Medieval History of India Archives

271. Verses ascribed to poet-saint Kabir have been compiled in which of the

Verses ascribed to poet-saint Kabir have been compiled in which of the following traditions?

1. Bijak in Varanasi
2. Kabir Granthavali in Rajasthan
3. Adi Granth Sahib

Select the correct answer using the code given below.

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

This question was previously asked in

UPSC CDS-1 – 2018

Verses ascribed to the poet-saint Kabir are found compiled in several traditions, including the Bijak, Kabir Granthavali, and the Adi Granth Sahib.

1. **Bijak:** This is the most important and comprehensive collection of Kabir’s verses, considered the sacred text of the Kabir Panth. It is primarily associated with the eastern traditions of Kabir, prevalent in regions like Bihar, Uttar Pradesh, and parts of Bengal. Varanasi is a key location associated with Kabir and the Bijak tradition. (Statement 1 is correct).
2. **Kabir Granthavali:** This collection is associated with the Dadu Panth in Rajasthan and represents the northern tradition of Kabir’s verses. (Statement 2 is correct).
3. **Adi Granth Sahib:** The sacred scripture of Sikhism contains a significant number of hymns attributed to Kabir (Kabirvani or Bhagat Bani), alongside the writings of other Bhakti saints. (Statement 3 is correct).

These three compilations represent different regional traditions and recensions of Kabir’s verses, reflecting the wide influence and diverse interpretations of his teachings. While there are variations across these texts, they collectively form the primary sources for studying Kabir’s philosophy and poetry.

272. Consider the following statements: 1. Abhinavagupta wrote a comprehe

Consider the following statements:

1. Abhinavagupta wrote a comprehensive treatise called the Tantraloka which systematically presents the teachings of the Kula and Trika systems
2. The Samaraichchakaha by Hariibhadra Suri written in Gujarat around the eighth century is technically not a tantric work but is saturated with tantric ideas and practices

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=”option3″]

This question was previously asked in

UPSC CDS-1 – 2016

Download PDF Attempt Online

Statement 1 is correct. Abhinavagupta (c. 975-1025 CE) was a prominent philosopher and mystic of Kashmir Shaivism. His monumental work, *Tantraloka*, is considered the most comprehensive and authoritative synthesis of the teachings of the Trika and Kula systems of Kashmir Shaivism, which are indeed forms of Tantra. Statement 2 is incorrect. Hariibhadra Suri (c. 8th century) was a highly respected Jain philosopher and author. His *Samaraichchakaha* is a major narrative work in Prakrit, focusing on Jain doctrines of karma and rebirth through a series of stories. While it deals with philosophical concepts, it is a key text of Jainism and is not generally classified as a tantric work, nor is it considered “saturated with tantric ideas and practices” in the way that term is used in the context of Shaiva or Shakta tantra. Jainism is a distinct philosophical and religious tradition.

Abhinavagupta is central to Kashmir Shaivism and Tantra, while Hariibhadra Suri is a key figure in Jainism, and their works belong to distinct traditions.

Kashmir Shaivism is a non-dualistic tradition that incorporates tantric practices and philosophy. Jainism is an ancient Indian religion that follows a path of non-violence towards all living beings and asceticism.

273. Which kingdom did the temple of Hazara Rama belong to ?

Which kingdom did the temple of Hazara Rama belong to ?

[amp_mcq option1=”Avadh” option2=”Travancore” option3=”Vijayanagara” option4=”Ahom” correct=”option3″]

This question was previously asked in

UPSC CDS-1 – 2016

Download PDF Attempt Online

The Hazara Rama temple is a significant temple located within the Royal Enclosure of Hampi, the capital city of the historical Vijayanagara Empire. It was built in the early 15th century by Deva Raya I or II and is renowned for its intricate carvings depicting scenes from the Ramayana.

Hampi, where the Hazara Rama temple is located, was the capital of the Vijayanagara Empire.

Hampi is a UNESCO World Heritage site known for its spectacular ruins that belong to the once-flourishing Vijayanagara Empire (14th to 16th centuries).

274. Which one of the following books was not illustrated with paintings in

Which one of the following books was not illustrated with paintings in Akbar’s court ?

[amp_mcq option1=”Hamzanama” option2=”Razmnama” option3=”Baburnama” option4=”Tarikh-i-Alfi” correct=”option4″]

This question was previously asked in

UPSC CDS-1 – 2016

Download PDF Attempt Online

Among the given options, Tarikh-i-Alfi was not as famously or extensively illustrated with paintings in Akbar’s court as the other three books.

– Akbar was a great patron of Mughal painting, establishing a royal atelier where many manuscripts were illustrated by artists.
– Hamzanama was one of the earliest and most extensive illustrated projects commissioned by Akbar, involving thousands of large paintings.
– Razmnama, the Persian translation of the Mahabharata, was another major project heavily illustrated under Akbar’s patronage.
– Baburnama, the autobiography of Babur, was also translated into Persian and illustrated multiple times in Akbar’s reign.
– Tarikh-i-Alfi was a universal history commissioned by Akbar to commemorate 1000 years since the death of Prophet Muhammad. While historical manuscripts were sometimes illustrated, Tarikh-i-Alfi is known more for its text compilation. Although some manuscripts might have illustrations, it was not a primary focus for grand scale illustration like the other mentioned works.

Other famously illustrated manuscripts from Akbar’s court include Akbarnama, Tutinama, and the Darabnama. The style of painting developed during this period is known as the Mughal school of miniature painting, characterized by a blend of Persian, Indian, and later European influences.

275. Iqta in medieval India meant:

Iqta in medieval India meant:

[amp_mcq option1=”land assigned to religious personnel for spiritual purposes” option2=”land revenue from different territorial units assigned to army officers” option3=”charity for educational and cultural activities” option4=”the rights of the zamindar” correct=”option2″]

This question was previously asked in

UPSC CDS-1 – 2016

Download PDF Attempt Online

Iqta in medieval India referred to land revenue from different territorial units assigned to army officers.

– The Iqta system was a mechanism used by the Delhi Sultans to administer their vast territories and maintain their army.
– Under this system, the empire was divided into several tracts of land called iqtas.
– These iqtas were assigned to nobles, military commanders, and officials (known as iqtadars or muqtis) in lieu of their salaries.
– The iqtadar was responsible for collecting revenue from their iqta, maintaining law and order, and providing troops to the Sultan when required.
– The iqtas were transferable, and the iqtadars were subject to the Sultan’s authority.

The Iqta system underwent modifications and evolution under different rulers, like Iltutmish and Balban, and was later replaced by a more centralized administration under rulers like Alauddin Khalji.

276. Which of the following statements about the Vijayanagara Empire is / a

Which of the following statements about the Vijayanagara Empire is / are true?

1. The kings claimed to rule on behalf of the God Virupaksha
2. Rulers used the title “Hindu Suratrana” to indicate their close links with Gods
3. All royal orders were signed in Kannada, Sanskrit and Tamil
4. Royal portrait sculpture was now displayed in temples

Select the correct answer using the code given below :

[amp_mcq option1=”4 only” option2=”1 and 2 only” option3=”1, 2 and 3″ option4=”1, 2 and 4″ correct=”option4″]

This question was previously asked in

UPSC CDS-1 – 2016

Download PDF Attempt Online

Statements 1, 2, and 4 are true about the Vijayanagara Empire. Statement 3 is an overgeneralization and likely not true for *all* royal orders.

– Statement 1: The rulers of Vijayanagara considered themselves representatives of God Virupaksha, the presiding deity of their kingdom and the deity of the Virupaksha temple at Hampi. Royal orders were often signed with the phrase “Sri Virupaksha”. This is true.
– Statement 2: The Vijayanagara rulers adopted the title “Hindu Suratrana” or “Hindu Sultan”, signifying their role as protectors of Hinduism against the Deccan Sultanates. This title is found in inscriptions and accounts. This is true.
– Statement 4: Royal portrait sculpture was a notable feature in Vijayanagara art. Stone portraits of kings and sometimes queens were installed in temples, particularly in gopurams and mandapams, often depicting them in a posture of worship. This is true.
– Statement 3: While Kannada, Telugu, Tamil, and Sanskrit were used in inscriptions and official documents depending on the region and context, it is not accurate to say that *all* royal orders were signed in *all three* languages (Kannada, Sanskrit, and Tamil). The language used would often depend on the local language of the area where the order was issued or effective, in addition to Sanskrit for formality or religious contexts.

The Vijayanagara Empire (14th-17th centuries) was one of the major South Indian empires. It was founded by Harihara I and Bukka Raya I of the Sangama Dynasty. The capital was Vijayanagara (present-day Hampi).

277. The followers of Gorakhnath were called :

The followers of Gorakhnath were called :

[amp_mcq option1=”Jogis” option2=”Nath-Panthis” option3=”Tantriks” option4=”Sanyasis” correct=”option2″]

This question was previously asked in

UPSC CDS-1 – 2016

Download PDF Attempt Online

The correct option is B) Nath-Panthis.

Gorakhnath was a key figure in the Nath tradition or Nath Sampradaya, and his followers are commonly known as Nath-Panthis.

Gorakhnath (c. 10th or 11th century) was a Hindu yogi and saint. He is considered one of the two major founders of the Nath Sampradaya, alongside his guru Matsyendranath. The Nath-Panthis are followers of this tradition, known for their yogic practices and emphasis on Hatha Yoga. ‘Jogis’ is a term often used generally for yogis, but ‘Nath-Panthis’ is specific to this sect.

278. Which of the following were features of the postal system of India as

Which of the following were features of the postal system of India as described by Ibn Battuta ?

1. The foot post carries a ringing bell in one hand.
2. The horse post is called uluq, stationed at a distance of every four miles.
3. The foot post or dawa has one station at every four kos of distance.
4. The foot post is quicker than horse post.

Select the correct answer using the code given below :

[amp_mcq option1=”1, 2 and 4″ option2=”1 and 2 only” option3=”2 and 3 only” option4=”1, 3 and 4″ correct=”option1″]

This question was previously asked in

UPSC NDA-1 – 2024

Download PDF Attempt Online

Ibn Battuta, in his Rihla, described the postal system (called ‘dak’) during the reign of Muhammad bin Tughluq as being of two types: the horse-post (‘uluq’) and the foot-post (‘dawa’).
Statement 1: He noted that the runner carrying the foot-post carried a bell to announce his arrival and clear the way. This is correct.
Statement 2: He mentioned that the horse-post stations (uluq) were located at intervals of every four miles. This is correct.
Statement 3: He described the foot-post (dawa) stations as being at a distance of one-third of a mile, allowing for very rapid transit. Four kos is approximately 8-10 miles, so this statement is incorrect.
Statement 4: Ibn Battuta explicitly stated that the foot-post was faster than the horse-post for carrying mail, especially for urgent items like fruits, as the runners could pass the mail from one to another without delay. This is correct.
Therefore, statements 1, 2, and 4 are correct.

– Ibn Battuta described two types of postal systems: horse-post (uluq) and foot-post (dawa).
– The foot-post was quicker than the horse-post according to Ibn Battuta.
– The foot-post runners carried bells.
– Horse-post stations were at 4-mile intervals; foot-post stations were at much shorter intervals (1/3 mile).

The ‘kos’ was a unit of distance varying regionally and over time, typically ranging from about 1 to 2 miles. One-third of a mile is significantly less than four kos. Ibn Battuta’s account highlights the efficiency and speed of the state-managed postal system under the Delhi Sultanate, particularly the foot-post system, which could cover long distances very quickly.