Vedic Age

1. 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 :

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1 only
2 and 3 only
1 and 3 only
1, 2 and 3
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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.

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2. Consider the following statements about the practice of Vedic sacrific

Consider the following statements about the practice of Vedic sacrifices:

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  • 1. The shrauta (Vedic sacrifices) involved the use of three fires – the garhapatya (householder’s fire), ahavaniya (offeratorial fire) and dakshinagni (southern fire).
  • 2. These fires were supposed to be placed in pits of different shapes, i.e., the garhapatya to be square, ahavaniya to be round and that of the dakshinagni, rectangle-shaped.

Which of the statements given above is/are correct?

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1 only
2 only
Both 1 and 2
Neither 1 nor 2
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Statement 1 is correct, but statement 2 is incorrect. Vedic Shrauta sacrifices indeed involve the use of three principal sacred fires: the Garhapatya, the Ahavaniya, and the Dakshinagni. However, their associated fire pit shapes are traditionally different from what is described in statement 2. The Garhapatya fire pit is typically circular, the Ahavaniya fire pit is square, and the Dakshinagni fire pit is semi-circular or shaped like a half-moon.
The use of three sacred fires (Garhapatya, Ahavaniya, Dakshinagni) is fundamental to major Vedic (Shrauta) rituals. The specific shapes of the altars or pits for these fires (circular for Garhapatya, square for Ahavaniya, semi-circular for Dakshinagni) are symbolically significant in Vedic cosmology and ritual practice.
The three fires represent different aspects: Garhapatya (householder, origin), Ahavaniya (offering, eastward), and Dakshinagni (south, often related to ancestors or protection from evil spirits). The incorrect assignment of shapes in statement 2 makes the statement false.

3. Match List-I with List-II and select the correct answer using the code

Match List-I with List-II and select the correct answer using the code given below the Lists :

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List-I
(Vedic name of river)		List-II
(Modern name)
A. Drishadvati1. Chenab
B. Askini2. Chautang
C. Vitasta3. Ravi
D. Purushni4. Jhelum

Code :

A-2, B-4, C-1, D-3
A-2, B-1, C-4, D-3
A-3, B-1, C-4, D-2
A-3, B-4, C-1, D-2
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The correct answer is B) A-2, B-1, C-4, D-3.
The correct matches between the Vedic names of rivers and their modern names are:
– Drishadvati: Chautang (Often identified with the Chautang river, a tributary of the Ghaggar-Hakra system)
– Askini: Chenab
– Vitasta: Jhelum
– Purushni: Ravi
These rivers are mentioned in the Rigveda, particularly in the hymns related to the geography of the Sapta Sindhu region. Knowing these ancient names and their modern counterparts is important for understanding the geography and history of the Vedic period.

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4. According to early Indian philosophers, what are the basic elements de

According to early Indian philosophers, what are the basic elements described in Pancha Tattva ?

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Earth, Fire, Sky, Gas and Water
Air, Earth, Fire, Sky and Water
Gas, Land, Fire, Sky and Water
Air, Earth, Fire, Land and Water
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The correct answer is B) Air, Earth, Fire, Sky and Water.
According to early Indian philosophical schools (like Samkhya) and traditional Indian medicine systems (like Ayurveda), the universe and everything in it, including the human body, are composed of five basic elements, known as Pancha Mahabhuta or Pancha Tattva. These elements are Prithvi (Earth), Apas (Water), Agni (Fire), Vayu (Air), and Akasha (Sky, Ether, or Space). The terms ‘Gas’ and ‘Land’ in options A, C, and D are not the traditional terms used for these fundamental elements in this philosophical context; ‘Air’ (Vayu) and ‘Earth’ (Prithvi) are the correct traditional terms.
These elements are not understood in the modern chemical sense but represent different states or qualities of matter and energy. Earth represents solidity, Water liquidity, Fire transformation/energy, Air gaseousness/movement, and Sky/Space represents emptiness or the medium in which everything exists.

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5. Which of the following are prescribed as the duties of Vaishyas accord

Which of the following are prescribed as the duties of Vaishyas according to the Dharmashastras?

  • 1. Studying the Vedas
  • 2. Engaging in trade

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1 only
2 only
Both 1 and 2
Neither 1 nor 2
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Dharmashastras are ancient Indian legal and ethical texts that prescribe duties (dharma) for individuals based on their varna (social class). According to these texts:
– Brahmins: Studying and teaching the Vedas, performing sacrifices, giving and receiving gifts.
– Kshatriyas: Studying the Vedas (but not teaching), protecting the people, administering justice, performing sacrifices, engaging in warfare.
– Vaishyas: Studying the Vedas (though often less emphasized than for Brahmins/Kshatriyas), engaging in trade (vanijya), cattle rearing (pashupalya), and agriculture (krishi), performing sacrifices, lending money.
– Shudras: Serving the other three varnas, particularly Brahmins.
Let’s evaluate the statements regarding Vaishyas:
1. Studying the Vedas: While some texts mention that Vaishyas could study the Vedas, it was not considered a primary or universally obligatory duty in the same way it was for Brahmins. Some interpretations restrict deep Vedic study or teaching to Brahmins. However, the right to study was generally granted to the upper three varnas (dvijas – twice-born). So this is partially true but not the defining primary duty.
2. Engaging in trade: This is explicitly and consistently mentioned as a primary duty and occupation of Vaishyas in Dharmashastras.
Comparing the two, engaging in trade is the *most* prescribed and defining duty among the options for Vaishyas according to Dharmashastras. Often, studying Vedas for Vaishyas was limited compared to Brahmins. Considering the options and the typical emphasis in Dharmashastras, trade is the core duty listed.
Engaging in trade, agriculture, and cattle rearing were the primary prescribed duties/occupations for Vaishyas according to Dharmashastras. Studying the Vedas was sometimes permitted but not emphasized as their core duty compared to Brahmins.
The division of duties based on varna was an idealized model presented in these texts, and the actual social and economic practices varied in different regions and periods. The three upper varnas were considered ‘dvijas’ (twice-born) and had the right to Vedic initiation (upanayana), which was a prerequisite for Vedic study.

*Correction*: Re-evaluating statement 1. Dharmashastras generally state that the three dvija varnas (Brahmin, Kshatriya, Vaishya) have the right to Vedic study. For example, Manusmriti states that the Vaishya should study the Vedas, perform sacrifices, lend money, etc. So, studying the Vedas was indeed a prescribed duty for Vaishyas. Therefore, both statements are correct according to the Dharmashastras.

Let’s re-assess ID 26394 based on this correction.
1. Studying the Vedas: Yes, prescribed for all dvijas, including Vaishyas.
2. Engaging in trade: Yes, a primary occupation and duty.
Both statements are correct.

Revised Explanation for ID 26394:

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According to the Dharmashastras, the society was divided into four varnas, each with prescribed duties (dharma). The Vaishyas were part of the ‘dvija’ or twice-born varnas, along with Brahmins and Kshatriyas.
1. Studying the Vedas: Dharmashastras explicitly state that Vaishyas, as members of the dvija varnas, have the right and duty to study the Vedas, although the emphasis and depth might differ compared to Brahmins. For instance, Manusmriti includes studying the Vedas as a duty of the Vaishya. So, this statement is correct.
2. Engaging in trade: Trade (vanijya), along with agriculture (krishi) and cattle rearing (pashupalya), were the primary and defining occupations and duties prescribed for the Vaishyas. So, this statement is correct.
Since both statements are correct according to the Dharmashastras, the correct option is C.
Dharmashastras prescribed both studying the Vedas and engaging in trade as duties for the Vaishyas.
The Dharmashastras provided an ideal blueprint for social and religious order, outlining duties for each varna, ashrama (stage of life), etc. While studying the Vedas was a right of the three upper varnas, the primary economic duties like trade, agriculture, and cattle rearing were specifically assigned to the Vaishyas.

6. Consider the following statements about Rig Veda : 1. It reflects a

Consider the following statements about Rig Veda :

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  • 1. It reflects a naturalistic polytheism-a belief in many Gods who personified natural phenomenon.
  • 2. The Gods were conceived of as anthropomorphic, i.e., as having a physical form similar to that of humans.

Which of the statements given above is/are correct?

1 only
2 only
Both 1 and 2
Neither 1 nor 2
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Statements 1 and 2 are both correct. The Rig Veda depicts a naturalistic polytheism where deities represent natural forces (like Indra for thunder, Agni for fire, Surya for sun), and these deities are often described with anthropomorphic characteristics, having human-like forms, emotions, and interactions.
Rig Vedic religion was characterized by the worship of multiple gods personifying natural phenomena, and these gods were often attributed human-like forms and qualities.
Some of the major deities in the Rig Veda include Indra, Agni, Surya, Vayu, Varuna, Mitra, Ushas, etc. The hymns are primarily prayers, praises, and invocations to these gods, seeking their favour and protection.

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7. The cow was an important form of wealth in :

The cow was an important form of wealth in :

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the Rigvedic age.
the later-Vedic age.
the post-Vedic age.
the Epic age.
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In the Rigvedic age (circa 1500-1000 BCE), society was predominantly pastoral. Cattle, especially cows, were the most important form of wealth. They were a measure of status, used in exchanges, and often the object of raids and conflicts (Gavishti). Land was not as crucial as pastoral wealth and was likely communally owned or less defined in terms of individual property rights compared to later periods.
– Rigvedic economy was primarily pastoral.
– Cattle were the main form of wealth and medium of exchange.
– Terms like ‘Gopati’ (lord of cattle) signified importance, and ‘Gavishti’ (search for cows) referred to conflict.
The Later Vedic period saw a shift towards agriculture and settled life, making land increasingly important, although cattle remained valuable. By the post-Vedic and Epic ages, agriculture and trade were well-established, leading to a more diversified understanding of wealth.

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8. The terms used for cereals in the Rig Veda are :

The terms used for cereals in the Rig Veda are :

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Godhuma and Vrihi
Yava and Dhanya
Tila and Khala
Priyangu and Shyamaka
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In the Rig Veda, the most frequently mentioned grain is ‘Yava’, which refers to barley. The general term for grain or corn used in the Rig Veda is ‘Dhanya’.
While agriculture was known during the Rig Vedic period, the economy was predominantly pastoral. Barley (‘Yava’) was the main cultivated cereal.
Terms like ‘Godhuma’ (wheat), ‘Vrihi’ (rice), ‘Tila’ (sesame), ‘Priyangu’ (millet), and ‘Shyamaka’ (millet) are more commonly found and associated with later Vedic texts (like Yajur Veda, Atharva Veda) and subsequent periods, indicating a greater reliance on agriculture and diversification of crops.

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9. Directions : The following five (5) items consist of two statements, S

Directions :
The following five (5) items consist of two statements, Statement I and Statement II. Examine these two statements carefully and select the correct answer using the code given below.

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Statement I :
36. The early Aryans, who were essentially pastoral, did not develop any political structure which could measure up to a State in either ancient or modern sense.
Statement II :
Kingship was the same as tribal chiefship; the term Rajan being used for tribal chief who was primarily a military leader and who ruled over his people and not over any specified area.

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Both the statements are individually true and Statement II is the correct explanation of Statement I
Both the statements are individually true but Statement II is not the correct explanation of Statement I
Statement I is true but Statement II is false
Statement I is false but Statement II is true
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Both the statements are individually true and Statement II is the correct explanation of Statement I.
– Statement I: During the early Vedic period (Rigvedic period), the Aryans were predominantly pastoral and tribal. Their political organization was based on the ‘jana’ (tribe) and lacked the characteristics of a territorial state (e.g., defined territory, complex administration, standing army).
– Statement II: In this period, the ‘Rajan’ was essentially a tribal chief, primarily a military leader responsible for the protection of the tribe (‘jana’). His authority was over the people rather than a specific territory. This structure aligns with tribal chiefship rather than the concept of a state ruling over a fixed land area.
Statement II accurately describes the nature of the political head in the early Vedic period, highlighting his role as a tribal chief over people rather than a ruler of a territory. This characteristic precisely explains why the political structure of the early Aryans did not constitute a ‘State’ in the sense of a territorial and complex administrative entity, thus explaining Statement I.

10. The ancient Sanskrit texts use the term kula to designate:

The ancient Sanskrit texts use the term kula to designate:

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Network of kinfolk
Families
Lineage
Caste
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In ancient Sanskrit texts, the term kula is primarily used to designate a family. It refers to a group of people related by blood or marriage living together.
The term kula is a fundamental unit of social organisation described in ancient Indian texts.
While a kula (family) is part of a larger lineage (vamsha or gotra) and forms part of a network of kinfolk, the most direct and common meaning of kula itself is family. Caste is typically referred to by terms like jati or varna.

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