Political Science (11th) Textbook II

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History (11th) Textbook

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History (10th) Textbook

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Chapter 1 Bricks, Beads and Bones The Harappan Civilisation

NCERT TEXTBOOK QUESTIONS

1. List the items of food available to people in Harappan cities. Identify the groups who would have provided these.
Ans:

2. How do archaeologists trace socio-economic differences in Harappan society? What are the differences that they notice? [Delhi, All India 2009, 2011]
Ans: (a) Archaeologists trace socio-economic differences in Harappan society in the following ways:

• Burials
• Looking for “luxuries”.

(b) The archaeologists have noticed the following differences in the socio-economic conditions in Harappan society :

• In the Harappan society, the dead were generally laid in pits. In some burial pits the hallowed-out spaces were lined with bricks.
• Some graves contain pottery and ornaments.
• In some instances the dead were buried with copper mirrors.
• Artefacts are divided into two categories – utilitarian and luxuries. The utilitarian objects are of daily use. These are made of ordinary materials such as stone and clay. These are found in all settlements. Luxury items are found in large settlements of Harappa and Mohenjodaro. These are made of valuable materials like faience. Gold too was rare and precious as all the gold jewellery has been found at Harappan sites.

3. Would you agree that the drainage system in Harappan cities indicates town planning? Give reasons for your answer.
Ans: Yes, I agree with that the drainage system in Harappan cities which indicates the town planning. I can cite the following reasons in support of my answer.

• The drainage system needed a planning for its execution. It seems that first drainages were laid out and then houses were built along with the drains. Every house was supposed to have at least one wall along a street to allow the domestic waste water to flow out in the street drains. The plans of the lower town show that roads and streets were laid out along an approximate grid pattern, intersecting at right angles.
• It appears that human settlement was made by planning from the beginning. The city was restricted to a fixed area on the platforms.
• Bricks, sundried or baked, were of standard ratio. The length and breadth of bricks were of four times and twice the height respectively These bricks were used at all the settlements of the Harappan Civilisation.

4. List the materials used to make beads in the Harappan Civilisation. Describe the process by which any one kind of bead was made.
Ans: Making beads was an important craft of the Harappan people. It was mainly prevalent in Chanhudaro.

Materials for making beads included beautiful red coloured stone-like camelian, jasper, crystal, quartz and steatite. Besides these, use of copper, bronze, gold, shell, faience, terracotta or burnt clay was also used.Process of making beads Making of beads differed as per the materials used. Beads had variety*of shapes. They did not make geometrical shapes like one made of harder stones.
Nodules were to be chipped for making rough shapes. They were finally flaked into the final form.
By firing the yellowish raw material, the red colour of camelian was obtained. Grinding, polishing and drilling constituted the last phase. Chanhudaro, Lothal and Dholavira were famous for specialized drilling.

5. Look at figure 1.30 (See NCERT page-26) and describe what you see. How is the body placed? What are the objects placed near it? Are there any artefacts on the body? Do these indicate the sex of the skeleton?
Ans: Following observations can be obtained after looking at the figure:

• Body has been kept in North-south direction in a pit,
• Many graves contain pottery and ornaments which include jar.
• Yes, jewellery like bangles are there on the body.
• Yes, this indicates towards the sex of the skeleton, Le. it is the body of a woman.

It is concluded that there were great social or economic differences among the people living within the area of the Harappan Civilisation. But as a whole it appears that the Harappan did not believe in burying precious things with the dead.

6. Describe some ofthe distinctive features of Mohenjodaro. [Delhi 2013]
Ans: Planned City: Harappa as a planned urban centre. It had two parts. One part of the city was small. It was built on a higher place.

The second part was comparatively large. It was built on a lower place. The first part was designed as citadel and the second part was as lower town. The citadel owed its height to the fact that it was built on mud brick platforms. It had walls on all sides and these walls were separated from the lower town.

Lower Town: It was also a walled town. Most of the buildings were built on platforms.
In fact, these platforms were considered as foundation stones. It required huge quantity of labour force to build these platforms. It is obvious that settlement was first planned and then implemented as per the building plan. Quality of sun-dried bricks or baked bricks also prove the concept of planning.
All the bricks were of standard ratio. The length and width was four times and twice the height of the bricks respectively. These bricks were used in the settlements of the Harappan Civilisation.

Drainage System: The drainage system was well planned. All the roads and streets were laid out on a grid pattern. They intersected one another at the right angles. It seems that streets featuring drains were laid out first and houses were built thereafter along with them. To make the flow of domestic water, every house had at least one wall along the street.

The Citadel: There were many buildings in the citadel. These buildings were used for many special public purposes. The Warehouse and the Great Bath were the two most important constructions.

7. List the raw materials required for craft production in the Harappan Civilisation and discuss how these might have been obtained.
Ans: (a) The raw materials required for craft production in the Harappan civilisation was as given below:

• Stones like camelian, jasper, crystal, quartz and steatite;
• Metals like copper, bronze and gold, and
• Shell, faience and terracotta, or burnt clay.

(b) The above raw materials might have been obtained as mentioned below :

• They established settlements such as Nageshwar and Balakot in areas where shell was available. Other places were Shortughai, in far-off Afghanistan, near the best source of lapis lazuli, a blue stone and Lothal near the sources of camelian, steatite and metal.
• The second way was to send expeditions to areas such as the Khetri region of Rajasthan for copper and south India for gold.
• The third way to have contact with distant lands. For example, copper was brought from Oman, on the south-eastern tip of the Arabian peninsula. Mesopotamian texts mention contact with Meluhha, possibly the Harappan region. It is likely that communication with Oman, Bahrain or Mesopotamia was by sea.

8. Discuss, how archaeologists reconstruct the past.
Ans: Archaeologists excavate the sites of the ancient past related to culture or civilization. They find out the art and craft such as seal, material, remains of houses, buildings, pots, ornaments, tools, coins, weights, measurements and toys, etc.

Skulls, bones, jaws, teeth of the dead bodies and materials kept with these dead bodies are also helpful for archaeologists. With the help of the botanists, and zoologists, archaeologists study the plants and animal bones found at different places.

Archaeologists try to find out the tools used in the process of cultivation and harvesting. They also try to find out traces of wells, canals, tanks, etc. as they served means of irrigation.

Different layers of sites are observed to find out different things. These things give the picture of socio-economic condition such as religious life and the cultural life of the people.

Tools, unfinished products, waste materials, help in identifying the centres of craft production. Indirect evidences also help the archaeologists in reconstructing the past.

Archaeologists develop frames of references, It can be better understood by this fact that the first Harappan seal that was found could not be understood till archaeologists had a context in which to place it-both in terms of cultural sequence in which it was found and in terms of a comparison with finds in Mesopotamia.

Examination of seals help in constructing the concept of religious belief of the period. Seals depict religious scenes. Some animals such as the one-homed animal, often called the unicorn depicted on the seals appear mythical, composite creatures. In some seals, a figure has been shown sitting crossed legs in a yogic posture. All these represent the religious concept of the period.

9. Discuss the functions that may have been performed by rulers in Harappan society.
Ans: There are different views on the Harappan society. One group of archaeologists suggest that the Harappan society had no rulers and so everybody enjoyed equal status. The other group of archaeologists are of the opinion that there was no single ruler but several ones. The third theory seems the most suitable. It suggests that it is unlikely that entire communities could have collectively made and implemented such complex decisions.

Evidences show that complex decisions were taken and implemented in the Harappan society. Extra ordinary uniformity of Harappan artefacts as evident in pottery, seals, weights and bricks show the complex decisions.

Plans and layouts of the city were prepared under the guidance and supervisions of the rulers. Big buildings, palaces, forts, tanks, wells, canals and granaries were constructed.

Cleanliness was the responsibility of the ruler. Roads, lanes and drains were also constructed.

The rulers also looked after the welfare of the economy. They hsed to inspire the farmers to increase agricultural production. They also motivated the craftsmen to promote different handicrafts. External and internal trade were both promoted by the ruler. The ruler used to issue common acceptable coins or seals, weights and measurements.

Rulers were expected to provide relief during natural calamity. During flood, earthquake, epidemics, the ruler provided grains and other eatables to the affected people. During foreign aggression, the rulers defended the city.

10. On the given map, use a pencil to circle the sites where evidence of agriculture has been recovered. Mark an X against sites where there is evidence of craft production and R against sites where raw materials were found.
Ans: (i) Sites of agriculture: Harappa, Banawali, Kalibangan, Mohenjodaro, Dholavira (Gujarat).
(ii) Sites of craft production: Chanhudaro, Nageshwar, Balakot.
(iii) Sites of raw material: Nageshwar, Balakot, Khetri.

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Chapter 2 Kings, Farmers and Towns Early States and Economies

 NCERT TEXTBOOK QUESTIONS SOLVED

1. Discuss the evidence of craft production in Early Historic cities. In what ways is this different from the evidence from Harappan cities?
Ans: Widespread and deep excavations in the early historic towns have not been possible due to the fact that these towns are still inhabited. In Harappan Civilisation, we have been fortunate enough that excavations have taken place widespread. Despite this shortcoming, we have found many artefacts in the historic towns. These throw light on the craftsmanship of those days. There are other evidences too, that throw light on the craftsmanship of those days. The salient features of such evidences are as follows:
1. From the sights the fine pottery bowls and dishes have been found. They are glossy too and we call them Northern Black Polished Ware. It looks they were used by the rich people.
2. There have also been evidence of ornaments, tools, weapons, vessels and figurines. There are a wide range of items made of gold, silver, copper, bronze, ivory, glass, shell and terracotta.
3. The donor inscription tells who all lived in towns in terms of professionals and craftsmen. It included washer men, weaver, scribes, carpenters, goldsmith, ironsmith, etc. It is notable in Harappan towns there are no evidences of iron use.
4. The craftsmen and artisans built their guilds too. They collectively bought raw materials, produced and marketed their products.

2. Describe the salient features of mahajanapadas.
Ans: The salient features of mahajanapadas are as follows :

• The most important mahajanapadas were Vajji, Magadha, Koshala, Kuru, Panchala, Gandhara and Avanti.
• Most mahajanapadas were ruled by kings.
• Some, known as ganas or sanghas, were oligarchies where power was shared by a number of men, often collectively called rajas.
• In some cases, as in the case of the Vajji sangha, the rajas probably controlled resources such as land collectively.
• Each mahajanapada had a capital city, which was often fortified.
• Brahmanas composed the Dharmasutras which laid down norms for rulers as well as for other social categories. The rulers were ideally expected to be Kshatriyas. Rulers were advised to collect taxes and tribute from cultivators, traders and artisans.
• Sometimes raids on neighbouring states were conducted for acquiring wealth. These raids were recognised as legitimate means.
• Gradually, some states acquired standing armies and maintained regular bureaucracies. Others continued to depend on militia, recruited from the peasantry.

3. How do historians reconstruct the lives of ordinary people?
Ans: Ordinary people could not leave behind any historical evidence about their life. Hence, the historians use a variety of sources to reconstruct the lives of the common people during the ancient times. The important sources are:
1. Remains of houses and pottery give an idea of the life of common men.
2. Some inscriptions and scriptures talk about the relation between monarchs and the subject. It talks about taxes and happiness and unhappiness of the common men.
3. Changing tools of craftsmen and farmers talk about the lifestyle of the people.
4. Historians also depend upon folklores to reconstruct the lives of the people during the ancient times.

4. Compare and contrast the list of things given to the Pandyan chief (Source 3) with those produced in the village of Danguna (source 8). Do you notice any similarities and differences?
Ans: The gifts given to Pandya chief included things like ivory, fragrant wood, honey, sandal¬wood, pepper, flowers, etc. in additions to many birds and animals were also given as gifts. On the contrary, items produced in the village of Danguda included grass, skin of animals, flower salt and other minerals, etc. In both the lists the only common item is flower.

5. List some of the problems faced by epigraphists.
Ans: The problems faced by epigraphists are as given below :

1. Sometimes, the letters of inscriptions are very faintly engraved, and thus reconstructions are uncertain.
2. Sometimes, the inscriptions may be damaged or letters missing.
3. On certain occasions it is not easy to be sure about the exact meaning of the words used in the inscriptions, some of which maybe specific to a particular place or time. That is why scholars are constantly debating and discussing alternative ways of reading inscriptions.
4. Several thousand inscriptions have been discovered but not all have been deciphered, published and translated.
5. Many more inscriptions must have existed, which have not survived the ravages of
   time. Whatever is available, is only a fraction of all inscriptions.
6. There is also a possibility that what we consider politically or economically significant may not have been recorded in inscriptions. For example, there is no mention of routine agricultural practices and the joys and sorrows of daily existence in the inscriptions.

6. Discuss the main features of Mauryan administration. Which of these elements ate evident in the Asokan inscriptions that you have studied?
Ans: The main features of Mauryan administration are as follows :

1. There were five major political centres in the empire i.e., the capital Pataliputra and the provincial centres of Taxila, Ujjayini, Tosali and Suvamagiri.
2. The communication system existed along both land and riverine routes. It was very vital for the existence of the empire.
3. As the journeys from the centre to the provinces could have taken a long time, there was arrangement for provisions as well as protection for the travellers,
4. The Mauryans kept a large army. Magasthenes mentions a committee with six subcommittees for coordinating military activity which were as mentioned below :
   • One to look after the navy;
   • The second for management of transport and provisions;
   • The third was responsible for foot soldiers;
   • The fourth for horses;
   • The fifth for chariots;
   • The sixth for elephants.

The element that there were five major political centres in the empire – the capital Pataliputra, and the provincial centres of Taxila, Ujjayini, Tosali and Suvamagiri – all have been mentioned in the Asoka’s inscriptions.

7. This is a statement made by one of the best-known epigraphists of the twentieth century, D.C. Sircar: “There is no aspect of life, culture, activities of the Indians that is not reflected in inscriptions.” Discuss.
Ans: The statement of eminent epigraphist D.C. Sirkar has highlighted the importance of inscription as single source of information that touch upon all areas of our life. Following are the main areas we get information about from the inscriptions
1. Determination of state’s boundaries: the inscriptions were carved in the territories of the kings and even more important is not often close to the borders. This help us find out boundaries of kingdoms and their expansions thereto.
2. Names of Kings: The names of the kings are mentioned in the inscriptions. The names and titles used by Asoka the Great got revealed through inscriptions only.
3. Historic events: The important historical events are mentioned in the inscriptions. The best example is how the event of the Kalinga war is mentioned in the inscription and how Asoka takes to Dhamma.
4. Information about conduct of Kings: Inscriptions describe the conduct and character of the kings quite well. It is through the inscriptions only that we know Asoka worked for the welfare of the masses.
5. Information about administration: Inscriptions gave information about administration. It is through the inscription. We know that Asoka appointed his son as a Viceroy.
6. Land settlement and Taxes: inscriptions mention how land were granted or gifted. It also talks about various taxes imposed by the ruler.
There is hardly any area of governance of our life that is not mentioned in the inscriptions. Hence, we are inclined to agree with D.C. Sirkar who says, “There is no aspect of life, culture, activities of Indians that is not reflected in the inscriptions.”

8. Discuss the notions of kingship that developed in the post-Mauryan period.
Ans: In the post-Mauryan age, the idea of kingship got associated with divine theory of state. Now, the monarchs began to talk about divine sanction to rule the people. Kushan rulers propagated the idea of the same at the unprecented scale. They ruled from central Asia to western India. We can discuss the kingship based on the dynasties.
1. Kushan Kings: Kushan Kings called themselves Devputra and hence, godly status. They built great statues of themselves in temples.
2. Gupta Rulers: Second development of kingship is found during Gupta dynasty. It was a period of large-sized states. Such states were dependent on Samantas who sometimes became powerful enough to usurp the power of kings too.
3. Literature, coins and inscriptions helped us in creating history of those days. Very often poets would describe the monarch often to praise them but giving insight into the history and kingship too. A good example is of Harisena who praised Samudragupta, the great Gupta ruler.

9. To what extent were agricultural practices transformed in the period under consideration?
Ans: The demand for taxes increased in the post 600 BC. In order to meet the demand of excessive taxes, without taking lesser produce, forced the farmers to increase productivity. This resulted in the use of new tools and practices of agriculture. The important ones are as follows:
1.Use of plough: Ploughs became commonplace. They were hardly heard of in the past. The use of ploughs began in the Ganga and Cauvery basins. In places where rain was abundant, the plough was used with iron tip. This increased the paddy production manifold.
2. Use of spade: Another tool that changed the system of agriculture is spade. Those farmers who lived in the areas of harsh land used spade.
3. Artificial Irrigation: Apart from rainfall, the farmers now began to look at artificial form of irrigation. This prompted farmers to build wells, ponds, and – canals often collectively. This increased the agricultural production.
The production increased due to new technology and tools. This created a new strata in the society. In the Buddhist literature, there is a description of small and big farmers. They were called Grihpatis. Similar description is given in the Tamil literature too. The position of village head was often hereditary. In such a situation the ownership of land became very important.

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Chapter 3 Kinship, Caste and Class Early Societies

 NCERT TEXTBOOK QUESTIONS SOLVED

1. Explain why patriliny may have been particularly important among elite families.
Ans: Patriliny is the system through which descent from father to son and grandson is traced. The principle of patriliny would have been essential for the elite families for the following reasons:
Continuity of Dynasty: As per the Dharmashastras, it was an established belief that the son carried forward the dynasty. That was the main reason that the families wished for sons not for daughters. A couplet of Rigveda also substantiates this view. In this couplet, a father at the time of the marriage of his daughter wishes that she should have best sons with the grace of Lord Shiva.
Inheritance: In royal families, the acquisition of throne was included in the inheritance. After the death of a king, his eldest son was supposed to inherit the throne. After the death of the parents, the property was to be equally divided among all the sons. In fact, parents avoided disputes in the family after their death. Most of the royal families followed the patriliny since 600 B.C. But sometimes this system had exceptions also.

• The brother of the king ascended the throne in case the former had no son.
• Relatives also claimed inheritance of the throne.
• In some special cases, women also ascended the throne like Prabhavati Gupta.

2. Discuss whether kings in early states were invariably Kshatriyas.
Ans: According to the Shastras, only Kshatriyas could be kings. Their functions were to ‘ engage in warfare, protect people and administer justice. But the kings in early states were not invariably Kshatriyas. Several important ruling lineages probably had different origins as mentioned below :

• Regarding the Mauryas, the Buddhist texts suggested they were Kshatriyas but Brahmanical texts described them as being of “low” origin.
• The Shungas and Kanvas were Brahmanas.
• The Shakas who came from Central Asia, were regarded as mlechchhas, barbarians or outsiders by the Brahmanas.
• The best known ruler of the Satavahana dynasty, Gotami-puta Siri-Satakani, claimed to be both a unique Brahmana and a destroyer of the pride of Kshatriyas.

Thus, it appears that political power was effectively open to anyone who could muster : support and resources, and rarely depended on birth as a Kshatriya.

3. Compare and contrast the dharma or norms mentioned in the stories of Drona, Hidimba andMatanga.
Ans: Drona: Drona was a Brahmanas. As per the Dharmashastras, it was the duty of the Brahmana to impart education. It was considered a pious deed of the Brahmanas. Drona was also following that system. He was imparting education. He taught archery to the princes of the Kuru Dynasty. In those days, people of low caste were not entitled to get education. Keeping this view in mind, Drona refused imparting education to Ekalavya. But in the course of time, Ekalavya learnt archery and acquired great skill. But Drona demanded right thumb of Ekalavya as his teaching fee. This was against religious norms. In fact, Drona did this just to ensure that no one could be better archer than Aijuna in the field of archery.
Hidimba: Hidimba was a lady demon, that is rakshasini. In fact, all the rakshasas were man-eaters. One day her brother asked her to catch Pandavas so that he may eat them. But Hidimba did not follow this. She fell in love with Bhima and married him. A rakshasa boy was bom to him, named Ghatotkacha. In this way, Hidimba did not keep ; the norms of rakshasas.
Matanga: Matanga was Boddhisatta who was bom in the family of a chandala. But he married Dittha Mangalika who was the daughter of a merchant. A son was bom to him named Mandavya Kumara. In the course of time he learnt three Vedas. He used to offer food to sixteen hundred Brahmanas every day.’But when his father appeared before him dressed in rags with a clay alms bowl in his hand, he refused to offer food to him. The reason was that, he considered his father as outcaste and his food was meant for Brahmanas only. Matanga advised his son not to be proud of his birth. After saying this, he disappeared into the air. When Dittha Mahgalika knew this incident, she went after Matanga and begged his forgiveness. This way acted like a true wife. She performed her duty religiously. A donor is considered generous. But Mandavya failed to follow the norms of religion and generosity.

4. In what ways was the Buddhist theory of a social contract different from the Brahmanical view of society derived from the Purusha sukta?
Ans: The Brahmanical view of society derived from the Purusha sukta describes the four social .categories to have emanated from the body of Purusha : The Brahmana was his mouth. The Kshatriya was made of his arms. His thigh became the Vaishya and of his feet the Shudra was born. Thus, the four social categories or vamas – Brahmana, Kshatriyas, Vaishyas and Shudras were result of a divine order. The Brahmanas often cited this verse to justify their claims for ideal occupations of four vamas. They also attempted to persuade people that their status was determined by birth.

On the other hand, the Buddhists in the Sutta Pitaka suggested that originally human beings did not have fully evolved bodily forms, nor was the world of plants fully developed. All beings lived in an idyllic state of peace, taking from nature only what they needed for each meal.

However, in due course of time, human beings became greedy, vindictive and deceitful. This led to deterioration of their condition. They felt some authority to control them and he would get something in return from the people. Thus, the institution of kingship came into existence and people could change it in future in accordance with their needs. It was, therefore, a social contract and not a divine order.

5. The following is an excerpt from the Mahabharata in which Yudhisthira, the eldest Jandava, speaks to Sanjaya, a messenger:
Try and identify the criteria used to make this list – in terms of age, gender, kinship ties. Are there any other criteria? For each category, explain why they are placed in a particular position in the list.
Ans: Not only age, gender and kinship ties but there were other factors too which were considered to prepare the list.
The Brahmana, the Purohits and the Gums were bestowed the highest honours. They all were widely respected.
Fraternal kins were also given respects who were considered like parents. People who were of equal age of younger were placed at the third rank. In the next order, the young Kuru warriors were respected.Women also received due place. Wives, mothers, daughters-in-law and daughters came in this order. Orphans and handicapped had also been taken care of. Yudhisthira also greets them.

6. This is what a famous historian of Indian literature, Maurice Wintemitz, wrote about the Mahabharata: “Just because the Mahabharata represents more of an entire literature…. and contains so many kinds of things….(it) give(s) us an insight into the most profound depths of the soul of the Indian folk.” Discuss.
Ans: Plenty of literary sources are available to reconstruct the ancient Indian history.
Mahabharata is one of them. It is an important literary and historical source. Its importance has been recognised even by the foreign writers. Its importance has also been recognised by Maurice Wintemitz because in his opinion the Mahabharata represents an entire literature. This great epic is full of various examples of different aspects of the Indians life. The reading of the Mahabharata gives a profound depth of the soul of the Indian folk. It has been written in simple Sanskrit and therefore widely understood.
Generally, historians classify the contents of the Mahabharata under two sections.They are narrative and didactic. Narrative section contains stories and didactic sections contains prescriptions about social norms. But at some instances, there were intermingling also.
Many historians believe that the Mahabharata was a dramatic, moving story and that the didactic portions were a later interpolation.
We get several different views about the authorship of the Mahabharata. It was believed that the original stories were composed by Sutas. Sutas were charioteer bards. They accompanied Kshatriya warriors to the battle field and composed poems celebrating their victories other achievements. These compositions were circulated orally. From the fifth, century BCE onwards, Brahmanas took over the story and started writing story.This great epic contains vivid descriptions of battles, forests, palaces and settlements.
It describes kinship, political life of the said period, social priority. Major features of the family life such as patriliny, different forms of marriage and rules related with marriage, position of women in the society, social differences of the Indian society can be traced back to the period of the Mahabharata. This great epic also describes social mobility.

7. Discuss whether the Mahabharata could have been the work of a single author.
Ans: There are so much views about the author of the Mahabharata. Following views have been put forward regarding the authorship of the Mahabharata.
•It is believed that the original story was written by the charioteer-bards known as sutas. They generally accompanied Kshatriya warriors to the battle field and composed poems celebrating their victories and other achievements.
•It is also believed that in the beginning the text of the Mahabharata was orally circulated. Scholars and priests carried it from one generation to another. From the fifth century BCE, the Brahmanas took over the story and started writing.
This was the time when Kurus and Panchals were gradually becoming kingdoms.
The story of the Mahabharata also revolved round them. Some parts of the story reflect that old social values were replaced by the new ones.
• C. 200 BCE and 200 CE is another phase in the composition of the Mahabharata.
During this period worship of Vishnu was gaining ground Krishna came to be identified as Vishnu. Large didactic sections resembling the Manusmriti were added during the period between C 200 and 400 CE. These interpolations made the Mahabharata an epic consisting of 100,000 verses. This enormous composition is traditionally attributed to a sage named Vyas.

9. How important were gender differences in early societies ? Give reasons for your answer.
Ans: Gender differences in early societies were very important because it had effects on social life of men and women in the following ways :

• No share for women in the paternal estate : According to Manusmriti, the paternal estate was to be divided equally amongst sons after the death of the parents. Women could not claim a share of these resources. Women were allowed to retain the gifts they received on the occasion of their marriage as stridhana.
• No hoarding by women : Manusmriti warned women against hoarding family property, or even their own valuables, without the husband’s permission.
• There was the ideal of patriliny under which sons could claim the resources, including the throne in the case of kings, of their fathers when the latter died.
• Gotra of women : Women were expected to give up their father’s gotra and adopt that of their husband on marriage.
• Polygyny : Under polygyny, a man could have several wives. Satavahana rulers were polygynous.
• Wives to be treated as property of their husbands : Wives were treated as property of the husband because Yudhisthira after losing everything including himself had staked their common wife Draupadi in a game of dice and lost her too. However, Draupadi asked whether Yudhisthira after losing himself could stake her. The matter remained unresolved and ultimately Dhritarashtra restored to the Pandavas and Draupadi their personal freedom.

9. Discuss the evidence tliat suggests that Brahmanical prescriptions about kinship and F marriage were not universally followed.
Ans: Brahmanical prescription about kinship and marriage:
Prescription about kinship:
According to Sanskrit texts the term “kula’ was used to designate families and jati for the larger network of kinfolk. The term ‘vamsha’ was used for lineage. Very often people belonging to the same family share food and other resources they live, work and perform rituals together. Families were considered as the part of larger networks of people defined as relatives a technical term used to defined them was kinfolk. While familial ties were considered “natural” and based on blood they can be defined in different ways.

For instance, some societies regard cousins as being blood relations, whereas others, do not regard as from Historians retrieve information about elite families fairly easily from it is very hard reconstruct the familial relationship of ordinary people. Historians also try to analyse their attitudes towards family and kinship. These are important, because they provide an insight into people’s thinking. It is also expected ideas would have shaped their action because their actions may have led to changes in their attitudes.

Prescription about marriage:
For the continuity of the patrilineage the sons were considered important the daughters could not over the resources of their household. They were married into families outsidethe kin. This system was known as exogamy which means marrying outside one’s kin or gotra. The women of high status families were married to the right persons at right time. Kanayadana or the gift of a daughter in marriage was considered as an important religious duty of the father. With the emergence of new means of communication people came into contact with each other and they began to share their view. So the Brahaman said down codes of their social behaviour. These codes regarding social behaviour were later on enshrined in Dharmashashtra. These text recognised eight types of marriage. Among these types of marriage the four were considered as good while the rest four as condemnable. Satvahana ruler did not follow exogamy of Brahmans.

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Chapter 4 Thinkers, Beliefs and Buildings Cultural Developments

 NCERT TEXTBOOK QUESTIONS SOLVED

1. Were the ideas of the Upanishadic thinkers different from those of the fatalists and materialists ? Give reasons for your answers.
Ans: The ideas of the Upanishadic thinkers is not much different from those of the fatalists and materialists. This is brought out by the following arguments.
(i) The essence of the philosophy of Jainism was already in existence in India, even before the birth of Lord Mahavir and Vardhaman.
(ii) Ahimsa or non-violence is the most important principle of Jainism. But this also form the basic thought of Hindu religion. Thus, there is a lot of similarity between the both the streams of the religion.
(iii) Upanishada believes and teaches Karma Theory. It means men and women should act and not worry about getting rewards. Fatalists also believed in the idea of work without thinking of the consequences. Thus there is a lot of similarity between the two.
(iv) Both fatalists and materislists believe that human beings are made , of four elements, earth, water, sky, air and fire.
Thus, we are inclined to agree that the idea of the Upanishad thinkers Eire not much different from that of the fatalists and materialists.

3. Summarise the central teachings of Jainism.
Ans: The central teachings of Jainism are as follows :

• The entire world is animated – even stones, rocks and water have life.
• They believe in non-injury to living beings, especially to humans, animals, plants and insects.
• The cycle of birth and rebirth is shaped through karma.
• Asceticism and penance are required to free oneself from the cycle of karma.
• For Jainism monastic existence is a necessary condition of salvation.
• Jaina monks and nuns take five vows : to abstain from killing, stealing and lying; to observe celibacy, and to abstain from possessing property.

3. Discuss the role of the begums of Bhopal in preserving the stupa at Sanchi.
Ans: Begums of Bhopal made a great contribution to the preservation of the Stupa of Sanchi. Following are the major contribution made by them.
(a) Shahejahan Begum and her successor Sultan Jahan Begum of Bhopal were the rulers of Bhopal, who made generous grants to the preservation of the Stupa of Sanchi.
(b) A museum was built near the stupa and it was built mainly on the financial support of Begum Sultan Jahan Begum.
(c) The support to preserve the stupa came from the Europeans also.
(d) French and British both took the plaster cast copies of the pillars of the stupas to be displayed in the museums at France and Britain. They also contributed financially to preserve the stupa.

4. Read this short inscription and answer:
In the year 33 of the maharaja Huvishka, (a Kushana ruler), in the first month of the hot season on the eighth day, a Bodhisatta was set up at Madhuvanaka by the bhikkhuni Dhanavati, the sister’s daughter of the bhikkhuni Buddhamita, who knows the Tipitaka, the female pupil of the bhikkhu Bala, who knows the Tipitaka, together with her father and mother.
(a) How did Dhanavati date her inscription?
(b) Why do you think she installed an image of the Bodhisatta?
(c) Who were the relatives she mentioned?
(d) What Buddhist text did she know?
(e) From whom dicTshe learn this text?
Ans: (a) Dhanavati dated her inscription that she placed the inscription at Madhuvanaka in the first month of the hot season on the eighth day in the year 33 of the Maharaja named Havishka.
(b) I think that she (the Bhikkhuni Dhanvati installed an image of the Bodhisatta to show that Mahayana sect of Budhhism was becoming popular day by day and Boddhisattas were considered great personalities in Buddhism during the reign of the Kushana rulers.
(c) She has mentioned her own mother’s sister’s name Buddhamita. The lady was a Bhikkuni. She had also mentioned Bhikkuni Bala and her parents.
(d) She knew the Tipitaka.
(e) She learnt the text from the Bhikkhuni Buddhamita who was the female pupil of the Bala.

5. Why do you think women and men joined the sangha?
Ans: The important reasons why men and women joined sanghas could be as follows:
(а) Many of them wanted to renounce the worldly pleasures.
(b) They could study the Buddhist literature and philosophy by staying in the company of other monks.
(c) Many people entered sanghas to become priests and teachers of Buddhism.
(d) All were considered equal and the previous social identity was to be renounced.
(e) The environment of sanghas was democratic. The decision making within sanghas was based on voting. This attracted many and they took to the life of sanghas

6. To what extent does knowledge of Buddhist literature help in understanding the sculpture at Sanchi?
Ans: Buddhist literature helps understanding the sculpture at Sanchi in the following ways :

1. A scene at the northern gateway at its first sight seems to depict a rural scene, with thatched huts and trees. However, the historians after studying the sculpture carefully, identify it as a scene from the Vessantara Jataka. It is a story about a generous prince who gave away everything to a Brahmana, and went to live in the forest with his wife and children.
2. The art historians acquire familiarity with biographies of the Buddha in order to understand Buddhist sculpture. According to Buddha’s biographies, Buddha attained enlightenment while meditating under a tree. Many early sculptures showed Buddha’s presence through symbols such as empty seat, stupa and the wheel. Such symbols can be understood only with the traditions of those who produced these works of art.
3. It may be mentioned that one of the earliest modem art historians, James Ferguson, considered Sanchi to be a centre of tree and serpent worship because he was not familiar with Buddhist literature – most of which had not yet been translated. He, therefore, arrived at his conclusion by studying only the images on their own.

7. Discuss the development in sculpture and architecture associated with the rise of Vaishnavism and Shaivism.
Ans: Vaishnavism and Shaivism are the two branches of Hinduism. In case of Vaishnavism, Lord Vishnu was regarded as the chief deity. In case of Shaivism Lord Shiva was regarded as the chief deity. Both traditions were part of the Bhakti movement. Bhakti movement emphasised on the love and devotion of the devotee to : the God.

This tradition of Vaishnavism and Shaivism also impacted the tradition of architecture and sculpture. The temples developed the house deities. The initial temples were small and simple. It was a small room called Garbhagriha. Later it expanded, a tall structure was built on the garbhagriha. It was called Shikhara. The walls of the temple were decorated with suitors. Soon temples were built that had huge entrance and big halls for the comfort of visitors.

Many of these temples were carved out of rocks. These artificial caves were turned into temples. The tradition of article caves is old who had renounced the world. The most important were the Ajivikas, that developed as a sect during the reign of Asoka. Later a good example of the rock-cut temple is the Kailash Nath temple of the 8th Century. It was carved out of a single piece rock. There is a copper plate inscription at the temple of Ellora wherein the sculptor exclaims, “How did I make it!” Sculpture was yet another way of expression. Deities were given many shapes and forms in the sculpture. Shiva has been shown in the form of Linga. Many deities have shown in different forms, sometimes grotesque. There were also combination of man and animal forms.

8. Discuss the development in sculpture and architecture associated with the rise of Vaishnavism and Shaivism.
Ans:

1. The rise of Vaishanavism and Shaivism led to worship of a chosen deity. This helped in the development of sculpture and architecture. For example, in the case of Vaishnavism, cults developed around the various avatars or incarnations of the dieity. Ten avatars were recognised within the tradition. It is possible that different avatars were popular in different parts of the country. Each of these local deities was recognised as a form of Vishnu. It, therefore, created a more unified religious tradition.
2. Some of these forms were represented in sculptures as in one figure the Varaha or boar avatar of Vishnu has been shown as rescuing the earth goddess. Under Shaivism, Shiva was symbolised by the linga. He was represented in the human form too. The deities and their attributes were depicted through symbols such as head-dresses, ornaments and ayudhas – weapons or auspicious objects the deities hold in their hands etc.
3. At the same time, the rise of Vaishnavism and Shaivism, temples were made to house images of gods and goddesses. The early temple was a small square room, called the garbhagriha, with a single doorway for the worshipper to enter and offer worship to the image. Later on, shikhara was built over the central shrine. Temple walls were decorated with sculpture.
4. Artificial caves were built and ultimately it led to the carving out of an entire temple, that of Kailashnath.

9. Of the religious traditions discussed in this chapter, is there any that is practised in your neighbourhood? What are the religious texts used today, an how are they preserved and transmitted? Are images used in worship? If so, are these similar to or different from those described in this chapter? Describe the buildings used for religious : activities today, comparing them with early stupas and temples.
Ans: The chapter discuss the religious traditions of ancient India which included, Hinduism, Jainism, Buddhism, so on. As I live in the walled city of Delhi have seen people practising all these traditions.

The religious textbooks of all religions are preserved and kept with great respect. They have been translated in many languages including many regional languages of the country. Now they are also preserved in the form of CD and other modern devices. Images are also used by worshippers of these religions. The Hindus deities have almost same images as they had in the past. Jains and Buddhists also use images.Temples are used by hindus, buddhists and jams. Mosques are made by muslims and churches by the Christians. The structure of all these are different but with some similarities too.

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