Ancient History of India

71. With reference to forced labour (Vishti) in India during the Gupta per

With reference to forced labour (Vishti) in India during the Gupta period, which one of the following statements is correct?

[amp_mcq option1=”It was considered a source of income for the State, a sort of tax paid by the people.” option2=”It was totally absent in the Madhya Pradesh and Kathiawar regions of the Gupta Empire.” option3=”The forced labourer was entitled to weekly wages.” option4=”The eldest son of the labourer was sent as the forced labourer.” correct=”option1″]

This question was previously asked in
UPSC IAS – 2019
Download PDFAttempt Online
Statement A is correct. Vishti was a form of forced labour exacted by the state from the villagers, particularly prevalent in the Gupta period. It was considered a source of revenue or a form of tax contribution in the form of labour, rather than cash or kind produce.
Vishti was unpaid forced labour, a significant feature of the agrarian structure and state revenue system during the Gupta Empire.
Evidence from inscriptions like the Indore copper plate suggests the existence and importance of Vishti in different parts of the Gupta Empire, including Madhya Pradesh. The labour was often used for state purposes like building roads, irrigation works, or providing services to officials and the army. Statements B, C, and D are incorrect: Vishti was present in Madhya Pradesh and Kathiawar (as indicated by inscriptions); forced labourers were generally not entitled to wages; there is no specific rule that only the eldest son was sent.

72. Consider the following : 1. Deification of the Buddha 2. Treading t

Consider the following :

  • 1. Deification of the Buddha
  • 2. Treading the path of Bodhisattvas
  • 3. Image worship and rituals

Which of the above is/are the feature/features of Mahayana Buddhism?

[amp_mcq option1=”1 only” option2=”1 and 2 only” option3=”2 and 3 only” option4=”1, 2 and 3″ correct=”option4″]

This question was previously asked in
UPSC IAS – 2019
Download PDFAttempt Online
All three listed features are characteristic of Mahayana Buddhism.
Mahayana Buddhism, which developed several centuries after the Buddha’s death, represents a major branch of Buddhism distinct from Theravada (often referred to as Hinayana by Mahayanists).
1. Deification of the Buddha: Mahayana schools tend to view the Buddha not merely as an enlightened human being but often as a transcendent or divine figure, with multiple Buddhas and Bodhisattvas existing.
2. Treading the path of Bodhisattvas: The ideal path in Mahayana is that of the Bodhisattva – an enlightened being who compassionately delays their own final nirvana to help others achieve enlightenment. This contrasts with the Theravada ideal of the Arhat, who achieves personal liberation.
3. Image worship and rituals: Mahayana Buddhism developed extensive pantheons of Buddhas and Bodhisattvas and incorporated elaborate rituals, ceremonies, and image worship as means for devotees to interact with these figures and gain merit towards enlightenment.
Mahayana Buddhism became prevalent in East Asia (China, Japan, Korea, Vietnam) and parts of South Asia (Nepal, Bhutan) and Central Asia, while Theravada Buddhism is dominant in Sri Lanka and Southeast Asia (Thailand, Myanmar, Laos, Cambodia).

73. In which of the following relief sculpture inscriptions is ‘Ranyo Asho

In which of the following relief sculpture inscriptions is ‘Ranyo Ashoka’ (King Ashoka) mentioned along with the stone portrait of Ashoka?

[amp_mcq option1=”Kanganahalli” option2=”Sanchi” option3=”Shahbazgarhi” option4=”Sohgaura” correct=”option1″]

This question was previously asked in
UPSC IAS – 2019
Download PDFAttempt Online
The relief sculpture inscription mentioning ‘Ranyo Ashoka’ along with a stone portrait of Ashoka is found at Kanganahalli.
Kanganahalli is an archaeological site in Karnataka, India, known for the discovery of the Mahastupa which contains numerous sculpture panels. One significant panel depicts a king with the inscription “Ranyo Ashoka” (King Ashoka), which is widely accepted as a portrait of Emperor Ashoka. This is one of the very few sites where a label is associated with a portrait of Ashoka.
Sanchi (Madhya Pradesh) has famous Buddhist stupas and pillars associated with Ashoka, but does not contain a portrait labelled ‘Ranyo Ashoka’.
Shahbazgarhi (Khyber Pakhtunkhwa, Pakistan) is known for a major rock edict of Ashoka, written in the Kharosthi script, but it does not feature a stone portrait of Ashoka with this specific inscription.
Sohgaura (Uttar Pradesh) is known for a Mauryan copper plate inscription related to famine relief, not a portrait of Ashoka.
The discovery at Kanganahalli was significant because it provided a confirmed visual representation of Ashoka, complementing the textual and epigraphic evidence about his reign and patronage of Buddhism.

74. Which one of the following is not a Harappan site?

Which one of the following is not a Harappan site?

[amp_mcq option1=”Chanhudaro” option2=”Kot Diji” option3=”Sohgaura” option4=”Desalpur” correct=”option3″]

This question was previously asked in
UPSC IAS – 2019
Download PDFAttempt Online
Sohgaura is not a Harappan site.
Chanhudaro (Sindh, Pakistan), Kot Diji (Sindh, Pakistan), and Desalpur (Gujarat, India) are all known Harappan or Indus Valley Civilization sites. Chanhudaro is particularly known as an industrial centre. Kot Diji represents early Harappan phase characteristics. Desalpur is a fortified Harappan settlement.
Sohgaura is located in Gorakhpur district, Uttar Pradesh. It is known for a Mauryan-era copper plate inscription that refers to relief measures taken during a famine, mentioning granaries. It is not associated with the Harappan Civilization.
Harappan sites are primarily concentrated in the Indus River basin and surrounding areas, including parts of modern-day Pakistan and northwest India (Gujarat, Rajasthan, Haryana, Punjab, western Uttar Pradesh). Mauryan sites and inscriptions are found across a much wider geographical area of the Indian subcontinent.

75. With reference to Indian history, who among the following is a future

With reference to Indian history, who among the following is a future Buddha, yet to come to save the world ?

[amp_mcq option1=”Avalokiteshvara” option2=”Lokesvara” option3=”Maitreya” option4=”Padmapani” correct=”option3″]

This question was previously asked in
UPSC IAS – 2018
Download PDFAttempt Online
In Buddhist theology, Maitreya is considered the future Buddha who will appear on Earth in the future, achieve complete enlightenment, and teach the pure dharma. According to Buddhist scriptures, Maitreya will be the successor to the present Buddha, Gautama Buddha.
Maitreya is a Bodhisattva who is destined to become a Buddha in the future. The concept of future Buddhas is part of various Buddhist traditions, particularly Mahayana Buddhism.
Avalokiteshvara (also known as Lokesvara and Padmapani in different forms) is a Bodhisattva of Compassion, widely revered in Mahayana Buddhism, but not considered the future Buddha who will attain enlightenment on Earth in a future age.

76. With reference to the religious practices in India, the “Sthanakvasi”

With reference to the religious practices in India, the “Sthanakvasi” sect belongs to

[amp_mcq option1=”Buddhism” option2=”Jainism” option3=”Vaishnavism” option4=”Shaivism” correct=”option2″]

This question was previously asked in
UPSC IAS – 2018
Download PDFAttempt Online
The Sthanakvasi sect is a sub-sect of the Svetambara branch of Jainism. They differ from other Svetambara Jains primarily in their rejection of idol worship and belief in the authenticity of only 32 of the Jain Agamas.
Sthanakvasi means “dwellers in halls,” referring to their practice of worshipping in halls or sthanaks rather than temples with idols.
The sect was founded by Lonkasha Shah in the 15th century. A further reformist movement within the Sthanakvasi tradition led to the formation of the Terapanth sect in the 19th century.

77. The painting of Bodhisattva Padmapani is one of the most famous and of

The painting of Bodhisattva Padmapani is one of the most famous and oft-illustrated paintings at

[amp_mcq option1=”Ajanta” option2=”Badami” option3=”Bagh” option4=”Ellora” correct=”option1″]

This question was previously asked in
UPSC IAS – 2017
Download PDFAttempt Online
The painting of Bodhisattva Padmapani is one of the most famous and oft-illustrated paintings at Ajanta.
– The Ajanta Caves, located in Maharashtra, are famous for their rock-cut Buddhist cave monuments dating from the 2nd century BCE to about 480 CE.
– They contain masterpieces of ancient Indian art, particularly paintings, which depict the Jataka tales (stories of the Buddha’s previous lives), religious figures, and decorative motifs.
– The mural painting of Bodhisattva Padmapani (the one holding a lotus flower) is located in Cave 1 of Ajanta and is considered one of the finest examples of Indian classical painting and one of the most recognizable images from the caves.
Badami, Bagh, and Ellora also have significant cave complexes with paintings and sculptures. Badami is known for Hindu, Buddhist, and Jain caves. Bagh caves are also Buddhist and contemporary to later Ajanta caves, known for murals (though less well-preserved than Ajanta). Ellora has a mix of Hindu, Buddhist, and Jain rock-cut architecture, famous for the Kailasa temple, but the paintings there are different in style and focus compared to the iconic Padmapani at Ajanta.

78. With reference to the religious history of India, consider the followi

With reference to the religious history of India, consider the following statements:

  • 1. Sautrantika and Sammitiya were the sects of Jainism.
  • 2. Sarvastivadin held that the constituents of phenomena were not wholly momentary, but existed forever in a latent form.

Which of the statements given above is/are correct?

[amp_mcq option1=”1 only” option2=”2 only” option3=”Both 1 and 2″ option4=”Neither 1 nor 2″ correct=”option2″]

This question was previously asked in
UPSC IAS – 2017
Download PDFAttempt Online
The correct answer is B) 2 only.
Sautrantika and Sammitiya were sects of Buddhism, not Jainism. Sarvastivadin was a school of Buddhist philosophy that held the belief that phenomena exist in all three periods of time (past, present, and future), though not in a wholly momentary fashion.
Statement 1 is incorrect. Sautrantika and Sammitiya are sub-schools within the Nikaya Buddhism (often referred to as Hinayana by Mahayana followers). Sautrantikas particularly emphasized the authority of the Sutra Pitaka over the Abhidharma. Sammitiyas were a sub-sect of the Vatsiputriya school known for their controversial doctrine of ‘pudgala’ (person). Statement 2 is correct. The Sarvastivadins (meaning “the doctrine that all exists”) were a prominent early Buddhist school whose central tenet was that the fundamental constituents of reality (dharmas) exist in all three times.

79. With reference to the difference between the culture of Rigvedic Aryan

With reference to the difference between the culture of Rigvedic Aryans and Indus Valley people, which of the following statements is/are correct?

  • 1. Rigvedic Aryans used the coat of mail and helmet in warfare whereas the people of Indus Valley Civilization did not leave any evidence of using them.
  • 2. Rigvedic Aryans knew gold, silver and copper whereas Indus Valley people knew only copper and iron.
  • 3. Rigvedic Aryans had domesticated the horse whereas there is no evidence of Indus Valley people having been aware of this animal.

Select the correct answer using the code given below :

[amp_mcq option1=”1 only” option2=”2 and 3 only” option3=”1 and 3 only” option4=”1, 2 and 3″ correct=”option3″]

This question was previously asked in
UPSC IAS – 2017
Download PDFAttempt Online
The correct option is C) 1 and 3 only.
– Statement 1 is correct. Archaeological evidence from Indus Valley sites generally lacks findings of offensive or defensive military equipment like coats of mail or helmets. The Rigveda, on the other hand, frequently mentions armour (Varman) and helmets (Sipra), indicating their use by the Rigvedic Aryans in warfare.
– Statement 2 is incorrect. Indus Valley people were aware of and used gold, silver, copper, bronze, and lead. They did not know iron. Rigvedic Aryans were familiar with gold, silver, copper, and bronze, and later became aware of iron (mentioned as ‘Ayas’, often interpreted as copper/bronze initially and later iron). The statement incorrectly claims Indus Valley people knew iron and knew *only* copper and iron.
– Statement 3 is correct. The horse (ashva) was central to the life and culture of the Rigvedic Aryans, frequently mentioned in the Rigveda and used in chariots and warfare. While some controversial evidence of horse remains has been found at late Harappan sites like Surkotada, the presence and significance of the horse in the Indus Valley Civilization are highly debated and are minimal compared to its prominence in the Rigvedic period. The prevailing view is that the horse was a defining characteristic of the Rigvedic Aryans, largely absent or insignificant in the Indus Valley Civilization.
Comparing the two cultures reveals significant differences in lifestyle, technology, and societal structure. The Indus Valley Civilization was primarily urban, with sophisticated town planning and trade networks, while the early Rigvedic society was more pastoral and tribal. Different sets of deities and religious practices are also noted. The arrival of the Rigvedic Aryans is often associated with the decline of the Indus Valley Civilization, though the causes of this decline are complex and debated.

80. With reference to the cultural history of India, the memorizing of chr

With reference to the cultural history of India, the memorizing of chronicles, dynastic histories and epic tales was the profession of who of the following?

[amp_mcq option1=”Shramana” option2=”Parivraajaka” option3=”Agrahaarika” option4=”Maagadhaa” correct=”option4″]

This question was previously asked in
UPSC IAS – 2016
Download PDFAttempt Online
The profession of memorizing and reciting chronicles, dynastic histories, and epic tales in ancient and medieval India was typically carried out by bards or court-historians. The term ‘Maagadhaa’ (or Magadha) referred to a class of bards who were professional panegyrists and genealogists, responsible for preserving and reciting historical accounts, epics, and praise poetry.
Option A (Shramana) refers to an ascetic or monk, particularly in heterodox traditions like Buddhism and Jainism.
Option B (Parivraajaka) refers to a wandering ascetic.
Option C (Agrahaarika) refers to the recipient or administrator of an Agrahara land grant, usually a Brahmin scholar or priest.
None of these professions primarily involved the memorization and recitation of historical chronicles and epic tales in the manner described.
Maagadhaa were bards who memorized and recited historical accounts, genealogies, and epics.
Bards played an important role in transmitting historical and cultural knowledge through oral tradition before written records became widespread. They were often patronized by kings and nobles. Other related terms include Suta (charioteer, often also a bard) and Bandin (panegyrist).
Page 1Page 2Page 3Page 4Page 5