STATE AND SOCIETY UP TO 1000 CE Class 9 Chapter 5 MCQs, Short, Long and Assertion Reason Type question with answer

5: STATE AND SOCIETY UP TO 1000 CE 

SECTION A: MULTIPLE CHOICE QUESTIONS

Q1. Which is the earliest known corpus of Indian literature?

(a) Upanishads

(b) Vedas

(c) Puranas

(d) Arthashastra

Ans: (b) Vedas

Q2. The Rig Veda was composed in which region?

(a) Gangetic plains

(b) Deccan plateau

(c) Sapta-Sindhu region

(d) Tamilakam

Ans: (c) Sapta-Sindhu region

Q3. How many hymns (suktas) does the Rig Veda contain?

(a) 1,028

(b) 1,128

(c) 928

(d) 1,208

Ans: (a) 1,028

Q4. Which Veda is associated with the system of seven svaras of Indian music?

(a) Rig Veda

(b) Yajur Veda

(c) Sama Veda

(d) Atharva Veda

Ans: (c) Sama Veda

Q5. Which Veda deals with treatment of physical and mental ailments?

(a) Rig Veda

(b) Yajur Veda

(c) Sama Veda

(d) Atharva Veda

Ans: (d) Atharva Veda

Q6. Which part of the Veda expands philosophical speculations of forest-dwelling sages?

(a) Samhita

(b) Brahmana

(c) Aranyaka

(d) Upanishad

Ans: (c) Aranyaka

Q7. The Upanishads deal with which concepts?

(a) Ritual performance

(b) Atman and Brahman

(c) Grammar

(d) Warfare

Ans: (b) Atman and Brahman

Q8. The pancha jana of the Rig Veda includes all except:

(a) Yadu

(b) Turvasha

(c) Puru

(d) Magadha

Ans: (d) Magadha

Q9. The name 'Bharata' first appears in which text?

(a) Mahabharata

(b) Arthashastra

(c) Rig Veda

(d) Manusmriti

Ans: (c) Rig Veda

Q10. In Vedic polity, which assembly primarily served a judicial function?

(a) Samiti

(b) Sabha

(c) Vidhata

(d) Parishad

Ans: (b) Sabha

Q11. Which Vedic assembly represented the broader population and focused on policy decisions?

(a) Sabha

(b) Samiti

(c) Vidhata

(d) Sangha

Ans: (b) Samiti

Q12. The vidhata functioned as a forum for discussions on:

(a) Trade only

(b) Warfare and political matters

(c) Religion only

(d) Agriculture

Ans: (b) Warfare and political matters

Q13. The term 'janapada' literally means:

(a) Land of kings

(c) Sacred territory

(d) Capital city

Ans: (b) Where a people (jana) first set its feet

Q14. The transition from janas to janapadas happened approximately between:

(a) 2000-1500 BCE

(b) 1000-600 BCE

(c) 600-300 BCE

(d) 300 BCE-300 CE

Ans: (b) 1000-600 BCE

Q15. How many mahajanapadas are usually mentioned in historical sources?

(a) Ten

(b) Twelve

(c) Sixteen

(d) Eighteen

Ans: (c) Sixteen

Q16. Which mahajanapada gradually emerged as the most powerful?

(a) Kosala

(b) Magadha

(c) Avanti

(d) Vatsa

Ans: (b) Magadha

Q17. Which empire in the Deccan succeeded the Mauryan Empire?

(a) Gupta

(b) Satavahana

(c) Chola

(d) Pallava

Ans: (b) Satavahana

Q18. The Satavahana Empire lasted from:

(a) 2nd century BCE to 3rd century CE

(b) 4th to 6th century CE

(c) 6th to 8th century CE

(d) 1st to 5th century CE

Ans: (a) 2nd century BCE to 3rd century CE

Q19. The Cholas were located in which river valley?

(a) Tamraparni

(b) Vaigai

(c) Lower Kaveri

(d) Krishna

Ans: (c) Lower Kaveri

Q20. The Pandyas were located in the river valleys of:

(a) Kaveri

(b) Tamraparni and Vaigai

(c) Godavari

(d) Narmada

Ans: (b) Tamraparni and Vaigai

Q21. Keralaputras is identified with which dynasty?

(a) Cholas

(b) Pandyas

(c) Cheras

(d) Satiyaputras

Ans: (c) Cheras

Q22. The emblem of the Cholas was:

(a) Bow

(b) Fish

(c) Tiger

(d) Lion

Ans: (c) Tiger

Q23. The emblem of the Cheras was:

(a) Bow

(b) Fish

(c) Tiger

(d) Lion

Ans: (a) Bow

Q24. The emblem of the Pandyas was:

(a) Bow

(b) Fish

(c) Tiger

(d) Lion

Ans: (b) Fish

Q25. Sangam literature dates between:

(a) 600-300 BCE

(b) 300 BCE-300 CE

(c) 300-600 CE

(d) 600-900 CE

Ans: (b) 300 BCE-300 CE

Q26. The three crowned kings of Tamilakam were collectively known as:

(a) Adhirajas

(b) Vendar

(c) Samrat

(d) Chakravartis

Ans: (b) Vendar

Q27. Which Chera ruler earned the title 'adhiraja' after defeating several crowned kings?

(a) Nedunjeral Adan

(b) Karikala

(c) Rajendra I

(d) Senguttuvan

Ans: (a) Nedunjeral Adan

Q28. Political landscape of northern India during 600 BCE-300 CE included monarchical states called:

(a) Ganas

(b) Rajyas

(c) Samghas

(d) Mandalas

Ans: (b) Rajyas

Q29. Republican states in early India were called:

(a) Rajyas

(b) Ganas or Samghas

(c) Bhuktis

(d) Vishayas

Ans: (b) Ganas or Samghas

Q30. Who authored the Arthashastra?

(a) Kalidasa

(b) Kautilya

(c) Banabhatta

(d) Panini

Ans: (b) Kautilya

Q31. According to the Arthashastra, "one wheel does not move the ______."

(a) Chariot

(b) Carriage

(c) Wheel

(d) Kingdom

Ans: (b) Carriage

Q32. How many constituents (Saptanga) of the state did Kautilya identify?

(a) Five

(b) Six

(c) Seven

(d) Eight

Ans: (c) Seven

Q33. Which of the following is NOT one of the Saptanga?

(d) Dharma

Ans: (d) Dharma

Q34. In Kautilya's Saptanga, 'Durga' refers to:

(a) The treasury

(b) The fortified towns and cities

(c) The allies

(d) The army

Ans: (b) The fortified towns and cities

Q35. In Kautilya's Saptanga, 'Kosha' refers to:

(a) Forts

(b) Treasury

(c) Allies

(d) Territory

Ans: (b) Treasury

Q36. In Kautilya's Saptanga, 'Mitra' refers to:

(a) Ministers

(b) Forces of law and order

(c) Allies

(d) Territory

Ans: (c) Allies

Q37. The small body of elder statesmen who advised the king was called:

(a) Sabha

(b) Mantri-parishad

(c) Samiti

(d) Vidhata

Ans: (b) Mantri-parishad

Q38. Which text provides guidance to rulers on ethical conduct in the Mahabharata?

(a) Anushasana Parva

(b) Shanti Parva

(c) Bhishma Parva

(d) Udyoga Parva

Ans: (b) Shanti Parva

Q39. The term used by Ashoka for the area between Himalayas and the sea is:

(a) Jambudvipa

(b) Prithivi

(c) Bharatavarsha

(d) Chakravarti kshetra

Ans: (b) Prithivi

Q40. 'Chakravarti kshetra' as per the Arthashastra means:

(a) Sacred grove

(b) Domain of a universal paramount ruler

(c) Royal palace

(d) Battlefield

Ans: (b) Domain of a universal paramount ruler

Q41. The Chola ruler who adopted the title 'Gangaikonda' was:

(a) Rajaraja I

(b) Rajendra I

(c) Karikala

(d) Parantaka I

Ans: (b) Rajendra I

Q42. The Junagadh Rock Inscription bears records of how many rulers/dynasties?

(a) Two

(b) Three

(c) Four

(d) Five

Ans: (b) Three

Q43. Who among the following added a Sanskrit inscription on the Junagadh Rock describing repair of Sudarshana Lake?

(a) Ashoka

(b) Rudradaman I

(c) Skandagupta

(d) Samudragupta

Ans: (b) Rudradaman I

Q44. The Gupta emperor who recorded restoration of Sudarshana Lake on the Junagadh Rock was:

(a) Chandragupta I

(b) Samudragupta

(c) Skandagupta

(d) Kumaragupta

Ans: (c) Skandagupta

Q45. Village headman in the Satavahana administration was known as:

(a) Pradeshika

(b) Gramika

(c) Amatya

(d) Sandhivigrahika

Ans: (b) Gramika

Q46. District governors in early kingdoms were called:

(a) Amatyas

(b) Pradeshikas

(c) Gramikas

(d) Kumaramatyas

Ans: (b) Pradeshikas

Q47. Provinces in northern India (c. 300-800 CE) were known as:

(a) Mandalas

(b) Bhuktis

(c) Vishayas

(d) Kottams

Ans: (b) Bhuktis

Q48. Provinces in southern India during the same period were known as:

(a) Bhuktis

(b) Mandalas or Mandalams

(c) Vithis

(d) Nadus

Ans: (b) Mandalas or Mandalams

Q49. The 'minister of peace and war' introduced during the Gupta period was called:

(a) Mantri

(b) Sandhivigrahika

(c) Pradeshika

(d) Amatya

Ans: (b) Sandhivigrahika

Q50. The Damodarpur copper plates belong to the reign of:

(a) Samudragupta

(b) Chandragupta II

(c) Kumaragupta I

(d) Skandagupta

Ans: (c) Kumaragupta I

Q51. Tax-free land grants to villages under the Pallavas were known as:

(a) Agraharams

(b) Brahmadeya villages

(c) Jagirs

(d) Manyams

Ans: (b) Brahmadeya villages

Q52. Village committees under the Pallavas that managed irrigation, gardens, and temples were called:

(a) Sabhas

(b) Variyams

(c) Urs

(d) Nadus

Ans: (b) Variyams

Q53. Land grants to Brahmin settlements under the Chalukyas were called:

(a) Brahmadeya

(b) Agraharams

(c) Manyams

(d) Devadanas

Ans: (b) Agraharams

Q54. The 'tri-partite struggle' was fought for control over:

(a) Delhi

(b) Kannauj

(c) Pataliputra

(d) Ujjain

Ans: (b) Kannauj

Q55. The three powers involved in the tri-partite struggle were:

(a) Guptas, Mauryas, Pallavas

(b) Gurjara-Pratiharas, Palas, Rashtrakutas

(c) Cholas, Pandyas, Cheras

(d) Satavahanas, Kushanas, Shakas

Ans: (b) Gurjara-Pratiharas, Palas, Rashtrakutas

Q56. Which dynasty is described as the 'imperial Cholas' (9th-11th century CE)?

(a) Early Cholas

(b) Later/Imperial Cholas

(c) Sangam Cholas

(d) Vijayanagara Cholas

Ans: (b) Later/Imperial Cholas

Q57. Chola provinces were called:

(a) Bhuktis

(b) Mandalams

(c) Vishayas

(d) Kottams

Ans: (b) Mandalams

Q58. The smallest unit within a Chola district was:

(a) Nadu

(b) Valanadu

(c) Ur

(d) Mandalam

Ans: (c) Ur

Q59. The Uttaramerur inscription belongs to the reign of:

(a) Rajaraja I

(b) Rajendra I

(c) Parantaka I

(d) Karikala

Ans: (c) Parantaka I

Q60. The Uttaramerur inscription describes which system of village elections?

(a) Direct voting

(c) Hereditary succession

(d) Royal appointment

Ans: (b) Kudavolai (ballot pot) system

Q61. In the Kudavolai system, candidate names were written on:

(a) Copper plates

(b) Palm leaves

(c) Stone tablets

(d) Paper

Ans: (b) Palm leaves

Q62. The Vaikuntha Perumal Temple, associated with the Uttaramerur inscription, is located in:

(a) Thanjavur

(b) Kanchipuram

(c) Madurai

(d) Tiruchirapalli

Ans: (b) Kanchipuram

Q63. 'Samatva' as an ethical principle refers to:

(a) Duty and obligation

(b) The principle of sameness

(c) Cosmic order

(d) Liberation

Ans: (b) The principle of sameness

Q64. 'Rita' in the Rig Veda represents:

(a) Duty

(b) An all-pervading cosmic order

(c) Wealth

(d) Desire

Ans: (b) An all-pervading cosmic order

Q65. The Pali equivalent of the Sanskrit word 'dharma' is:

(a) Rita

(b) Dhamma

(c) Satya

(d) Samatva

Ans: (b) Dhamma

Q66. The word 'dharma' is derived from the Sanskrit root:

(a) Dha

(b) Dhri

(c) Dhya

(d) Dharm

Ans: (b) Dhri

Q67. Who wrote the Nitisara?

(a) Kautilya

(b) Kamandaka

(c) Banabhatta

(d) Kalidasa

Ans: (b) Kamandaka

Q68. Kadambari, celebrated as one of the world's first novels, was written by:

(a) Kalidasa

(b) Banabhatta

(c) Kamandaka

(d) Vishakhadatta

Ans: (b) Banabhatta

Q69. The earliest reference to the four varnas appears in:

(a) Manusmriti

(b) Purushasukta of the Rig Veda

(c) Arthashastra

(d) Mahabharata

Ans: (b) Purushasukta of the Rig Veda

Q70. Which varna was mainly expected to study and teach the Vedas?

(a) Kshatriyas

(b) Vaishyas

(c) Brahmanas

(d) Shudras

Ans: (c) Brahmanas

Q71. Which varna was associated with warfare and administering justice?

(a) Brahmanas

(b) Rajanya/Kshatriyas

(c) Vaishyas

(d) Shudras

Ans: (b) Rajanya/Kshatriyas

Q72. Which Buddhist text states "No brahmana is such by birth... but only by his deeds"?

(a) Milindapanho

(b) Sutta Nipata

(c) Jataka

(d) Dhammapada

Ans: (b) Sutta Nipata

Q73. The distinct social structure that emerged from intermarriage, migration, and endogamy was called:

(a) Varna

(b) Jati

(c) Gotra

(d) Kula

Ans: (b) Jati

Q74. The Mandsaur Stone Inscription (473 CE) mentions a guild of:

(a) Ivory workers

(b) Silk weavers

(c) Goldsmiths

(d) Potters

Ans: (b) Silk weavers

Q75. The Karitalai copper-plate inscriptions record brahmanas serving as:

(a) Soldiers

(b) Land managers

(c) Traders

(d) Physicians

Ans: (b) Land managers

Q76. In the Tolkappiyam, 'Vanigar' refers to:

(a) Kings

(b) Traders/merchants

(c) Farmers

(d) Priests

Ans: (b) Traders/merchants

Q77. In the Tolkappiyam, 'Velar' refers to:

(a) Kings

(b) Traders

(c) Farmers

(d) Brahmanas

Ans: (c) Farmers

Q78. The smallest social unit in Vedic society was:

(a) Grama

(b) Vish

(c) Kula

(d) Jana

Ans: (c) Kula

Q79. The 'gotra' refers to:

(a) Matrilineal lineage

(b) Patrilineal lineage traced to a common ancestor

(c) Occupational group

(d) Territorial unit

Ans: (b) Patrilineal lineage traced to a common ancestor

Q80. How many ashramas (stages of life) are there in the Vedic scheme?

(a) Two

(b) Three

(c) Four

(d) Five

Ans: (c) Four

Q81. Which is NOT one of the four ashramas?

(a) Brahmacharya

(b) Grihastha

(c) Vanaprastha

(d) Moksha

Ans: (d) Moksha

Q82. The 'shodasha samskaras' refer to:

(a) Four goals of life

(b) Sixteen rites of passage

(c) Seven constituents of state

(d) Eight stages of agriculture

Ans: (b) Sixteen rites of passage

Q83. Which of the following is NOT one of the four purusharthas?

(a) Dharma

(b) Artha

(c) Kama

(d) Samatva

Ans: (d) Samatva

Q84. Which text contains the verse "Yatra naryastu pujyante ramante tatra devatah"?

(a) Rig Veda

(b) Manusmriti

(c) Arthashastra

(d) Mahabharata

Ans: (b) Manusmriti

Q85. Which women sages are traditionally credited with composing hymns of the Rig Veda?

(a) Apala, Vishvavara, Ghosha, Lopamudra

(b) Gargi, Maitreyi

(c) Avvaiyar, Auvaiyar

(d) Sembiyan Mahadevi

Ans: (a) Apala, Vishvavara, Ghosha, Lopamudra

Q86. Prabhavati Gupta, who ruled as regent in the Vakataka kingdom, was the daughter of:

(a) Samudragupta

(b) Chandragupta II

(c) Kumaragupta I

(d) Skandagupta

Ans: (b) Chandragupta II

Q87. Sembiyan Mahadevi, associated with temple building, belonged to which dynasty?

(a) Pallava

(b) Chalukya

(c) Chola

(d) Pandya

Ans: (c) Chola

Q88. The celebrated Sangam poetess was:

(a) Avvaiyar

(b) Sembiyan Mahadevi

(c) Prabhavati Gupta

(d) Ghosha

Ans: (a) Avvaiyar

Q89. The Alvars were saint-poets devoted to which deity?

(a) Shiva

(b) Vishnu

(c) Shakti

(d) Brahma

Ans: (b) Vishnu

Q90. The Nayanmars were saint-poets devoted to which deity?

(a) Vishnu

(b) Shiva

(c) Brahma

(d) Surya

Ans: (b) Shiva

Q91. How many Nayanmar saint-poets were there?

(a) Twelve

(b) Fifty

(c) Sixty-three

(d) Twenty-one

Ans: (c) Sixty-three

Q92. How many Alvar saint-poets were there?

(a) Twelve

(b) Sixty-three

(c) Sixteen

(d) Eight

Ans: (a) Twelve

Q93. The term for a wandering ascetic in early India was:

(a) Grihastha

(b) Parivrajaka

(c) Amatya

(d) Pradeshika

Ans: (b) Parivrajaka

Q94. Which university was established in 427 CE?

(a) Vikramshila

(b) Vallabhi

(c) Nalanda

(d) Takshashila

Ans: (c) Nalanda

Q95. Vikramshila University was established in:

(a) 427 CE

(b) 480 CE

(c) 783-820 CE

(d) 606 CE

Ans: (c) 783-820 CE

Q96. The Milindapanho, describing eight stages of agricultural operations, is attributed to:

(a) Kautilya

(b) Nagasena

(c) Kamandaka

(d) Banabhatta

Ans: (b) Nagasena

Q97. Which text includes a special chapter on forest, crops, plants and manure?

(a) Arthashastra

(b) Amarakosha

(c) Manusmriti

(d) Milindapanho

Ans: (b) Amarakosha

Q98. The Grand Anicut (Kallanai) was built by:

(a) Karikala Chola

(b) Rajaraja I

(c) Rajendra I

(d) Nedunjeral Adan

Ans: (a) Karikala Chola

Q99. Basic land tax in the Mauryan period was generally:

(a) One-fourth of produce

(b) One-sixth of produce

(c) One-third of produce

(d) One-eighth of produce

Ans: (b) One-sixth of produce

Q100. The Jataka literature refers to how many types of guilds?

(a) Ten

(b) Twelve

(c) Eighteen

(d) Twenty-one

Ans: (c) Eighteen

 

SECTION B: SHORT ANSWER TYPE QUESTIONS

Q1. What is the difference between a 'society' and a 'state' as defined in the chapter?

Ans: A society is a system of social relationships among people sharing common territory, culture and belonging, regulated mainly by customs. A state is an organised political system based on rules and laws, with defined rights/duties of rulers and subjects and institutions for enforcing order.

Q2. Name the five janas collectively known as the panchajana in the Rig Veda.

Ans: Yadu, Turvasha, Puru, Anu, and Druhyu — collectively called the panchajana ('five peoples').

Q3. Describe the role of the rajā during the Vedic period.

Ans: The rajā functioned primarily as a clan chief who led the group in warfare and ensured protection of its members; kingship was generally hereditary but not always absolute, as kings could be elected or expelled.

Q4. Differentiate between the sabha, samiti and vidhata.

Ans: Sabha was a smaller body of select elites serving a judicial function; Samiti was a larger assembly focused on policy decisions, representing the broader population; Vidhata was a popular gathering attended by community members functioning as a forum for warfare/political discussions.

Q5. Explain the meaning and significance of the term janapada.

Ans: Janapada literally means "where a people (jana) first set its feet," indicating a shift from kinship-based to territory-based identity, occurring between 1000-600 BCE, reflecting growing importance of land, agriculture, and trade routes.

Q6. Name any three southern polities mentioned in Ashokan inscriptions besides the Cholas and Pandyas.

Ans: Keralaputras (Cheras in Kerala), Satiyaputras (northern Tamil Nadu), and the Cheras themselves are mentioned in Ashokan inscriptions.

Q7. What were the royal emblems of the Chola, Chera and Pandya kingdoms?

Ans: Tiger was the emblem of the Cholas, the bow represented the Cheras, and the fish symbolised the Pandyas.

Q8. What does Kautilya's Arthashastra say about the ideal conduct of a king?

Ans: The Arthashastra states "Only if a king is himself energetically active, do his officers follow him energetically," emphasising the king's active leadership as essential for effective administration.

Q9. List the seven constituents (Saptanga) of the state as identified by Kautilya.

Ans: The king (swami), the ministers (amatya), the territory (janapada), the forts (durga), the treasury (kosha), the army (danda), and the allies (mitra).

Q10. What was the composition of the council of ministers (mantri-parishad)?

Ans: It generally included the treasurer, the chief tax collector, the chief legal advisor, and the commander-in-chief of the army — a small body of elder statesmen advising and supporting the king.

Q11. Explain the significance of the Junagadh Rock Inscription.

Ans: It bears inscriptions of three rulers from different periods — Ashoka (Major Rock Edicts, 3rd century BCE), Rudradaman I (c. 150 CE), and Skandagupta (5th century CE) — providing valuable information on administration, public works and political history spanning about 700 years.

Q12. How was the Satavahana empire administratively organised?

Ans: It was divided into ahāras (administrative divisions) with respective ministers (amatyas); below these were villages led by a headman called grāmika, while district governors (pradeshikas) handled judicial and administrative functions.

Q13. What administrative changes characterised the period 300-800 CE in India?

Ans: This period saw decentralisation of power; kingdoms (rajya) were divided into provinces (bhuktis in north, mandalas in south), further into divisions (vishaya/bhoga in north, kottams/valanadu in south) and finally villages.

Q14. What new administrative post was introduced during the Gupta period?

Ans: A new 'minister of peace and war' called sandhivigrahika was introduced; the amatyas evolved into a broader category including kumaramatyas, administrators at the local/provincial level.

Q15. What were Brahmadeya villages?

Ans: Brahmadeya villages were tax-free land grants to villages given by the Pallava rulers, reflecting the decentralised nature of local governance combined with centralised monarchy.

Q16. Describe the Kudavolai system of village elections.

Ans: Described in the Uttaramerur inscription, names of eligible candidates were written on palm leaves and placed in a pot; a young child drew the leaves publicly (often at a temple) to select representatives for the village assembly and its committees, ensuring transparency.

Q17. What were 'variyams' in Chola/Pallava village administration?

Ans: Variyams were specialised committees formed from elected village assembly members, entrusted with responsibilities such as managing irrigation (tank committee), administering justice, and collecting taxes.

Q18. Explain the concept of 'samatva' as an ethical principle.

Ans: Samatva, or the principle of sameness, holds that all bodies are made of the same matter and all forms of consciousness are manifestations of one supreme consciousness; it emphasises non-discrimination and equality among beings.

Q19. What is meant by 'dharma' according to the chapter?

Ans: Dharma does not mean religion but refers to duty, obligation, righteousness, and moral conduct — a way of life where individuals perform duties according to their roles and responsibilities in society.

Q20. How did Ashoka promote dhamma through his edicts?

Ans: Ashoka's edicts promoted dhamma by emphasising moral conduct, respect within the family, ethical behaviour in everyday life, non-violence, and compassion.

Q21. Explain the flexibility of occupations in early Vedic society with reference to Rig Veda 9.112.3.

Ans: The verse describes a poet whose father is a physician and mother a grinder of corn, showing that occupations within a single family were diverse, indicating social status/occupation was not strictly hereditary in early Vedic times.

Q22. What roles were assigned to the four varnas?

Ans: Brahmanas studied/taught Vedas and performed yajnas; Kshatriyas handled warfare and justice; Vaishyas engaged in agriculture, trade and pastoralism; Shudras assisted other varnas, though practically also engaged in agriculture, crafts and trade.

Q23. How did jati emerge as a distinct social structure?

Ans: Jati emerged due to intermarriage among varnas, migrating communities becoming endogamous, and territorial differences; unlike the fixed four varnas, there was no restriction on the number of jatis.

Q24. Give two examples of social/occupational mobility in early India.

Ans: The Mandsaur Stone Inscription mentions a guild of silk weavers who migrated and were also skilled in archery/astrology; the Karitalai copper-plate inscriptions record brahmanas serving as land managers, showing flexibility beyond prescribed roles.

Q25. Describe the structure of the family (kula) in Vedic society and its connection to larger political units.

Ans: The kula (family) was the smallest unit, connected to grama (village), then vish (headed by vishapati), and finally jana (headed by the rajā) — showing family was inseparable from the larger political-social structure.

Q26. What were the four purusharthas (goals of life)?

Ans: Dharma (righteousness), artha (material well-being), kama (fulfilment of desires), and moksha (liberation from worldly ties) — the fulfilment of which was considered essential for human life.

Q27. Describe the position of women in the Vedic period as depicted in the texts.

Ans: Women held a respectable position — they participated in scholarly learning and rituals, attended assemblies like sabha, took part in chariot races, and several Rig Vedic hymns are attributed to women sages like Apala and Ghosha.

Q28. What role did Alvars and Nayanmars play in the Bhakti tradition?

Ans: The Alvars (twelve saint-poets) composed hymns praising Vishnu, while the Nayanmars (sixty-three Shaiva saint-poets) composed hymns praising Shiva; together they created a large body of Tamil Bhakti literature.

Q29. What subjects were taught in the gurukula system of education?

Ans: Students studied the Vedas, grammar, logic, philosophy, ethics, mathematics, science, medicine, astronomy, and were trained in music, dance, painting, physical education and martial arts like archery.

Q30. What role did guilds (shrenis) play in the early Indian economy?

Ans: Guilds were associations of people in the same profession/craft; they regulated quality of goods, fixed prices, supervised members through guild courts, and also functioned as banks, financiers, and trustees for investing donations.

 

SECTION C: LONG ANSWER TYPE QUESTIONS

Q1. Trace the evolution of political organisation from Vedic janas to the mahajanapadas.

Ans: Early Vedic society was organised into janas (clans) bound by kinship, led by a rajā as chief. Between 1000-600 BCE, this evolved into janapadas — territory-based identities where control over land, agriculture and trade routes became important. From 600 BCE-300 CE, larger political formations called mahajanapadas emerged (sixteen in number), comprising both monarchical states (rajyas) and republican states (ganas/samghas), eventually leading to the rise of the Mauryan Empire.

Q2. Describe the significance of the four Vedas and their four constituent parts.

Ans: The four Vedas — Rig, Yajur, Sama, and Atharva — form the earliest Indian literary corpus. Rig Veda contains hymns to deities and reflections on creation; Yajur Veda elaborates ritual/yajna procedures; Sama Veda has hymns for musical recitation; Atharva Veda contains hymns for warding off evil and healing. Each Veda has four parts: Samhita (hymns for rituals), Brahmana (prose explanations of rituals), Aranyaka (forest philosophical speculations), and Upanishad (discussions of Atman and Brahman).

Q3. Explain the concept of the chakravarti samrat and pan-Indian political ideals in early India.

Ans: Early Indian monarchs held geopolitical awareness extending to the whole subcontinent, expressed through terms like Jambudvipa, Bharatavarsha, Prithivi, and chakravarti kshetra. Ashoka spoke of "significant changes in spiritual life in Jambudvipa"; the Arthashastra defined prithivi as the land between the Himalayas and the sea, equating it with chakravarti kshetra (domain of a universal ruler). This ideal recurred through history — the Chera king Nedunjeral Adan claimed conquests to the Himalayas, and the Chola Rajendra I adopted the title Gangaikonda.

Q4. Discuss the duties and ideals of kingship as described in early Indian texts.

Ans: Early texts like the Arthashastra, Yajur Veda's coronation oath, and the Mahabharata's Shanti Parva outline royal duties: protecting subjects from external threats and internal disorder, judging impartially, administering justice in cases of theft/adultery/abduction, and punishing serious offences severely. While kingship was generally hereditary, references to kings being elected or expelled show royal authority was not always absolute, reflecting an early concern for accountable governance.

Q5. Describe Kautilya's Saptanga theory of the state with its seven constituents.

Ans: Kautilya viewed the state as an organic whole of seven interconnected constituents: the king (swami) as supreme authority; ministers (amatya) as councillors; territory (janapada) with its population; forts (durga) for defence; treasury (kosha) for wealth; army (danda) for law and defence; and allies (mitra). The state functioned effectively only when all seven remained properly integrated, much like a functioning body.

Q6. How did the council of ministers function in early Indian administration? Give examples.

Ans: The mantri-parishad, a small body of elder statesmen, advised and supported the king, generally including the treasurer, chief tax collector, chief legal advisor and commander-in-chief. An Ashokan inscription refers to decisions taken by the council during the emperor's absence, showing that in exceptional circumstances the council could act independently in public interest — indicating administration was not solely dependent on the king.

Q7. Describe the administrative structure of the Gupta Empire.

Ans: The Guptas largely retained earlier administrative forms — the mantri headed civil administration, alongside commander-in-chief, general, and chief of palace guards. A new post, sandhivigrahika (minister of peace and war), was introduced. The amatyas evolved to include kumaramatyas at local/provincial levels. The Damodarpur copper plates (Kumaragupta I's reign) show district offices comprising the head district officer, chief banker, chief caravan trader, chief artisan, and chief of revenue collection.

Q8. Compare the administrative systems of the Pallavas and Chalukyas.

Ans: Both adopted centralised monarchy combined with decentralised local governance, dividing kingdoms into provinces, districts, taluks and villages. The Pallavas gave tax-free Brahmadeya village grants, while Chalukyas gave land to Brahmin settlements called agraharams (e.g., Aihole, Badami), which became learning centres. In both, villages functioned relatively independently through committees (variyams) managing irrigation, gardens and temples.

Q9. Explain the significance of the tri-partite struggle for Kannauj.

Ans: Kannauj, capital of the Gurjara-Pratiharas, became a coveted political centre from the 8th-10th centuries CE, contested by three major powers — the Gurjara-Pratiharas, Palas, and Rashtrakutas — in what came to be known as the 'tri-partite struggle'. All three followed similar administrative patterns of monarchy combined with decentralised provinces, districts and self-reliant villages responsible for infrastructure, welfare and education.

Q10. Describe the administrative and revenue system of the imperial Cholas.

Ans: The Chola empire was divided into mandalams (provinces), further into valanadus (districts), nadus (groups of villages), and finally urs (individual villages). Village councils/assemblies played a crucial role in settling disputes, revenue collection, land management, irrigation and road construction, functioning as independent self-reliant institutions not dependent on government patronage.

Q11. Discuss the Uttaramerur inscription and what it reveals about village governance.

Ans: The 10th century Uttaramerur inscription of Parantaka I, found in the Vaikuntha Perumal Temple, Kanchipuram, describes the Kudavolai (ballot pot) system of village elections — candidate names on palm leaves drawn by a child in public view to ensure fairness. Elected members formed specialised variyams (committees) for irrigation, justice and tax collection. Candidates were required to have "honest earnings" and be "pure" of mind, reflecting ethical standards in public life.

Q12. Explain the connection between politics and ethics in early Indian governance with examples.

Ans: Ethics guided both state and society through concepts like samatva (sameness) and dharma (duty/righteousness). Ashoka's edicts promoted dhamma emphasising moral conduct and non-violence. The Uttaramerur inscription required candidates to have honest earnings. Literary works like Kamandaka's Nitisara and Banabhatta's Kadambari reflect on moral conduct in kingship, showing an enduring connection between ethical principles and political authority across centuries.

Q13. Explain the concepts of samatva and rita as found in Vedic and epic literature.

Ans: Samatva, the principle of sameness, holds all bodies made of the same matter and all consciousness as manifestations of one supreme consciousness; the Mahabharata's characters from all varnas repeatedly uphold this principle, critiquing discrimination. Rita, described in the Rig Veda, is the all-pervading cosmic order representing harmony and balance in nature and society, regulating natural forces and moral values.

Q14. Discuss the varna system and its functional basis in early Vedic society.

Ans: The varna system had four categories — brahmanas, kshatriyas, vaishyas, shudras — first mentioned in the Purushasukta of the Rig Veda. Early Vedic texts show social identity shaped by ethnicity, region, gotra, language and occupation rather than fixed birth-based status. Occupations remained flexible, as shown in Rig Veda 9.112.3. The Buddhist Sutta Nipata states no one is a brahmana by birth but by deeds, emphasising the originally functional (not rigid hereditary) nature of varna.

Q15. How did jati differ from varna, and what factors led to the emergence of jatis?

Ans: While varna was fixed at four broad functional categories, jati was a more localised, occupation and kinship-based social structure with no fixed number. Jatis emerged due to intermarriage among varnas, endogamous migrating communities, and territorial differences. As new occupations and social groups developed over time, the number of jatis continued to grow, reflecting increasing social complexity.

Q16. Discuss evidence of social mobility in early Indian society with suitable examples.

Ans: Varna and jati were not entirely rigid. Rulers came from diverse backgrounds — Nandas, Mauryas, Shungas, Satavahanas, Vakatakas, Guptas, Pushyabhutis. The Mandsaur inscription mentions silk weavers skilled also in archery and astrology. The Karitalai copper plates show brahmanas as land managers. Sangam texts like Pattinappalai describe a dynamic trade-based society organised more on occupation than rigid varna divisions.

Q17. Explain the concept of ashramas and describe each of the four stages of life.

Ans: The four ashramas structured an individual's life: Brahmacharya (studentship, focused on learning and discipline), Grihastha (householder stage, involving family and social responsibilities), Vanaprastha (forest life, gradual detachment from worldly matters), and Sannyasa (renunciation, complete detachment). Each stage had its own dharma, aimed at providing social, moral and spiritual fulfilment leading to harmony in society.

Q18. Discuss the shodasha samskaras (sixteen rites of passage) and their significance.

Ans: These rites marked significant life stages — birth, initiation into education, completion of studies, engagement, marriage, birth of children, marriage of children, death rites for parents and memorial ceremonies, and one's own death. They were accompanied by rituals and ceremonies, reflecting the holistic and ritually structured nature of life in early Indian society, connecting individual life stages to dharma.

Q19. Describe the role and status of women in Vedic society with textual evidence.

Ans: Women held a respected position — participating in scholarly learning, performing rituals, attending the sabha, and taking part in chariot races. Several Rig Vedic hymns are attributed to women sages like Apala, Vishvavara, Ghosha and Lopamudra. Goddesses like Usha and Aditi were revered. The Manusmriti states "where women are honoured, there gods rejoice." However, over time, their position fluctuated with changing social/political conditions.

Q20. How do Sangam texts portray the role of women in early historic southern India?

Ans: Sangam literature portrays women as active economic participants — performing agrarian tasks like planting, weeding, husking, winnowing paddy, as well as cattle-rearing, spinning, fishing, salt production, and garland selling. Poetesses like Avvaiyar and Vennikuyattiyar are celebrated. Women bards and dancers contributed to cultural life, and later Chola inscriptions record royal women like Sembiyan Mahadevi supporting temple building.

Q21. Trace the emergence and spread of the Bhakti tradition in early India.

Ans: Bhakti has roots in early texts like the Mahabharata, but the Vedic tradition gradually shifted towards worship of personal deities like Vishnu, Shiva and Shakti. Bhakti offered direct connection with gods without elaborate Vedic rituals, accessible regardless of class or gender. It gained organised prominence in the 6th century Tamil region through the Alvars (Vishnu devotees) and Nayanmars (Shiva devotees), who together produced a large body of Tamil Bhakti literature.

Q22. Discuss the tradition of renunciation in early India and its relationship to the ashrama system.

Ans: Around the middle of the first millennium BCE, a trend of renunciants emerged — advocating non-attachment to material comforts, living as ascetics (parivrajaka, bhikshu, shramana). While Buddha and Mahavira were influential thinkers of this period, renunciation was already embedded in Vedic tradition through the ashramas of vanaprastha and sannyasa, showing continuity between older and newer religious ideas.

Q23. Describe the guru-shishya parampara and the nature of education in the gurukula system.

Ans: The teacher-student relationship (guru-shishya parampara) was regarded as sacred; the guru/acharya was respected as a guide from ignorance to knowledge. The teacher's home formed the centre (gurukula), where the student lived as a family member, following a disciplined life of self-control, obedience and devotion. Education covered the Vedas, grammar, logic, philosophy, mathematics, science, medicine, astronomy, arts, and martial training, alongside yoga and meditation.

Q24. Name and briefly describe any four ancient centres of learning in early India.

Ans: Takshashila — a large well-organised campus known for urban planning; Nalanda — established 427 CE, a major Buddhist centre of higher learning; Vikramshila — established 783-820 CE; Vallabhi — established 480 CE, another prominent learning centre. Others include Kanchipuram, Ujjayini, and Nagarjunakonda, attracting students from India and abroad.

Q25. Discuss the literary heritage of early India across different fields of knowledge.

Ans: Foundational Sanskrit grammar texts included Panini's Ashtadhyayi, Pingala's Chhandashastra, and Patanjali's Mahabhashya. Smriti literature on dharma/law included Manusmriti, Yajnavalkya Smriti, and Narada Smriti. Classical medicine works were Charakasamhita and Sushrutasamhita. Sanskrit poetry included Kalidasa's Raghuvamsha; Tamil literature included Tiruvalluvar's Tirukkural, the epics Silappadikaram and Manimekalai, and Sangam texts.

Q26. Describe the agricultural economy and land revenue system under the Mauryas.

Ans: The Mauryan state developed an elaborate system regulating agriculture — village land was divided into individual holdings with common pastures; forests were cleared for cultivation though some were legally protected. Basic land tax was generally one-sixth of produce. Kautilya classified land into categories — cultivated, wasteland, high/dry land, sown fields, and groves. Crops included rice, pulses, wheat, linseed, mustard, saffron, sugarcane, vegetables and fruits.

Q27. Discuss the importance of irrigation in early Indian agriculture with examples.

Ans: Irrigation through reservoirs, canals and dams was crucial to agriculture. The Junagadh inscription records Pushyagupta (a Mauryan governor) constructing the Sudarshana Lake dam near Girnar, later repaired by Rudradaman I and Skandagupta. The Cholas built extensive irrigation systems including the Grand Anicut (Kallanai) constructed by Karikala Chola, which remains in use even today, showing the lasting impact of ancient irrigation works.

Q28. Describe the major trade routes and ports of early historical India.

Ans: By the 6th century BCE, two major land routes emerged — Dakshinapatha (southern route) and Uttarapatha (northern route) — later maintained and expanded by successive dynasties, linking inland regions with coastal ports. Major ports included Muziris, Kaveripattinam, Arikamedu, and Masulipatnam. Trade extended to Rome by the early Common Era through sea routes and overland connections via Central Asia, building on earlier Harappan-Mesopotamian trade links.

Q29. Explain the role and functions of guilds (shrenis) in early Indian economic life.

Ans: Guilds were associations of traders, artisans and merchants in the same profession, playing a key role in trade expansion especially after the rise of mahajanapadas. The Jataka literature mentions eighteen types of guilds. They regulated quality and fixed prices, supervised members through guild courts, and functioned as banks/financiers — the Nashik cave inscription of Ushavadata records guilds receiving endowments and paying fixed interest to maintain Buddhist monasteries.

Q30. Discuss the growth of the textile and craft industries in early India with evidence.

Ans: Literary and archaeological sources mention diverse textiles — silk, cotton, wool and linen — produced using varied weaving techniques. Centres like Mathura, Kashi and Kamarupa became important textile hubs; the Mandsaur inscription records a guild of silk weavers. The Sanchi stupa's southern gateway inscription credits ivory workers from Vidisha for carving stone sculptures on gateways and railings, illustrating the role of craft guilds in artistic and religious patronage.

 

SECTION D: ASSERTION-REASON TYPE QUESTIONS

Instructions: Each question has an Assertion (A) and a Reason (R). Choose the correct option:

(a) Both A and R are true, and R is the correct explanation of A

(b) Both A and R are true, but R is NOT the correct explanation of A

(c) A is true, but R is false

(d) A is false, but R is true

Q1.

Assertion (A): The Vedas are regarded as the earliest known corpus of Indian literature.

Reason (R): The Harappan script of the Sindhu-Sarasvati civilisation has not yet been deciphered.

Ans: (a) Both A and R are true, and R is the correct explanation of A.

Q2.

Assertion (A): Early Vedic society had no fixed social status strictly based on birth.

Reason (R): Social identity was shaped by overlapping factors like ethnicity, gotra, region and especially occupation.

Ans: (a) Both A and R are true, and R is the correct explanation of A.

Q3.

Assertion (A): The term janapada indicates a shift from kinship-based to territory-based identity.

Reason (R): Janapada literally means "where a people (jana) first set its feet."

Ans: (a) Both A and R are true, and R is the correct explanation of A.

Q4.

Assertion (A): Magadha emerged as the most powerful mahajanapada.

Reason (R): Magadha's strategic location, fertile plains and strong rulers enabled it to expand its control over neighbouring regions.

Ans: (a) Both A and R are true, and R is the correct explanation of A.

Q5.

Assertion (A): The early Tamil kingdoms of the Sangam period should be confused with the later imperial Chola, Chera and Pandya kingdoms.

Reason (R): Both used the same royal emblems and administrative systems.

Ans: (d) A is false, but R is false is not an option here — actually, A is false since the text explicitly states they should NOT be confused. Correct choice: A is false; the statement in R about identical systems is also not established in the text, so the best match is that A is false. (Note: For strict NCERT-pattern marking, since A is false, and R as stated is not directly supported either, mark as: A is false, R is not a valid explanation.) Final Answer: A is false.

Q6.

Assertion (A): According to Kautilya, a state functions effectively only when all seven constituents (Saptanga) remain properly integrated.

Reason (R): The Arthashastra states "one wheel does not move the carriage."

Ans: (a) Both A and R are true, and R is the correct explanation of A.

Q7.

Assertion (A): Royal authority in early India was always absolute and succession always strictly hereditary.

Reason (R): There are references in texts to kings being elected or even expelled.

Ans: (d) A is false, but R is true.

Q8.

Assertion (A): The geopolitical awareness of early Indian monarchs extended to the whole Indian subcontinent.

Reason (R): Terms like Jambudvipa, Bharatavarsha and chakravarti kshetra expressed ideas of sovereignty over a pan-Indian territory.

Ans: (a) Both A and R are true, and R is the correct explanation of A.

Q9.

Assertion (A): The Junagadh Rock Inscription is historically significant.

Reason (R): It preserves records of three different dynasties — Maurya, Western Satrap, and Gupta — spanning about 700 years.

Ans: (a) Both A and R are true, and R is the correct explanation of A.

Q10.

Assertion (A): The period 300-800 CE saw increasing centralisation of political power in India.

Reason (R): Kingdoms during this period were divided into provinces, districts and villages with autonomous local administration.

Ans: (d) A is false, but R is true (this period is described as one of decentralisation, not centralisation).

Q11.

Assertion (A): Village assemblies during the Chola period were dependent on the government for patronage.

Reason (R): Village assemblies handled revenue collection, land management, irrigation and road construction independently.

Ans: (d) A is false, but R is true.

Q12.

Assertion (A): The Uttaramerur inscription's Kudavolai system ensured fairness in village elections.

Reason (R): The draw of candidate names took place in full public view, often at a temple.

Ans: (a) Both A and R are true, and R is the correct explanation of A.

Q13.

Assertion (A): The concept of samatva emphasises non-discrimination among beings.

Reason (R): According to samatva, all bodies are made of the same matter and consciousness is a manifestation of one supreme consciousness.

Ans: (a) Both A and R are true, and R is the correct explanation of A.

Q14.

Assertion (A): Dharma in early Indian thought refers strictly to religion.

Reason (R): Dharma refers to duty, obligation, righteousness and moral conduct as per one's role in society.

Ans: (d) A is false, but R is true.

Q15.

Assertion (A): The varna system in early Vedic society was entirely rigid and hereditary from the start.

Reason (R): The Rig Vedic verse (9.112.3) describes a family with diverse occupations across generations.

Ans: (d) A is false, but R is true.

Q16.

Assertion (A): Jati as a social category had a fixed number like varna.

Reason (R): New jatis continued to emerge as new social groups and occupations developed over time.

Ans: (d) A is false, but R is true.

Q17.

Assertion (A): Women in the Vedic period held a respected position in society.

Reason (R): Several hymns of the Rig Veda are traditionally attributed to women sages like Apala and Ghosha.

Ans: (a) Both A and R are true, and R is the correct explanation of A.

Q18.

Assertion (A): The Bhakti tradition required elaborate Vedic rituals for worship.

Reason (R): Bhakti offered a direct connection with the gods, accessible to all regardless of class or gender.

Ans: (d) A is false, but R is true.

Q19.

Assertion (A): Guilds (shrenis) in early India functioned only as trade associations.

Reason (R): The Nashik cave inscription shows guilds accepted monetary deposits and paid fixed interest, functioning like banks.

Ans: (d) A is false, but R is true.

Q20.

Assertion (A): Irrigation structures like dams and canals were considered important enough to be recorded in inscriptions.

Reason (R): Agriculture, supported by irrigation, was a major source of state revenue and stability.

Ans: (a) Both A and R are true, and R is the correct explanation of A.

 

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