SECTION – A Marks
OBJECTIVE TYPE QUESTIONS (21 x 1 = 21)
1. Which of the following options accurately describes the significance of the Sangam Age in the context of literature?
A. It marked the introduction of Sanskrit literature in South India.
B. It was a period of decline in literary activities in Tamil Nadu.
C. It witnessed the flourishing collection of ancient Tamil literature.
D. It was characterized by the dominance of Greek literature in India.
Answer: C. It witnessed the flourishing collection of ancient Tamil literature.
2. To which one of the following dynasties did Raja Gotami-puta Siri-Satakani belong?
A. Vakataka
B. Satvahana
C. Kushan
D. Gupta
Answer: B. Satvahana
3. Two statements are given in the question below as Assertion (A) and Reason (R). Read the statements and choose the appropriate option.
Assertion (A): Recovering artefacts is merely the initial step in the archaeological process.
Reason (R): Archaeologists employ various methods such as classification based on material and function, analysis of contextual clues, and reliance on indirect evidence to understand the significance and purpose of artefacts.
Options:
A. Both (A) and (R) are correct and (R) is the correct explanation of (A)
B. Both (A) and (R) are correct, but (R) is not the correct explanation of (A)
C. (A) is correct, but (R) is not correct
D. (R) is correct, but (A) is not correct
Answer: A. Both (A) and (R) are correct and (R) is the correct explanation of (A)
4. Consider the following statements regarding Buddhism and choose the correct option.
I. The concept of Bodhisattva is central to the Hinayana sect of Buddhism.
II. Bodhisattva is a compassionate one on his way to enlightenment.
III. Bodhisattva achieves nibbana for personal salvation.
Options:
A. II & III
B. II & III
C. I & II
D. I & III
Answer: B. II & III
5. Match the column I with column II regarding the archaeologist who worked in the exploration of the Indus valley and choose the correct option.
| Column I | Column II |
|---|---|
| a. Daya Ram Sahni | i. Authored “Mohenjodaro & the Indus Civilization” |
| b. Rakhal Das Banerji | ii. Discovered seals at Harappa |
| c. John Marshall | iii. Found seals at Mohenjodaro |
| d. R.E.M. Wheeler | iv. Authored “Ancient India” |
Options:
A. (iii) (i) (ii) (iv)
B. (iii) (iv) (i) (ii)
C. (i) (ii) (iii) (iv)
D. (i) (ii) (iv) (iii)
Answer: A. (iii) (i) (ii) (iv)
6. Identify the ruler of ancient India with the help of the following information:
He was a prominent Shaka ruler.
He rebuilt Sudarshana Lake in the second century CE.
He showcased his engagement with Sanskritic traditions.
A. Vikramaditya II
B. Bhaskaravarman
C. Bimbisara
D. Rudradaman
Answer: D. Rudradaman
7. Identify which of the following options refers to the ancient cave painting given
below?
A. Ajanta Cave Paintings
B. Bagh Cave Paintings
C. Sittanavasal Cave Paintings
D. Ellora Cave Paintings
NOTE: The following question is only for the visually impaired candidate in lieu
of Q7
In which of the following regions is the Kailasha temple located?
A. Rajasthan
B. Maharashtra
C. Madhya Pradesh
D. Uttar Pradesh
8. Which of the following skills can be identified from Al-Biruni’s writings?
A. Proficiency in diplomacy and political negotiation.
B. Fluency in multiple languages and a broad intellectual curiosity.
C. Expertise in military strategy and warfare tactics.
D. Exceptional talent for storytelling and vivid descriptions.
Answer: B. Fluency in multiple languages and a broad intellectual curiosity.
9. Which of the following statements is incorrect about Andal?
A. Andal was a woman Alvar, the most striking features of her compositions were widely sung.
B. Andal was a woman Nayanar, she incorporated the prevailing caste system in the society.
C. Andal saw herself as the beloved of Vishnu; her verses express her love for the deity.
D. Andal saw herself as the beloved of Krishna; her verses express her love for the deity.
Answer: B. Andal was a woman Nayanar, she incorporated the prevailing caste system in the society.
10. Imagine you are analysing a historical document from the Vijayanagar Empire. Which of the following documents would be most helpful in understanding the relationship between the empire and religious institutions?
A. A military chronicle detailing the conquests of a Vijayanagar ruler.
B. A record of diplomatic exchanges with traders and foreign ambassadors.
C. A legal code outlining the rights and responsibilities of urban classes.
D. An imperial decree granting land or privileges to a sacred organization.
Answer: D. An imperial decree granting land or privileges to a sacred organization.
11. Match the column I with column II regarding the travellers who visited the Vijayanagar empire and choose the correct option.
| Column I | Column II |
|---|---|
| a. Nicolo de Conti | i. Ambassador of Persia visited in the 15th century. |
| b. Abdur Razzaq | ii. Italian trader who visited in the 15th century. |
| c. Afanasii Nikitin | iii. Portuguese traveller who visited in the 16th century. |
| d. Duarte Barbosa | iv. Merchant from Russia who visited in the 15th century. |
Options:
A. (iii) (i) (ii) (iv)
B. (iii) (iv) (i) (ii)
C. (i) (ii) (iii) (iv)
D. (ii) (i) (iv) (iii)
Answer: B. (iii) (iv) (i) (ii)
12. Which of the following developments significantly contributed to the increased flow of silver bullion into India through trade with Europe during the 16th-18th centuries?
A. The rise of the Ottoman Empire in Asia
B. The opening of the New World through voyages
C. The Ming Dynasty’s expansion into Southeast Asia
D. The decline of the Safavid Empire in Asia
Answer: B. The opening of the New World through voyages
13. How did the compilation of the Ain-i Akbari contribute to Emperor Akbar’s vision of governance? Choose the best suitable option from the following.
A. By emphasizing military strategies for territorial expansion.
B. By documenting religious rituals and practices across the empire.
C. By providing information on administrative and cultural traditions.
D. By focusing on trade routes and economic policies.
Answer: C. By providing information on administrative and cultural traditions.
14. What insights did Francois Bernier provide about the economic structure of Mughal India? Choose the best suitable option from the following.
A. The prevalence of private land ownership and equitable distribution of wealth.
B. The dominance of state-controlled resources and limitations on private property.
C. The absence of trade networks and economic isolation from global markets.
D. The reliance on foreign investments and the absence of indigenous industries.
Answer: B. The dominance of state-controlled resources and limitations on private property.
15. Compare and contrast the impacts of the American Civil War on cotton production in India and the United States. Choose the best suitable option from the following.
A. Both countries experienced a decline in cotton production due to the war.
B. India’s cotton production increased while the United States experienced a decline.
C. The United States saw increased cotton production while India’s remained stagnant.
D. Both countries saw a surge in cotton exports during the war period.
Answer: B. India’s cotton production increased while the United States experienced a decline.
16. Why did the rebellion in Awadh become a symbol of resistance against British rule? Choose the best suitable option from the following.
A. Due to the region’s economic prosperity under native rule.
B. Due to the displacement of Nawab Wajid Ali Shah and taluqdars.
C. Due to favourable land revenue policies towards the peasantry.
D. Due to Awadh’s central position for organizing rebel forces.
Answer: D. Due to Awadh’s central position for organizing rebel forces.
17. Which of the following represents the correct chronological order of events related to agrarian developments in India during the 19th century?
I. The Permanent Settlement in Bengal
II. The Deccan Riots Commission
III. The Santhal Rebellion
IV. The Fifth Report by a Select Committee
Options:
A. I, II, III & IV
B. II, III, IV & I
C. III, II, I & IV
D. I, IV, III & II
Answer: D. I, IV, III & II
18. Which one of the following was Gandhi’s main demand for the peasants in Champaran?
A. Increase in minimum wages of workers
B. Freedom to cultivate the crops of their choice.
C. Reduction in government taxes for social classes
D. Indian education for all farmers’ children
Answer: B. Freedom to cultivate the crops of their choice.
19. Complete the following with the correct option regarding the role of leaders in the history of nationalism of their respective countries.
Ho Chi Minh: Vietnam, George Washington: ——————–
A. USA
B. UK
C. France
D. Canada
Answer: A. USA
20. Identify the ruler of India in the 1850s from the given options using the provided information.
A. Nana Sahib
B. Kunwar Singh
C. Birjis Qadr
D. Maulvi Ahmadullah Shah
Answer: C. Birjis Qadr
21. Which of the following were the key ideals associated with the social struggles in India since the nineteenth century?
A. Autonomy, hierarchy, and traditionalism
B. Democracy, equality, and justice
C. Imperialism, colonialism, and bureaucracy
D. Monarchy, privilege, and conservatism
Answer: B. Democracy, equality, and justice
Here are the Short Answer Type Questions with their answers:
SECTION B
SHORT ANSWER TYPE QUESTIONS (6 x 3 =18)
22A. Analyse the layout of Harappan cities to identify features that promoted cleanliness and public health.
The Harappan cities, like Mohenjo-Daro and Harappa, had a well-planned and systematic layout which promoted cleanliness and public health:
- Drainage System: The cities had an advanced drainage system. Houses were connected to a network of drains made of baked bricks. These drains were covered and regularly maintained, which helped in removing waste and sewage efficiently.
- Street Layout: The streets were wide and laid out in a grid pattern, with drainage channels running alongside them, helping in the flow of water and waste materials.
- Private Bathrooms and Wells: Many houses in the Harappan cities had their own private bathrooms with toilets connected to the drainage system. There were also public wells in every neighborhood, which ensured a regular water supply.
- Waste Disposal: The presence of garbage pits and carefully designed waste disposal systems indicates the emphasis on cleanliness.
Overall, these urban planning features suggest that Harappan cities had a high standard of hygiene, which was a key factor in maintaining public health.
22B. Examine the challenges historians face in deciphering the Harappan script.
The Harappan script remains undeciphered due to several challenges:
- Lack of Bilingual Inscriptions: Unlike the Egyptian hieroglyphs or Mesopotamian cuneiform, which had bilingual inscriptions that helped in their decipherment, there are no bilingual texts in Harappan script.
- Short Length of Texts: Most Harappan inscriptions are very short, typically found on seals, pottery, and tablets. The brevity of the texts makes it difficult to analyze the syntax or grammar of the script.
- Unknown Language: The language of the Harappan script is unknown. Without understanding the language it represents, deciphering the script is highly challenging.
- Ambiguity in Signs: The symbols used in the Harappan script are not consistent in their use, and the same symbol might appear in different contexts with unclear meanings.
- No Direct Continuity: The Harappan script does not have a clear connection to any known language or script used in subsequent civilizations, making it even more difficult to interpret.
These factors have made the Harappan script one of the most enigmatic scripts in world history.
23. How does the Mahabharata show the multicultural nature of ancient Indian society? Explain with examples.
The Mahabharata reflects the multicultural nature of ancient Indian society through:
- Diverse Characters and Cultures: The epic includes characters from different backgrounds, ethnic groups, and regions. For example, the Pandavas have diverse relationships, with Arjuna marrying a foreign princess, Subhadra (from the Yadava tribe), and Draupadi, a princess from Panchala.
- Religious and Philosophical Ideas: The Mahabharata incorporates various philosophical traditions, including dharma (righteousness), karma (action), and bhakti (devotion). The Bhagavad Gita, a part of the Mahabharata, presents the teachings of Lord Krishna, which blend the concepts of duty, spirituality, and personal devotion.
- Social and Political Diversity: The epic also reflects the existence of different types of political entities, from monarchies to republics. For instance, the Mahabharata mentions the Gandharvas (a tribal society) and the kingdom of Magadha, showcasing different political structures and governance models.
- Cultural Practices: The Mahabharata presents varied cultural practices, such as the elaborate royal rituals, sacrifices, and feasts, while also including ascetic and spiritual lifestyles seen in characters like Vyasa and Bhishma.
Through these examples, the Mahabharata reveals the rich tapestry of cultural, social, and religious diversity in ancient India.
24A. Examine the impact of Bhakti and Sufi poetry on the development of regional languages and literature.
Bhakti and Sufi poetry played a significant role in the development of regional languages and literature:
- Promotion of Vernacular Languages: Bhakti saints like Kabir, Mirabai, and Tulsidas composed their poems in regional languages like Hindi, Marathi, and Gujarati, making spiritual teachings accessible to the common people. These poets rejected the use of Sanskrit in favor of vernacular languages, leading to the spread of these languages in literature.
- Popularization of Local Culture: Bhakti and Sufi poetry reflected local customs, myths, and traditions, which allowed the regional languages to flourish. For instance, the use of local dialects in the compositions of Kabir (in Hindi) and Sant Tukaram (in Marathi) helped the language develop a rich literary tradition.
- Influence on Literary Forms: Bhakti and Sufi poetry influenced the development of various literary forms, including the bhajan, kirtan, qawwali, and sufi songs, which became integral to regional cultural expression.
- Cross-cultural Interaction: Sufi poets, like Amir Khusrau, blended Persian with regional languages, creating a rich hybrid form of poetry that contributed to the development of languages like Urdu and Hindavi.
In this way, Bhakti and Sufi poetry laid the foundation for a rich and diverse body of regional literature.
24B. Examine how music and devotional songs in Bhakti and Sufi traditions serve spiritual expression and community unity.
Music and devotional songs played a key role in both Bhakti and Sufi traditions:
- Spiritual Expression: Devotional songs and music provided a means for expressing deep spiritual emotions, such as love, longing, and devotion to the divine. In the Bhakti tradition, saints like Kabir and Mirabai composed devotional songs (bhajans) that focused on personal devotion to God. Similarly, in Sufism, the practice of sama (listening to music and chanting) helped devotees connect to the divine presence, as exemplified in the works of Rumi and Amir Khusrau.
- Community Unity: Both traditions used music and songs as a means of bringing together people from different social, economic, and cultural backgrounds. For example, in the Bhakti tradition, congregational singing of kirtans and bhajans fostered a sense of community and collective spiritual experience. Similarly, in the Sufi tradition, the qawwali performances, which involved communal singing and chanting, helped unite people in the pursuit of divine love and mysticism.
- Ritual and Practice: Music was often integrated into religious rituals and ceremonies. In the Bhakti tradition, songs were sung as part of temple worship and festivals. In the Sufi tradition, music (especially the use of instruments like the sitar and tabla) was central to the sama ceremonies, where the participants would enter a trance-like state to feel the divine.
Thus, music and devotional songs were integral in expressing spirituality and creating a sense of belonging within these traditions.
25. Explain the term “Little Republics” as applied to villages during the Mughal period.
The term “Little Republics” refers to the independent and semi-autonomous nature of many villages during the Mughal period. Although technically under Mughal control, many villages enjoyed a high degree of self-governance.
- Local Governance: Villages were often governed by a headman or a council of elders, who were responsible for decision-making and conflict resolution. These leaders had considerable authority in local matters, such as tax collection, land management, and resolving disputes.
- Community Control: The villages retained control over their agricultural production and resource management. This allowed them to maintain a degree of economic autonomy from the central Mughal administration.
- Resistance to Central Control: In some cases, local elites (like zamindars or village chieftains) acted as powerful figures who resisted central Mughal authority, which is why these villages were termed “little republics.” They enjoyed a level of independence and were somewhat insulated from direct Mughal intervention, especially in the early and mid-Mughal period.
Thus, the term reflects the decentralized nature of Mughal governance in rural areas.
26. Describe the aspirations and objectives of the rebels during the Indian Rebellion of 1857, as reflected in their proclamations and actions.
The rebels during the Indian Rebellion of 1857 had several aspirations and objectives, which are reflected in their proclamations and actions:
- Restoration of Native Rule: A major objective of the rebels was the restoration of native rulers who had been dethroned by the British. For example, Bahadur Shah Zafar, the Mughal Emperor, was declared the symbolic leader of the rebellion, with the goal of restoring the Mughal dynasty and expelling the British from India.
- Religious and Cultural Preservation: Many rebels sought to protect their religious and cultural identities from British influence. This was evident in the participation of Hindu and Muslim leaders, such as Maulvi Ahmadullah Shah and Rani Lakshmibai, who mobilized their communities to defend their way of life.
- Opposition to British Policies: The rebellion was a reaction to various British policies, such as the annexation of Indian territories, the introduction of the Enfield rifle, and economic exploitation. The rebels sought to end British control and restore the traditional order.
- Social and Economic Justice: The rebellion also reflected the grievances of peasants, soldiers, and artisans who faced exploitation under British rule. Many of the rebels sought a more equitable distribution of resources and social justice.
In sum
, the rebels aimed to remove British control and restore Indian sovereignty, culture, and social justice.
27. Analyse the rise of the Jotedars and their significance in rural Bengal during the late 18th century.
The rise of the Jotedars in rural Bengal during the late 18th century was a significant development in the region’s agrarian structure.
- Economic Power: The Jotedars were wealthy landowners who controlled large tracts of agricultural land and enjoyed significant economic power. They were typically members of the local elite, often emerging from the ranks of the Zamindars or former rulers who had lost their formal power to the British but still maintained influence.
- Political Influence: As intermediaries between the British colonial government and the rural peasantry, Jotedars held political influence in local matters. They often acted as the representatives of the state in the village, collecting taxes and ensuring the enforcement of British policies.
- Social Control: The Jotedars maintained control over the agricultural economy and the labor force, which helped them assert dominance over the peasants. They also became important figures in the local social structure, often providing patronage and protection to peasants in exchange for loyalty and labor.
- Rural Economy: The rise of the Jotedars contributed to the commercialization of agriculture in Bengal. They were key players in the agrarian economy, influencing production patterns and trade, especially in crops like rice, jute, and indigo.
Thus, the Jotedars were a crucial part of the rural socio-economic and political structure during the late 18th century in Bengal.
SECTION C
LONG ANSWER TYPE QUESTIONS (3 x 8 =24)
28A. How did the philosophical and religious developments during the first millennium BCE in India influence the socio-political aspects? Explain with examples.
The first millennium BCE was a significant period in Indian history, marked by major philosophical and religious developments that had a profound impact on the socio-political structure of ancient India. Key religious and philosophical movements such as Hinduism, Buddhism, Jainism, and the rise of Upanishadic thought influenced the social hierarchy, governance, and interactions between rulers and the people.
- Rise of New Religious Movements (Buddhism and Jainism):
- Buddhism, founded by Siddhartha Gautama (Buddha), rejected the rigid caste system and the rituals of Brahmanical Hinduism. The Buddha advocated for equality and compassion for all beings, which had a deep social impact by encouraging the idea of social justice and the breaking down of hierarchical divisions. Buddhist teachings promoted the idea of non-violence (ahimsa) and compassion, which influenced rulers to adopt more humane policies.
- Jainism, with its emphasis on non-violence, truth, and asceticism, also contributed to social reform. The Jains rejected the caste system and advocated for the equality of all living beings, which slowly started to impact societal attitudes toward social inequality.
- The Upanishadic Tradition and Spiritual Ideas:
The Upanishads, composed during this period, focused on spiritual enlightenment and the relationship between the individual and the cosmos. This led to the idea of the universal soul (Brahman) and the liberation of the self (Atman). Such teachings subtly critiqued the rigid rituals of the Vedic priesthood and promoted the idea that all individuals had the potential for spiritual awakening, irrespective of their social class. These ideas eventually contributed to the decline of the social rigidity that was deeply tied to Vedic rituals and caste-based divisions. - Sociopolitical Impact of Buddhism and Jainism:
Both Buddhism and Jainism influenced the political landscape of India, especially in their emphasis on morality and ethical governance. Many rulers, such as Ashoka of the Maurya Empire, embraced Buddhism and its principles of non-violence, tolerance, and social welfare. Ashoka’s Dhamma (moral code) was influenced by Buddhist teachings and became a significant part of statecraft, promoting social justice and welfare. - Influence on Social Stratification:
Philosophical and religious changes also influenced the development of social structures. The rise of these new religious philosophies challenged the Brahmanical orthodoxy and the caste system. Even though the caste system continued to dominate Indian society, these religions and philosophies provided alternatives and criticized the rigidity of caste-based hierarchies. - Political Reforms and Governance:
The concepts of dharma (righteousness) and karma (action) became central to Indian kingship during this period. Kings were expected to rule according to dharma, ensuring justice, moral behavior, and welfare for all subjects. This gave rise to a more ethically grounded form of governance, and rulers were judged by how well they adhered to these principles. The emergence of Buddhist councils and Jain councils in various regions also highlighted the importance of religious leaders and philosophers in guiding political decisions.
28B. How did the construction of stupas contribute to the spread of Buddhist teachings? Explain with examples.
The construction of stupas played a central role in the spread of Buddhist teachings across India and beyond. Stupas were monumental structures built to house relics of the Buddha and important Buddhist monks, and they became important sites for both religious practice and the propagation of Buddhist ideals. Their role in the spread of Buddhism can be explained as follows:
- Symbol of Buddhist Ideology:
The stupa was not just a physical structure but also a powerful symbol of Buddhist teachings. Its shape, often dome-like, symbolized the universe, and it served as a representation of the Buddha’s teachings and his spiritual presence. Stupas acted as centers of meditation and spiritual practice, attracting pilgrims and scholars who came to study and learn the Buddhist principles. - Relic Worship and Pilgrimage:
The relics enshrined in the stupas were believed to hold the spiritual power of the Buddha. The act of worshipping the relics and making pilgrimages to these stupas became an integral part of the Buddhist practice. For example, the stupa at Sanchi, built during the Maurya period, became a major pilgrimage site, attracting followers from different parts of the Indian subcontinent. Pilgrims visiting these sites would hear Buddhist teachings and take them back to their own regions, thus contributing to the spread of Buddhism. - Commissioned by Rulers and the State:
Many stupas were constructed by Buddhist kings or rulers who embraced the faith, such as Emperor Ashoka. Ashoka’s patronage of Buddhism led to the establishment of stupas in places like Lumbini (Buddha’s birthplace), Sarnath (where Buddha gave his first sermon), and Kushinagar (where Buddha passed away). These stupas, along with other monumental structures like rock edicts, were used by Ashoka to propagate Buddhist doctrines and his policy of Dhamma across the vast Mauryan Empire. Ashoka’s efforts helped establish Buddhism as a state religion, and his influence spread far beyond India, even to places like Sri Lanka and Southeast Asia. - Artistic and Architectural Representation of Buddhist Teachings:
The art and architecture of stupas also helped in spreading Buddhist teachings. The reliefs and sculptures carved on the stupa walls depicted scenes from the life of the Buddha, his past lives (Jataka tales), and important events in Buddhist history. These visual representations made Buddhist teachings accessible to people of all literacy levels, including the illiterate masses, who could learn about the Buddha’s life and message through these artistic representations. - Monastic Centers and Spread of Buddhist Communities:
Stupas often became part of monastic complexes or Buddhist viharas, which were places for monks to meditate, study, and teach. These monastic centers played an important role in educating people about Buddhist philosophy and ethics. As Buddhism spread to regions outside India, stupas continued to play a central role in the establishment of Buddhist communities and the spread of its teachings across Central Asia, Southeast Asia, and East Asia.
29A. ‘Vijayanagar empire was characterised by a distinctive architecture and building styles.’ Justify the statement.
The Vijayanagara Empire, which ruled much of South India from the 14th to the 16th century, was renowned for its distinctive architectural style that reflected both indigenous South Indian traditions and influences from various regions. This unique architectural style can be seen in the following features:
- Integration of South Indian Temple Architecture:
The Vijayanagara rulers promoted the construction of grand temples, which were the focal points of religious and cultural life. The Hampi region, the capital of the Vijayanagara Empire, is home to many temples built in the Dravidian style of architecture. These temples featured towering gopurams (gateway towers), large courtyards, and elaborate pillared halls, which are characteristic of South Indian temple architecture. - Innovative Use of Pillars and Mandapas:
The use of intricately carved pillars and mandapas (pillared halls) is one of the hallmarks of Vijayanagara architecture. These pillars often had sculptural depictions of Hindu gods, goddesses, and mythological scenes. The Vitthala Temple at Hampi is a prime example of this style, with its famous musical pillars, where the pillars produce musical sounds when struck. - Fortifications and Military Architecture:
The Vijayanagara Empire also had impressive military architecture, with massive fortifications, watchtowers, and gates. The Anegundi and Hampi forts feature enormous stone walls, bastions, and gateways that were strategically placed to protect the city. These fortifications not only served defensive purposes but also symbolized the grandeur of the empire. - Influence of Persian, Islamic, and Deccan Styles:
The Vijayanagara Empire’s architecture also incorporated Persian, Islamic, and Deccan influences, especially in royal palaces and mosques. The Lotus Mahal and Hazara Rama Temple reflect the fusion of Islamic and Hindu architectural styles, with the use of arches, domes, and intricate carvings. - Urban Planning and Water Management:
The Vijayanagara Empire also displayed remarkable urban planning, particularly in Hampi, where the city was organized with distinct areas for residential, commercial, and religious purposes. The Tungabhadra River was harnessed for water supply and irrigation. The step-wells and water tanks are notable examples of the empire’s advanced water management systems.
Thus, the architecture of the Vijayanagara Empire was a blend of traditional South Indian and foreign influences, which created a distinctive style that reflected both its cultural heritage and political power.
29B. **‘The establishment of the Vijayanagara Empire was significant in
the history of the Indian subcontinent.’ Justify the statement.**
The establishment of the Vijayanagara Empire in the 14th century marked a turning point in the history of the Indian subcontinent for several reasons:
- Resisting Foreign Invasions:
The Vijayanagara Empire emerged as a powerful force that helped protect South India from the Muslim invasions that had ravaged much of the northern subcontinent. The empire served as a bulwark against the Delhi Sultanate and other foreign invaders, preserving the cultural and political integrity of the Deccan region. - Cultural Renaissance:
The Vijayanagara Empire is often credited with fostering a cultural renaissance in South India. The rulers were great patrons of art, architecture, and literature, leading to the flourishing of Kannada, Telugu, and Tamil literary traditions. This period saw the development of many famous works in these languages. - Expansion of Trade and Economy:
The empire controlled key trade routes, which contributed to its prosperity. Hampi, the capital, became an important trading hub, attracting merchants from across Asia, including the Persians, Portuguese, and Chinese. The empire played a key role in the trade of spices, textiles, precious stones, and ivory. - Administrative and Military Innovations:
The Vijayanagara rulers implemented innovative administrative and military reforms, which allowed them to govern a large and diverse empire effectively. The use of a centralized bureaucracy and efficient military strategies helped the empire maintain stability and control over a vast region. - Religious and Social Integration:
The Vijayanagara Empire was known for its religious tolerance, with rulers promoting both Hinduism and Islam. They encouraged the construction of temples, but also supported mosques and religious diversity. This helped create a relatively stable multi-religious society.
In summary, the Vijayanagara Empire’s rise was significant not just for its military and political achievements, but also for its cultural, economic, and social contributions to the Indian subcontinent.
30A. How did the Constituent Assembly address the issue of social justice, particularly concerning the rights of the people? Explain.
The Constituent Assembly of India was tasked with creating a new constitution that would establish democratic governance and ensure social justice for all its citizens. One of the key areas of focus during the drafting process was the protection of the rights of marginalized groups and addressing inequalities in Indian society. The Assembly took several important steps to promote social justice, which can be summarized as follows:
1. Incorporation of Fundamental Rights:
- The Fundamental Rights enshrined in Part III of the Constitution play a crucial role in addressing social justice. These rights provide all citizens with essential freedoms and protections, including the right to equality (Article 14), right to freedom of speech and expression (Article 19), and right to life and personal liberty (Article 21).
- Right to Equality (Article 14-18): These provisions guarantee equality before the law and prohibit discrimination on the basis of religion, race, caste, sex, or place of birth. They also promote social justice by abolishing untouchability (Article 17) and titles of nobility (Article 18), which had historically entrenched social hierarchies in Indian society.
2. Reservation for Scheduled Castes, Scheduled Tribes, and Other Backward Classes:
- The Constituent Assembly recognized the deeply entrenched social and economic inequalities in Indian society, particularly with regard to Scheduled Castes (SCs), Scheduled Tribes (STs), and Other Backward Classes (OBCs). To address these disparities, the Constitution provides for reservations (affirmative action) in legislative bodies and educational institutions.
- Article 15 prohibits discrimination against any citizen on the grounds of caste, religion, or sex, but allows for special provisions for the advancement of backward classes.
- Article 46 specifically directs the State to promote the welfare of SCs, STs, and other weaker sections and protect them from social injustice and exploitation.
3. Social and Economic Justice (Directive Principles of State Policy):
- The Directive Principles of State Policy (Part IV of the Constitution) are guidelines to the State to establish a just society. These principles aim to reduce social and economic inequalities by promoting the welfare of the people.
- For example, Article 39 directs the State to ensure that its citizens are provided with a right to adequate means of livelihood, equal pay for equal work, and that wealth is not concentrated in the hands of a few.
- Article 41 encourages the State to provide for the right to work, education, and public assistance in cases of unemployment, old age, sickness, and disablement.
4. Protection of the Rights of Minorities:
- The Constituent Assembly was keenly aware of India’s diverse religious, linguistic, and cultural communities. To protect minority rights, the Constitution guarantees several protections, including:
- Article 29: Protects the interests of minorities by allowing them to conserve their language, script, and culture.
- Article 30: Guarantees the right of minorities to establish and administer educational institutions of their choice.
- These provisions were designed to prevent the marginalization of minorities and promote equality of opportunity.
5. Special Provisions for Women and Children:
- Article 15(3) allows the State to make special provisions for the welfare of women and children, which was a key step toward addressing gender-based inequality. The Assembly recognized the need for policies and laws that would empower women and improve their social status.
- Article 39(a) directs the State to secure equal rights and opportunities for women in economic and social life.
- The Constitution also provides for free and compulsory education for children (Article 21A), ensuring that children from all sections of society, including marginalized groups, are given opportunities for social advancement through education.
6. Abolition of Untouchability:
- One of the most significant steps toward social justice was the abolition of untouchability under Article 17. Untouchability was a practice that marginalized millions of people, especially from the Scheduled Castes (often referred to as Dalits). The Constitution declared untouchability to be illegal and punishable by law.
- The removal of social stigma and legal discrimination against Dalits was a major victory for social justice and human rights in India.
7. **Establishment of the National Human Rights Commission (NHRC):
- Though not part of the original Constitution, the NHRC was established later, following constitutional amendments and the evolving focus on human rights. The NHRC plays an important role in safeguarding the rights of citizens, especially marginalized communities, and ensuring accountability in the protection of social justice.
In conclusion, the Constituent Assembly’s approach to social justice was multifaceted. It sought to address deep-rooted inequalities through constitutional provisions, affirmative action, and legal safeguards. The Assembly’s focus on equality, economic justice, protection of marginalized groups, and rights of minorities and women laid the foundation for a more just and equitable Indian society.
30B. Explain the distribution of powers between the Centre and the States, as debated in the Constituent Assembly, highlighting differing viewpoints and concerns.
The distribution of powers between the Centre and the States was one of the most critical issues debated in the Constituent Assembly. The debates reflected the challenges of balancing a strong central government with the autonomy of states in a diverse and large country like India. Several viewpoints and concerns shaped the final distribution of powers, as detailed in the Constitution of India.
1. Centralization vs. Decentralization Debate:
- The framers of the Constitution were confronted with two contrasting views: one advocating for a strong central government to maintain unity and order in a newly independent nation, and the other arguing for the preservation of state autonomy.
- Jawaharlal Nehru and other leaders from the Congress party favored a strong Centre to ensure national integration, economic development, and uniformity in laws and policies across the country.
- However, some leaders from the provinces, such as Sardar Patel and Ambedkar, also emphasized the need for state autonomy, especially in matters of local governance and cultural preservation. They acknowledged the diversity of India and stressed that regional differences should be respected in the distribution of powers.
2. The Union and State Lists (The Seventh Schedule):
- The final distribution of powers was enshrined in the Seventh Schedule of the Constitution, which divided subjects into three lists:
- Union List: Contains subjects on which only the Central Government can legislate, such as defense, foreign affairs, banking, and communications.
- State List: Contains subjects on which only the State Governments can legislate, including police, education, agriculture, and public health.
- Concurrent List: Contains subjects on which both the Centre and the States can legislate, such as criminal law, marriage, divorce, and bankruptcy.
- The Union List gave the Centre significant control over crucial matters of national importance, while the State List provided states the freedom to legislate on matters of local concern.
- The Concurrent List created the possibility of conflict between the Centre and States, but this was addressed by giving the Central Government precedence in case of a conflict over laws (Article 254).
3. Emergency Powers of the Centre:
- The Constituent Assembly granted the Central Government special powers during times of emergency (as per Articles 352-360). These provisions allowed the Centre to override state autonomy during times of war, internal disturbance, or financial instability. Critics feared that these powers could be used to suppress states’ rights, while others argued that a strong Centre was necessary to ensure national integrity and stability.
- The provisions for an emergency reflected the dominant view that, in exceptional circumstances, the unity of the country should take precedence over state autonomy.
4. Financial Relations Between the Centre and States:
- The Constituent Assembly also debated how to manage the financial relations between the Centre and the States. It was decided that the Union Government would have control over taxation and the collection of revenue from critical sources, such as income tax and customs duties. However, the states would have control over certain taxes, like sales tax and land revenue.
- The Finance Commission (Article 280) was established to ensure a fair distribution of revenues between the Centre and the States, which was seen as crucial for maintaining equitable development across the country.
5. Views of Dr. Ambedkar and Other Members:
- Dr. B.R. Ambedkar, who chaired the Drafting Committee, argued for a strong Centre to ensure the stability of the new republic, while also addressing the concerns of states that were fearful of central dominance. He emphasized that unity in diversity should be the guiding principle, and that while the Centre should have overriding powers in crucial areas, states should also have sufficient autonomy.
- Some members feared that a too strong Centre could undermine local governance and the unique identities of individual states, especially in a diverse country like India.
6. The Role of the Governor:
- The debate over the Governor’s role also shaped the power distribution. While governors were to be appointed by the President of India, their role in states was viewed with some concern, as they were seen by some as representatives of the Centre, rather than the states. This led to concerns about the potential for misuse of power and central interference in state affairs.
SECTION D
SOURCE BASED QUESTIONS (3 x 4 = 12)
31. Read the following source carefully and answer the questions that follow:
Source: Inscriptions
Inscriptions are writings engraved on hard surfaces such as stone, metal, or pottery. They usually record the achievements, activities, or ideas of those who commissioned them and include the exploits of kings, or donations made by women and men to religious institutions. Inscriptions are virtually permanent records, some of which carry dates. Others are dated on the basis of palaeography or styles of writing, with a fair amount of precision. For instance, in c. 250 BCE the letter “a” was written like this: By c. 500 CE, it was written like this. The earliest inscriptions were in Prakrit, a name for languages used by ordinary people. Names of rulers such as Ajatasattu and Asoka, known from Prakrit texts and inscriptions, have been spelt in their Prakrit forms in this chapter. You will also find terms in languages such as Pali, Tamil, and Sanskrit, which too were used to write inscriptions and texts. It is possible that people spoke in other languages as well, even though these were not used for writing.
I. What role does palaeography play in determining the age of inscriptions?
Answer:
Palaeography plays a crucial role in determining the age of inscriptions by analyzing the style and shape of the letters used in them. As writing styles evolve over time, palaeography helps scholars identify the period when an inscription was made by comparing the letterforms, especially since certain letters change their shape in specific time periods. For example, the letter “a” in inscriptions from around 250 BCE had a distinct form, which gradually changed by 500 CE. This method of dating is quite accurate and helps historians estimate the approximate date of an inscription, even if a specific date is not mentioned in the text itself.
II. How do inscriptions contribute to our understanding of ancient societies and cultures?
Answer:
Inscriptions are invaluable sources for understanding ancient societies and cultures, as they provide direct evidence of historical events, political structures, religious practices, and social customs. They often record royal decrees, donations to religious institutions, and public works, which shed light on the priorities and values of a society. For instance, inscriptions can tell us about the achievements of rulers like Asoka, social hierarchy, and regional interactions. They also reveal details about the languages spoken, as well as the spread of religions such as Buddhism and Hinduism. Furthermore, inscriptions often reflect the literary traditions of a time, allowing us to trace the evolution of language and writing systems.
III. What insights can be gained from studying the languages used in inscriptions across different regions and time periods?
Answer:
Studying the languages used in inscriptions across different regions and time periods provides valuable insights into the linguistic diversity of ancient India and the cultural exchanges that took place over time. For example, inscriptions in Prakrit, Pali, Sanskrit, and Tamil reveal the wide range of languages spoken and written during different eras, with Prakrit and Pali being associated with common people and religious texts, while Sanskrit was often used for royal or scholarly purposes. Tamil inscriptions, on the other hand, reflect the rich cultural and literary traditions of the southern regions of India. The use of multiple languages in inscriptions also suggests the multilingual nature of ancient Indian societies and their interaction with other cultures, as these languages evolved and spread across regions, sometimes due to the influence of trade or conquests. By analyzing these languages, we gain a better understanding of the political and social dynamics of different regions, as well as the religious and cultural developments over time.
32. Read the following source carefully and answer the questions that follow:
Source: Translating texts, sharing ideas
Al-Biruni’s expertise in several languages allowed him to compare languages and translate texts. He translated several Sanskrit works, including Patanjali’s work on grammar, into Arabic. For his Brahmana friends, he translated the works of Euclid (a Greek mathematician) into Sanskrit.
I. Analyse the advantage Al-Biruni gained from his expertise in multiple languages?
Answer:
Al-Biruni’s expertise in multiple languages provided him with several significant advantages. Firstly, it allowed him to engage deeply with the intellectual traditions of both the Islamic world and India, facilitating cross-cultural and interdisciplinary dialogue. By knowing Arabic, Sanskrit, Greek, and other languages, he was able to translate key works, like Patanjali’s grammar and Euclid’s mathematical treatises, bridging the gap between different intellectual traditions. This expertise also enabled him to compare different philosophical and scientific ideas, leading to a richer understanding of knowledge across cultures. Furthermore, Al-Biruni’s linguistic skills allowed him to communicate with scholars from different regions and contribute to a mutual exchange of ideas that enriched both Islamic and Indian scholarship. In essence, his linguistic proficiency was instrumental in the dissemination of knowledge and the preservation of classical texts.
II. Analyse the significance of Al-Biruni translating Patanjali’s work on grammar into Arabic?
Answer:
Al-Biruni’s translation of Patanjali’s work on grammar into Arabic was highly significant for several reasons:
- Preserving Indian Intellectual Tradition: By translating Patanjali’s work, Al-Biruni helped preserve and transmit important aspects of Indian linguistic thought to the broader intellectual world, particularly to the Islamic scholars. This allowed for the cross-pollination of ideas between Indian and Islamic intellectuals.
- Bridging Two Cultures: The translation served as a bridge between Sanskrit and Arabic-speaking scholars. It helped introduce Indian grammatical concepts and linguistic analysis to the Arabic-speaking world, influencing later scholars of both traditions.
- Expanding the Intellectual Horizon: Patanjali’s grammar was a foundational work in Indian linguistics. Translating this into Arabic allowed Islamic scholars to access and engage with Indian theories of language, fostering a deeper understanding of how languages function, which could then be compared to Arabic grammar.
- Fostering Academic Dialogue: Al-Biruni’s translation made a significant contribution to the intellectual exchange between the two civilizations, showcasing how knowledge could be shared and appreciated across cultural and linguistic barriers. It facilitated dialogue on subjects like linguistics, philosophy, and logic.
In summary, the translation helped in both the preservation and dissemination of Indian knowledge, fostering a deeper intellectual engagement between Islamic and Indian scholars.
III. How did Al-Biruni’s translations contribute to the mutual understanding and appreciation between Islamic and Indian civilizations?
Answer:
Al-Biruni’s translations played a crucial role in fostering mutual understanding and appreciation between Islamic and Indian civilizations in several important ways:
- Facilitating Cross-Cultural Communication: By translating Indian texts into Arabic and vice versa, Al-Biruni served as a cultural and intellectual bridge. His work allowed scholars from the Islamic world to gain direct access to Indian philosophical, scientific, and mathematical ideas, while also enabling Indian scholars to engage with Greek and Islamic traditions, especially in mathematics and astronomy.
- Promoting Intellectual Exchange: His translations encouraged an exchange of ideas, leading to the fusion of knowledge across cultures. For example, by translating Euclid’s works into Sanskrit, he allowed Indian mathematicians to engage with Greek geometry and mathematical concepts, enriching Indian mathematical traditions. Similarly, by translating Indian texts into Arabic, he helped introduce Indian numerals and astronomical concepts to the Islamic world.
- Encouraging Respect for Each Other’s Traditions: Al-Biruni’s work demonstrated that intellectual traditions should be respected and studied across cultural boundaries. His efforts at translation were not only about transmitting knowledge but also about respecting and understanding the value systems of the other civilization. For example, his admiration for the Indian approach to knowledge, especially in fields like mathematics, astronomy, and linguistics, was evident in his writings, helping create a spirit of mutual respect.
- Influencing Later Scholars: The translations by Al-Biruni had a lasting impact on subsequent Islamic scholars, who began to appreciate the intellectual richness of Indian thought. This allowed for greater cultural integration in the fields of science, mathematics, and philosophy and contributed to the Golden Age of Islamic science.
In conclusion, Al-Biruni’s translations were instrumental in creating a two-way exchange of knowledge between Islamic and Indian civilizations, helping to break down cultural and linguistic barriers and promote greater mutual understanding. Through his work, scholars from both traditions were able to appreciate each other’s intellectual achievements, laying the foundation for further collaboration and dialogue.
Summary of Answers:
I. Al-Biruni’s linguistic expertise allowed him to compare and translate texts, facilitating cross-cultural communication and the preservation of knowledge.
II. Translating Patanjali’s grammar into Arabic helped preserve Indian linguistic ideas and made them accessible to Arabic-speaking scholars, bridging intellectual traditions.
III. Al-Biruni’s translations promoted mutual respect and intellectual exchange between Islamic and Indian civilizations, encouraging cross-cultural understanding and appreciation of each other’s traditions.
33. Read the following source carefully and answer the questions that follow:
Source: Why was salt the symbol of protest?
This is what Mahatma Gandhi wrote:
The volume of information being gained daily shows how wickedly the salt tax has been designed. In order to prevent the use of salt that has not paid the tax, which is at times even fourteen times its value, the Government destroys the salt it cannot sell profitably. Thus, it taxes the nation’s vital necessity; it prevents the public from manufacturing it and destroys what nature manufactures without effort. No adjective is strong enough for characterising this wicked dog-in-the-manger policy. From various sources I hear tales of such wanton destruction of the nation’s property in all parts of India. Maunds if not tons of salt are said to be destroyed on the Konkan coast. The same tale comes from Dandi. Wherever there is likelihood of natural salt being taken away by the people living in the neighbourhood of such areas for their personal use, salt officers are posted for the sole purpose of carrying on destruction. Thus, valuable national property is destroyed at national expense and salt taken out of the mouths of the people. The salt monopoly is thus a fourfold curse. It deprives the people of a valuable easy village industry, involves wanton destruction of property that nature produces in abundance, the destruction itself means more national expenditure, and fourthly, to crown this folly, an unheard-of tax of more than 1,000 per cent is exacted from a starving people. This tax has remained so long because of the apathy of the general public. Now that it is sufficiently roused, the tax has to go. How soon it will be abolished depends upon the strength of the people.
I. What does Gandhi’s reference to the “power of peace and non-violence” suggest about his strategic approach to resistance against British colonial rule?
Answer:
Gandhi’s reference to the “power of peace and non-violence” underscores his strategic approach of resistance without violence. Gandhi believed that the most powerful form of resistance against British colonial rule was non-violent civil disobedience. By choosing to peacefully protest against the unjust salt tax, he was emphasizing that moral strength and collective action could be more effective than violent uprisings. His approach was grounded in the idea that non-violence (ahimsa) would not only be a way of challenging British rule but would also transform the hearts of the oppressors and unify Indians across regions, religions, and classes in their common struggle for freedom and justice. Gandhi’s method aimed at moral awakening and self-purification, ensuring that the movement remained inclusive and ethically compelling.
II. What parallels can be drawn between Gandhi’s critique of the salt tax and broader movements for social justice and human rights?
Answer:
Gandhi’s critique of the salt tax can be compared to broader movements for social justice and human rights in several ways:
- Exploitation of Basic Needs: Just as the salt tax targeted a basic necessity for the survival of all people, many movements for social justice focus on issues that affect fundamental human rights—such as access to food, clean water, healthcare, and education. The idea of taxing something so essential to daily life for personal profit mirrors how marginalized communities are often exploited for resources that should belong to all.
- Opposition to Unjust Systems: The salt tax was an example of an exploitative and unjust system where the colonial government extracted enormous profits from the suffering of the common people. This parallels movements for human rights that resist systemic inequality and discrimination, such as the civil rights movements or struggles against colonialism and imperialism. In each case, the demand is for fairness, dignity, and access to resources that are the birthright of all individuals.
- Non-Violent Resistance: Gandhi’s method of resistance against the salt tax through civil disobedience (breaking the law non-violently) is a key strategy used in many social justice movements worldwide, such as the civil rights movement led by Martin Luther King Jr. or anti-apartheid protests led by Nelson Mandela. These movements advocated for the same kind of peaceful, direct action to challenge systemic injustices.
In essence, the salt tax protest is an example of economic injustice and political oppression, which are central themes in many global struggles for human rights and equality.
III. How does Gandhi’s reference to the destruction of salt by the government shed light on the broader implications of colonial policies on India’s natural resources?
Answer:
Gandhi’s reference to the destruction of salt highlights the wasteful and exploitative nature of British colonial policies towards India’s natural resources. The British government’s salt monopoly not only imposed a hefty tax on a basic necessity, but also led to the destruction of natural resources that could have been used for the benefit of the people. Gandhi emphasizes that the government’s policy was not only economically harmful but also morally reprehensible, as it wasted valuable national property that nature had provided in abundance.
This act of destroying salt—a natural resource—to prevent people from making their own salt or using salt freely illustrates how colonial rule systematically undermined the self-sufficiency and well-being of Indian communities. British policies like these extracted wealth from India while ensuring that the resources were used for the benefit of the colonial power rather than the local population.
Furthermore, the wanton destruction of resources, as Gandhi points out, is an example of how colonial powers often disregarded local needs and prioritized economic gain over the welfare of the native population. This destruction of salt represents the broader pattern of colonial exploitation, where natural resources, land, and labor were extracted for the benefit of the British Empire, often at the cost of the Indian people’s economic independence and environmental sustainability.
Summary of Answers:
I. Gandhi’s approach of non-violence suggested that peaceful resistance was a powerful tool to challenge colonial rule, focusing on moral strength and unity.
II. Gandhi’s critique of the salt tax parallels broader social justice movements that resist exploitation, demand fairness, and advocate for fundamental human rights.
III. Gandhi’s reference to the destruction of salt reveals the wasteful and exploitative nature of colonial policies, which undermined India’s self-sufficiency and natural resources for the benefit of the British Empire.
SECTION E
Map Based Question
Map Based Question
(1 x 5 = 5)
34 (34.1) On the given political map of India, locate and label the following with appropriate symbols:
I. Sanchi – A Stupa
- Location: Sanchi is located in Madhya Pradesh, near Bhopal.
- Symbol: A stupa symbol or a small circle can be used to represent this ancient site.
II. Kalibanga – Indus Valley Site
- Location: Kalibanga is in the Rajasthan region, in the northern part of India. It is located near the banks of the Ghaggar River.
- Symbol: The symbol for an archaeological site (a small square or triangle) can be used for Kalibanga.
III. (a) Panipat – Territory Under the Control of Mughals
- Location: Panipat is located in Haryana, just north of Delhi.
- Symbol: A symbol of a fort or a small flag can be used for Panipat, marking it as an important Mughal territory, especially after the Mughal victory in the Battle of Panipat in 1526.
OR
III. (b) Vijayanagar – Capital of Vijayanagar Empire - Location: Vijayanagar (modern-day Hampi) is in Karnataka, in the central part of southern India.
- Symbol: A star or a fort symbol can represent this once-flourishing capital city of the Vijayanagar Empire.
34 (34.2) On the same outline map, two places have been marked as ‘A’ and ‘B’, as the centres of the Revolt of 1857. Identify them and write their correct names on the lines drawn near them.
- A: Meerut (This was the place where the revolt of 1857 started, marking the beginning of the First War of Indian Independence.)
- B: Delhi (Delhi became the center of the revolt after the mutiny spread, and Bahadur Shah Zafar, the last Mughal emperor, was declared the symbolic leader of the rebellion.)
For Visually Impaired Candidates only in lieu of Q.No.34:
A. Mention any two Buddhist sites in Central India
- Sanchi (in Madhya Pradesh)
- Udayagiri (in Madhya Pradesh)
B. (I) Mention any one territory under the Mughal empire
- Delhi (Capital of the Mughal Empire)
OR
B. (II) Name the capital of the Vijayanagar Empire
- Hampi (in Karnataka)
C. Mention any two centres of the Revolt of 1857
- Meerut
- Delhi