Medieval History of India

231. The term Upari refers to which one of the following?

The term Upari refers to which one of the following?

[amp_mcq option1=”A category of proprietary tenure under the Mughal rule” option2=”A category of tenancy tenure under the Maratha rule” option3=”A soldier in the Maratha army” option4=”A village headman in the Mughal period” correct=”option2″]

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The term ‘Upari’ refers to a category of tenancy tenure under the Maratha rule.
Under the Maratha revenue system, there were primarily two types of cultivators: Mirasidars and Uparis. Mirasidars were hereditary occupants or proprietors of land, holding permanent rights. Uparis were temporary tenants, often tenants-at-will or cultivating land in villages other than their own, and their rights were not hereditary or permanent. They were often brought in to cultivate vacant or fallow lands.
The distinction between Mirasidars and Uparis was significant in terms of social status, rights to land, and vulnerability to eviction or changes in revenue demands.

232. What form of Shiva is most prominent in the Brihadeshvara Temple built

What form of Shiva is most prominent in the Brihadeshvara Temple built by the Chola dynasty?

[amp_mcq option1=”Harihara” option2=”Bhairava” option3=”Rudra” option4=”Tripurantaka” correct=”option3″]

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The most prominent form of Shiva worshipped in the Brihadeshvara Temple is represented by the massive Shiva Lingam. While not explicitly listed as ‘Lingam’ or ‘Shiva’, among the given options representing aspects or manifestations of Shiva, Rudra is closely associated with the powerful and supreme cosmic form represented by the Lingam.
– The Brihadeshvara Temple at Thanjavur, built by Rajaraja I of the Chola dynasty, is dedicated to Shiva.
– The central deity is a colossal Shiva Lingam, known as Peruvudaiyar or Rajarajeshwaram Udaiyar.
– While the Lingam is the primary object of worship, the question asks about the ‘form’ of Shiva. Rudra is an ancient Vedic deity associated with Shiva, representing powerful and sometimes fierce aspects, fitting the grandeur of the temple’s main deity.
– Other options like Harihara (syncretic Vishnu-Shiva), Bhairava (fierce manifestation), and Tripurantaka (destroyer of three cities) represent specific iconographic forms or aspects, whereas Rudra can refer to the fundamental, powerful nature of Shiva as the supreme being worshipped in the main shrine.
The temple complex contains numerous sculptures depicting various forms and narratives of Shiva, including Tripurantaka. However, the principal deity in the sanctum sanctorum is the Lingam, symbolizing the formless universal principle of Shiva. In the context of representing the supreme deity through one of the given names, Rudra is the most appropriate choice among the options provided.

233. Which one of the following sources tells us about women protesting aga

Which one of the following sources tells us about women protesting against the infidelity of their husbands or the neglect of the wife and children by the male head of the household?

[amp_mcq option1=”The Kitab-ul-Hind” option2=”Documents belonging to the Village Panchayats of Rajasthan, Gujarat and Maharashtra” option3=”Sculptures from Mandor” option4=”The Ain-i-Akbari of Abul Fazl” correct=”option2″]

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Documents belonging to Village Panchayats of Rajasthan, Gujarat and Maharashtra are the most likely source among the given options to contain information about social disputes, including women protesting against the infidelity of their husbands or neglect by the male head of the household. Village panchayats historically served as local judicial and administrative bodies that dealt with community disputes, including family matters, marriage, and social norms. Records from such bodies would document grievances and the process of resolution or protest.
Village-level administrative and judicial records, such as those maintained by panchayats, provide valuable insights into social dynamics, disputes, and protests at the grassroots level.
While other sources like Kitab-ul-Hind and Ain-i-Akbari provide broader information on Indian society and administration during their respective periods, they are less likely to contain specific details of individual domestic disputes and protests in villages. Sculptures, while providing visual information about life and culture, are generally not a source for documented protests or legal grievances. Archival records from local bodies like village panchayats are a direct source for such socio-legal matters.

234. Statement I : The Zamindars were an exploitative class in Mughal India

Statement I :
The Zamindars were an exploitative class in Mughal India.

Statement II :
The Zamindars often received the support of the peasantry in a large number of agrarian uprisings in North India in the seventeenth century.

[amp_mcq option1=”Both the statements are individually true and Statement II is the correct explanation of Statement I” option2=”Both the statements are individually true but Statement II is not the correct explanation of Statement I” option3=”Statement I is true but Statement II is false” option4=”Statement I is false but Statement II is true” correct=”option2″]

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Both statements are individually true, but Statement II is not the correct explanation of Statement I.
– Statement I: Zamindars, as intermediaries in the revenue collection system, often extracted surplus from the peasantry beyond the state’s demand, acting as an exploitative layer, although their role was complex. This statement can be considered true in the context of peasant experience.
– Statement II: Historical evidence shows that Zamindars sometimes led or supported peasant uprisings against the Mughal state or other powers, motivated by their own grievances or interests. So, peasants did sometimes support Zamindars. This statement is also true.
– Statement II describes instances of cooperation or support between peasants and Zamindars in uprisings. This does not explain *why* Zamindars were an exploitative class; in fact, it highlights a potentially conflicting aspect of their relationship with the peasantry. Therefore, Statement II is not the correct explanation for Statement I.
The relationship between Zamindars and peasants in Mughal India was complex and varied, ranging from exploitation and conflict to instances of shared resistance against external pressures, particularly state revenue demands or oppression by other groups.

235. Statement I : The pahi-kashta peasants were non-resident cultivators c

Statement I :
The pahi-kashta peasants were non-resident cultivators cultivating lands on a contractual basis.

Statement II :
The pahi-kashta peasants worked under the temptation of favourable revenue or the compulsion of economic distress.

[amp_mcq option1=”Both the statements are individually true and Statement II is the correct explanation of Statement I” option2=”Both the statements are individually true but Statement II is not the correct explanation of Statement I” option3=”Statement I is true but Statement II is false” option4=”Statement I is false but Statement II is true” correct=”option1″]

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Both statements are individually true, and Statement II is the correct explanation of Statement I.
– Pahi-kashta peasants were non-resident cultivators who tilled land outside their own village. This was often on a contractual basis.
– They were motivated to cultivate land in other villages either due to favorable terms (like lower revenue demand offered by the village or zamindar seeking cultivators) or due to compulsion stemming from economic distress, lack of sufficient land in their home village, or social pressure. Thus, the factors mentioned in Statement II explain why a peasant would become a pahi-kashta, cultivating land on a contractual basis in a different village.
In Mughal India, peasants were generally classified into Khud-kashta (resident cultivators with proprietary rights in their village) and Pahi-kashta (non-resident cultivators). The movement and status of Pahi-kashta peasants reflected economic conditions and land availability.

236. Who propounded Kashmir Shaivism?

Who propounded Kashmir Shaivism?

[amp_mcq option1=”Vasugupta” option2=”Abhinavagupta” option3=”Ramakantha” option4=”Ranganathacharya” correct=”option1″]

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Vasugupta propounded Kashmir Shaivism.
Vasugupta is traditionally considered the founder of the Spanda school of Kashmir Shaivism and is credited with receiving and compiling the Shiva Sutras, a foundational text of the tradition. Abhinavagupta was a later, but highly influential, philosopher who systematized the various schools of Kashmir Shaivism.
Kashmir Shaivism is a monistic idealist tradition that originated in the Kashmir Valley. Key figures include Vasugupta (credited with Shiva Sutras), Somananda, Utpaladeva, and Abhinavagupta (author of Tantraloka, a comprehensive treatise).

237. Which of the following statements about Virashaivism is/are correct?

Which of the following statements about Virashaivism is/are correct?

  • 1. The Virashaivism traces its origin to the five great religious teachers-Renuka, Daruka, Ghantakarna, Dhenukarna and Vishvakarna.
  • 2. The Virashaiva philosophy is called Shaktivishishtadvaita-the non-duality of God.
  • 3. Ashtavarana are the eight rules of the Virashaivism to be observed by the followers.

Select the correct answer using the code given below.

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

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All three statements are correct.
Virashaivism, also known as Lingayatism, traces its origin to five traditional acharyas, including Renuka and Daruka. Its philosophy is termed Shaktivishishtadvaita, representing a qualified non-duality relating the soul, God (Shiva), and divine energy (Shakti). Ashtavarana are the eight vital observances or protections that guide the spiritual life of a Virashaiva devotee.
Ashtavarana include Gurulingajangama (devotion to guru, linga, and jangama – the moving manifestation of God), Padodaka (drinking the water used to wash the Guru’s feet), Prasad (partaking of offerings), Vibhuti (smearing sacred ash), Rudraksha (wearing rudraksha beads), Mantra (chanting the five-syllable mantra Om Namah Shivaya), and Shivarpanam (dedicating all actions to Shiva).

238. How many of the following statements regarding medicine and related pr

How many of the following statements regarding medicine and related practices in medieval India is/are correct?

  • 1. Indian medicine of the Graeco-Arabic tradition (Tibb-i-Yunani) was almost identical in its practice with contemporary Persian medicine.
  • 2. Harvey’s discovery of the circulation of blood was explained to a scholarly noble by European traveller Francois Bernier.
  • 3. The practice of smallpox inoculation was described in contemporary Yunani and Ayurvedic texts.

Select the correct answer.

[amp_mcq option1=”1″ option2=”2″ option3=”3″ option4=”None” correct=”option2″]

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Statements 1 and 2 are correct.
Tibb-i-Yunani was a systematized medical tradition originating from Greek medicine that flourished in the Islamic world and was widely adopted in medieval India, sharing fundamental principles and practices with contemporary Persian medicine. European traveller Francois Bernier, a physician, is known to have discussed Western scientific discoveries, including Harvey’s work on circulation, with Indian scholars and nobles during his time in the Mughal Empire.
Statement 3 is incorrect. While the practice of smallpox inoculation (variolation) existed in India, particularly as a folk tradition, its detailed description in contemporary major Yunani or Ayurvedic texts is not widely established. Historical accounts of the practice primarily come from observations by Europeans in the 18th century describing local methods.

239. How many of the following statements about Bhakti poet Namdev is/are c

How many of the following statements about Bhakti poet Namdev is/are correct?

  • 1. He seems to have played a part in transmitting the southern Bhakti to northern India.
  • 2. He was a rigorous monotheist and opposed caste distinctions.
  • 3. He was a devout follower of Kabir.

Select the correct answer.

[amp_mcq option1=”1″ option2=”2″ option3=”3″ option4=”None” correct=”option2″]

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Statements 1 and 2 are correct.
Bhakti saint Namdev was a key figure in the Varkari tradition of Maharashtra and played a role in extending the Bhakti movement’s influence northwards, particularly evident in the inclusion of his hymns in the Guru Granth Sahib. He was a staunch monotheist and opposed caste distinctions.
Statement 3 is incorrect. While Namdev and Kabir were contemporary Bhakti saints and respected figures, Namdev was not a follower of Kabir. They belonged to different traditions within the broader Bhakti movement, although their teachings shared some common themes like monotheism and anti-casteism.

240. Who among the following was not a court poet of king Krishnadevaraya?

Who among the following was not a court poet of king Krishnadevaraya?

[amp_mcq option1=”Timmana” option2=”Dhurjati” option3=”Mallana” option4=”Siddheshvara” correct=”option4″]

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The correct answer is Siddheshvara.
King Krishnadevaraya’s court was famous for the ‘Ashtadiggajas’, eight eminent poets and scholars. Timmana (Nandi Thimmana), Dhurjati, and Mallana (Madayyagari Mallana) were all listed among these eight poets. Siddheshvara is not among the traditionally accepted list of Ashtadiggajas.
The Ashtadiggajas represented the pinnacle of Telugu literature during the reign of Krishnadevaraya (1509-1529 AD), who himself was an accomplished scholar and writer. The other five Ashtadiggajas were Allasani Peddana, Ayyalaraju Ramabhadrudu, Pingali Surana, Ramaraja Bhushana, and Tenali Ramakrishna.
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