Practice Test: Ancient India- 1 - Delhi Police Constable MCQ

There are at least following four reasons why hunter-gatherers moved from place to place: 

• First, if they had stayed at one place for a long time, they would have eaten up all the available plant and animal resources. Therefore, they would have had to go elsewhere in search of food.
• Second, animals move from place to place either in search of smaller prey, or, in the case of deer and wild cattle, in search of grass and leaves. That is why those who hunted them had to follow their movements.
• Third, plants and trees bear fruit in different seasons. So, people might have moved from season to season in search of different kinds of plants.
• Fourth, people, plants and animals need water to survive. Water is found in lakes, streams and rivers. While many rivers and lakes are perennial (with water throughout the year), others are seasonal. People living on their banks would have had to go in search of water during the dry seasons (winter and summer).

• These occur mostly in hoards large and small and are believed to date to the later 2^nd millennium BCE, although very few were derived from controlled and dateable excavation contexts.
• A fragment of an anthropomorphic came to light in controlled excavations at Lothal and a second one at SaipaiLichchavi, Etawah district.
• The doab hoards are associated with the so-called Ochre Coloured Pottery (OCP) which appears to be closely associated with the Late Harappan (or Post urban) phase.

Assertion (A) is true as Vedic (rural culture)
followed by Harappans (Urban). But Reason (R) is merely a fact and not a valid explanatory reason for the truth of (A)

• People worshipped the Mother Goddess or Goddess of Fertility.
• Trade and cultural contacts existed between these cities and those of Mesopotamia.
• The famous dancing girl statue in Mohen-jo-daro proves that dance was part of Indus Valley civilization.

• Early-Harappan stage did not only have large villages, but also saw the transition from rural to urban life. The sites of Amri and KotDiji remain the evidence for the early-Harappan stage. So, Statement 1 is correct.
• In the late-Harappan stage, the decline of the Indus culture started. The excavations at Lothal reveal this stage of evolution. So, Statement 2 is incorrect as it was the period of decline and not spread.
• In the mature Harappan stage, Indus culture rose to its peak.

• Many gold and silver ornaments were found which indicates the prevalence of goldsmiths.
• Pottery remains plain and in some places, red and black painted pottery is found.
• Stonecutters made beads from a wide variety of semi-precious stones.
• The priest king sculpture wears clothes, which shows the prevalence of weavers in the society.

There were several tribal kingdoms during the Rig Vedic period such as Bharatas, Matsyas, Yadus and Purus.

In the Rig Vedic or early Vedic period: 

• The head of graham or family is Grahapati.
• The leader of the village or grama is Gramani. 
• The leader of Visu (a group of villages) is Vishayapati.

• The Rig Vedic Aryans were pastoral people and their main occupation was cattle rearing.
• Their wealth was estimated in terms of their cattle. When they permanently settled in North India they began to practice agriculture.
• With the knowledge and use of iron they were able to clean forests and bring more lands under cultivation.
• Trade was another important economic activity and rivers served as important means of transport.
• Trade was conducted on the barter system. In the later times, gold coins called nishka were used as media of exchange in large transactions.

The basic unit of political organization was kula or family. Several families joined together on the basis of their kinship to form a village or grama. The leader of grama was known as gramani. A group of villages constituted a larger unit called visu. It was headed by vishayapati.

Second Jain council was held at Vallabhi under the chairmanshio of Devardhi in 521 A.D. It resulted in the final compilation of 12 Angas and 12 Upangas.

Apart from Chinese pilgrims, there are records from the Gupta period, especially Kumaragupta I. Records are also available under Harsha and Pala Dynasty.

Answer:
The other two routes to enlightenment are Hinayana and Vajrayana. Here is a detailed explanation of each:
Hinayana:
- Hinayana, also known as Theravada, is one of the early Buddhist schools that focuses on individual liberation from suffering.
- It emphasizes self-discipline, meditation, and the pursuit of personal enlightenment.
- Hinayana practitioners aim to become arhats, individuals who have achieved liberation from the cycle of birth and death.
Vajrayana:
- Vajrayana, also known as Tantric Buddhism, is a form of Buddhism practiced mainly in Tibet and Nepal.
- It incorporates esoteric rituals, meditation techniques, and deity yoga to achieve enlightenment.
- Vajrayana practitioners believe that through the use of skillful means and the guidance of a qualified teacher, enlightenment can be attained in a single lifetime.
Mahayana:
- Mahayana is the larger of the three routes to enlightenment and is practiced primarily in East Asia.
- It emphasizes the bodhisattva path, which is the aspiration to attain enlightenment for the benefit of all beings.
- Mahayana teachings include the concept of emptiness, the idea that all phenomena lack inherent existence, and the practice of compassion.
In summary, the three routes to enlightenment are Hinayana, Vajrayana, and Mahayana. Each has its own unique practices and philosophical teachings, but they all share the ultimate goal of attaining enlightenment and ending suffering.

In Mahayana and Vajrayana Buddhism, Marichi is a deva or Bodhisattva associated with light and the sun. She is known as Molizhitian in China. Marishiten in Japan and as OazerCanma in Tibet.

Homeland of Aryans : one of the inscription proves that the Aryans are from Central Asia is Boghazkoi (Asia Minor ,Turkey ) Inscription.

• Faxian came to Indian subcontinent about 1600 years go.
• Xuan Zang came to Indian subcontinent about 1400 years ago.
• l- Qang came to Indian subcontinent about 1300 years ago.

• Anatta (Pali – nonself or substanceless).
• The doctrine that is there is in humans with no permanent underlying substance that can be called a soul.

Answer:
The correct answer is A: Ellora Caves. The colossal 3.30 meters seated Buddha in Vyakhyana mudra (Teaching posture) can be found in the apsidal end of the Vishwakarma chaitya hall in Ellora Caves.
Here are some key points about the location and significance of the statue:
Ellora Caves:
- Ellora Caves is a UNESCO World Heritage Site located near the city of Aurangabad in Maharashtra, India.
- It is a complex of Buddhist, Hindu, and Jain cave temples carved out of solid rock.
- The caves were built during the period from the 6th to the 10th century CE, representing different religious traditions.
- The Vishwakarma chaitya hall is one of the caves in Ellora, specifically Cave 10.
- It is a Buddhist cave with intricate carvings and sculptures depicting various Buddhist legends and deities.
Seated Buddha in Vyakhyana Mudra:
- The apsidal end of the Vishwakarma chaitya hall houses a stupa.
- On the face of the stupa, a colossal 3.30 meters seated Buddha statue is carved.
- The Buddha is depicted in Vyakhyana mudra, which is the teaching posture.
- This particular mudra symbolizes the Buddha's role as a teacher, imparting wisdom and knowledge to his followers.
Significance:
- The statue of Buddha in Vyakhyana mudra is a significant representation of Buddhism's emphasis on knowledge and enlightenment.
- It serves as a reminder of the teachings and wisdom of the Buddha, inspiring visitors with its grandeur and symbolism.
- The Ellora Caves, including the Vishwakarma chaitya hall and the seated Buddha statue, attract tourists and pilgrims from around the world, offering a glimpse into the rich cultural and religious heritage of India.
Overall, the colossal seated Buddha statue in Vyakhyana mudra can be found in the apsidal end of the Vishwakarma chaitya hall in Ellora Caves, Maharashtra, India.

• Buddhist missionaries from China introduced hand printing techniques into Japan around AD 768-770.
• The oldest Japanese book, printed in AD 868, is the Buddhist Diamond Sutra, containing six sheets of text and woodcut illustrations.
• Diamond sutra is one of the most influential Mahayana sutras in east asia and is a key object of devotion and study in Zen Buddhism

All four sects/schools belong to the Vajrayana tradition.

There is no such sutra in Buddhism called as Wheel sutra

Ans: a

Explanation: Before becoming a Buddhist, Menander (an Indo-Greek king) asked Nagasena many questions relating to Buddhism.These questions and Nagasena’s answers are recorded in a form of book known as ‘Milindapanho’ (or The Questions of Milinda).

Ans: a

Explanation: An Indo-Scythian king, Moga (or Maues) was the first Saka king in India who established Saka power in Gandhara and extended supremacy over north-western India.

Ans: c

Explanation: Andal was the daughter of Alvar saint Periyalvar. She was the only female Alvar saint among 12 Alvar saints of the south. Like other Alvar saints, she was a devotee of Lord Vishnu. Andal’s Tamil works Thiruppavi and Nachiar are still recited by devotees during the winter festival season of Margazhi. Karaikal Ammaiyar is another woman saint amongst the 63 Nayanmars. She is one of the greatest figures of early Tamil literature. She was born at Karaikal, South India, and probably lived during the 6th century AD. She was a devotee of Shiva.

• Five epics include Jivaka Chintamani, Sillappatikaram, Manimekalai, Valayapathi and Kundalakesi.
• Pattupattu(Ten songs) is prose not poetry.

• Vellalar are known as landowners.
• Uzhavar are known as ploughmen
• Adimai are known as slaves.

• Vega is the tendency to move in a straight line.
• Abhighat means impact
• Nodan is the force due to continuous pressure.
• Sanskara means persistent tendency.

• Statements 1 and 3: It says that because the Dharma is an exposition of unsurpassed good, it has the authority of vedas.
• Statement 2: It says that there is only one individual(soul) and is known from the absence of particularity when it comes to the emergence of understanding of happiness and suffering, whereas a multiplicity of individuals is inferred from their perspective in Dharma and from the strength of their teachings.

• Some groups of Indians went abroad as wanderers. They called themselves Romas as their language was Romani, but in Europe they are famous as Gypsies.
• Today, they live in Greece, Bulgaria, states of former Yugoslavia, Romania, Hungary and many more.

Introduction:
In ancient India, there were several great lawgivers who made significant contributions to the legal and administrative systems of the time. However, one lawgiver stands out as the most influential and is regarded as the greatest lawgiver of ancient India.
Manu:
- Manu, also known as Manu Smriti or Manusmriti, is regarded as the greatest lawgiver of ancient India.
- He is believed to have lived around 200 BCE and is attributed with the authorship of the Manusmriti, which is a comprehensive legal and social code.
- The Manusmriti covers various aspects of life, including governance, justice, ethics, social hierarchy, marriage, and inheritance.
- It laid down rules and principles that governed the society and formed the basis of the legal system in ancient India.
- Manu's laws and teachings had a profound influence on subsequent legal and social systems in India.
Contributions and Influence:
- Manu's laws established a well-structured social hierarchy based on varna (caste) system, with clear rights and duties for each varna.
- His legal code provided guidelines for the administration of justice, punishment for crimes, and regulation of personal and family matters.
- The Manusmriti emphasized the importance of righteousness, moral conduct, and the pursuit of knowledge.
- Manu's principles had a lasting impact on the social, cultural, and religious practices of ancient India.
- His ideas shaped the foundations of Hindu society and influenced subsequent legal systems in India.
Conclusion:
Manu is regarded as the greatest lawgiver of ancient India due to his comprehensive legal code, the Manusmriti, which provided guidelines for governance, justice, and social order. His teachings and principles had a profound influence on the legal and social systems of ancient India and continue to shape Indian society to this day.