, and he chose the salt law as the starting point. Textbooks consistently state that the Dandi March launched the Civil Disobedience Movement. They describe how the march inspired mass participation across India and led to widespread arrests. This repeated narrative verifies that the movement which began with the Dandi March was the Civil Disobedience Movement. Why Other Options Are Wrong: Option B: Quit India Movement was launched in 1942 with the slogan do or die and was not connected to the Dandi March. Option C: Non Cooperation Movement occurred earlier, from 1920 to 1922, and ended after the Chauri Chaura incident. Option D: Home Rule Movement was led by leaders like Annie Besant and Bal Gangadhar Tilak before Gandhi mass movements. Option E: Swadeshi Movement is associated with the partition of Bengal in 1905 and predates the Dandi March by many years. Common Pitfalls: Students sometimes confuse the Civil Disobedience Movement with the Non Cooperation Movement because both involve mass participation and Gandhian techniques. The easiest way to distinguish them is by their starting events and dates. Non Cooperation begins after the Jallianwala Bagh massacre and the Khilafat issue, while Civil Disobedience starts with the Dandi March in 1930. Keeping a simple chronological chart of major movements with key triggers such as salt law, Jallianwala Bagh and the Second World War will help you avoid such confusion in exams. Final Answer: The correct answer is Civil Disobedience Movement.

Question 11

Panini, regarded as the first great grammarian of the Sanskrit language in India, is believed to have lived during which historical period?

Accepted Answer

Introduction / Context: Panini is celebrated as one of the greatest grammarians in the history of the world and is especially important in the study of ancient India. His work on Sanskrit grammar, particularly the text known as the Ashtadhyayi, laid the foundation for systematic linguistic analysis. Many competitive exams test whether students know the approximate historical period in which Panini lived, because it helps anchor the development of Sanskrit literature and Vedic culture in time. Given Data / Assumptions: Panini is described as the first great grammarian of the Sanskrit language. The question asks about the broad historical period in which he lived. The options cover time ranges from before the Common Era (BC) to after (AD). We rely on generally accepted academic estimates, not on an exact birth year. Concept / Approach: There is no absolutely fixed date for Panini, but most historians and Indologists place him in the period roughly between the 6th and 5th centuries BC. This dating is based on linguistic evidence, cross references to historical events, and comparison with other ancient Indian texts. Earlier dates like the 2nd century BC are too late to match the linguistic stage of Sanskrit that Panini describes. Dates in the Common Era, such as the 2nd century AD or 5th–6th century AD, are even less plausible and conflict with the chronology of later Sanskrit literature and Buddhist and Jain texts that assume Panini's grammatical framework. Step-by-Step Solution: Step 1: Recall that Panini's Ashtadhyayi is associated with late Vedic or early classical Sanskrit. Step 2: Note that scholars commonly place Panini before the rise of major Mauryan political power in the 3rd century BC. Step 3: Understand that a 2nd century BC date would be too close to the Mauryan and post Mauryan period, whereas Panini's work appears linguistically earlier. Step 4: Recognise that 2nd century AD and 5th–6th century AD are far too late, since by then classical Sanskrit and many later grammatical commentaries were already in circulation. Step 5: Therefore, the historically most accepted window is the 6th–5th century BC. Verification / Alternative check: Standard history of India textbooks and Sanskrit literature surveys routinely state that Panini probably lived around the 6th–5th centuries BC. They place him after the early Vedic age but before the fully developed classical era. This timeline fits well with the linguistic features he records and with the later tradition of commentators like Patanjali, who lived centuries after Panini and referred to his grammar as already authoritative. Why Other Options Are Wrong: 2nd century BC: Too late in relation to the linguistic and cultural stage of Sanskrit described by Panini and generally considered post Mauryan. 2nd century AD: This falls in the early centuries of the Common Era, when many later Sanskrit works already assumed Panini's system. 5th–6th century AD: This is even later, in a period dominated by classical Sanskrit literature and elaborate grammatical commentaries, not by the foundational grammarian himself. Common Pitfalls: A frequent mistake is to confuse Panini with later commentators or to assume that because Sanskrit literature flourished for many centuries, Panini must belong to a relatively late period. Another error is not distinguishing between approximate scholarly consensus and mythical dates. For exam purposes, it is best to remember the simple association: Panini, the great Sanskrit grammarian, around the 6th–5th century BC. Final Answer: Panini, the first great grammarian of Sanskrit, is generally believed to have lived during the 6th–5th century BC.

Question 12

In ancient Magadha, which city is generally regarded as the first capital of the Magadhan kingdom before the rise of Pataliputra?

Accepted Answer

Introduction / Context: Magadha was one of the most powerful mahajanapadas (great kingdoms) in ancient India and later became the core region of several large empires such as the Mauryas and the Guptas. Knowing the early capitals of Magadha helps you understand the political evolution of the eastern Gangetic plain. This question focuses on identifying the first capital of Magadha before the famous city of Pataliputra rose to prominence. Given Data / Assumptions: The question asks about the first capital of Magadha in early historical times. Options include Pataliputra, Vaishali, Girivarja (also known as Rajagriha), and Champa. We assume basic knowledge of the shift of Magadha's capital from one city to another as dynasties changed. Concept / Approach: Early Magadhan rulers such as Bimbisara and Ajatasatru ruled from Girivarja, better known as Rajagriha or Rajgir in present day Bihar. This hilly, fortified city served as the first capital of Magadha. Pataliputra became the capital later, particularly under the Nanda and Maurya dynasties. Vaishali was a centre of the Vajji or Lichchhavi republic, not the capital of Magadha. Champa was associated with the kingdom of Anga. Therefore, the correct answer is Girivarja (Rajagriha). Step-by-Step Solution: Step 1: Recall that Bimbisara, one of the earliest known kings of Magadha, ruled from Rajagriha. Step 2: Understand that Rajagriha was also called Girivraja or Girivarja, meaning a place surrounded by hills. Step 3: Recognise that Pataliputra only became the major imperial capital later, especially under the Nandas and Mauryas. Step 4: Identify Vaishali as the capital of the Vajji confederacy, not of Magadha. Step 5: Remember that Champa belonged to the Anga kingdom and not to Magadha's earliest capital history. Step 6: Conclude that Girivarja (Rajagriha) was the first capital of Magadha. Verification / Alternative check: Texts on ancient Indian history and Buddhist sources such as early Buddhist literature describe Rajagriha as the capital of Magadha during the life of the Buddha, who visited the city often. Only later do we see the rise of Pataliputra as a great metropolis. Archaeological remains around present day Rajgir in Bihar also support the identification of Girivarja (Rajagriha) as an early capital of Magadha. Why Other Options Are Wrong: Pataliputra: It did become a very important and later capital of Magadha, especially under the Nandas and Mauryas, but it was not the first capital. Vaishali: This city was associated with the Vajji or Lichchhavi republic and is remembered as an early republican centre, not as Magadha's capital. Champa: Known as the capital of Anga, another mahajanapada, and therefore not the first capital of Magadha. Common Pitfalls: One common mistake is to automatically choose Pataliputra because it is famous as the capital of Mauryan India and is widely mentioned in textbooks. However, the question is specifically about the first capital, and that distinction is crucial. Another pitfall is to confuse the capitals of neighbouring mahajanapadas, such as Vaishali and Champa. Remember the sequence: first Girivarja (Rajagriha), then later Pataliputra for Magadha. Final Answer: The first capital of Magadha in ancient India was Girivarja (Rajagriha).

Question 13

The first known republic in the world is often associated with ancient Vaishali in India. Which clan is credited with establishing this early republican system at Vaishali?

Accepted Answer

Introduction / Context: Ancient Vaishali, located in present day Bihar, is frequently described in history books as the seat of one of the earliest known republics in the world. Rather than a monarchy ruled by a single king, Vaishali was governed by a form of republican or oligarchic system. Understanding which clan played a central role in this early republican experiment is important for grasping the political diversity of ancient India. Given Data / Assumptions: The question focuses on Vaishali in the 6th century BC period. It asks which group established the first known republic there. The options include royal dynasties such as the Mauryas, Nandas, Guptas, and the Lichhavi (Licchavi) clan. We assume basic awareness of mahajanapadas and early republican traditions in the Gangetic plain. Concept / Approach: Vaishali was the capital of the Vajji confederacy, a group of clans that practised a form of republican governance. Among these clans, the Lichhavis (also spelled Licchavis) were particularly prominent. They operated through assemblies and councils rather than autocratic kingship. Later dynasties like the Mauryas, Nandas, and Guptas followed monarchical forms of rule and are not connected with the foundation of the Vaishali republic. Therefore, the clan credited with establishing this early republic is the Lichhavi clan. Step-by-Step Solution: Step 1: Identify Vaishali as the seat of the Vajji confederacy in 6th century BC India. Step 2: Recall that the political system there is described as a gana-sangha or republican oligarchy rather than a monarchy. Step 3: Recognise that the Lichhavi (Licchavi) clan was a leading component of this confederacy and is often highlighted in Buddhist and Jain texts. Step 4: Note that the Maurya, Nanda, and Gupta dynasties are later imperial monarchies and did not found Vaishali's republican system. Step 5: Conclude that the Lichhavi (Licchavi) clan established the early republic at Vaishali. Verification / Alternative check: Ancient Buddhist texts such as the Mahaparinibbana Sutta and Jain sources refer to the Vajji confederacy and the Lichhavis as practising a republican form of government with assemblies and elected representatives. Modern historians use these sources to support the statement that Vaishali under the Lichhavis is one of the oldest known republics in the world. No comparable evidence ties the Mauryas, Nandas, or Guptas to this republican foundation at Vaishali. Why Other Options Are Wrong: Maurya clan: The Mauryas, beginning with Chandragupta Maurya, ruled from Pataliputra under a strong central monarchy, not a republic at Vaishali. Nanda dynasty: The Nandas were powerful Magadhan monarchs who ruled before the Mauryas; they did not establish a republic in Vaishali. Gupta dynasty: The Guptas ruled much later and are connected with a classical age of Indian culture, not with the early Vaishali republic. Common Pitfalls: Many students automatically choose famous dynasties like the Mauryas or Guptas because they are widely known, overlooking smaller but historically significant clans like the Lichhavis. Another pitfall is mixing up Magadha's imperial history with the republican traditions of neighbouring Vajji and Lichhavi polities. To avoid confusion, remember that Vaishali plus republic plus early 6th century BC naturally points to the Lichhavi clan and the Vajji confederacy. Final Answer: The first known republic at Vaishali was established by the Lichhavi (Licchavi) clan as part of the Vajji confederacy.

Question 14

In the political history of ancient Magadha, who is generally regarded as the founder of the Nanda dynasty that ruled before the Mauryas?

Accepted Answer

Introduction / Context: The Nanda dynasty played a crucial role in the late ancient history of Magadha, serving as a bridge between the earlier mahajanapada period and the later Mauryan Empire. Understanding who founded this dynasty helps clarify the sequence of rulers in the Gangetic plain before Chandragupta Maurya came to power. This question focuses on identifying the first Nanda ruler. Given Data / Assumptions: The question refers to the Nanda dynasty of Magadha. It asks who is regarded as the founder of this dynasty. The options include Bimbisara, Ajatasatru, Mahapadma Nanda, and Dhanananda. We assume familiarity with the chronological order of Magadhan dynasties. Concept / Approach: Bimbisara and Ajatasatru were important kings of the earlier Haryanka dynasty of Magadha. The Nandas came later and were known for their great wealth and powerful standing armies. Traditional and textual sources usually identify Mahapadma Nanda as the founder of the Nanda dynasty. Dhanananda is typically regarded as a later Nanda king, often described as the last Nanda ruler overthrown by Chandragupta Maurya with the guidance of Chanakya. Therefore, the founder is Mahapadma Nanda, not his successors or earlier non Nanda kings. Step-by-Step Solution: Step 1: Place the Haryanka dynasty first, with rulers like Bimbisara and Ajatasatru. Step 2: Recognise that the Nanda dynasty followed the earlier line of Magadhan rulers and preceded the Mauryan Empire. Step 3: Recall that Mahapadma Nanda is traditionally mentioned as the first powerful Nanda king who established the dynasty's rule. Step 4: Remember that Dhanananda is commonly described as the last Nanda king, not the founder. Step 5: Conclude that Mahapadma Nanda is the correct answer. Verification / Alternative check: History textbooks and exam oriented reference books consistently state that Mahapadma Nanda founded the Nanda dynasty and greatly expanded Magadha's territory. They also mention that Dhanananda, sometimes identified with the oppressive king opposed by Chanakya, was the last Nanda ruler. This standard narrative confirms that Mahapadma Nanda should be chosen as the founder. Why Other Options Are Wrong: Bimbisara: A famous king of the Haryanka dynasty, credited with expanding Magadha but not associated with the Nanda dynasty. Ajatasatru: Son of Bimbisara and another major Haryanka ruler, again not a Nanda king. Dhanananda: Generally considered the last Nanda king who was overthrown by Chandragupta Maurya, not the founder of the dynasty. Common Pitfalls: Students may confuse the first and last Nanda kings because both Mahapadma Nanda and Dhanananda are often mentioned together. Another mistake is to lump together all Magadhan rulers and forget that Bimbisara and Ajatasatru belong to an earlier dynasty. To avoid such confusion, remember the simple sequence: Haryanka (Bimbisara, Ajatasatru), then Nanda (founded by Mahapadma Nanda), then Maurya (Chandragupta, etc.). Final Answer: The founder of the Nanda dynasty of Magadha is Mahapadma Nanda.

Question 15

The sacred text “Shrimad Bhagavad Gita”, a key philosophical dialogue within the Mahabharata, was originally composed in which language?

Accepted Answer

Introduction / Context: The Shrimad Bhagavad Gita is one of the most important and widely studied texts in Indian philosophy and spirituality. It appears as a dialogue between Lord Krishna and Arjuna within the epic Mahabharata. Many exams ask in which language the Gita was originally composed, because this connects literary history, religious studies, and the broader evolution of Indian languages. Given Data / Assumptions: The text under discussion is the Shrimad Bhagavad Gita. It forms part of the Mahabharata, one of the two great Sanskrit epics. The options include Sanskrit, Apabhramsa, Prakrit, and Pali. We assume basic familiarity with these language names and their historical periods. Concept / Approach: The Mahabharata is traditionally recognised as a Sanskrit epic, and the Bhagavad Gita is a section of this epic. Although translations into Prakrit, Pali, and modern Indian languages appeared much later, the original verses of the Gita were composed in classical Sanskrit. Apabhramsa refers to later vernacular forms of speech that developed long after the composition of the Mahabharata. Pali and Prakrit were important in Buddhist and Jain literature, but they are not the original language of the Gita. Step-by-Step Solution: Step 1: Recall that the Mahabharata, including the Bhagavad Gita, is described in tradition as a Sanskrit Itihasa or epic. Step 2: Recognise that the verses of the Bhagavad Gita use classical Sanskrit metre and vocabulary. Step 3: Understand that Prakrit and Pali were mainly used by early Buddhist and Jain authors, not by the composers of the Mahabharata. Step 4: Note that Apabhramsa is a much later stage in the evolution of Indo Aryan languages and arises centuries after the Gita. Step 5: Therefore, conclude that Sanskrit is the original language of the Shrimad Bhagavad Gita. Verification / Alternative check: A quick look at any standard edition of the Bhagavad Gita shows that the text is presented in Sanskrit shlokas, followed by translations into modern languages. Scholars of Indian philosophy also treat the Gita as a Sanskrit text and analyse its grammar and metre using traditional Sanskrit grammatical rules. The consistency of this academic and religious treatment confirms Sanskrit as the original language. Why Other Options Are Wrong: Apabhramsa: Refers to late medieval vernaculars and is historically later than the era of the Mahabharata; not the language of the Gita. Prakrit: Used in many Jain and some Buddhist texts, but the Bhagavad Gita is not a Prakrit composition. Pali: The canonical language of Theravada Buddhist scriptures; it is unrelated to the original language of the Gita. Common Pitfalls: A common source of confusion is the fact that teachings from the Gita have been translated into many languages over time. Some learners may wrongly assume that because Prakrit and Pali are early Indian languages and are associated with other religious traditions, one of them might be the original. To avoid this, remember the simple rule: the two great epics, Ramayana and Mahabharata, including the Bhagavad Gita, were composed in Sanskrit. Final Answer: The Shrimad Bhagavad Gita was originally composed in Sanskrit.

Question 16

In the history of the Indian press, which publication is widely regarded as the first newspaper printed in India?

Accepted Answer

Introduction / Context: The history of newspapers in India begins during the late 18th century under British colonial rule. Knowing which publication is considered the first newspaper printed in India is a common general knowledge topic, connecting media history, colonial history, and the evolution of public opinion in the subcontinent. Given Data / Assumptions: The question asks about the first newspaper printed in India. The options include Peking Gazette, Kashmir Times, Dainik Jagran, and Bengal Gazette (Hicky's Gazette). We assume the learner knows roughly that the first Indian newspaper appeared in the late 1700s in Calcutta (Kolkata). Concept / Approach: The publication generally recognised as the first newspaper printed in India is the Bengal Gazette, also known as Hicky's Bengal Gazette or the Calcutta General Advertiser. It was started by James Augustus Hicky in 1780 in Calcutta. Peking Gazette is an old Chinese official bulletin, not an Indian newspaper. Kashmir Times and Dainik Jagran are much more recent publications from the 19th and 20th centuries respectively, and therefore cannot be the earliest newspaper in India. Step-by-Step Solution: Step 1: Recall that the rise of newspapers in India is linked to British presence in cities like Calcutta and Madras. Step 2: Remember that James Augustus Hicky launched the Bengal Gazette in Calcutta in 1780, making it the earliest printed newspaper in India. Step 3: Recognise that Peking Gazette relates to Chinese history and is not connected with Indian print beginnings. Step 4: Note that Kashmir Times and Dainik Jagran are modern newspapers established many decades or even centuries later. Step 5: Conclude that Bengal Gazette (Hicky's Gazette) is the first newspaper in India. Verification / Alternative check: Standard histories of the Indian press universally mention Hicky's Bengal Gazette, launched in 1780, as the first printed newspaper in India. It is described as a weekly publication that sometimes criticised the East India Company and the British administration. No other publication in India predates it as a regular newspaper. This consistent account in academic and exam sources confirms Bengal Gazette as the correct answer. Why Other Options Are Wrong: Peking Gazette: An ancient Chinese official bulletin, not an Indian newspaper. Kashmir Times: A regional newspaper from North India founded much later; it does not have the distinction of being the first Indian newspaper. Dainik Jagran: A major modern Hindi daily newspaper started in the 20th century; far removed in time from the beginnings of Indian print media. Common Pitfalls: Some students may pick any familiar sounding Indian newspaper like Dainik Jagran simply because they recognise the name, without considering the historical period. Others might confuse the idea of the first newspaper in the world or in Asia with the first in India specifically. To avoid errors, remember that the key phrase for India is Hicky's Bengal Gazette or Bengal Gazette, launched in 1780 in Calcutta. Final Answer: The first newspaper printed in India was the Bengal Gazette (Hicky's Bengal Gazette).

Question 17

According to ancient tradition, to which clan did Gautama Buddha, the founder of Buddhism, originally belong?

Accepted Answer

Introduction / Context: Before he became known as the Buddha, Siddhartha Gautama was a prince in an ancient republican clan. Many general knowledge and history questions ask about the clan or family group to which he originally belonged. This helps students connect the life of the Buddha with the social and political structures of north India in the 6th century BC. Given Data / Assumptions: The question concerns the original clan of Siddhartha Gautama (Gautama Buddha). The options include Gnathrika, Maurya, Shakya (Sakya), and Kuru. We assume basic familiarity with the story of the Buddha as a prince from the foothills of the Himalayas. Concept / Approach: Traditional Buddhist sources describe Siddhartha Gautama as the son of King Suddhodana of the Shakya (Sakya) clan and queen Mahamaya. The Shakyas governed a small republican territory with its capital at Kapilavastu, located in the Himalayan foothills region. The Maurya dynasty arose much later, with Chandragupta Maurya ruling from Pataliputra. The Kuru dynasty is connected with the epic Mahabharata and the region around Hastinapura. Gnathrika is not the established clan of the Buddha in standard references. Therefore, the correct clan is the Shakya (Sakya) clan. Step-by-Step Solution: Step 1: Recall that Siddhartha Gautama was born in Lumbini and grew up in the region of Kapilavastu. Step 2: Connect Kapilavastu with the Shakya (Sakya) republic or clan mentioned in Buddhist texts. Step 3: Recognise that his father, Suddhodana, is described as a Shakya chieftain rather than a Maurya or Kuru king. Step 4: Note that the Maurya dynasty and Kuru dynasty belong to entirely different periods and texts. Step 5: Conclude that Gautama Buddha belonged to the Shakya (Sakya) clan. Verification / Alternative check: Any standard biography of the Buddha, whether in school textbooks or more detailed studies, states that he was a prince of the Shakya clan in the 6th century BC. The name Shakyamuni (Sage of the Shakyas) itself preserves this connection, as it literally means the sage or saint from the Shakya clan. This linguistic and textual evidence confirms the answer beyond doubt. Why Other Options Are Wrong: Gnathrika clan: Not recognised in mainstream historical or Buddhist sources as the clan of the Buddha. Maurya dynasty: A much later imperial dynasty founded by Chandragupta Maurya, flourishing in the 3rd century BC, long after the time of the Buddha. Kuru dynasty: Associated with the Mahabharata and the region around Hastinapura, not with the Buddha's homeland. Common Pitfalls: Some learners may confuse the Shakya clan with later dynasties or assume the Buddha belonged to a well known royal line like the Mauryas. Another pitfall is to forget that the Buddha lived before Mauryan rule and before many later dynasties. To avoid confusion, remember the frequently used title Shakyamuni and connect it directly to the Shakya clan of Kapilavastu. Final Answer: Gautama Buddha originally belonged to the Shakya (Sakya) clan of Kapilavastu.

Question 18

In the history of the Kakatiya dynasty, the construction of the great Warangal Fort is believed to have been started by which ruler?

Accepted Answer

Introduction / Context: Warangal Fort, located in present day Telangana, is an important monument associated with the Kakatiya dynasty. It symbolises the political power, architectural skill, and urban development of the Kakatiyas, who ruled large parts of the Deccan in the medieval period. Exam questions often ask which ruler initiated the construction of this fort to test knowledge of regional dynasties and their architectural contributions. Given Data / Assumptions: The location is Warangal Fort, a major centre of Kakatiya rule. The question asks who started its construction, not necessarily who completed every structure. The options are Beta II, Rudra Deva (Prataparudra I), Jayapa, and Prola II. We assume familiarity with the approximate order of Kakatiya rulers. Concept / Approach: The Kakatiyas rose from local chiefs to powerful regional kings. Prola II and Beta II were earlier rulers who helped establish Kakatiya power. Rudra Deva, also called Prataparudra I, is widely credited with shifting the capital from Hanamkonda to Warangal and initiating the construction of the massive fortifications there. Later rulers further developed the fort complex, but the key step of starting the Warangal Fort project is associated with Rudra Deva. Jayapa is known more as a general and figure at the Kakatiya court rather than as the principal builder of the fort. Step-by-Step Solution: Step 1: Recall that the Kakatiya dynasty gradually expanded its power from small chiefs to regional overlords in the Deccan. Step 2: Place Prola II and Beta II as earlier Kakatiya rulers who consolidated the family's hold over the region but ruled from earlier centres. Step 3: Recognise that Rudra Deva (Prataparudra I) is credited with making Warangal the capital and starting the major fortifications there. Step 4: Understand that Warangal Fort, as we know it, was developed over multiple reigns, but Rudra Deva's role in initiating the main construction is often highlighted in historical accounts. Step 5: Conclude that Rudra Deva (Prataparudra I) is the correct answer for the ruler who started the construction. Verification / Alternative check: Regional histories of the Kakatiya dynasty and descriptions of Warangal Fort usually mention that Rudra Deva transferred the capital and began large scale constructions at Warangal. Later Kakatiya rulers, including Ganapati Deva and Rudrama Devi, added to these works, but the initial decision and early fortifications are linked to Rudra Deva. This standard narrative supports choosing his name from the options provided. Why Other Options Are Wrong: Beta II: An earlier Kakatiya ruler who contributed to the dynasty's power but is not primarily credited with starting Warangal Fort's construction. Jayapa: Known as a general and court official in Kakatiya records rather than as the founding builder of the fort. Prola II: An important early Kakatiya chief, but historical accounts attribute the fortress project at Warangal more specifically to Rudra Deva. Common Pitfalls: Students may confuse different Kakatiya rulers because of similar sounding names or because multiple rulers contributed to Warangal's development. Another issue is that some sources emphasise later rulers who embellished the fort, leading to uncertainty about who actually started it. For exam purposes, remember the key link: Warangal Fort and the shift of the capital are most closely associated with Rudra Deva (Prataparudra I). Final Answer: The construction of Warangal Fort is generally believed to have been started by the Kakatiya ruler Rudra Deva (Prataparudra I).

Question 19

In the administrative system of the Chola Empire, the kingdom was territorially divided into which hierarchy of units?

Accepted Answer

Introduction / Context: The Chola Empire of South India is renowned not only for its temple architecture and overseas trade but also for its sophisticated administrative system. Understanding the territorial divisions used by the Cholas helps students appreciate how large pre modern states were organised and governed. This question focuses on the correct set of administrative units into which the Chola realm was divided. Given Data / Assumptions: The question deals with the administrative divisions of the Chola Empire. We are asked to choose the correct combination of terms used for different levels of territory. The options mention units such as Mandalam, Nadu, Kurram, Valanadu, Avanti, and Malkhand. We assume familiarity with key Chola terms from history textbooks. Concept / Approach: Under the Cholas, the empire was divided into large provinces called Mandalams. These Mandalams were further subdivided into Valanadus, which were again divided into smaller units. Nadu represented a group of villages, and Kurram (sometimes written as Kurram or Kottam in related contexts) served as another important sub unit in the hierarchy. Names like Avanti and Malkhand are associated with other regions and not specifically with Chola territorial divisions. Therefore, the correct combination is Mandalams, Nadu, Kurram, and Valanadu. Step-by-Step Solution: Step 1: Recall from medieval South Indian history that Chola administration was highly structured and documented in inscriptions. Step 2: Identify Mandalam as the largest territorial division under Chola rule, often corresponding to major regions. Step 3: Remember that Valanadu was a subdivision of the Mandalam, consisting of several Nadus. Step 4: Recognise that Nadu represented a cluster of villages, an important basic unit for revenue and local governance. Step 5: Note that Kurram (or Kurram type units) is used in several inscriptions as another level of division connected with administration and land records. Step 6: Observe that Avanti and Malkhand are not standard Chola administrative terms; Avanti is a historical region in central India, and Malkhand is used elsewhere. Step 7: Conclude that the correct combination is “Mandalams, Nadu, Kurram and Valanadu.” Verification / Alternative check: Inscriptions from the Chola period and summaries in history textbooks list Mandalam, Valanadu, Nadu, and village units as the main administrative levels. Scholars of Chola history often describe the typical hierarchy as Empire – Mandalam – Valanadu – Nadu – village or Kurram. Cross checking this pattern with the given options clearly supports the answer containing Mandalams, Nadu, Kurram, and Valanadu, and excludes unrelated names like Avanti and Malkhand. Why Other Options Are Wrong: Option A (Mandalams, Nadu, Avanti and Kurram): Avanti is an ancient mahajanapada in central India and not a Chola administrative term. Option B (Mandalams, Nadu, Malkhand and Kurram): Malkhand is not a standard administrative unit in Chola inscriptions. Option C (Avanti, Nadu, Malkhand and Kurram): This option replaces Mandalam and Valanadu with terms not used by the Cholas. Common Pitfalls: Students may get confused because some of these terms appear in different contexts across Indian history. For example, Avanti is a well known name from the mahajanapada period, and Malkhand may appear in discussions of other regional histories. To avoid confusion, focus on the distinctively Chola units: Mandalam at the top, Valanadu as a sub province, Nadu as a cluster of villages, and Kurram as another administrative segment mentioned in inscriptions. Final Answer: The Chola Empire was territorially divided into Mandalams, Nadu, Kurram and Valanadu as its main administrative units.

Question 20

The national motto of India, “Satyameva Jayate” (Truth Alone Triumphs), inscribed below the national emblem, is taken from which ancient Indian scripture?

Accepted Answer

Introduction / Context: India's national emblem, adapted from the Lion Capital of Ashoka at Sarnath, carries the inscription “Satyameva Jayate” in Devanagari script. This phrase, meaning “Truth alone triumphs,” is not modern; it comes from ancient Indian spiritual literature. Many exams ask from which specific scripture this motto has been taken, as it links national symbols with India's philosophical heritage. Given Data / Assumptions: The phrase is “Satyameva Jayate.” It appears on India's national emblem as a national motto. The options list the Bhagavad Gita, Mundaka Upanishad, Ramayana, and Chandogya Upanishad. We assume basic awareness that “Satyameva Jayate” is an Upanishadic phrase rather than a later epic one. Concept / Approach: “Satyameva Jayate” occurs in the Mundaka Upanishad, one of the principal Upanishads associated with the Atharva Veda. The line appears in a passage that emphasizes that truth alone ultimately wins and that untruth does not. While the Bhagavad Gita and the epics Ramayana and Mahabharata also teach about dharma and truth, the exact phrase “Satyameva Jayate” is specifically sourced from the Mundaka Upanishad. The Chandogya Upanishad is another Upanishad but contains different famous passages, such as “Tat tvam asi.” Step-by-Step Solution: Step 1: Recognise that “Satyameva Jayate” is widely cited as an Upanishadic quote. Step 2: Recall that the Mundaka Upanishad is the text where this precise line appears in the context of truth and spiritual knowledge. Step 3: Understand that the Bhagavad Gita, although philosophically rich, does not contain this exact phrase as the source for the national motto. Step 4: Note that the Ramayana and Chandogya Upanishad have their own famous quotations but are not the origin of this motto. Step 5: Conclude that the correct scripture is the Mundaka Upanishad. Verification / Alternative check: Government documents, constitutional commentaries, and standard general knowledge books explicitly state that the motto “Satyameva Jayate” is taken from the Mundaka Upanishad. They often cite the original Sanskrit verse, which emphasises that truth, not untruth, leads to the divine path. No authoritative source attributes this exact phrase to the Bhagavad Gita, Ramayana, or Chandogya Upanishad, confirming the Mundaka Upanishad as the correct answer. Why Other Options Are Wrong: The Bhagavad Gita: Although it discusses truth and dharma, it is not the textual source of the specific phrase “Satyameva Jayate.” The Ramayana: An epic narrative that upholds truth and righteousness but does not contain this exact quotation as the source for the national motto. The Chandogya Upanishad: Another significant Upanishad known for the phrase “Tat tvam asi,” but not the origin of “Satyameva Jayate.” Common Pitfalls: Students sometimes confuse which Upanishad a famous quotation comes from, especially when several texts emphasise similar values. Another common error is to assume that because the Bhagavad Gita is very famous, all popular Sanskrit sayings must come from it. To avoid such mistakes, remember the pairing: Satyameva Jayate comes from the Mundaka Upanishad, and “Tat tvam asi” comes from the Chandogya Upanishad. Final Answer: The national motto “Satyameva Jayate” is taken from the Mundaka Upanishad.

Indian History Questions