Question 1

Jawaharlal Nehru famously described which of the following British constitutional measures as a “Charter of Slavery” for India?

Accepted Answer

Introduction / Context: This question focuses on modern Indian political history and the nationalist response to British constitutional reforms. The Government of India Act, 1935 was the most comprehensive constitutional framework introduced by the British before independence. While it provided certain provincial autonomies, many national leaders criticised it for tightening imperial control. Jawaharlal Nehru’s description of it as a “Charter of Slavery” reflects this critical view. Given Data / Assumptions: The phrase “Charter of Slavery” was used by Jawaharlal Nehru. We are asked which British Act or measure he described with this phrase. Options: Government of India Act, 1935; Vernacular Press Act; Government of India Act, 1919; Regulating Act, 1773. We assume standard nationalist interpretations used in exam texts. Concept / Approach: The Government of India Act, 1935 introduced provincial autonomy, dyarchy at the centre, and a complex federal structure that in practice kept key powers in British hands. Many Congress leaders rejected it as fundamentally undemocratic and imperialist. Jawaharlal Nehru called it a “Charter of Slavery” because, despite its facade of reforms, it preserved strong authoritarian control over India. The other acts in the options were criticised for different reasons but are not the ones associated with this particular phrase. Step-by-Step Solution: Step 1: Identify that Nehru used very strong language for a late colonial constitutional measure. Step 2: Recall that the Government of India Act, 1935 was the last major constitutional framework before independence. Step 3: Remember that Congress officially rejected this Act and called it undemocratic, with Nehru labelling it a “Charter of Slavery.” Step 4: Compare this with earlier measures like the Government of India Act, 1919 or the Vernacular Press Act, which had other critiques but not this exact phrase from Nehru. Step 5: Select Government of India Act, 1935 as the correct answer. Verification / Alternative check: Standard exam-oriented histories provide a short note on Government of India Act, 1935 and usually quote Nehru's phrase “Charter of Slavery” to show the depth of opposition from the Congress. The Vernacular Press Act was condemned for censorship, and the Government of India Act, 1919 was criticised for limited reforms and dyarchy, but they are not generally labelled with this specific phrase by Nehru. The Regulating Act, 1773 is much earlier and not described in such language in nationalist speeches. This confirms the identification. Why Other Options Are Wrong: Option b (Vernacular Press Act) was attacked by many leaders, especially for gagging the Indian-language press, but it is not commonly linked to Nehru calling it a “Charter of Slavery.” Option c (Government of India Act, 1919) was criticised and eventually replaced, yet the more dramatic phrase is reserved for the 1935 Act. Option d (Regulating Act, 1773) relates to early East India Company administration and does not appear in Nehru's twentieth-century political rhetoric in this way. Common Pitfalls: Students sometimes confuse the 1919 and 1935 Acts because both are Government of India Acts that introduced limited reforms. Under exam stress they may choose 1919 by mistake. To avoid this, remember that 1919 is associated with dyarchy in provinces and the Montagu–Chelmsford Reforms, whereas 1935 is a larger, more complex framework that Nehru denounced very sharply as the “Charter of Slavery.” Keeping a simple timeline of major Acts also helps in avoiding such errors. Final Answer: Jawaharlal Nehru described the Government of India Act, 1935 as a “Charter of Slavery.”

Question 2

During the Swadeshi Movement that followed the partition of Bengal (1905), which of the following social groups is generally considered to have had the least significant participation?

Accepted Answer

Introduction / Context: This question belongs to the social history of the Indian national movement. The Swadeshi Movement, launched in response to the partition of Bengal in 1905, saw participation from various sections of society—students, women, middle-class professionals and sometimes peasants. However, the involvement of different communities varied. Understanding which groups were actively involved and which were less engaged helps you grasp the social base and limitations of early nationalism. Given Data / Assumptions: The movement in focus is the Swadeshi Movement, especially in Bengal. We are asked which group did not have an important role, i.e., had relatively limited participation. Options: Muslims, Students, Women, Peasants. We rely on widely accepted historical analyses of participation patterns. Concept / Approach: The Swadeshi Movement involved large numbers of students who boycotted government schools and colleges, women who participated in picketing and domestic use of swadeshi goods, and peasants who, in some regions, supported boycott of foreign cloth. However, Muslim participation, particularly in Bengal, was relatively limited because the colonial authorities encouraged communal divisions and many Muslim elites did not fully align with the largely Hindu bhadralok leadership of the movement. Therefore, compared to the other three listed groups, Muslims as a community had less significant involvement in the Swadeshi agitation. Step-by-Step Solution: Step 1: Recall that students formed the core activist group, engaging in boycotts and protests. Step 2: Remember that many women in Bengal came out of their homes to support swadeshi, spinning and picketing shops selling foreign cloth. Step 3: Note that peasants participated to some extent by supporting the boycott and sometimes resisting zamindari and colonial policies. Step 4: Consider that Muslim participation was comparatively limited, partly due to separate political mobilisation encouraged by the British. Step 5: Conclude that Muslims, as a group, are generally considered to have had the least important role among the options given. Verification / Alternative check: Scholarly works on the Swadeshi Movement often point out that it was led mainly by the Hindu middle classes in Bengal and did not fully integrate Muslim masses. British policies of separate electorates and patronage of certain Muslim elites deepened this divide. Textbooks highlight vigorous roles for students and women, and at least some involvement by peasants in particular areas. In contrast, they frequently mention limited Muslim participation and even Muslim opposition in some localities, corroborating this answer. Why Other Options Are Wrong: Option b (Students) is wrong because they played a crucial role by boycotting educational institutions and spreading the movement's message. Option c (Women) is incorrect as many women took part in public protests, spinning, and symbolic acts of swadeshi, making their involvement a notable feature of the movement. Option d (Peasants) also had some involvement, especially where economic grievances overlapped with swadeshi appeals. None of these groups can be described as not having an important role in the same relative sense as Muslims in the given context. Common Pitfalls: A pitfall is to interpret the question as asking which group did not participate at all, rather than which had the least significant role among those listed. Another mistake is to assume that peasants were almost absent because the movement was largely urban—while their participation was uneven, it was still more visible than that of Muslims considered collectively. To avoid confusion, always read such questions comparatively, asking “who participated the least among these options?” rather than “who did not participate at all?” Final Answer: Among the groups listed, Muslims are generally regarded as having had the least important role in the Swadeshi Movement.

Question 3

Public internet services for general users in India were first formally launched on which of the following dates?

Accepted Answer

Introduction / Context: This question comes from recent Indian history and the evolution of information technology. The launch of public internet services in India marked a major step in the country's digital transformation. Knowing the approximate date when commercial internet access was first made available to the general public is useful for questions related to science, technology and modern Indian developments. Given Data / Assumptions: The focus is the start of public internet services, not internal government networks. The provider historically was Videsh Sanchar Nigam Limited (VSNL). Options: 8 August 1994; 15 August 1995; 9 August 1995; 7 August 1996. We rely on widely cited dates in Indian IT history and GK books. Concept / Approach: While experimental and limited network connections existed earlier, the date remembered in general knowledge questions is when VSNL formally launched commercial internet services for the public. This happened on 15 August 1995, deliberately chosen to coincide with India’s Independence Day. The other dates offered are close but do not match this iconic launch date used in exam-oriented GK material. Step-by-Step Solution: Step 1: Recall that VSNL was the organisation that introduced India’s first public internet services. Step 2: Remember that the launch coincided with Independence Day to symbolically mark a new era of connectivity. Step 3: Identify 15 August 1995 among the options as India’s Independence Day in that year. Step 4: Recognise that the other dates are either from 1994 or 1996, or do not align with the standard historical account. Step 5: Select 15 August 1995 as the correct answer. Verification / Alternative check: Many CSE, banking and SSC GK books include a short fact line such as “Public internet service in India began on 15 August 1995 when VSNL launched its service.” Technology history timelines and articles commemorating Indian internet anniversaries also highlight this date as the formal public launch. While some experimental connectivity and academic networks existed before, they are not what exam questions usually refer to when they say “internet was started in India,” which confirms our choice. Why Other Options Are Wrong: Option a (8 August 1994) predates the widely accepted commercial launch and does not have the same status in popular IT history. Option c (9 August 1995) and option d (7 August 1996) are close in terms of calendar dates but do not match the specific Independence Day launch that is repeatedly quoted in exam sources. They appear designed to confuse candidates who do not remember the exact day and year. Common Pitfalls: A common pitfall is to recall only the year (1995) but not the exact date, leading to confusion between 9 August and 15 August. Another mistake is to overthink and choose 1994 or 1996 based on vague memory of “mid-1990s.” To avoid errors, anchor this fact with a simple association: “internet for public – VSNL – launched on Independence Day 15 August 1995,” which is easy to recall during exams. Final Answer: Public internet services for general users in India were first launched on 15 August 1995.

Question 4

In modern Indian history, in which year was the peacock officially declared the National Bird of India?

Accepted Answer

Introduction / Context: This question concerns national symbols in post-independence India. Along with the national flag, emblem, anthem and animal, the national bird also carries symbolic meaning and is frequently asked in general knowledge exams. The Indian peacock, with its distinctive colourful plumage, was chosen as the National Bird. Knowing the year of this official declaration is a factual detail that often appears in objective questions. Given Data / Assumptions: The symbol in question is the National Bird of India. The bird chosen is the peacock. We are asked the year when this declaration was made. Options: 1963, 1960, 1953, 1950. We rely on standard GK references on national symbols. Concept / Approach: Although India attained independence in 1947 and adopted its Constitution in 1950, some national symbols were finalised and notified later. The peacock was officially declared the National Bird of India in 1963. This timing reflects evolving discussions on which species best represents India's heritage and biodiversity. Other years in the options, such as 1950 or 1960, are plausible sounding but do not match the formal declaration date given in exam-focused sources. Step-by-Step Solution: Step 1: Recall that the Indian peacock was chosen as National Bird after some years of independence. Step 2: Remember that the widely cited year is 1963. Step 3: Compare this with alternatives like 1950 or 1960, which are often used as distractors. Step 4: Confirm from your GK preparation that 1963 appears in most tables of national symbols. Step 5: Select 1963 as the correct answer. Verification / Alternative check: Charts of national symbols in competitive exam books usually include a short note like “National Bird – Indian peacock (declared in 1963).” Articles on the history of India’s national symbols also mention that the peacock was chosen officially in the early 1960s, not immediately in 1950 or 1953. 1960 appears nowhere as a standard date in these references, confirming that 1963 is the properly accepted year used in objective questions. Why Other Options Are Wrong: Option b (1960) and option c (1953) are earlier dates that may seem reasonable but do not reflect the official notification year repeated in standard GK sources. Option d (1950) corresponds to the adoption of the Constitution and other foundational decisions, but the national bird was not declared at that time. These dates serve mainly as distractors for candidates who only vaguely remember that the decision was taken “after independence” but do not recall the exact year. Common Pitfalls: A common error is to assume that all national symbols were finalised immediately in 1950 with the Constitution, which leads some candidates to choose 1950 without checking specific facts. Another pitfall is to interchange 1960 and 1963 due to their closeness. To avoid mistakes, memorise a simple association: “Peacock – National Bird – declared in 1963,” and differentiate this from 1950, which is mainly linked with the Constitution and Republic Day. Final Answer: The peacock was officially declared the National Bird of India in the year 1963.

Question 5

The Kargil War, fought between India and Pakistan in the high-altitude Kargil region of Jammu and Kashmir, took place in which year?

Accepted Answer

Introduction / Context: This question pertains to very recent Indian military history and national security. The Kargil War was a limited but intense conflict fought between India and Pakistan along the Line of Control in the Kargil–Drass–Batalik sector. Remembering the year of this conflict is important for modern GK, defence-related questions and contemporary history. Given Data / Assumptions: The conflict referred to is the Kargil War. It involved India and Pakistan in the Kargil region. We are asked to identify the year in which it took place. Options: 2001, 1983, 1999, 1989. We rely on widely accepted chronological facts of Indian military history. Concept / Approach: The Kargil War is commonly known as the Kargil conflict of 1999. It began in May 1999 when infiltrators and Pakistani soldiers occupied high-altitude positions on the Indian side of the Line of Control, and it concluded by July 1999 after intense fighting and air operations. The other years in the options do not match this specific conflict: 1983 and 1989 do not correspond to any full-scale India–Pakistan war, and 2001 is known more for the Parliament attack and a subsequent military standoff, not Kargil. Step-by-Step Solution: Step 1: Recall that the Kargil conflict is often referred to as the “Kargil War of 1999.” Step 2: Remember that it took place after the 1971 war and long after the 1965 conflict. Step 3: Check each option and see which year is widely associated with Kargil in news and commemorations. Step 4: Recognise that 1999 is consistently mentioned in textbooks and media. Step 5: Select 1999 as the correct answer. Verification / Alternative check: Any reference to Operation Vijay, Kargil Vijay Diwas, or Kargil memorials in Drass will clearly mention 1999 as the year of the conflict. Official statements and defence histories mark 26 July 1999 as Kargil Vijay Diwas, commemorating the end of the operation. None of the other years—1983, 1989, 2001—are officially connected to a war named “Kargil” in the same sense, confirming the answer. Why Other Options Are Wrong: Option a (2001) is associated with the Indian Parliament attack and a later military standoff, not with the Kargil War. Option b (1983) and option d (1989) do not correspond to any recognised India–Pakistan war in standard history. They may have had other political or security events but are not used in GK as the year of the Kargil conflict. Therefore, these years are incorrect for the specific question being asked. Common Pitfalls: Some learners mix up the Kargil conflict with other India–Pakistan tensions, especially the 2001–2002 standoff, leading them to choose 2001. Others might vaguely recall “late 1990s” and then get confused between 1989 and 1999. To avoid mistakes, firmly remember this timeline: 1947–48, 1965, 1971 and 1999 as major India–Pakistan war years, with Kargil specifically in 1999. Final Answer: The Kargil War between India and Pakistan took place in the year 1999.

Question 6

Among the following rivers, which one is not mentioned in the hymns of the Rigveda?

Accepted Answer

Introduction / Context: This question belongs to Vedic literature and historical geography. The Rigveda, one of the oldest Indian texts, frequently mentions various rivers that were important to the early Vedic people, especially in the north-western part of the Indian subcontinent. Identifying which river is not mentioned in the Rigveda helps you distinguish between rivers central to Vedic culture and those belonging to other regions and later historical contexts. Given Data / Assumptions: The text in focus is the Rigveda. We are asked to find the river that does not appear in its hymns. Options: Sindhu (Indus), Saraswati, Yamuna, Periyar. We assume standard scholarly identifications of Vedic river names. Concept / Approach: The Rigveda praises the Sindhu (Indus) and several of its tributaries. Saraswati is described as a mighty river in the Vedic hymns, and Yamuna is also mentioned, though less prominently than some others. Periyar, however, is a river of southern India (mainly in Kerala) and lies far outside the early Vedic geographical horizon, which was centred in north-west India. Therefore, Periyar is the river that is not mentioned in the Rigveda. Step-by-Step Solution: Step 1: Recall that Vedic tribes lived primarily in the north-west, along the Indus system and nearby rivers. Step 2: Remember that Sindhu (Indus) is one of the most frequently praised rivers in the Rigveda. Step 3: Note that Saraswati appears in many hymns as a mighty, sacred river. Step 4: Recognise that Yamuna is also mentioned, though less prominently, as a northern river. Step 5: Understand that Periyar is a river in Kerala in south India and does not figure in Rigvedic descriptions. Step 6: Select Periyar as the correct answer. Verification / Alternative check: If you consult summaries of “Nadistuti sukta” and other river hymns in the Rigveda, you will see repeated references to Sindhu (Indus), Saraswati, and other northern rivers such as the Vipasha (Beas) and Asikni (Chenab). Yamuna is also locally mentioned. However, no Rigvedic hymn lists Periyar among its rivers, as that river belongs to the far-southern landscape. This geographical mismatch confirms that Periyar is not a Rigvedic river name. Why Other Options Are Wrong: Option a (Sindhu) is wrong because the Rigveda strongly praises Sindhu as a mighty river and even uses its name in the generic sense of “river.” Option b (Saraswati) is central to many Rigvedic verses and is described as flowing from the mountains to the sea. Option c (Yamuna) is also referred to in the Rigveda, though not as frequently as some other rivers. Therefore, all three rivers occur in the Vedic text, unlike Periyar, which does not. Common Pitfalls: A common pitfall is to assume that Yamuna is only associated with later Puranic and Krishna-related stories and to forget that it is already known in the Rigvedic period. Another mistake is not paying attention to regional geography and assuming that any famous Indian river might appear in the Rigveda. To avoid such errors, remember that the Rigveda is largely limited to north-western India, and southern rivers like Periyar are outside its scope. Final Answer: Periyar is the river among the options that is not mentioned in the Rigveda.

Question 7

The Chinese Buddhist pilgrim Hiuen Tsang (Xuanzang), often called the “prince of pilgrims”, visited India during the reign of which Indian ruler?

Accepted Answer

Introduction / Context: This question belongs to early medieval Indian history and Buddhist pilgrimage accounts. Hiuen Tsang (Xuanzang) was a Chinese monk who travelled extensively across India in the 7th century CE, documenting the political and religious conditions of the time. His accounts are a major source of information about Buddhism and the Indian subcontinent in that period. Knowing under which ruler he visited India is crucial for chronological understanding. Given Data / Assumptions: The pilgrim is Hiuen Tsang (Xuanzang), called the “prince of pilgrims.” We are asked to identify the ruler in whose reign he visited India. Options: Harsha, Chandragupta II, Dharmapala, Devapala. We assume standard dating of rulers and travellers used in history texts. Concept / Approach: Hiuen Tsang came to India in the 7th century CE and spent several years travelling and studying, including time at Nalanda. During this period, northern India was largely under the rule of King Harsha (Harshavardhana), who ruled from around 606 to 647 CE. Chandragupta II belonged to the earlier Gupta period, while Dharmapala and Devapala were Pala rulers of a later period. Therefore, the timeframe of Hiuen Tsang's journey aligns with the reign of Harsha. Step-by-Step Solution: Step 1: Recall that Hiuen Tsang visited India in the first half of the 7th century CE. Step 2: Remember that Harshavardhana (Harsha) ruled northern India roughly between 606 and 647 CE. Step 3: Note that Chandragupta II (Vikramaditya) ruled earlier in the 4th–5th century CE during the Gupta age. Step 4: Recognise that Dharmapala and Devapala were Pala kings from the 8th–9th centuries CE. Step 5: Match the 7th-century timeframe of Hiuen Tsang with Harsha and select him as the correct answer. Verification / Alternative check: Hiuen Tsang’s own travelogue, often called “Si-yu-ki” or “Records of the Western World,” mentions King Harsha and describes his court, administration and patronage of Buddhism. Standard Indian history books summarise these accounts under the chapter on Harsha, clearly tying the pilgrim’s visit to Harsha’s reign. The other rulers listed belong to different centuries and dynasties, making them inconsistent with Hiuen Tsang's travel period and confirming Harsha as correct. Why Other Options Are Wrong: Option b (Chandragupta II) ruled during the Gupta golden age, around two centuries before Hiuen Tsang's time. Option c (Dharmapala) and option d (Devapala) were Pala rulers who came much later and are instead associated with another Chinese pilgrim, I-tsing (Yijing), who visited in a later period. Thus, the chronological mismatch rules out these options for Hiuen Tsang's visit. Common Pitfalls: A common pitfall is to mix up different Chinese travellers—Faxian, Hiuen Tsang and I-tsing—and their corresponding Indian rulers. Students sometimes incorrectly pair Hiuen Tsang with Gupta rulers or Pala emperors due to confusion between these travellers. To avoid this, remember a simple mapping: Faxian – Gupta period; Hiuen Tsang – Harsha; I-tsing – later Pala rulers and Nalanda's later phase. Final Answer: Hiuen Tsang visited India during the reign of King Harsha (Harshavardhana).

Question 8

In the context of early Buddhist monasticism, what does the term “Patimokkha” refer to?

Accepted Answer

Introduction / Context: This question deals with Buddhist religious practice and monastic discipline. The term “Patimokkha” (Pātimokkha) is central to understanding how early Buddhist monks and nuns regulated their conduct within the Sangha (monastic community). It is regularly recited and forms a key component of the Vinaya Pitaka, which contains rules and procedures for monastic life. Given Data / Assumptions: The term under discussion is “Patimokkha.” We are working within the context of Buddhism and monastic life. Options: a description of Mahayana, a description of Hinayana, the rules of the Sangha, the questions of King Menander. We assume standard definitions from Buddhist studies. Concept / Approach: The Patimokkha is essentially a code of disciplinary rules recited during regular monastic gatherings. It lists rules of conduct for monks (and a corresponding version for nuns) covering offences, proper behaviour, and procedures for confession. It is, therefore, a core part of the monastic discipline or Vinaya, not a doctrinal description of Mahayana or Hinayana Buddhism, nor a collection of philosophical questions like those attributed to King Menander (Milinda Panha). Hence, it is correctly understood as the rules of the Sangha. Step-by-Step Solution: Step 1: Recognise that Patimokkha appears in the Vinaya Pitaka, which is about discipline, not doctrine. Step 2: Recall that it consists of a set of precepts or rules recited regularly by monks and nuns. Step 3: Understand that these rules guide the behaviour of the Sangha and lay down standards and punishments for violations. Step 4: Compare this with the options and note that “the rules of the Sangha” matches this description exactly. Step 5: Select “The rules of the Sangha” as the correct answer. Verification / Alternative check: Buddhist studies references typically define Patimokkha as “the basic code of monastic discipline in Theravada Buddhism,” consisting of many rules for monks and nuns. The text Milinda Panha (“Questions of King Menander”) is a separate document of philosophical dialogue between King Menander and the monk Nagasena. Mahayana and Hinayana are doctrinal categories, not codes of discipline. This clear separation of genre and content verifies that Patimokkha refers to monastic rules. Why Other Options Are Wrong: Option a (A description of Mahayana Buddhism) is incorrect, because Patimokkha belongs to early monastic rules, not specifically to Mahayana doctrinal exposition. Option b (A description of Hinayana Buddhism) is also wrong for the same reason; while Theravada uses the Patimokkha, the term itself does not stand for a doctrinal description. Option d (The questions of King Menander) confuses Patimokkha with Milinda Panha, which is a separate text of philosophical debate, not a list of monastic rules. Common Pitfalls: A frequent error is to mis-associate Buddhist technical terms, such as confusing Patimokkha with other Pali or Sanskrit titles like Tripitaka, Milinda Panha or Abhidhamma Pitaka. Another pitfall is to treat Mahayana and Hinayana as catch-all labels for anything Buddhist and select them without understanding that Patimokkha is specifically disciplinary. To avoid this, remember: Tripitaka is the three baskets (Vinaya, Sutta, Abhidhamma), Patimokkha belongs to Vinaya and is the monastic rule code, and Milinda Panha is the dialogue with King Menander. Final Answer: In Buddhism, Patimokkha stands for the basic code of discipline or rules of conduct for the Sangha.

Question 9

In Mughal history, which of the following emperors was ultimately held captive and imprisoned by his own son for the last years of his life?

Accepted Answer

Introduction / Context: This question focuses on a dramatic episode in Mughal imperial history. Power struggles within royal families were common, and succession often involved conflict between fathers and sons. Shah Jahan, the builder of the Taj Mahal, eventually faced rebellion from his sons, leading to his imprisonment. Identifying which Mughal emperor suffered captivity at the hands of his own son helps fix the chronology of later Mughal politics in your mind. Given Data / Assumptions: The ruler is a Mughal emperor. He was held captive by his own son. Options: Babur, Humayun, Akbar, Shah Jahan. We assume standard historical accounts of Mughal succession conflicts. Concept / Approach: Shah Jahan's later years were marked by a fierce war of succession among his sons—Dara Shikoh, Aurangzeb, Shah Shuja and Murad. Aurangzeb emerged victorious, deposed Shah Jahan and confined him in the Agra Fort, where the emperor is said to have spent his last years with a view of the Taj Mahal. Babur died relatively soon after founding the empire, Humayun was exiled but not imprisoned by his own son, and Akbar maintained strong control over succession. Therefore, the only emperor matching the description is Shah Jahan. Step-by-Step Solution: Step 1: Recall that Shah Jahan ruled in the 17th century and built the Taj Mahal for Mumtaz Mahal. Step 2: Remember that his son Aurangzeb rebelled against him and his brothers during a war of succession. Step 3: Note that Aurangzeb eventually seized power, imprisoned Shah Jahan in Agra Fort, and ruled as emperor. Step 4: Compare with other rulers: Babur died as founding emperor, Humayun was driven into exile by Sher Shah, and Akbar died in power. Step 5: Conclude that Shah Jahan is the emperor who was held captive by his son and select him. Verification / Alternative check: Standard Mughal histories and biographies of Aurangzeb recount that after the civil war, Aurangzeb kept Shah Jahan under house arrest in the Agra Fort from about 1658 until his death in 1666. Shah Jahan's view of the Taj Mahal from his confinement is a well-known image in popular and academic literature. No similar narrative exists for Babur, Humayun or Akbar being imprisoned by their sons, which confirms Shah Jahan as the correct answer. Why Other Options Are Wrong: Option a (Babur) died naturally after establishing the Mughal empire and was not imprisoned by his son Humayun. Option b (Humayun) was temporarily ousted by Sher Shah Suri, not by his own son, and later regained the throne. Option c (Akbar) faced some tensions with his son Jahangir, but he was never held captive by him and died as reigning emperor. These rulers had their own crises, but none were imprisoned by their sons in the way Shah Jahan was by Aurangzeb. Common Pitfalls: Some students mix up different internal conflicts within the Mughal dynasty and may incorrectly associate Jahangir’s or Akbar’s family disputes with imprisonment. Another pitfall is confusing exile or temporary loss of throne with being physically held captive by a son. To avoid these misunderstandings, remember the specific story: “Shah Jahan – war of succession – Aurangzeb wins – Shah Jahan imprisoned in Agra Fort with a view of the Taj Mahal.” This clear narrative anchors the fact in your memory. Final Answer: Shah Jahan was the Mughal emperor who was held captive by his own son, Aurangzeb, during the last years of his life.

Question 10

In the context of early British rule in India, from which ruler did the East India Company obtain the island of Bombay in the seventeenth century?

Accepted Answer

Introduction / Context: The transfer of Bombay in the seventeenth century is an important event in the story of how the English presence in India slowly expanded from trading posts to territorial power. Many questions in Indian history ask you to distinguish between the role of the British Crown and the East India Company. This particular question focuses on a key step: how exactly the East India Company came to control the island of Bombay, which later became one of the most important port cities under British rule. Given Data / Assumptions: - The subject is the island of Bombay in western India. - The time frame is the seventeenth century, when the English were still mainly traders. - Four possible sources of control are listed: The Dutch, Charles I, Charles II and The Portuguese. - The question is about the transfer specifically to the East India Company, not to England in general. Concept / Approach: Historically, the Portuguese controlled Bombay until the mid seventeenth century. In 1661, Bombay was given as part of the dowry of the Portuguese princess Catherine of Braganza when she married King Charles II of England. At that point, the island became a possession of the English Crown, not of the East India Company. A few years later, Charles II decided that the Company would administer Bombay. He therefore leased the island to the East India Company. So if we focus on the exact step when the Company obtained Bombay, the transfer was from Charles II, even though the territory originally came from the Portuguese to the English Crown. Step-by-Step Solution: Step 1: Remember that Portugal was the first European power to control Bombay. Step 2: Note that in 1661, by the marriage treaty between Charles II and Catherine of Braganza, the Portuguese handed Bombay over as part of the dowry. Step 3: Recognise that this transfer was between Portugal and the English Crown, so the owner at that point was King Charles II. Step 4: A few years later, in 1668, Charles II leased Bombay to the East India Company for administration and development. Step 5: Therefore, in a question that asks from whom the East India Company had taken Bombay, the accurate answer is Charles II, not the Portuguese directly. Verification / Alternative check: You can verify the sequence by remembering two separate transfers. First, Bombay goes from Portuguese control to English royal control through marriage. Second, it goes from Charles II to the East India Company through a formal lease. Most exam guides explain this clearly when they discuss the early history of Bombay as a Presidency town. Once you keep these two transfers separate in your mind, the logic of the correct answer becomes obvious. Why Other Options Are Wrong: The Dutch are wrong because they were commercial rivals in the Indian Ocean but never legally transferred Bombay to the East India Company. Charles I is wrong because he died before the marriage treaty that brought Bombay into English hands; he played no role in this territorial transfer. The Portuguese are wrong in this specific question because, although they ceded Bombay to the English Crown, the East India Company itself received Bombay through a lease from Charles II, not through a direct treaty with Portugal. Common Pitfalls: Many students rush to choose the Portuguese because they correctly remember the dowry story but forget that the question is framed from the viewpoint of the East India Company, not the British monarchy. Another common confusion is between Charles I and Charles II, since both names appear often in English history. To avoid mistakes, always recall the sequence: Portuguese to Charles II by dowry, then Charles II to the East India Company by lease. When the question says “had taken Bombay from,” read it carefully and answer from the Company point of view. Final Answer: The East India Company obtained the island of Bombay on lease from Charles II of England.

Question 11

Which of the following places is especially associated with Jainism as a major site linked with the life of Mahavira?

Accepted Answer

Introduction / Context: Jainism, like Buddhism, has several important pilgrimage centres connected with the life events of its Tirthankaras. For competitive exams, it is important to match each religion with its key holy places and to distinguish them from sites mainly associated with Buddhism or other traditions. This question focuses on one particular place that is directly connected with the last and twenty fourth Jain Tirthankara, Vardhamana Mahavira, and asks you to identify which option is especially associated with Jainism. Given Data / Assumptions: - The question mentions Jainism and the life of Mahavira. - Four places are listed: Pava, Prayag, Shravasti and Kapilvastu. - Only one of these is a major Jain pilgrimage centre linked to Mahavira. - We assume standard textbook identifications of Buddhist and Jain sites. Concept / Approach: Pava, often identified with modern Pavapuri in Bihar, is the place where Mahavira is believed to have attained nirvana or final liberation. It is therefore one of the most sacred centres for Jains. In contrast, Prayag (modern Prayagraj or Allahabad) is historically associated with Hindu pilgrimage and confluence of rivers. Shravasti and Kapilvastu are strongly linked with the life of the Buddha: Shravasti as a place where he spent many rainy seasons and Kapilvastu as his childhood home region. Thus, when the focus is Jainism and Mahavira, Pava is the correct choice. Step-by-Step Solution: Step 1: Recall that Mahavira was born at Kundagrama near Vaishali and attained nirvana at Pava or Pavapuri in present day Bihar. Step 2: Identify Pava as a prominent Jain pilgrimage site linked specifically with Mahavira's final liberation. Step 3: Recognise that Prayag is primarily a Hindu holy city known for the Kumbh Mela and the confluence of the Ganga, Yamuna and the mythical Saraswati. Step 4: Remember that Shravasti and Kapilvastu appear again and again in Buddhist history, as key centres in the life of Gautama Buddha, not in Mahavira's biography. Step 5: Match these associations with the question and select Pava as the place especially associated with Jainism and Mahavira. Verification / Alternative check: Standard history and religion textbooks list four principal Jain places connected with Mahavira: his birthplace, place of renunciation, place of enlightenment and place of nirvana. Pavapuri (Pava) appears consistently as the site of his final nirvana and is described as a major pilgrimage centre where Jains visit temples and sacred tanks. In contrast, guides to Buddhist sites emphasise Shravasti and Kapilvastu in completely different narrative contexts. Reviewing such summaries confirms that Pava is the right answer when the question is about Jainism and Mahavira. Why Other Options Are Wrong: Prayag is wrong because it is mainly a Hindu centre for river based pilgrimage and does not have a direct, central role in Mahavira's life story. Shravasti is wrong as it is primarily associated with the Buddha, who spent many monsoon seasons there delivering sermons, rather than with Mahavira. Kapilvastu is wrong because it is famous as the region of the Shakya clan and the early life of Gautama Buddha, not as a key Jain site. Common Pitfalls: A common mistake is to see any ancient religious place in North India and assume it must be shared by all traditions. Another error is to mix up Buddhist and Jain geography, since both religions flourished in the same broad region. To avoid confusion, mentally tag Pava or Pavapuri as the place of Mahavira's nirvana and Shravasti and Kapilvastu as Buddhist centres. This clear mapping will help you correctly answer not only this question but many other items on Indian religious geography. Final Answer: The place especially associated with Jainism and the nirvana of Mahavira is Pava (Pavapuri).

Question 12

Which one of the following South Indian kingdoms is not mentioned by name in the rock edicts and inscriptions of Emperor Ashoka?

Accepted Answer

Introduction / Context: Ashoka's rock and pillar edicts are some of the most important sources for ancient Indian history. They not only describe his policy of Dhamma but also mention several contemporary kingdoms and peoples. Among these are certain South Indian states that maintained friendly relations with the Mauryan Empire. Examinations frequently test your knowledge of which South Indian polities are named in Ashokan inscriptions and which are not. This question asks you to identify the kingdom that is not mentioned by name in his edicts. Given Data / Assumptions: - The focus is on South Indian kingdoms in the time of Ashoka. - Options given are Satavahanas, Satiyaputa, Chola and Pandya. - We assume the standard list of kingdoms named in Ashoka's inscriptions. - The task is to pick the one that does not appear in those inscriptions. Concept / Approach: In one of his rock edicts, Ashoka mentions South Indian kingdoms such as the Cholas, Pandyas, Satiyaputas and Keralaputras, indicating that his influence or message of Dhamma extended beyond his core empire. The Satavahanas, however, rose to prominence only later, after the decline of the Mauryan dynasty, and their rule is usually placed in the post Mauryan period. Therefore, while Satiyaputa, Chola and Pandya are expressly mentioned in Ashokan inscriptions, the Satavahanas are not. Step-by-Step Solution: Step 1: Recall that Ashoka ruled in the third century BCE and that he issued edicts engraved on rocks and pillars across the subcontinent. Step 2: Recognise that one major rock edict lists South Indian kingdoms such as the Cholas, Pandyas, Satiyaputas and Keralaputras, noted for friendly relations and exchanges of envoys. Step 3: Note that Satiyaputa, Chola and Pandya all appear in this list, which ties them clearly to Ashoka's time. Step 4: Understand that the Satavahanas were a later Deccan dynasty that came into prominence after the fall of the Mauryas and are not named in Ashoka's own inscriptions. Step 5: Therefore, among the options offered, Satavahanas is the kingdom not mentioned in Ashokan inscriptions. Verification / Alternative check: If you review standard ancient Indian history textbooks, they usually provide a direct quotation or summary of the edict that mentions South Indian kingdoms. You will see the names Chola, Pandya, Satiyaputa and Keralaputra listed together, while Satavahana is absent. Later chapters then introduce the Satavahanas as rulers who filled the power vacuum in the Deccan after the Mauryas. This chronological order and the explicit list in the edict confirm that Satavahanas is the correct answer for a question framed in this way. Why Other Options Are Wrong: Satiyaputa is wrong because the Satiyaputas are specifically named by Ashoka as one of the South Indian polities in his edicts. Chola is wrong because the Cholas are clearly mentioned and are known to have maintained diplomatic relations with Ashoka's empire. Pandya is wrong because the Pandyas, like the Cholas, are listed in the same rock edict as friendly South Indian neighbours. Common Pitfalls: A frequent mistake is to assume that any well known South Indian dynasty such as the Satavahanas must appear in all major ancient inscriptions. Another pitfall is confusing the historical periods of different dynasties. To avoid this, always remember that Satavahanas belong to the post Mauryan era, while the South Indian kingdoms mentioned by Ashoka are Chola, Pandya, Satiyaputa and Keralaputra. Keeping this simple chronological separation in mind will help you answer many related questions with confidence. Final Answer: The South Indian kingdom not mentioned in Ashokan inscriptions is the Satavahanas.

Question 13

In the Revolt of 1857, which freedom fighter is especially associated with the princely state of Jhansi?

Accepted Answer

Introduction / Context: The Revolt of 1857, often called the First War of Independence, saw participation from many different regions and leaders across North and Central India. Each major centre of rebellion is usually linked in exam questions with a particular leader. Jhansi, a princely state in Bundelkhand, became famous for the bravery and sacrifice of its ruler, who has since become a national symbol of resistance to British rule. This question checks whether you can correctly identify that iconic figure and distinguish her from revolutionaries of other periods. Given Data / Assumptions: - The time frame is the Revolt of 1857. - The location is the princely state of Jhansi. - The options list Chandra Shekhar Azad, Rani Lakshmi Bai, Mangal Pandey and Bhagat Singh. - We assume knowledge of which leaders belong to 1857 and which belong to twentieth century revolutionary movements. Concept / Approach: Rani Lakshmi Bai, the queen of Jhansi, is one of the best known leaders of the 1857 uprising. After the doctrine of lapse was applied to Jhansi, she was deeply aggrieved and later became a prominent figure in the military resistance against the British. She organised the defence of Jhansi, fought bravely in battles and died on the battlefield. In contrast, Chandra Shekhar Azad and Bhagat Singh were twentieth century revolutionaries associated with organisations like the Hindustan Socialist Republican Association. Mangal Pandey is associated with the beginning of the revolt at Barrackpore, but not with Jhansi specifically. Step-by-Step Solution: Step 1: Identify the revolt mentioned as the 1857 uprising and the place mentioned as Jhansi. Step 2: Recall that Rani Lakshmi Bai was the ruler of Jhansi during this period and that she refused to accept the annexation of her state under the doctrine of lapse. Step 3: Remember that she led the defence of Jhansi against British forces and later joined forces with other leaders such as Tatya Tope. Step 4: Recognise that Chandra Shekhar Azad and Bhagat Singh were active in the early twentieth century, long after 1857, so they do not fit the time frame. Step 5: Note that Mangal Pandey is known for his role at Barrackpore and for the initial spark of the revolt, not for leadership in Jhansi. Step 6: Conclude that the leader associated with Jhansi in the Revolt of 1857 is Rani Lakshmi Bai. Verification / Alternative check: Any standard history of the Revolt of 1857 links particular centres with particular leaders: Kanpur with Nana Saheb, Lucknow with Begum Hazrat Mahal, Bihar with Kunwar Singh and Jhansi with Rani Lakshmi Bai. These pairings are repeated in textbooks and exam notes, so that students can quickly recall them. When revising, it helps to list these places and leaders together. Doing so makes it very clear that Rani Lakshmi Bai is inseparable from the story of Jhansi in 1857. Why Other Options Are Wrong: Chandra Shekhar Azad is wrong because he was a twentieth century revolutionary leader, not a participant in the 1857 uprising. Mangal Pandey is wrong because, although linked to the outbreak of the revolt at Barrackpore, he was not connected with Jhansi. Bhagat Singh is wrong because he belonged to the era of the Non Cooperation and Civil Disobedience movements and is famous for events such as the Lahore conspiracy case, not the 1857 rising. Common Pitfalls: A common error is to mix up freedom fighters from very different time periods simply because they are all famous names. Another pitfall is to know that Mangal Pandey was part of the 1857 events and then to wrongly associate him with every question on that uprising. To avoid such mistakes, always link Jhansi specifically with Rani Lakshmi Bai in your memory maps of the revolt. Visualising her iconic image on horseback defending Jhansi can be a powerful way to fix this association. Final Answer: The leader especially associated with Jhansi in the Revolt of 1857 is Rani Lakshmi Bai.

Question 14

Who was the Prime Minister of India when Article 370, granting special status to Jammu and Kashmir, was adopted in the Constitution of India?

Accepted Answer

Introduction / Context: Article 370 of the Constitution of India, as originally framed, granted special autonomous status to the state of Jammu and Kashmir. It was part of the larger process of integrating princely states into the Indian Union after independence and reflected complex political negotiations of that time. Questions about Article 370 often ask about its content, its later changes, or the leaders involved in its adoption. This question focuses on a straightforward but important fact: who was serving as Prime Minister when Article 370 was incorporated into the Constitution. Given Data / Assumptions: - The subject is Article 370 of the Indian Constitution. - The event is its adoption, which took place in the early years after independence. - Options list Narendra Modi, Jawaharlal Nehru, Indira Gandhi and Gulzarilal Nanda. - We assume basic knowledge of the chronology of Indian Prime Ministers. Concept / Approach: The Constitution of India came into effect on 26 January 1950. Article 370, dealing with the special status of Jammu and Kashmir, was part of this constitutional framework and related presidential orders that followed soon after. During this period, Jawaharlal Nehru served as the first Prime Minister of independent India, from 1947 until his death in 1964. The other figures in the options served either much later or only briefly in different contexts, and therefore could not have been Prime Minister at the time of the adoption of Article 370. Step-by-Step Solution: Step 1: Fix the time frame of the adoption of the Constitution, including Article 370, as around 1949–1950. Step 2: Recall that Jawaharlal Nehru was sworn in as the first Prime Minister in 1947 and remained in office continuously through the 1950s. Step 3: Recognise that Indira Gandhi became Prime Minister much later, starting in 1966, so she cannot fit the 1950 context. Step 4: Note that Gulzarilal Nanda served only as an interim Prime Minister for short periods in the 1960s, again well after the framing of Article 370. Step 5: Understand that Narendra Modi is a contemporary Prime Minister whose tenure begins in the twenty first century, far removed from the original adoption of the Constitution. Step 6: Conclude that the Prime Minister at the time Article 370 was adopted was Jawaharlal Nehru. Verification / Alternative check: You can verify this by linking the major constitutional milestones of early India directly with the Nehru era. Events such as the adoption of the Constitution in 1950, the first general elections in 1951–52 and the reorganisation of states in the mid 1950s all took place while Nehru was Prime Minister. History and polity textbooks consistently present Article 370 as part of the Nehru era arrangements for the accession and autonomy of Jammu and Kashmir, confirming that Nehru was the Prime Minister at that time. Why Other Options Are Wrong: Narendra Modi is wrong because his term as Prime Minister began in 2014, many decades after the Constitution came into force. Indira Gandhi is wrong because she became Prime Minister in 1966, long after Article 370 had already been incorporated into the constitutional structure. Gulzarilal Nanda is wrong because he served only as an acting Prime Minister in the 1960s after the deaths of Nehru and Lal Bahadur Shastri, not during the foundational constitutional period. Common Pitfalls: Some students may confuse recent political debates around Article 370 with its original adoption and therefore mistakenly associate the question with contemporary leaders. Others might mix up the timelines of different Prime Ministers if they do not have a clear mental chronology. To avoid such errors, always remember a simple rule: the foundational constitutional phase, including Article 370 and the first general elections, belongs to the Nehru era. This single mental anchor will help you answer related questions quickly and correctly. Final Answer: When Article 370 was adopted, the Prime Minister of India was Jawaharlal Nehru.

Question 15

Which archaeological site of the Indus Valley Civilization provides clear evidence of a planned dockyard used for maritime trade?

Accepted Answer

Introduction / Context: The Indus Valley Civilization, also known as the Harappan Civilization, was remarkable for its urban planning, craft production and long distance trade networks. Archaeological excavations have uncovered not only well planned cities but also structures that point to maritime trade with regions like Mesopotamia. One of the most famous discoveries is a dockyard like structure, which shows that the Harappans used ships and boats and handled cargo in an organised way. This question asks you to identify the specific site where such a dockyard was found. Given Data / Assumptions: - The subject is the Indus Valley Civilization. - The key clue is evidence of a dockyard used for maritime trade. - The options are Harappa, Lothal, Mohenjodaro and Rakhigarhi. - We assume standard site specialisations described in archaeology textbooks. Concept / Approach: Lothal, located in present day Gujarat, is the Indus site most closely associated with maritime trade. Excavations there have revealed a large, rectangular, brick lined basin connected to an ancient river channel, which archaeologists interpret as a dockyard where ships could be moored for loading and unloading. Harappa and Mohenjodaro are major urban centres but are not specifically famous for a dockyard structure, while Rakhigarhi is another large Harappan site without this particular feature. Therefore, Lothal is the site that provides clear evidence of a planned dockyard. Step-by-Step Solution: Step 1: Recall that Lothal was situated near the Gulf of Khambhat in Gujarat, giving it access to the sea and maritime routes. Step 2: Remember that archaeologists found a large basin at Lothal that appears to have been linked to tidal waters through a channel. Step 3: Interpret this basin, with its brick construction and probable sluice gates, as a dockyard where Harappan ships could anchor, reflecting advanced knowledge of hydraulic engineering. Step 4: Recognise that Harappa and Mohenjodaro are primarily known for their grid pattern streets, granaries and drainage systems rather than for dockyards. Step 5: Note that Rakhigarhi is an important settlement in Haryana but has not yielded a structure comparable to the Lothal dockyard. Step 6: Conclude that the Indus site with direct evidence of a dockyard is Lothal. Verification / Alternative check: Archaeology chapters in school textbooks almost always mention Lothal as the port city of the Harappans. The dockyard is highlighted as a unique feature, sometimes accompanied by diagrams showing how ships might have entered at high tide. Additionally, discussions of Harappan trade with Mesopotamia frequently refer to Lothal's role as a maritime hub. Seeing this consistent emphasis on Lothal and its dockyard confirms that it is the correct answer for this question. Why Other Options Are Wrong: Harappa is wrong because, although it was a major city, there is no famous dockyard structure associated with it in standard descriptions. Mohenjodaro is wrong because it is best known for features like the Great Bath and citadel area, not for a maritime dockyard. Rakhigarhi is wrong as it is an inland Harappan site in Haryana and does not provide evidence of a dockyard used for sea trade. Common Pitfalls: Students sometimes confuse Harappa, Mohenjodaro and Lothal because all three are key Harappan sites. Another pitfall is to assume that the largest or most famous city must have all important features. To avoid this, it helps to memorise one or two distinctive features for each major site: Harappa for granaries, Mohenjodaro for the Great Bath, Lothal for the dockyard and Rakhigarhi as a large site in Haryana. This simple mapping will allow you to answer site specific questions quickly and accurately. Final Answer: The Indus Valley site that provides evidence of a planned dockyard is Lothal.

Question 16

Who is widely known as the father of the Green Revolution in India for his pioneering work in developing high-yielding crop varieties?

Accepted Answer

Introduction / Context: The Green Revolution was a landmark phase in India's agricultural history, marked by a sharp increase in the production of food grains, particularly wheat and rice, during the 1960s and 1970s. This transformation helped India move from chronic food shortages to relative self sufficiency. A key Indian scientist played a central role in adapting and promoting high yielding varieties of crops suitable for Indian conditions. This question asks you to identify that scientist, who is popularly known as the father of the Green Revolution in India. Given Data / Assumptions: - The topic is the Green Revolution in India. - The focus is on the person known as its father in the Indian context. - Options include Jayanth V. Narlikar, Amartya Sen, R. K. Pachauri and M. S. Swaminathan. - We assume general familiarity with major Indian scientists and economists. Concept / Approach: M. S. Swaminathan, an agricultural scientist and plant geneticist, worked closely with international scientists like Norman Borlaug to introduce and further develop high yielding varieties of wheat and rice suited to Indian soils and climate. He was instrumental in establishing agricultural research institutions and in promoting policies that supported the Green Revolution. Narlikar is a renowned astrophysicist, Amartya Sen is a Nobel Prize winning economist and R. K. Pachauri is associated with climate change and environmental issues, not directly with Green Revolution plant breeding. Therefore, M. S. Swaminathan is clearly the correct answer. Step-by-Step Solution: Step 1: Connect the term Green Revolution with increased crop yields due to improved seeds, fertilisers and irrigation in the 1960s and 1970s. Step 2: Recall that M. S. Swaminathan was the Indian scientist most responsible for bringing high yielding wheat and rice varieties to Indian farmers. Step 3: Recognise that he led important agricultural research programmes and advised the government on agricultural policy. Step 4: Identify Jayanth V. Narlikar as a scientist in the field of astrophysics, unconnected with agricultural revolutions. Step 5: Note that Amartya Sen is an economist known for work on poverty, famines and welfare economics, not on crop breeding. Step 6: Observe that R. K. Pachauri was linked with climate change research and the Intergovernmental Panel on Climate Change, not with the original Green Revolution. Step 7: Conclude that the correct choice is M. S. Swaminathan. Verification / Alternative check: Most summaries of modern Indian agriculture explicitly state that Norman Borlaug is called the father of the Green Revolution globally, while M. S. Swaminathan is considered the father of the Green Revolution in India. Government publications, biographies and school textbooks repeat this designation and often credit Swaminathan with helping India avoid severe food shortages and dependence on imports. Cross checking these sources makes it clear that none of the other options is associated with this specific title in the Indian context. Why Other Options Are Wrong: Jayanth V. Narlikar is wrong because he is a noted astrophysicist and cosmologist, not an agricultural scientist involved in crop breeding. Amartya Sen is wrong as he is a Nobel Prize winning economist known for work on famines, inequality and development, not for work on high yielding seeds. R. K. Pachauri is wrong because he is associated with climate change studies and the IPCC, and not with the original Green Revolution that transformed Indian agriculture in the 1960s. Common Pitfalls: Sometimes candidates may confuse global and Indian contexts and recall only the name of Norman Borlaug. Others may be misled by the presence of well known intellectuals such as Amartya Sen and assume that any famous name could fit. To avoid such mistakes, it is helpful to remember a simple pairing: Norman Borlaug for global Green Revolution and M. S. Swaminathan for the Indian Green Revolution. This clear mental association will enable you to answer questions on this topic quickly and confidently. Final Answer: The person widely known as the father of the Green Revolution in India is M. S. Swaminathan.

Question 17

The Lodi dynasty of the Delhi Sultanate was founded by which ruler?

Accepted Answer

Introduction / Context: The Delhi Sultanate went through several dynasties, each founded by a different ruler. Knowing the founder and last ruler of each dynasty helps you understand the political sequence that led eventually to the rise of the Mughal Empire. The Lodi dynasty was the last ruling house of the Delhi Sultanate before Babur's victory in the First Battle of Panipat. This question asks you to identify the ruler who founded the Lodi dynasty and began this final Afghan phase of the Sultanate. Given Data / Assumptions: - The topic is the Lodi dynasty of the Delhi Sultanate. - The question is specifically about the founder of that dynasty. - Options include Bahlol Lodi, Khizr Khan, Ibrahim Lodi and Sikandar Lodi. - We assume awareness of the chronological order of late Delhi Sultanate rulers. Concept / Approach: After the decline of the Tughlaq dynasty, the Sayyid dynasty came to power in Delhi under rulers like Khizr Khan. Later, Bahlol Lodi, an Afghan noble, replaced the Sayyids and established the Lodi dynasty. He consolidated control over Delhi and laid the foundations for his successors. Sikandar Lodi was his son and a later ruler, and Ibrahim Lodi, another Lodi ruler, was the last Sultan defeated by Babur. Since the question is about the founding of the Lodi line, Bahlol Lodi is the correct answer, while the others either founded a different dynasty or ruled later within the same dynasty. Step-by-Step Solution: Step 1: Recall the sequence of late Delhi Sultanate dynasties: Tughlaq, Sayyid, then Lodi. Step 2: Remember that Khizr Khan is associated with the establishment of the Sayyid dynasty, not the Lodi dynasty. Step 3: Identify Bahlol Lodi as the Afghan noble who eventually replaced the Sayyids and assumed the title of Sultan, thus founding the Lodi dynasty. Step 4: Note that Sikandar Lodi was Bahlol's son and a later Lodi ruler known for administrative reforms and city founding, not for starting the dynasty. Step 5: Recognise that Ibrahim Lodi was the last Lodi Sultan who lost to Babur in 1526, bringing an end to the dynasty. Step 6: Therefore, the founder of the Lodi dynasty must be Bahlol Lodi. Verification / Alternative check: Summaries of the Delhi Sultanate in history books usually provide a table listing each dynasty and its founder. In that list, you will see entries such as Qutb ud din Aibak for the Slave dynasty, Ghiyas ud din Tughlaq for the Tughlaq dynasty, Khizr Khan for the Sayyid dynasty and Bahlol Lodi for the Lodi dynasty. This direct listing confirms that Bahlol Lodi is recognised as the founder, while his successors Sikandar and Ibrahim are later rulers within the same house. This simple pattern makes it easy to verify your answer. Why Other Options Are Wrong: Khizr Khan is wrong because he established the Sayyid dynasty, which preceded the Lodi rule in Delhi. Ibrahim Lodi is wrong because he was the last ruler of the Lodi dynasty, not its founder, and his defeat paved the way for the Mughals. Sikandar Lodi is wrong as he was a capable later ruler of the same dynasty, but he did not start it. Common Pitfalls: Students commonly confuse the founder and last ruler of a dynasty, especially when several names from the same family appear in exams. Another pitfall is to mix up Khizr Khan's role and assume that he is linked with every late Sultanate house. To avoid these mistakes, it helps to memorise the pair Bahlol Lodi (founder) and Ibrahim Lodi (last ruler) as bookends of the Lodi dynasty, with Sikandar Lodi in between. This simple mental framework ensures you pick Bahlol Lodi as the correct answer for founding the dynasty. Final Answer: The Lodi dynasty of the Delhi Sultanate was founded by Bahlol Lodi.

Question 18

Harshacharita, a celebrated Sanskrit biography of King Harsha, was written by which author?

Accepted Answer

Introduction / Context: Literary works are an important source for reconstructing the history of early medieval India. One such work is Harshacharita, a Sanskrit prose biography of King Harshavardhana of Kanauj, which gives valuable information about his life, court and campaigns. Examinations often ask you to match famous texts with their authors. This question specifically targets your knowledge of who wrote Harshacharita, a text that is frequently mentioned in discussions of both literature and political history. Given Data / Assumptions: - The text in question is Harshacharita. - It is described as a biography of King Harsha. - Options for authorship are Banabhatta, Sudraka, Sri Harsha and Gunadhya. - We assume familiarity with major classical Sanskrit authors. Concept / Approach: Banabhatta was a distinguished Sanskrit writer in the court of Harsha. He is best known for two works: Harshacharita, the biography of his royal patron, and Kadambari, a romantic prose composition. Sudraka is traditionally credited with the Sanskrit play Mrichchhakatika. Sri Harsha is associated with later literary works such as Ratnavali in some traditions, and Gunadhya is linked to the Brihatkatha in Prakrit. Since the question is clearly about the biography of Harsha, the appropriate match is Banabhatta. Step-by-Step Solution: Step 1: Identify Harshacharita as a Sanskrit prose text that narrates the life of King Harshavardhana. Step 2: Recall that Banabhatta served as a court poet and biographer under Harsha and is consistently credited with this work. Step 3: Recognise that Sudraka is primarily known for the drama Mrichchhakatika, not for royal biographies. Step 4: Note that Sri Harsha is a different literary figure associated with other plays and compositions, not this biography. Step 5: Understand that Gunadhya is credited with the Brihatkatha, a large narrative cycle, and is not linked to Harshacharita. Step 6: Therefore, conclude that Banabhatta is the author of Harshacharita. Verification / Alternative check: Standard history and literature textbooks list Banabhatta as the author of Harshacharita and Kadambari. When discussing Harsha, they often quote Banabhatta's descriptions as a primary literary source, alongside the Chinese traveller Xuanzang's account. This pairing of Banabhatta and Harsha appears so frequently that it becomes one of the easiest text author associations in the syllabus. Cross checking any basic reference work will reinforce that Harshacharita belongs to Banabhatta, not to the other writers listed in the options. Why Other Options Are Wrong: Sudraka is wrong because he is mainly remembered as the author of the play Mrichchhakatika, not of a royal biography of Harsha. Sri Harsha is wrong because, although a literary figure, he is connected with different works and periods, not with Harshacharita. Gunadhya is wrong because he is associated with the Brihatkatha tradition, which is distinct from Banabhatta's prose narrative about Harsha. Common Pitfalls: Students sometimes confuse various classical authors when confronted with multiple names in one question. Another pitfall is to think that because the book is about Harsha, a writer called Sri Harsha must have written it. To avoid such errors, it is helpful to create fixed mental pairs such as Banabhatta–Harshacharita, Kalidasa–Abhijnanasakuntalam and Sudraka–Mrichchhakatika. These pairs will help you quickly eliminate wrong options and select the correct author in similar questions. Final Answer: Harshacharita, the biography of King Harsha, was written by Banabhatta.

Question 19

Which of the following ancient Indian sects taught a strict doctrine of fate, holding that destiny determines everything and that human effort is powerless?

Accepted Answer

Introduction / Context: In the age of the Buddha and Mahavira, ancient India saw the rise of many different philosophical and religious schools. These groups debated questions such as whether human effort, karma or destiny governs life. One radical sect, known as the Ajivikas, became famous for its extreme belief in fate or niyati. Exams often ask you to match this doctrine with the correct group, because it contrasts sharply with the teachings of Buddhism and Jainism on karma and ethical effort. This question focuses on that specific identification. Given Data / Assumptions: - The statement describes a belief that destiny determines everything and human effort is powerless. - Options are Jains, Buddhists, Ajivikas and Mimamsakas. - We assume familiarity with broad differences among these schools. - The task is to pick the sect most strongly associated with strict fatalism. Concept / Approach: The Ajivikas were an ancient sect whose central doctrine was niyativada, the belief that everything is governed by an inexorable fate or cosmic determinism. According to this view, events unfold according to fixed destiny, and human effort or moral action does not change the final outcome. In contrast, both Buddhism and Jainism emphasise karma and ethical discipline, teaching that actions have consequences and can shape future rebirths. Mimamsa focuses on the correct performance of Vedic rituals and does not preach that human effort is entirely powerless. Therefore, the description of total reliance on destiny clearly points to the Ajivikas. Step-by-Step Solution: Step 1: Identify the key phrase in the question: destiny determines everything and man is powerless. Step 2: Recall that Ajivikas followed niyativada, which holds that all events are predetermined by an impersonal cosmic force. Step 3: Recognise that Jains stress self control, non violence and ascetic effort, and teach that individual actions influence the soul's bondage and liberation. Step 4: Note that Buddhists teach the Middle Path and the law of dependent origination, emphasising that right effort and moral conduct can transform suffering and future existence. Step 5: Understand that Mimamsa centres the power of Vedic rituals and human performance of them, which is the opposite of a belief in total powerlessness. Step 6: Conclude that the sect associated with rigid determinism is the Ajivikas. Verification / Alternative check: Historical accounts of the time of the Buddha frequently mention three major shramana traditions: Buddhists, Jains and Ajivikas, along with other teachers. When describing these, textbooks consistently note that the Ajivikas followed an extreme deterministic doctrine of fate. In the Buddhist and Jain sources that argue against rival views, Ajivikas are criticised for denying the effective role of karma and effort. This repeated portrayal across multiple sources confirms that Ajivikas are the group that believed that destiny alone governs all events. Why Other Options Are Wrong: Jains are wrong because Jain philosophy places strong emphasis on personal effort, austerity and non violence as the means to purify the soul and escape karmic bondage. Buddhists are wrong because Buddhism stresses right effort, mindfulness and ethical action as essential factors on the path to enlightenment, not the idea that man is powerless. Mimamsakas are wrong because their school focuses on the efficacy of Vedic ritual actions, implying that correctly performed human actions produce specific results, not that destiny alone rules. Common Pitfalls: Learners sometimes assume that any Indian school that talks about karma must be fatalistic, or they mix up names like Ajivika and Jain because they appear together in historical narratives. Another pitfall is to interpret destiny loosely and imagine that all religions teach some predetermination. To avoid such confusion, remember this clear mapping: Ajivikas equals niyativada or strict fate doctrine, while Buddhists and Jains stress ethical and spiritual effort. Keeping this sharp distinction in mind will help you answer similar questions confidently. Final Answer: The sect that taught that destiny determines everything and that human effort is powerless is the Ajivikas.

Question 20

Gautama Buddha attained Mahaparinirvana, or final passing away, in the territory of which republican clan?

Accepted Answer

Introduction / Context: The life of Gautama Buddha is associated with four major places: his birthplace, the place of enlightenment, the place of his first sermon and the place of his Mahaparinirvana or final passing away. Each of these locations lay within the territories of different republics or clans of ancient northern India. Competitive examinations frequently test your ability to connect each event with the correct place and political unit. This question focuses on the republican clan in whose territory the Buddha attained Mahaparinirvana. Given Data / Assumptions: - The event in question is the Mahaparinirvana of the Buddha. - This took place at Kushinagar (Kusinara) in ancient times. - Options list the Mallas, Lichhavis, Sakyas and Palas. - We assume knowledge of the main republican clans of the Buddha's era. Concept / Approach: Kushinagar (Kusinara), the place where the Buddha passed into Mahaparinirvana, lay within the territory of the Malla republic. The Mallas were one of several gana sanghas or republican clans of that period. The Sakyas were the clan into which Siddhartha Gautama was born and whose capital was Kapilavastu. The Lichhavis were another prominent republican clan based at Vaishali. The Palas, by contrast, were a much later ruling dynasty of Bengal in the early medieval period and do not belong to the Buddha's time. Therefore, the correct clan connected with the place of Mahaparinirvana is the Mallas. Step-by-Step Solution: Step 1: Recall the four key places in the Buddha's life: Lumbini (birth), Bodh Gaya (enlightenment), Sarnath (first sermon) and Kushinagar (Mahaparinirvana). Step 2: Identify Kushinagar as the place associated with the Buddha's final passing away. Step 3: Remember that Kushinagar lay in the territory of the Malla republic, which is frequently mentioned in Buddhist texts. Step 4: Recognise that the Sakyas were associated with Kapilavastu and the Buddha's early life, not with his death. Step 5: Note that the Lichhavis were based in Vaishali, important in other stories but not the Mahaparinirvana event. Step 6: Understand that the Palas are a medieval dynasty and therefore not part of the political landscape of the sixth century BCE. Step 7: Conclude that the correct answer is the Mallas. Verification / Alternative check: If you consult summaries of Buddhist sacred geography, they repeatedly list the Mallas as the clan that ruled over the region where Kushinagar was located. Theravada traditions especially emphasise the division of the Buddha's relics among various clans, including the Mallas, after his Mahaparinirvana. Textbooks on ancient Indian history also present tables connecting each major event in the Buddha's life with its corresponding place and clan, where you will clearly see Mallas listed for Kushinagar. These consistent references confirm that this is the correct association. Why Other Options Are Wrong: Lichhavis are wrong because their capital was Vaishali, associated with other events, but not with the Mahaparinirvana at Kushinagar. Sakyas are wrong since they were the Buddha's own clan at Kapilavastu and relate to his birth and early life, not to his death. Palas are wrong because they were an early medieval dynasty in Bengal that existed many centuries after the time of the Buddha and were not a republican clan of his era. Common Pitfalls: Students sometimes see the name Sakyas and assume that all major events of the Buddha's life occurred in their territory, which is not accurate. Others may recognise Lichhavis as an important republican clan and select them without remembering the specific link to Vaishali. To avoid confusion, it is useful to memorise a simple association table: Sakyas with Kapilavastu, Lichhavis with Vaishali and Mallas with Kushinagar. This mapping will help you quickly pick the correct clan in questions about the Buddha's Mahaparinirvana. Final Answer: Gautama Buddha attained Mahaparinirvana in the territory of the Mallas.

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