Worksheet Solutions: Kinship, Caste and Class | History Class 12 - Humanities/Arts PDF Download

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Q1: The critical edition of the Mahabharata project began in ______ under the leadership of ______.
Ans: 1919, V.S. Sukthankar

The critical edition of the Mahabharata project began in 1919 under the leadership of V.S. Sukthankar, a noted Indian Sanskritist, marking a significant scholarly endeavor.

Q2: The central story of the Mahabharata revolves around the feud between two groups of cousins, the ______ and the ______.
Ans: Kauravas, Pandavas

The central story of the Mahabharata revolves around the feud between two groups of cousins, the Kauravas and the Pandavas, shaping the epic's narrative.

Q3: ______ means tracing descent from father to son, while ______ is when descent is traced through the mother.
Ans: Patriliny, Matriliny

Patriliny is tracing descent through the father, while Matriliny is tracing descent through the mother.

Q4: ______ laid down codes of social behavior in great detail, compiled between ______ and ______ CE.
Ans: Manusmriti, 200 BCE, 200 CE

Patriliny means tracing descent from father to son, emphasizing the paternal lineage, while matriliny refers to tracing descent through the mother, highlighting the maternal lineage.

Q5: The Mahabharata contains ______ verses in its present form, composed over a period of about ______ years.
Ans: 100,000, 1,000

Manusmriti, a significant ancient text, meticulously detailed social codes and norms, compiled between 200 BCE and 200 CE, influencing societal behavior.

Q6: The Brahamanas recognized as many as ______ forms of marriage, with the first four considered as "______."
Ans: Eight, good

The Mahabharata, in its present form, contains over 100,000 verses, representing a colossal epic composed over a period of about 1,000 years.

Q7: According to the Manusmriti, the paternal estate was to be divided equally amongst sons after the death of the parents, with a special share for the ______.
Ans: Eldest son

The Brahmanas recognized eight forms of marriage, considering the first four as "good," indicating their approval and societal acceptance.

Q8: ______ are populations whose social practices were not influenced by Brahmanical ideas, often described as odd or uncivilized.
Ans: Forest-dwellers

According to the Manusmriti, the paternal estate was to be divided equally among sons after the death of the parents, with a special share reserved for the eldest son, emphasizing inheritance norms.

Q9: The original version of the Mahabharata was composed in ______.
Ans: Sanskrit

Forest-dwellers were populations untouched by Brahmanical ideas, often depicted as odd or uncivilized in Sanskrit texts, illustrating diverse social practices.

Q10: The institution of kingship was based on human choice, with ______ as a form of payment for services rendered by the king.
Ans: Taxes

Forest-dwellers were populations untouched by Brahmanical ideas, often depicted as odd or uncivilized in Sanskrit texts, illustrating diverse social practices.

Assertion and Reason Based

Q1: Assertion: Patriliny was a unique concept adopted only by ruling families.
Reason: Patriliny allowed sons to claim the resources of their fathers upon their death.
(a) True, and the reason supports the assertion.
(b) True, but the reason does not support the assertion.
(c) False, and the reason supports the assertion.
(d) False, and the reason contradicts the assertion.
Ans: (d)

Patriliny was not unique to ruling families; it was a widespread concept in ancient societies. The reason supports the assertion by stating the benefits of patriline, but the assertion itself is false because it was not exclusive to ruling families.

Q2: Assertion: The Manusmriti recognized only two forms of marriage as "good."
Reason: The Manusmriti was a comprehensive compilation of social norms and behaviors.
(a) True, and the reason supports the assertion.
(b) True, but the reason does not support the assertion.
(c) False, and the reason supports the assertion.
(d) False, and the reason contradicts the assertion.
Ans: (b)

The Manusmriti recognized eight forms of marriage, not just two. The reason provides additional information about the Manusmriti but doesn't support the assertion, making the assertion true but the reason irrelevant in this context.

Q3: Assertion: Buddhism rejected social status based on birth.
Reason: Buddhism believes in recognizing natural differences in society.
(a) True, and the reason supports the assertion.
(b) True, but the reason does not support the assertion.
(c) False, and the reason supports the assertion.
(d) False, and the reason contradicts the assertion.
Ans: (a)

Buddhism indeed rejected social status based on birth and emphasized individual actions. The reason aligns with the Buddhist belief, supporting the assertion.

Q4: Assertion: The Sutta Pitaka myth suggests that human beings initially lived in an idyllic state of peace.
Reason: The institution of kingship was based on divine ordination according to the Sutta Pitaka.
(a) True, and the reason supports the assertion.
(b) True, but the reason does not support the assertion.
(c) False, and the reason supports the assertion.
(d) False, and the reason contradicts the assertion.
Ans: (b)

The Sutta Pitaka myth does suggest an idyllic state of peace, but it doesn't mention divine ordination in the context of kingship. The reason is not directly related to the assertion, making the assertion true but the reason irrelevant.

Q5: Assertion: The Mahabharata's growth stopped with the Sanskrit version.
Reason: Versions of the epic were written in different languages through ongoing dialogues between communities.
(a) True, and the reason supports the assertion.
(b) True, but the reason does not support the assertion.
(c) False, and the reason supports the assertion.
(d) False, and the reason contradicts the assertion.
Ans: (d)

The Mahabharata's growth continued with versions in various languages and retellings, as stated in the reason. The assertion is false because the Mahabharata evolved beyond the Sanskrit version, and the reason directly contradicts the assertion.

Very Short Answer Type Questions

Q1: What was the central story of the Mahabharata about?
Ans: Feud between Kauravas and Pandavas.

Q2: Define patriliny.
Ans: Tracing descent from father to son.

Q3: What are gotras?
Ans: Classifications of people named after Vedic seers.

Q4: Name the important Sanskrit texts compiling social norms.
Ans: Dharmasutras and Dharmashastras.

Q5: What is exogamy in the context of marriage?
Ans: Marrying outside one's kin or group.

Q6: What is the significance of kanyadana in marriage?
Ans: The gift of a daughter in marriage, is a religious duty of the father.

Q7: Who were the Satavahanas?
Ans: Powerful ruling lineage in western India and the Deccan.

Q8: What were the duties of the chandalas according to Manusmriti?
Ans: Handling corpses and dead animals.

Q9: What did Buddhism reject regarding social status?
Ans: Status based on birth.

Q10: What were shrenis in the context of social classification?
Ans: Guilds of jatis sharing common occupations.

Short Answer Type Questions

Q1: Explain the process of preparing the critical edition of the Mahabharata.
Ans:

• Initiated in 1919 under V.S. Sukthankar's leadership.
• The team collected Sanskrit manuscripts from different regions.
• Compared verses from each manuscript, taking 47 years to complete the project.

Q2: Describe the rules of patriliny and its significance in the Mahabharata.
Ans:

• Patriliny: Tracing descent from father to son. 
• Mahabharata reinforced patriliny, allowing sons to claim fathers' resources, including the throne in the case of kings.

Q3: Explain the rules of marriage as outlined in the Manusmriti.
Ans:

• Daughters married outside the kin (exogamy).
• Kanyadana, the gift of a daughter in marriage, was a religious duty of the father.

Q4: Discuss the concept of gotras and its rules for women.
Ans:

• Gotras: Classifications named after Vedic seers.
• Women adopt their husband's gotra after marriage, and cannot marry within the same gotra.

Q5: Explain the varna-based ideal occupations according to the Dharmasutras and Dharmashastras.
Ans:

• Brahmanas: Study and teach Vedas.
• Kshatriyas: Engage in warfare and administer justice.
• Vaishyas: Engage in agriculture, pastoralism, and trade.
• Shudras: Serve the three higher varnas.

Q6: Discuss the social mobility within the varna system and the concept of jatis.
Ans:

• Jatis: New groups classified based on occupation or profession.
• No restriction on the number of jatis, organized into shrenis or guilds.

Q7: Explain the role of Buddhism in challenging social status based on birth.
Ans:

• Buddhism rejected claims to status based on birth.
• Recognized social differences but did not consider them natural or inflexible.

Q8: Describe the alternative understanding of social inequalities as per the Buddhists.
Ans:

• Human beings lived in an idyllic state of peace, taking only what they needed from nature.
• Kingship is based on human choice, with taxes as payment for the king's services.

Long Answer Type Questions

Q1: Examine the concept of patriliny in ancient India and its influence on social structures, using examples from the Mahabharata.
Ans: Patriliny, the concept of tracing descent from father to son, played a significant role in ancient Indian social structures, and the Mahabharata provides insights into its influence. Patriliny was not exclusive to ruling families but had broader societal implications. In the Mahabharata, the conflict between the Kauravas and the Pandavas, two groups of cousins, highlights the importance of patriliny. When the Pandavas emerged victorious, patrilineal succession was proclaimed. This meant that sons could claim the resources, including the throne, of their fathers upon their death.
The Mahabharata reinforced the idea that patriliny was valuable, but it existed before the epic's composition. Many ruling dynasties, especially from the sixth century BCE onwards, followed this system with variations in cases of no male heir. Patriliny affected inheritance, succession, and resource distribution, contributing to social hierarchies and family structures in ancient India.

Q2: Discuss the role of gotras and jatis in shaping social identities in ancient India. Provide examples from different historical contexts.
Ans: Gotras and jatis played essential roles in shaping social identities and hierarchies in ancient India. Gotras were classifications named after Vedic seers and were particularly important for higher varna of societies. Women were expected to give up their father's gotra and adopt that of their husband upon marriage. Members of the same gotra were prohibited from marrying, reinforcing social boundaries.
Jatis, on the other hand, were classifications based on birth, occupation, or profession. They offered more flexibility than varnas and emerged when groups did not easily fit into the traditional fourfold varna system. Jatis sharing common occupations or professions were sometimes organized into shrenis or guilds, contributing to the economic organization in society.
For example, the concept of gotras ensured social order and purity among Brahmanas. Jatis were diverse and numerous, adapting to the multifaceted nature of Indian society. These social classifications and identities had a profound impact on marriage, social interactions, and access to resources in ancient India.

Q3: Explain the social mobility and challenges to the varna system in ancient India. Discuss the roles of rulers like the Mauryas and social movements like Buddhism.
Ans: In ancient India, the varna system was traditionally seen as a hierarchical social order, with Brahmanas at the top and Shudras and "untouchables" at the bottom, positions determined by birth. However, social mobility and challenges to this system did exist.

• Social Mobility: Despite the rigidity of the varna system, there were limited avenues for social mobility within it. Rulers like the Mauryas, who were described as being of "low" origin, challenged the varna norms by rising to power. This raised debates about the social background of rulers and the fluidity of the system.
• Buddhism: The emergence of Buddhism in the sixth century BCE rejected the idea of claims to status based on birth. Buddhism recognized differences in society but did not consider them as natural o inflexible. It emphasized the significance of individual actions and challenged the birth-based hierarchy.

Q4: Discuss how different versions and retellings reflect diverse social contexts.
Ans: The Mahabharata, a colossal epic, is not confined to a single fixed version but has evolved and been retold in various forms over the centuries. These different versions and retellings reflect diverse social contexts in ancient India. Here are some key points to consider:

• Narrative vs. Didactic: Historians classify the contents of the Mahabharata into two broad categories - narrative and didactic. The narrative sections contain stories and often convey social messages, while the didactic sections contain prescriptions about social norms. The emphasis on different aspects in these sections reflects the social concerns and values of the times when they were composed.
• Growth of the Epic: The Mahabharata's growth did not stop with the Sanskrit version. Versions of the epic were written in various languages through an ongoing process of dialogue between different communities. These versions often adapted the central story to suit their specific social, cultural, and regional contexts.
• Retellings: Different retellings of the Mahabharata provide insights into the changing social and cultural norms. The diversity of retellings reflects the fluid nature of the epic, as storytellers, poets, and communities added their own interpretations and messages.
• Relevance to Society: The Mahabharata has remained a powerful cultural and social reference in India. Its themes of dharma (duty), righteousness, and the complexities of human nature continue to resonate with changing societal norms and values.