UPSC Mains Answer PYQ 2017: History Paper 2 (Section- A) | History Optional for UPSC (Notes) PDF Download

SECTION- A

Q1: Map Based

Q2:
(a) Art and culture are reflected to a far greater extent than political history in the epigraphic sources. Comment.
Ans: 
Introduction
Epigraphy, the study of inscriptions, is a crucial source for understanding ancient societies. While political history is often documented through formal records, inscriptions more frequently reflect aspects of art and culture. This divergence arises due to the inherent nature and purpose of epigraphic materials.
Cultural and Artistic Reflections

1. Religious Inscriptions:

   • Temples and Shrines: Many inscriptions are found on temple walls and shrines, detailing religious practices, deities, and rituals.

   • Example: The inscriptions at the Angkor Wat in Cambodia provide insights into the religious life and cultural practices of the Khmer Empire.

2. Public Monuments and Statuary:

   • Artistic Celebrations: Inscriptions on public monuments often celebrate artistic achievements or commemorate cultural events.

   • Example: The inscriptions on the Parthenon in Athens include dedications and records of artistic commissions.

3. Funerary Inscriptions:

   • Personal Art and Culture: Gravestones and tombs often contain epitaphs that reflect personal beliefs, values, and cultural norms.

   • Example: The tomb inscriptions in ancient Rome, detailing the lives and virtues of the deceased, provide a rich tapestry of Roman cultural values.

4. Educational and Literary Records:

   • Promotion of Literature: Inscriptions sometimes record literary works, educational achievements, or dedications to scholars and poets.

   • Example: The Ashokan edicts in India, which propagate Buddhist teachings, exemplify the promotion of cultural and educational values through inscriptions.

Political History in Epigraphy

1. Royal Decrees and Edicts:

   • Limited Scope: Political inscriptions tend to focus on specific events such as victories, laws, or proclamations.

   • Example: The Behistun Inscription of Darius I, which narrates his rise to power, is a political document with limited cultural insight.

2. Battle Commemorations:

   • Event-Centric: Inscriptions that commemorate battles or conquests provide detailed accounts of political events.

   • Example: The inscriptions of Ramesses II at Abu Simbel celebrate his military victories, focusing on political dominance rather than cultural aspects.

Conclusion
While political history is undeniably present in epigraphic sources, the rich tapestry of art and culture is far more prevalent. Religious practices, public monuments, funerary customs, and educational records provide a more vivid and comprehensive picture of ancient societies than political events alone. The nature of inscriptions, often intended for public and enduring display, lends itself to the preservation of cultural and artistic achievements, highlighting the values and everyday lives of people across different eras.

(b) The second urbanization gave rise to the organized corporate activities that reached their zenith during the Gupta period. Discuss.
Ans:
Introduction
The second urbanization in ancient India, roughly occurring between 600 BCE and 300 CE, marked a significant transformation in the socio-economic landscape. This period saw the rise of organized corporate activities, which peaked during the Gupta period (circa 320-550 CE). These developments laid the foundation for a more structured and prosperous society.
Factors Leading to Second Urbanization

1. Agricultural Advancements:
   

   • Increased Production: Improved agricultural techniques led to surplus production, which supported larger populations and urban growth.

   • Example: The use of iron plows and better irrigation techniques enhanced crop yields.

2. Trade and Commerce:
   

   • Market Expansion: Increased trade, both internal and external, facilitated the growth of cities as commercial hubs.

   • Example: Trade routes connecting India to Central Asia, the Middle East, and Southeast Asia flourished during this period.

3. Political Stability:
   

   • Formation of States: The rise of powerful kingdoms and states provided a stable environment for urban development.

   • Example: The Maurya and later Gupta empires provided political stability and patronage for economic activities.

Organized Corporate Activities During the Gupta Period

1. Guilds (Shrenis):
   

   • Economic Powerhouses: Guilds or shrenis were prominent in organizing and regulating trade, craft production, and commerce.

   • Example: Guilds of weavers, carpenters, and metalworkers played crucial roles in local economies and even issued their own coinage.

2. Banking and Credit:
   

   • Financial Institutions: The emergence of banking practices and credit systems facilitated large-scale commercial activities.

   • Example: Merchants and traders could obtain loans for their ventures, indicating a sophisticated economic system.

3. Urban Centers:
   

   • Economic Hubs: Cities like Pataliputra, Ujjain, and Mathura became thriving centers of commerce and culture.

   • Example: Pataliputra, the Gupta capital, was a major center for trade and political administration.

4. Artisanal and Craft Production:
   

   • Specialized Industries: Craft production reached new heights with the production of textiles, metal goods, pottery, and jewelry.

   • Example: Gupta-period artifacts, such as intricately designed gold coins and sculptures, demonstrate advanced craftsmanship.

5. Taxation and State Revenue:
   

   • Economic Policies: The Gupta administration implemented effective taxation policies that supported urban and commercial growth.

   • Example: Taxes collected from trade and agriculture were used to build infrastructure and support the arts.

Conclusion
The second urbanization laid the groundwork for the flourishing of organized corporate activities during the Gupta period. The combination of agricultural surplus, expanded trade networks, political stability, and the rise of guilds created an environment conducive to economic prosperity. This period saw the zenith of urban and economic development, characterized by sophisticated trade practices, thriving urban centers, and advanced craftsmanship. The Gupta period stands as a testament to the enduring impact of the second urbanization on the Indian subcontinent's economic and social landscape.

(c) The emergence of Non-Harappan Chalcolithic cultures in Central India and the Deccan mark a change not only in the subsistence pattern of people but an overall transition from pre to proto historic period. Critically analyze.
Ans:
Introduction
The emergence of Non-Harappan Chalcolithic cultures in Central India and the Deccan represents a pivotal shift in the subsistence patterns and overall lifestyle of people. This period, roughly spanning from 2000 BCE to 700 BCE, signifies the transition from the pre-historic to the proto-historic era. This transformation is marked by advancements in agriculture, metallurgy, and settlement patterns.
Changes in Subsistence Patterns

1. Agricultural Developments:
   

   • Crop Cultivation: The Chalcolithic people practiced settled agriculture, cultivating crops like barley, wheat, and millet.

   • Example: Sites like Inamgaon in Maharashtra show evidence of extensive agricultural practices.

2. Domestication of Animals:
   

   • Animal Husbandry: The domestication of cattle, sheep, and goats became integral to the subsistence economy.

   • Example: Evidence from sites like Navdatoli indicates a mixed farming economy involving both crop cultivation and animal husbandry.

3. Use of Metal Tools:
   

   • Technological Advancements: The use of copper and bronze tools enhanced agricultural productivity and craft specialization.

   • Example: Copper tools and weapons found at Chalcolithic sites indicate technological progression.

Overall Transition to Proto-Historic Period

1. Settlement Patterns:
   

   • Permanent Settlements: The establishment of permanent villages and towns marks a departure from nomadic lifestyles.

   • Example: The site of Daimabad in Maharashtra shows evidence of large, organized settlements with mud-brick houses.

2. Social Stratification:
   

   • Emergence of Hierarchies: The growth of settlements led to the emergence of social hierarchies and more complex societal structures.

   • Example: Burial practices at sites like Nevasa suggest social differentiation based on grave goods and burial styles.

3. Cultural and Trade Networks:
   

   • Interregional Trade: Increased trade and cultural exchanges with neighboring regions influenced the Chalcolithic cultures.

   • Example: Artifacts such as beads and pottery from different regions found at Chalcolithic sites indicate extensive trade networks.

Conclusion
The Non-Harappan Chalcolithic cultures in Central India and the Deccan mark a significant transition from pre-historic to proto-historic periods. This era saw profound changes in subsistence patterns, with advancements in agriculture, animal husbandry, and metallurgy. Additionally, the establishment of permanent settlements, social stratification, and the development of trade networks signify the evolution of more complex and organized societies. These transformations laid the foundation for subsequent cultural and historical developments in the Indian subcontinent.

Q3:
(a) Critically examine various views regarding the Vedic-Harappan relationship in light of the latest discoveries.
Ans:
Introduction
The relationship between the Vedic and Harappan civilizations has been a subject of scholarly debate for decades. The Harappan civilization, also known as the Indus Valley Civilization, flourished around 2600-1900 BCE, while the Vedic period is traditionally dated to 1500-500 BCE. Recent discoveries have added new dimensions to this debate, challenging and supporting various theories about the possible connections and distinctions between these two ancient cultures.
Views on the Vedic-Harappan Relationship

1. Indigenous Continuity Theory:
   

   • Premise: This theory posits that the Vedic civilization evolved directly from the Harappan civilization without any significant external influence.

   • Evidence: Similarities in pottery styles, fire altars found at Harappan sites like Kalibangan, and the discovery of symbols resembling Vedic motifs support this view.

   • Example: The Rig Veda mentions river Saraswati, which some scholars associate with the now-dry Ghaggar-Hakra river system that was prominent in the Harappan geography.

2. Aryan Migration/Invasion Theory:
   

   • Premise: This theory suggests that Indo-Aryans migrated or invaded the Indian subcontinent, bringing the Vedic culture with them and contributing to the decline of the Harappan civilization.

   • Evidence: Linguistic similarities between Sanskrit and other Indo-European languages, and the lack of direct continuity in material culture between Harappan and Vedic sites, support this theory.

   • Example: The sudden appearance of horse remains and chariot technology in post-Harappan contexts align with the descriptions in the Rig Veda.

3. Cultural Synthesis Theory:
   

   • Premise: This view proposes a synthesis of indigenous Harappan and incoming Indo-Aryan cultures, resulting in the Vedic civilization.

   • Evidence: The blending of urban Harappan elements with rural Vedic elements, such as the coexistence of Harappan seals and Vedic artifacts in some late Harappan sites.

   • Example: Archaeological finds at sites like Rakhigarhi indicate a mix of Harappan and Vedic cultural traits.

Latest Discoveries and Their Implications

1. Rakhigarhi DNA Studies:
   

   • Findings: Recent DNA studies from Rakhigarhi suggest a genetic continuity between Harappan populations and later Indian populations, challenging the Aryan invasion theory.

   • Implications: These findings support the indigenous continuity theory and indicate that significant population movements did not disrupt the genetic makeup of the region.

2. Saraswati River Research:
   

   • Findings: Geological and satellite studies have confirmed the existence of a major river system in the region traditionally associated with the Saraswati, which matches Vedic descriptions.

   • Implications: This discovery lends credence to the references in the Rig Veda, suggesting a possible overlap or continuity between Harappan and Vedic periods.

3. New Archaeological Excavations:
   

   • Findings: Excavations at sites like Bhirrana and Rakhigarhi have uncovered evidence of early farming communities that predate the mature Harappan phase, suggesting a gradual cultural evolution.

   • Implications: These discoveries indicate that the roots of the Vedic culture may lie deeper within the pre-Harappan traditions, supporting the cultural synthesis theory

Conclusion
The debate over the Vedic-Harappan relationship continues to evolve with new discoveries. The indigenous continuity theory, Aryan migration/invasion theory, and cultural synthesis theory all find support and challenge in various pieces of evidence. Recent DNA studies, geological research, and archaeological excavations provide a more nuanced understanding, suggesting that the Vedic civilization may have roots in the Harappan culture, with possible influences from incoming Indo-Aryan groups. This complex interplay highlights the rich and dynamic history of ancient India, emphasizing the need for further interdisciplinary research to unravel the full story.

(b) "The concept of Ashoka's Dhamma as found through his inscriptions had its roots in Vedic-Upanishadic literature." Discuss.
Ans:
Introduction
Emperor Ashoka, one of India's greatest rulers, is renowned for propagating his concept of "Dhamma" (Dharma) through a series of inscriptions across his empire. These edicts, inscribed on rocks and pillars, reflect his vision of moral and ethical governance. Scholars argue that Ashoka's Dhamma had roots in the Vedic-Upanishadic literature, which laid the foundation for many of his principles
Roots of Ashoka's Dhamma in Vedic-Upanishadic Literature

1. Concept of Dharma:
   

   • Vedic-Upanishadic Origins: The concept of Dharma is central to Vedic and Upanishadic texts, representing moral law, duty, and righteousness.

   • Ashoka's Adaptation: Ashoka's Dhamma emphasized ethical conduct, compassion, and social responsibility, reflecting these ancient principles.

   • Example: The Rig Veda speaks of Rta (cosmic order), which parallels Ashoka's emphasis on moral order and righteous living.

2. Emphasis on Non-Violence (Ahimsa):
   

   • Vedic-Upanishadic Teachings: The Upanishads and later Vedic texts advocate for Ahimsa, or non-violence, as a key ethical precept.

   • Ashoka's Edicts: Ashoka promoted non-violence, especially after his conversion to Buddhism, advocating for peace and the welfare of all beings.

   • Example: The Chandogya Upanishad (3.17.4) extols the virtue of non-harming, resonating with Ashoka's teachings.

3. Compassion and Welfare:
   

   • Vedic-Upanishadic Values: Compassion (Daya) and the welfare of others are emphasized in Upanishadic literature as essential virtues.

   • Ashoka's Policies: His inscriptions frequently highlight his concern for the welfare of his subjects, animals, and the environment.

   • Example: The Brihadaranyaka Upanishad (5.2.3) encourages the spirit of selflessness and kindness, similar to Ashoka's directives for humane governance.

4. Self-Control and Moral Discipline:
   

   • Upanishadic Philosophy: The Upanishads stress the importance of self-control (Dama) and moral discipline as paths to spiritual enlightenment.

   • Ashoka's Edicts: Ashoka encouraged his subjects to practice self-control, purity, truthfulness, and gratitude.

   • Example: The Katha Upanishad (1.3.13) speaks of the need for self-control and moral integrity, reflected in Ashoka's moral guidelines.

5. Universal Brotherhood and Tolerance:
   

   • Vedic-Upanishadic Inclusiveness: These texts promote the idea of Vasudhaiva Kutumbakam (the world is one family), encouraging universal brotherhood and tolerance.

   • Ashoka's Message: Ashoka's Dhamma emphasized tolerance and respect for all religious sects and philosophical schools.

   • Example: Ashoka's Rock Edict XII advocates for religious tolerance and understanding, echoing the inclusive spirit of Vedic-Upanishadic teachings.

Conclusion
Ashoka's Dhamma, as articulated through his inscriptions, indeed finds its roots in the Vedic-Upanishadic literature. The principles of Dharma, non-violence, compassion, self-control, and universal brotherhood, deeply embedded in these ancient texts, shaped Ashoka's moral and ethical vision for his empire. By integrating these timeless values into his governance, Ashoka not only propagated Buddhist teachings but also reinforced the enduring wisdom of the Vedic-Upanishadic tradition, creating a legacy that transcends religious boundaries and continues to inspire to this day.

(c) The period of Indian History from 3rd century B.C.E. to 5th century C.E. was the period of innovation and interaction. How will you react ?
Ans:
Introduction
The period from the 3rd century BCE to the 5th century CE in Indian history was marked by significant innovation and interaction. This era saw the rise and fall of powerful empires, advancements in various fields, and extensive cultural exchanges both within the subcontinent and with other civilizations.
Innovations

1. Political and Administrative Innovations:
   

   • Maurya Empire: Under Ashoka, the Maurya Empire established a centralized administration and a network of spies and messengers for effective governance.

   • Example: The Arthashastra by Kautilya, a treatise on statecraft, politics, and military strategy, highlights advanced administrative practices.

2. Scientific and Mathematical Advancements:
   

   • Gupta Period: Known as the Golden Age of India, the Gupta period saw significant progress in mathematics, astronomy, and medicine.

   • Example: Aryabhata, a mathematician and astronomer, introduced the concept of zero and the decimal system.

3. Cultural and Religious Innovations:
   

   • Buddhism and Jainism: These religions continued to evolve, with Buddhism spreading to Central Asia, China, and Southeast Asia.

   • Example: The construction of stupas, such as the Great Stupa at Sanchi, and the development of Buddhist art and architecture.

Interactions

1. Trade and Commerce:
   

   • Silk Road and Maritime Trade: Extensive trade routes facilitated the exchange of goods, ideas, and cultures between India and other regions, including Rome, China, and Southeast Asia.

   • Example: The port city of Barygaza (modern Bharuch) was a major hub for maritime trade with the Roman Empire.

2. Cultural Exchanges:
   

   • Hellenistic Influence: The conquests of Alexander the Great and subsequent Hellenistic influence introduced Greek artistic styles and ideas to India.

   • Example: Gandhara art, which combines Greek and Indian elements, flourished in this period.

3. Intellectual Exchanges:
   

   • Spread of Indian Knowledge: Indian scholars and texts influenced intellectual developments in other parts of Asia.

   • Example: The translation of Indian texts into Chinese during the period of Buddhist pilgrimages, such as those by Faxian and Xuanzang

Conclusion
The period from the 3rd century BCE to the 5th century CE was indeed one of remarkable innovation and interaction in Indian history. Political and administrative innovations laid the groundwork for strong empires, while scientific and cultural advancements enriched the intellectual landscape. Extensive trade and cultural exchanges facilitated by robust trade networks and diplomatic contacts enhanced the interactions between India and other civilizations. This era stands out as a transformative period that significantly shaped the course of Indian history and its global connections.

Q4:
(a) Trace the origin and development of temple architecture in India with reference to regional styles and variations.
Ans:
Introduction
The origin and development of temple architecture in India is a testament to the country's rich cultural and artistic heritage. Evolving over centuries, temple architecture in India showcases a diversity of styles influenced by regional traditions, religious practices, and historical contexts. This architectural evolution reflects the creativity and devotion of the Indian people across different periods and regions.
Origin of Temple Architecture

1. Early Beginnings:
   

   • Maurya Period: The earliest forms of temple architecture can be traced back to the Maurya period (322-185 BCE), primarily in the form of rock-cut cave temples.

   • Example: The Lomas Rishi Cave in the Barabar hills is one of the earliest examples, showcasing basic architectural elements.

2. Gupta Period:
   

   • Structural Temples: The Gupta period (4th-6th century CE) marked the transition from rock-cut to structural temples made of stone and brick.

   • Example: The Dashavatara Temple at Deogarh, with its intricate carvings and shikhara (spire), exemplifies early temple architecture.

Development of Regional Styles

1. Nagara Style (North India):
   

   • Characteristics: The Nagara style, predominant in North India, is characterized by beehive-shaped shikharas, square sanctums, and intricate carvings.

   • Example: The Kandariya Mahadeva Temple in Khajuraho, built by the Chandela dynasty, showcases the pinnacle of Nagara architecture.

2. Dravidian Style (South India):
   

   • Characteristics: The Dravidian style, dominant in South India, features pyramid-shaped towers (vimanas), large enclosures, and ornate gateways (gopurams).

   • Example: The Brihadeeswarar Temple in Thanjavur, built by Raja Raja Chola I, is a quintessential example of Dravidian architecture.

3. Vesara Style (Deccan):
   

   • Characteristics: The Vesara style, a blend of Nagara and Dravidian elements, developed in the Deccan region, particularly under the Chalukyas and Hoysalas.

   • Example: The Hoysaleswara Temple in Halebidu, with its star-shaped plan and elaborate sculptures, represents Vesara architecture.

4. Kalinga Style (Odisha):
   

   • Characteristics: The Kalinga style, found in Odisha, is noted for its distinctive curvilinear towers and extensive use of stone carvings.

   • Example: The Sun Temple at Konark, also known as the Black Pagoda, is a prime example of Kalinga temple architecture.

Conclusion
The development of temple architecture in India is a fascinating journey that reflects the diverse cultural, religious, and artistic traditions of the subcontinent. From the early rock-cut caves of the Maurya period to the magnificent stone temples of the Gupta era and the elaborate regional styles that followed, Indian temple architecture has continually evolved, showcasing the ingenuity and devotion of its people. Each regional style, whether Nagara, Dravidian, Vesara, or Kalinga, adds a unique flavor to the rich tapestry of Indian architectural heritage, making it a significant aspect of the country's historical and cultural identity.

(b) Buddhism and Jainism were social movements under the umbrella of religion. Comment.
Ans:
Introduction
Buddhism and Jainism emerged as significant religious and social movements in ancient India, each challenging the prevailing religious and societal norms of their time. Despite their distinct philosophical foundations, both Buddhism and Jainism encompassed broader social dimensions that influenced the cultural, ethical, and political landscapes of ancient India.
Social Movements within Religion

1. Challenge to Vedic Traditions:
   

   • Opposition to Ritualism: Both Buddhism and Jainism critiqued the Brahmanical emphasis on ritualism and caste hierarchy, advocating for spiritual liberation based on individual effort.

   • Example: The Buddha's rejection of Brahmanical sacrifices and emphasis on the Middle Path as a means to attain enlightenment.

2. Focus on Social Equality:
   

   • Social Inclusivity: Both religions welcomed people from all social strata, challenging the rigid caste system prevalent in ancient India.

   • Example: Jainism's principle of Ahimsa (non-violence) extended to all living beings, promoting compassion and equality.

3. Ethical Foundations:
   

   • Moral Precepts: Buddhism and Jainism emphasized ethical conduct and personal morality as integral to spiritual practice.

   • Example: The Five Precepts in Buddhism and the Five Great Vows (Mahavratas) in Jainism provided ethical guidelines for followers.

4. Educational and Philosophical Contributions:
   

   • Scholarly Pursuits: Both traditions fostered intellectual inquiry and philosophical debates, contributing to the development of Indian philosophy and literature.

   • Example: Buddhist universities like Nalanda and Taxila became centers of learning, attracting scholars from across Asia.

Influence on Indian Society

1. Art and Architecture:
   

   • Patronage and Development: Buddhism and Jainism influenced the art and architecture of ancient India, inspiring the construction of stupas, monasteries, and cave temples.

   • Example: The Ajanta and Ellora caves, adorned with exquisite Buddhist and Jain sculptures and paintings, illustrate their artistic impact.

2. Social Welfare:
   

   • Charitable Activities: Monastic communities in Buddhism and Jainism engaged in social welfare activities, such as providing education, healthcare, and relief to the needy.

   • Example: Emperor Ashoka's edicts reflect his support for Buddhist monastic establishments and their charitable endeavors.

Conclusion
Buddhism and Jainism transcended mere religious doctrines to become profound social movements that challenged and reshaped ancient Indian society. Their emphasis on moral conduct, social inclusivity, and intellectual pursuits fostered cultural diversity and enriched the ethical fabric of Indian civilization. Through their teachings and practices, Buddhism and Jainism left a lasting legacy on Indian art, literature, philosophy, and social ethics, influencing not only their contemporaries but also future generations across Asia and beyond.

(c) The accurate picture of the complex socio-cultural milieu of Peninsular India is presented in the early Sangam literature. Delineate.
Ans: 
Introduction
The early Sangam literature, composed between 300 BCE and 300 CE in Tamil Nadu, presents a vivid and accurate picture of the socio-cultural milieu of Peninsular India during that era. These literary works, compiled in three Sangam anthologies (known as Ettuthokai), provide valuable insights into various aspects of life, society, and culture, reflecting the diversity and complexity of ancient South India.
Socio-Cultural Milieu in Early Sangam Literature

1. Political Organization:
   

   • Chieftaincies (Vels): The Sangam literature describes the political landscape characterized by multiple chieftaincies ruling over distinct territories.

   • Example: The Mullai region was governed by the Maravar chieftains, known for their martial prowess.

2. Social Structure:
   

   • Fourfold Caste System: References to the four varnas (castes) - Brahmins, Kshatriyas, Vaishyas, and Shudras - indicate the presence of a structured social hierarchy.

   • Example: The Sangam texts mention the role of Brahmins in religious rituals and Kshatriyas in warfare.

3. Economic Activities:
   

   • Agriculture: Agriculture was central to the economy, with detailed descriptions of irrigation systems, cultivation of crops like rice, and pastoralism.

   • Example: The Akam poetry often portrays agrarian life and the challenges faced by farmers.

4. Religious Practices:
   

   • Worship of Nature: Sangam literature reflects a reverence for nature, with mentions of rituals honoring deities associated with natural elements.

   • Example: Poems in the Puram anthology celebrate festivals like Pongal, dedicated to the Sun god.

5. Art, Literature, and Education:
   

   • Literary Excellence: The Sangam period was a golden age of Tamil literature, marked by sophisticated poetry, epics, and ethical treatises.

   • Example: The Tamil epics Silappatikaram and Manimekalai are literary masterpieces that depict social customs, courtly life, and moral dilemmas.

Conclusion
The early Sangam literature provides a comprehensive and accurate portrayal of the complex socio-cultural milieu of Peninsular India during ancient times. It offers invaluable insights into governance, social structure, economic activities, religious practices, and artistic achievements of the era. Through its rich poetry and narratives, the Sangam literature not only captures the essence of everyday life but also reflects the aspirations, values, and challenges faced by the people of ancient South India. This literary heritage continues to be a significant source for understanding the historical and cultural evolution of the region.