{"id":12676,"date":"2023-03-31T11:37:42","date_gmt":"2023-03-31T06:07:42","guid":{"rendered":"https:\/\/onlinefreenotes.com\/?p=12676"},"modified":"2023-03-31T11:37:42","modified_gmt":"2023-03-31T06:07:42","slug":"social-histories-nbse-12","status":"publish","type":"post","link":"https:\/\/mockupbw.site\/2025\/onlinefreenotes\/social-histories-nbse-12\/","title":{"rendered":"Social Histories (Using the Mahabharata): NBSE Class 12 notes"},"content":{"rendered":"\n<p>Get summary, textual answers, solutions, notes, extras, PDF to <a href=\"https:\/\/nbsenl.edu.in\/\" target=\"_blank\" rel=\"noopener\">NBSE<\/a> Class 12 (Arts) History (Themes in Indian History) chapter &#8220;Social Histories: Using the Mahabharata&#8221;. However, the educational materials should only be used for reference and students are encouraged to make necessary changes.<\/p>\n\n\n\n\n\n<div class=\"wp-block-ultimate-post-table-of-content ultp-block-c6e967\"><div class=\"ultp-block-wrapper\"><div class=\"ultp-block-toc\"><div class=\"ultp-toc-header\"><div class=\"ultp-toc-heading\">Table of Contents<\/div><div class=\"ultp-collapsible-toggle  ultp-collapsible-right\"><a class=\"ultp-collapsible-text ultp-collapsible-open\" href=\"javascript:;\">[Open]<\/a><a class=\"ultp-collapsible-text ultp-collapsible-hide\" href=\"javascript:;\">[Close]<\/a><\/div><\/div><div class=\"ultp-block-toc-style1 ultp-block-toc-body\" style=\"display:block;\"><ul class=\"ultp-toc-lists\"><li><a href=\"\/2025\/onlinefreenotes\/#Introduction\">Introduction<\/a><\/li><li><a href=\"\/2025\/onlinefreenotes\/#Textual_questions_and_answers\">Textual questions and answers<\/a><ul class=\"ultp-toc-lists\"><li><a href=\"\/2025\/onlinefreenotes\/#I_Very_Short_Answer_Questions\">Very Short Answer Questions<\/a><\/li><li><a href=\"\/2025\/onlinefreenotes\/#Short_Answer_Type_Questions\">Short Answer Type Questions<\/a><\/li><li><a href=\"\/2025\/onlinefreenotes\/#Long_Answer_Type_Questions\">Long Answer Type Questions<\/a><\/li><li><a href=\"\/2025\/onlinefreenotes\/#Multiple_Choice_Questions\">Multiple Choice Questions<\/a><\/li><\/ul><\/li><li><a href=\"\/2025\/onlinefreenotes\/#Competency-Based_Questions\">Competency-Based Questions<\/a><ul class=\"ultp-toc-lists\"><li><a href=\"\/2025\/onlinefreenotes\/#Multiple_Choice_Questions\">Multiple Choice Questions<\/a><\/li><li><a href=\"\/2025\/onlinefreenotes\/#Assertion-Reason_Questions\">Assertion-Reason Questions<\/a><\/li><li><a href=\"\/2025\/onlinefreenotes\/#Case-based_Questions\">Case-based Questions<\/a><\/li><\/ul><\/li><li><a href=\"\/2025\/onlinefreenotes\/#Extra\/additional_MCQs\">Extra\/additional MCQs<\/a><\/li><li><a href=\"\/2025\/onlinefreenotes\/#Extra\/additional_questions_and_answers\">Extra\/additional questions and answers<\/a><\/li><\/ul><\/div><\/div><\/div><\/div>\n\n\n\n<h3 class=\"wp-block-heading\" id=\"Introduction\"><strong>Introduction<\/strong><\/h3>\n\n\n\n<p>The chapter provides information on the Mahabharata, an ancient Indian epic that is considered one of the longest poems in the world. The text is believed to have been composed between 400 BCE and 400 CE and is divided into 18 books or parvas. The chapter discusses the challenges of reconstructing the text due to the fluid and constantly changing nature of the text, as well as the differences between the North and South versions of the text.<\/p>\n\n\n\n<p>Despite these challenges, there are many parts of the text where the North and South versions are in full agreement, and a considerable number of passages can be reconstructed with certainty. the chapter also discusses various books that have been published on the Mahabharata, including Sorensen&#8217;s Index, which provides a concordance and summary of the parvans and sub-parvans, and E.P. Rice&#8217;s Analysis and Index of the Mahabharata, which gives a summary of the epic and an index of names and subjects.<\/p>\n\n\n\n<p>The chapter also discusses N.V. Thandani&#8217;s Mystery of the Mahabharata, which covers five volumes and over 2000 pages and sets forth the theory that the Mahabharata is the symbolization of all the scientific lines. Additionally, the chapter discusses Utgikar&#8217;s work on the Devnagari revision of the Mahabharata, which revealed that it had a longer and a shorter text.<\/p>\n\n\n\n<p>The chapter also provides information on the critical edition of the Mahabharata, which was published by the Bhandarkar Oriental Research Institute in Pune, India. The critical edition was edited by V.S. Sukthankar and is considered the most authoritative version of the text. The first fascicule of the critical edition of the Adiparvam appeared in 1927, and subsequent fascicules were published at regular intervals. The complete Adiparvam was published in 1933 along with prolegomena, which covers practically all aspects of the Mahabharata text criticism and is a brilliant exposition of the entire text-problem.<\/p>\n\n\n\n<p>The publication of the critical edition of the Adiparvam has been acclaimed as &#8220;the most important event in the history of Sanskrit philology&#8221; since the publication of Max Muller&#8217;s edition of the Rig-Veda by Winternitz. The chapter also discusses the importance of the Mahabharata in Indian history and culture, as well as its influence on literature, art, and religion.<\/p>\n\n\n\n\n\n<h3 class=\"wp-block-heading\" id=\"Textual_questions_and_answers\"><strong>Textual questions and answers<\/strong><\/h3>\n\n\n\n<h4 class=\"wp-block-heading\" id=\"I_Very_Short_Answer_Questions\"><strong>Very Short Answer Questions<\/strong><\/h4>\n\n\n\n<p><strong>1. What is meant by &#8220;grassroot history&#8221;?<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: Grassroot history is often described as history from below because it deals with the everyday people, the masses, and how they shape history rather than their leaders.<\/p>\n\n\n\n<p><strong>2. Define a social class.<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: A social class is one of the two or more broad groups of individuals who are ranked by the members of the community in socially superior and inferior positions.<\/p>\n\n\n\n<p><strong>3. What are the two types of kinship?<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: The two types of kinship are affinal kinship and consanguineous kinship.<\/p>\n\n\n\n<p><strong>4. Which research institute prepared and published the critical edition of Mahabharata? How did it start its work?<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: The Bhandarkar Oriental Research Institute prepared and published the critical edition of Mahabharata. The work proceeded on systematic and scientific lines. Utgikar pointed out that on a study of select chapters of the epic that the Devnagari revision of this work on the basis of critical examination of the text and the sources used revealed that it had a longer and a shorter text.<\/p>\n\n\n\n<p><strong>5. Give the views of C. Rajagopalacharya about the influence of Mahabharata.<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: C. Rajagopalacharya writes, &#8220;The Mahabharata belongs to the world and not only to India. To the people of India, indeed the epic has been an unfailing and perennial source of spiritual strength. Learnt at the mother&#8217;s knee with reverence and love, it has inspired great men to heroic deeds as well as enabled the humble to face their trails with fortitude and faith.&#8221;<\/p>\n\n\n\n<h4 class=\"wp-block-heading\" id=\"Short_Answer_Type_Questions\"><strong>Short Answer Type Questions<\/strong><\/h4>\n\n\n\n<p><strong>1. Analyse the role of Indian Sanskritist V.S Suthankar and his team in the preparation of critical edition of Mahabharata.<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: V.S. Suthankar and his team prepared the critical edition of the Mahabharata by starting the systematic publication of the Adiparvam in 1927. The complete Adiparvam was published in 1933, along with a detailed prolegomena. Their work was acclaimed as the most important in Sanskrit philology since Max Muller\u2019s Rig-Veda. They identified and authenticated the best existing manuscripts, notably the Kashmirian version, and divided manuscripts into North and South versions for accurate reconstruction.<\/p>\n\n\n\n<p><strong>2. Who composed the original story of Mahabharata in oral form? Explain any four elements considered by historians while analyzing the Mahabharata.<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: The Mahabharata was originally composed by Vyasa in oral form. The four elements considered by historians are: (1) Historical context, (2) Social structure and norms, (3) Astronomical data, (4) Linguistic and stylistic features .<\/p>\n\n\n\n<p><strong>3. What, according to the Dharmashastras, were the ideal occupations for the four varnas? Give one way in which the Brahmanas tried to enforce these norms.<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: According to the Dharmashastras, the ideal occupations were: (1) Brahmanas: study and teach the Vedas, perform sacrifices, give and receive gifts. (2) Kshatriyas: warfare, protect people, run administration, study Vedas, perform sacrifices, make gifts. (3) Vaishyas: agriculture, pastoralism, trade, study Vedas, perform sacrifices, make gifts. (4) Shudras: serve the three higher varnas. The Brahmanas enforced these norms by claiming the varna order was divine and advising kings to follow this system.<\/p>\n\n\n\n<p><strong>4. Give the arguments in favour of the authenticity of the Mahabharata.<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: The arguments for the authenticity of the Mahabharata are: (1) It claims to be &#8220;itihas,&#8221; meaning &#8216;thus occurred.&#8217; (2) It records the annals of the Bharata dynasty. (3) It contains detailed genealogies of more than 50 kings. (4) Astronomical recordings align with historical planetary positions. (5) The archaeological discovery of Dwaraka supports its events.<\/p>\n\n\n\n<p><strong>5. Critically examine the social order of caste hierarchies laid in Dharamshastra &amp; Dharma sutras.<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: The Dharamshastra and Dharma sutras place Brahmanas at the top, followed by Kshatriyas, Vaishyas, and Shudras. Birth determines one&#8217;s position. Brahmanas claimed the varna order was divine, advised kings to maintain it, and persuaded people that status was birth-determined. Despite this rigid structure, instances of non-Kshatriyas becoming kings and numerous jatis indicate some social mobility.<\/p>\n\n\n\n<p><strong>6. Why do we call Mahabarata a dynamic book? Explain.<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: The Mahabharata is called a dynamic book because its versions were written in different languages and continuously evolved through dialogues between peoples and communities. Stories from various regions found a place in the epic, and its episodes were depicted in sculptures, paintings, plays, dances, radio, cinema, television, and other narrations.<\/p>\n\n\n\n<h4 class=\"wp-block-heading\" id=\"Long_Answer_Type_Questions\"><strong>Long Answer Type Questions<\/strong><\/h4>\n\n\n\n<p><strong>1. &#8220;Because of the diversity of the Indian subcontinent, there have always been populations whose social practices were not influenced by the Brahminical ideas during 600 BCE &#8211; 600 CE.&#8221; Examine the statement.<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> The diversity of the Indian subcontinent has resulted in populations whose social practices were not influenced by Brahmanical ideas. These populations were often described as odd, uncivilised, or even animal-like in Sanskrit texts. They included forest dwellers, hunters, nomadic pastoralists, and those who spoke non-Sanskrit languages, labelled as mlechchhas. These groups were looked down upon and considered outside the influence of the varna system. The Brahmanas, while dividing people outside the varna system, categorized some as &#8216;untouchables&#8217;. Activities such as handling corpses and dead animals were seen as polluting, and those who performed these tasks were designated as Chandalas, placed at the lowest level of the social hierarchy.<\/p>\n\n\n\n<p>The Manusmriti stated the duties of the Chandalas, requiring them to live outside villages, use discarded utensils, and wear clothes and ornaments of the dead. They were prohibited from walking in villages at night and were responsible for disposing of unclaimed dead bodies and serving as executioners. Chinese travellers Fa-Hien and Hieun Tsang wrote about the marginalization of the Chandalas, who were forced to announce their presence when entering cities.<\/p>\n\n\n\n<p>However, there are occasional hints of different social realities. The Matanga Jataka, a Pali text, mentions that the Buddha in a previous birth was a Chandala named Matanga, who overcame hardships to marry a merchant&#8217;s daughter and provided food to Brahmanas. This indicates that social mobility was possible, albeit rare. Thus, the subcontinent&#8217;s diversity allowed for social practices that deviated from Brahmanical norms, with various communities maintaining distinct customs and traditions.<\/p>\n\n\n\n<p><strong>2. Discuss the transmission and duplication of the Mahabharata.<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> The Mahabharata, one of India&#8217;s greatest epics, has undergone significant transmission and duplication over centuries. Initially an oral tradition, it was written down at various stages, allowing for additions, alterations, and regional variations. This fluid nature of the text provided opportunities for scribes, scholars, poets, and reciters to contribute, making it a living, evolving document.<\/p>\n\n\n\n<p>A critical edition of the Mahabharata was undertaken by the Bhandarkar Oriental Research Institute to address the numerous versions and inconsistencies. Eminent indologists like Winternitz and Macdonnell emphasized the need for a critical edition. The project began with European scholars, but the First World War halted progress. Later, the Bhandarkar Institute formed an Editorial Board, and systematic, scientific work commenced under the leadership of Utgikar and later Sukthankar. The critical edition involved meticulous collation of manuscripts, including those in Devanagari, Sharda, Nepali, Maithili, Bengali, Telugu, Grantha, and Malayalam scripts.<\/p>\n\n\n\n<p>Sukthankar&#8217;s work established the Kashmirian version of the text as the most authentic, being the shortest and least interpolated. The Southern versions, particularly the Malabar version, also contributed significantly. The project utilized secondary sources like the Javanese version, Andhra adaptations, Persian translations, and commentaries by scholars such as Devabodha and Arjunamisra.<\/p>\n\n\n\n<p>The critical edition aimed to purge the text of later additions, spurious shlokas, and long passages, relying on manuscript evidence. Agreement between the North (Kashmirian) and South (Malabar) versions was taken as a strong indication of originality. Despite challenges, the project successfully reconstructed substantial parts of the text, providing a reliable version of the Mahabharata for future generations.<\/p>\n\n\n\n<p><strong>3. What does the Mahabharata tell us about the social history of its time, quoting the sources of study?<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> The Mahabharata provides extensive insights into the social history of ancient India. It documents practices such as cow killing, human sacrifices, and non-Aryan customs like polyandry, as seen with the Pandavas sharing one wife. By around 200 AD, the doctrine of Ahimsa, or non-injury to living creatures, had become prominent, indicating a significant shift in social norms.<\/p>\n\n\n\n<p>During the Mahabharata period, the caste system grew more rigid. Shudras were increasingly looked down upon, while Brahmanas were highly respected and considered next to gods. Political power was vested in the Kshatriyas, with the Vaishyas holding lesser importance. A Samrat, or emperor, typically had a Brahman minister who acted as a spiritual guide. The caste distinctions became more pronounced, making it difficult to move from one caste to another. However, higher castes could still intermarry with lower orders, though marriages with Shudras were frowned upon.<\/p>\n\n\n\n<p>The position of women had not changed much; they were esteemed as mothers and wives and given equal participation in religious ceremonies. Women sometimes chose their husbands through the custom of Svayamvar, or self-choice. Polygamy was common among royals and the wealthy. The custom of Sati, where a widow self-immolates on her husband&#8217;s pyre, also emerged during this period. Women like Draupadi and Savitri were celebrated for their learning and philosophical contributions.<\/p>\n\n\n\n<p>Religiously, there was a shift from simple Vedic nature worship to elaborate rituals. New gods and goddesses, such as Brahma, Vishnu, Mahesh, and Parvati, became prominent. The doctrines of Karma and rebirth, along with the practice of tapasya (meditation with physical austerity), were prevalent and adopted by Brahmanism. Thus, the Mahabharata captures the evolving social, religious, and cultural landscape of ancient India.<\/p>\n\n\n\n<p><strong>4. &#8220;Mahabharata is a complex text.&#8221; Support the statement in the context of historians who have analysed it with various elements.<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> The Mahabharata is indeed a complex text, both in its content and its historical significance. As the longest epic poem in the world, it contains over one lakh shlokas or verses, covering a vast array of themes and stories. It is not merely an epic but a comprehensive narrative that includes romance, heroic tales, philosophical discourses, and ethical dilemmas.<\/p>\n\n\n\n<p>One of the central elements of the Mahabharata is the Bhagavad Gita, which teaches the doctrine of nishkama karma\u2014performing one&#8217;s duty without desire for reward. This philosophical idea has deeply influenced Hindu thought and showcases the epic&#8217;s role in shaping spiritual and ethical beliefs. The Mahabharata&#8217;s narrative complexity is also evident in its depiction of kinship, marriages, and patriliny. The epic tells the story of a family feud over land and power between the Kauravas and the Pandavas, highlighting the dynamics of family relations and succession.<\/p>\n\n\n\n<p>Historians have also noted the Mahabharata&#8217;s role in reflecting and reinforcing social norms. For instance, the epic discusses the caste system and social hierarchies, with the Brahmanas, Kshatriyas, Vaishyas, and Shudras each assigned specific duties and statuses. The text reflects the rigidity of the caste system and the Brahmanical attempt to maintain social order through divine justification and moral stories.<\/p>\n\n\n\n<p>The Mahabharata&#8217;s historical authenticity has been a subject of debate. While some view it as a work of fiction, others, like Dr. Prasad Gokhle, argue for its historical basis, citing detailed genealogies, astronomical data, and archaeological evidence, such as the discovery of Dwaraka. The epic&#8217;s transmission has added to its complexity. It has undergone numerous additions, alterations, and regional adaptations, making it a dynamic and evolving text. Critical editions, like those prepared by the Bhandarkar Oriental Research Institute, have attempted to reconstruct the most authentic version, highlighting the textual variations and multiple manuscript traditions. This multi-faceted nature of the Mahabharata underscores its complexity as both a literary masterpiece and a historical document.<\/p>\n\n\n\n<p><strong>5. &#8220;The Mahabharata is a story of kinship, marriages and patriliny.&#8221; Examine the statement.<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> The Mahabharata is fundamentally a story about kinship, marriages, and patriliny, reflecting the social structures and values of ancient Indian society. At its core, the epic narrates the conflict between two groups of cousins, the Kauravas and the Pandavas, over land and power, emphasizing the significance of family ties and succession.<\/p>\n\n\n\n<p>Kinship is central to the Mahabharata&#8217;s narrative. The story revolves around the ruling family of the Kurus, with the conflict between the Kauravas and Pandavas culminating in the great battle of Kurukshetra. The epic explores how kinship relations evolve and change, with characters bound by blood and marriage playing pivotal roles in the unfolding drama. King Vichitravirya&#8217;s sons, Pandu and Dhritarashtra, and their descendants, illustrate the importance of family lineage and the tensions that arise from inheritance disputes.<\/p>\n\n\n\n<p>Marriages in the Mahabharata are portrayed as strategic alliances that reinforce social and political ties. The practice of Svayamvar, where princesses choose their husbands from among assembled suitors, highlights the agency of women in marital decisions. However, marriages also serve to strengthen patrilineal succession, as seen in the case of Draupadi, who marries the five Pandavas, binding their destinies together. The concept of Kanyadana, or the gift of a daughter in marriage, underscores the patriarchal values that governed marital practices.<\/p>\n\n\n\n<p>Patriliny, or the transmission of power and property through the male line, is a recurring theme in the Mahabharata. The epic reinforces the idea of patrilineal succession, where sons inherit their fathers&#8217; resources and positions. The central conflict between the Kauravas and Pandavas is rooted in the desire for patrilineal inheritance, with Dhritarashtra and Pandu&#8217;s sons vying for control of the kingdom. The importance of patriliny is further emphasized by the Brahmanical codes of conduct, which dictate that daughters do not have a claim to family resources and must marry outside their kin group to uphold exogamy.<\/p>\n\n\n\n<p>Thus, the Mahabharata intricately weaves themes of kinship, marriages, and patriliny, providing a window into the social and familial structures of its time. The epic&#8217;s exploration of these themes reflects the broader cultural and historical context of ancient India, making it a timeless narrative of human relationships and societal norms.<\/p>\n\n\n\n<h4 class=\"wp-block-heading\" id=\"Multiple_Choice_Questions\"><strong>Multiple Choice Questions<\/strong><\/h4>\n\n\n\n<p><strong>1. He excavated the Meerut District in 1951-52:<\/strong><\/p>\n\n\n\n<p>A. B.B.Vats<br>B. B.B.Lal<br>C. Rakhal Das Banerjee<br>D. James Princep<\/p>\n\n\n\n<p><strong>Answer<\/strong>: A. B.B.Vats<\/p>\n\n\n\n<p><strong>2. It was given to the King for his service:<\/strong><\/p>\n\n\n\n<p>A. Fine<br>B. Interest<br>C. Gift<br>D. Tax<\/p>\n\n\n\n<p><strong>Answer<\/strong>: C. Gift<\/p>\n\n\n\n<p><strong>3. Which of the following statements is incorrect regarding Mahabharat?<\/strong><\/p>\n\n\n\n<p>A. It was compiled between 200 BC &#8211; 200 AD.<br>B. Mahabharat is in Sanskrit.<br>C. The Sanskrit used in Mahabharat is simpler than Vedic Sanskrit.<br>D. Historians have divided the text into three parts.<\/p>\n\n\n\n<p><strong>Answer<\/strong>: D. Historians have divided the text into three parts.<\/p>\n\n\n\n<p><strong>4. Which of the following statements is incorrect regarding marriage?<\/strong><\/p>\n\n\n\n<p>A. In Intermarriage, one marries among the same Gotra.<br>B. In Exogamy, one marries outside the Gotra.<br>C. In Polyandry, a man can marry three wives.<br>D. In Polygamy, a woman can marry more than one man.<\/p>\n\n\n\n<p><strong>Answer<\/strong>: D. In Polygamy, a woman can marry more than one man.<\/p>\n\n\n\n<p><strong>5. Match the Right Pairs and select the right option:<\/strong><\/p>\n\n\n\n<figure class=\"wp-block-table\"><table><tbody><tr><td>(i) How many days did the Mahabharata war take to be finished?<\/td><td>(A) 102<\/td><\/tr><tr><td>(ii) In which chapter of the Mahabharata is the description of the eight types of marriages?<\/td><td>(B) Vichtravivya<\/td><\/tr><tr><td>(iii) Ganga Putra is?<\/td><td>(C) Sanskrit<\/td><\/tr><tr><td>(iv) Whose wife was Amba?<\/td><td>(D) Bhisma<\/td><\/tr><tr><td>(v) The Mahabharata was composed in?<\/td><td>(E) 18<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n<p>A. (i)-(E), (ii)-(A), (iii)-(D), (iv)-(B), (v)-(C)<br>B. (i)-(A), (ii)-(C), (iii)-(E), (iv)-(B), (v)-(D)<br>C. (i)-(D), (ii)-(C), (iii)-(A), (iv)-(B), (v)-(E)<br>D. (i)-(D), (ii)-(E), (iii)-(A), (iv)-(C), (v)-(B)<\/p>\n\n\n\n<p><strong>Answer<\/strong>: A. (i)-(E), (ii)-(A), (iii)-(D), (iv)-(B), (v)-(C)<\/p>\n\n\n\n<h3 class=\"wp-block-heading\" id=\"Competency-Based_Questions\"><strong>Competency-Based Questions<\/strong><\/h3>\n\n\n\n<h4 class=\"wp-block-heading\" id=\"Multiple_Choice_Questions\"><strong>Multiple Choice Questions<\/strong><\/h4>\n\n\n\n<p><strong>1. Which of the following statements is incorrect regarding Mahabharat?<\/strong><\/p>\n\n\n\n<p>A. It was compiled between 200 BC &#8211; 200 AD.<br>B. Mahabharat is in Sanskrit.<br>C. The Sanskrit used in Mahabharat is simpler than Vedic Sanskrit.<br>D. Historians have divided the text into three parts.<\/p>\n\n\n\n<p><strong>Answer<\/strong>: D. Historians have divided the text into three parts.<\/p>\n\n\n\n<p><strong>2. Identify the character of Mahabharata with the help of the following information:<\/strong><\/p>\n\n\n\n<p>(i) Was the husband of Gandhari.<br>(ii) Became the King of Hastinapur.<\/p>\n\n\n\n<p>A. Pandu<br>B. Dhritrashtra<br>C. Yudhisthira<br>D. Duryodhana<\/p>\n\n\n\n<p><strong>Answer<\/strong>: B. Dhritrashtra<\/p>\n\n\n\n<p><strong>3. Which of the following statements is incorrect regarding marriage?<\/strong><\/p>\n\n\n\n<p>A. In Intermarriage, one marries among the same Gotra.<br>B. In Exogamy, one marries outside the Gotra.<br>C. In Polyandry, a man can marry three wives.<br>D. In Polygamy, a woman can marry more than one man.<\/p>\n\n\n\n<p><strong>Answer<\/strong>: D. In Polygamy, a woman can marry more than one man.<\/p>\n\n\n\n<p><strong>4. Match the column A with column B.<\/strong><\/p>\n\n\n\n<p><strong>Column A<\/strong>:<br>(i) Early Buddhist Text<br>(ii) Ramayan and Mahabharat<br>(iii) Compilation of the puranas<br>(iv) First Dharam Sutra<\/p>\n\n\n\n<p><strong>Column B<\/strong>:<br>A. Around 200 BCE<br>B. 500-200 BCE<br>C. 500-400 BCE<br>D. 3500-100 BCE<\/p>\n\n\n\n<p>Options:<br>A. (i) (C), (ii) (D), (iii) (A), (iv) (B)<br>B. (i) (D), (ii) (B), (iii) (A), (iv) (C)<br>C. (i) (A), (ii) (B), (iii) (C), (iv) (D)<br>D. (i) (D), (ii) (C), (iii) (A), (iv) (B)<\/p>\n\n\n\n<p><strong>Answer<\/strong>: B. (i) (D), (ii) (B), (iii) (A), (iv) (C)<\/p>\n\n\n\n<p><strong>5. Which one of the following statements is the correct explanation of &#8216;Endogamy&#8217;?<\/strong><\/p>\n\n\n\n<p>A. Marriage outside a kin group.<br>B. Marriage within a kin group.<br>C. A woman having several husbands.<br>D. A man having several wives.<\/p>\n\n\n\n<p><strong>Answer<\/strong>: B. Marriage within a kin group.<\/p>\n\n\n\n<h4 class=\"wp-block-heading\" id=\"Assertion-Reason_Questions\"><strong>Assertion-Reason Questions<\/strong><\/h4>\n\n\n\n<p><strong>1. Assertion (A): Mahabharata is the story of fraternity&#8217;s changing relationships.<br>Reason (R): The Mahabharata is the story of two parties of the Kuru dynasty Kauravas Pandav, fighting over the land, power and throne.<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> (a) Both (A) and (R) are true and (R) is the correct explanation of (A).<\/p>\n\n\n\n<p><strong>2. Assertion (A): Mahabharata is an account of various social categories and circumstances.<br>Reason (R): In the Mahabharata, the standards of conduct of various social communities have been set.<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> (a) Both (A) and (R) are true and (R) is the correct explanation of (A).<\/p>\n\n\n\n<p><strong>3. Assertion (A): Mahabharata is a dynamic book.<br>Reason (R): Many texts of Mahabharata were written in different languages which spread among specific people.<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> (a) Both (A) and (R) are true and (R) is the correct explanation of (A).<\/p>\n\n\n\n<p><strong>4. Assertion (A): Vaishyas and Shudras welcomed new non-sanatani religions.<br>Reason (R): Non-sanatani religions opposed the caste system and spoke of its abolition.<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> (a) Both (A) and (R) are true and (R) is the correct explanation of (A).<\/p>\n\n\n\n<p><strong>5. Assertion (A): The expansion of Aryanization led to an increase in the number of Brahmins.<br>Reason (R): Anulom vivah, bringing the priests of local sects into the Brahmin varna increased the number of Brahmins.<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> (a) Both (A) and (R) are true and (R) is the correct explanation of (A).<\/p>\n\n\n\n<h4 class=\"wp-block-heading\" id=\"Case-based_Questions\"><strong>Case-based Questions<\/strong><\/h4>\n\n\n\n<p><strong>A1. Who were Kauravas? <\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: Sons of Dhritarashtra <\/p>\n\n\n\n<p><strong>A2. Who came to the throne of Hastinapur after the premature death of Pandu? <\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: Dhritarashtra <\/p>\n\n\n\n<p><strong>A3. Why did the citizens of Hastinapur like and prefer the Pandavas? <\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: Both (i) and (ii) <\/p>\n\n\n\n<p><strong>A4. Who was Duryodhana? <\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: Duryodhana was the eldest of the Kauravas<\/p>\n\n\n\n<p><strong>B1. Why did Drona refuse to accept Ekalavya as his pupil? <\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: Drona refused to accept Ekalavya as his pupil because Ekalavya was a nishada, a member of a hunting community. Drona, who followed the dharma (the prescribed duty or moral law), likely considered it improper to teach a person from this community, as it did not align with the social and religious norms of that time.<\/p>\n\n\n\n<p><strong>B2. How did Ekalavya acquire the supreme skill of archery?<\/strong> <\/p>\n\n\n\n<p><strong>Answer<\/strong>: Ekalavya acquired supreme skill in archery by creating a clay image of Drona and treating it as his teacher. He practised diligently on his own, honing his skills without formal instruction.<\/p>\n\n\n\n<p><strong>B3. Why did Ekalavya introduce himself to the Pandavas as a pupil of Drona?<\/strong> <\/p>\n\n\n\n<p><strong>Answer<\/strong>: Ekalavya introduced himself to the Pandavas as a pupil of Drona because he considered Drona to be his teacher, even though he was not formally accepted as a student. By practising in front of the clay image of Drona and honouring him as his teacher, Ekalavya regarded himself as Drona&#8217;s disciple.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\" id=\"Extra\/additional_MCQs\"><strong>Extra\/additional MCQs<\/strong><\/h3>\n\n\n\n<p><strong>1. What is the main focus of social history according to the text?<\/strong><\/p>\n\n\n\n<p>A. Political history<br>B. Military history<br>C. Economic trends<br>D. Social trends<\/p>\n\n\n\n<p><strong>Answer:<\/strong> D. Social trends<\/p>\n\n\n\n\n\n<p><strong>Q. Who defined caste as &#8220;a group of families internally united by peculiar rules for the purpose of ceremonial purity, especially in the matter of diet and marriage&#8221;?<\/strong><\/p>\n\n\n\n<p>A. V.A. Smith<br>B. H. Cooley<br>C. Max Weber<br>D. Karl Marx<\/p>\n\n\n\n<p><strong>Answer:<\/strong> A. V.A. Smith<\/p>\n\n\n\n<p><strong>Q. In which age did the division of society into the four castes of Brahmanas, Kshatriyas, Vaishyas, and Shudras develop?<\/strong><\/p>\n\n\n\n<p>A. Maurya Age<br>B. Gupta Age<br>C. Later Vedic Age<br>D. Mughal Age<\/p>\n\n\n\n<p><strong>Answer:<\/strong> C. Later Vedic Age<\/p>\n\n\n\n<p><strong>Q. Who was the celebrated military instructor of the Pandu brothers in the Mahabharata?<\/strong><\/p>\n\n\n\n<p>A. Krishna<br>B. Bhishma<br>C. Arjuna<br>D. Dronacharya<\/p>\n\n\n\n<p><strong>Answer:<\/strong> D. Dronacharya<\/p>\n\n\n\n<p><strong>Q. Which term describes relationships based on blood according to the text?<\/strong><\/p>\n\n\n\n<p>A. Affinal kinship<br>B. Consanguineous kinship<br>C. Marital kinship<br>D. Familial kinship<\/p>\n\n\n\n<p><strong>Answer:<\/strong> B. Consanguineous kinship<\/p>\n\n\n\n<p><strong>Q. What practice proved that women in ancient India had the freedom of choice in selecting their partners?<\/strong><\/p>\n\n\n\n<p>A. Polygamy<br>B. Svayamvar<br>C. Dowry<br>D. Widow marriage<\/p>\n\n\n\n<p><strong>Answer:<\/strong> B. Svayamvar<\/p>\n\n\n\n<p><strong>Q. Which of the following evils entered Indian society and contributed to the degeneration of women&#8217;s position?<\/strong><\/p>\n\n\n\n<p>A. Child marriage<br>B. Svayamvar<br>C. Female education<br>D. Widow remarriage<\/p>\n\n\n\n<p><strong>Answer:<\/strong> A. Child marriage<\/p>\n\n\n\n<p><strong>Q. What is the significance of studying social classes according to the text?<\/strong><\/p>\n\n\n\n<p>A. To understand military strategies<br>B. To analyse economic policies<br>C. To comprehend the heterogenous nature of society<br>D. To focus on political history<\/p>\n\n\n\n<p><strong>Answer:<\/strong> C. To comprehend the heterogenous nature of society<\/p>\n\n\n\n<p><strong>Q. According to the text, what did the settlement of Muslims as rulers in India contribute to?<\/strong><\/p>\n\n\n\n<p>A. Economic prosperity<br>B. Scientific advancements<br>C. Rigidity of the caste system<br>D. Political stability<\/p>\n\n\n\n<p><strong>Answer:<\/strong> C. Rigidity of the caste system<\/p>\n\n\n\n<p><strong>Q. What are the two types of kinship mentioned in the text?<\/strong><\/p>\n\n\n\n<p>A. Blood kinship and marital kinship<br>B. Affinal kinship and consanguineous kinship<br>C. Social kinship and political kinship<br>D. Traditional kinship and modern kinship<\/p>\n\n\n\n<p><strong>Answer:<\/strong> B. Affinal kinship and consanguineous kinship<\/p>\n\n\n\n<p><strong>Q. What is the central theme of the Mahabharata?<\/strong><\/p>\n\n\n\n<p>A. Political history<br>B. Economic prosperity<br>C. Family relations and disputes<br>D. Scientific advancements<\/p>\n\n\n\n<p><strong>Answer:<\/strong> C. Family relations and disputes<\/p>\n\n\n\n<p><strong>Q. How many shlokas or verses does the Mahabharata contain?<\/strong><\/p>\n\n\n\n<p>A. 50,000<br>B. 75,000<br>C. 100,000<br>D. 150,000<\/p>\n\n\n\n<p><strong>Answer:<\/strong> C. 100,000<\/p>\n\n\n\n<p><strong>Q. What is the doctrine taught in the Bhagavad Gita according to the Mahabharata?<\/strong><\/p>\n\n\n\n<p>A. Karma Yoga<br>B. Nishkama Karma<br>C. Bhakti Yoga<br>D. Jnana Yoga<\/p>\n\n\n\n<p><strong>Answer:<\/strong> B. Nishkama Karma<\/p>\n\n\n\n<p><strong>Q. Who became king after Pandu&#8217;s death according to the Mahabharata?<\/strong><\/p>\n\n\n\n<p>A. Yudhishthira<br>B. Bhima<br>C. Dhritarashtra<br>D. Duryodhana<\/p>\n\n\n\n<p><strong>Answer:<\/strong> C. Dhritarashtra<\/p>\n\n\n\n<p><strong>Q. What does the term &#8216;patriliny&#8217; mean?<\/strong><\/p>\n\n\n\n<p>A. Descent through the mother&#8217;s line<br>B. Descent through both parents<br>C. Descent through the father&#8217;s line<br>D. Descent through the grandparent&#8217;s line<\/p>\n\n\n\n<p><strong>Answer:<\/strong> C. Descent through the father&#8217;s line<\/p>\n\n\n\n<p><strong>Q. What type of marriage does &#8216;exogamy&#8217; refer to?<\/strong><\/p>\n\n\n\n<p>A. Marriage within the same tribe<br>B. Marriage outside the social unit<br>C. Marriage with multiple partners<br>D. Marriage with a single partner<\/p>\n\n\n\n<p><strong>Answer:<\/strong> B. Marriage outside the social unit<\/p>\n\n\n\n<p><strong>Q. According to the Mahabharata, what was the primary cause of conflict between the Kauravas and the Pandavas?<\/strong><\/p>\n\n\n\n<p>A. Religious differences<br>B. Economic issues<br>C. Dispute over land and power<br>D. Cultural differences<\/p>\n\n\n\n<p><strong>Answer:<\/strong> C. Dispute over land and power<\/p>\n\n\n\n<p><strong>Q. Who compiled the Manusmriti?<\/strong><\/p>\n\n\n\n<p>A. Vyasa<br>B. Valmiki<br>C. Manu<br>D. Vishnu<\/p>\n\n\n\n<p><strong>Answer:<\/strong> C. Manu<\/p>\n\n\n\n<p><strong>Q. What does the term &#8216;gotra&#8217; signify in ancient Indian society?<\/strong><\/p>\n\n\n\n<p>A. Clan or lineage<br>B. Social class<br>C. Occupation<br>D. Region of origin<\/p>\n\n\n\n<p><strong>Answer:<\/strong> A. Clan or lineage<\/p>\n\n\n\n<p><strong>Q. Who was the Chinese traveller that wrote about the lives of Chandalas in the 5th century AD?<\/strong><\/p>\n\n\n\n<p>A. Fa-Hien<br>B. Hieun Tsang<br>C. Marco Polo<br>D. Xuanzang<\/p>\n\n\n\n<p><strong>Answer:<\/strong> A. Fa-Hien<\/p>\n\n\n\n<p><strong>Q. According to the Mahabharata, what happened to the Pandavas&#8217; property in the game of dice?<\/strong><\/p>\n\n\n\n<p>A. They gained more wealth<br>B. They lost all their wealth and property<br>C. They split it with the Kauravas<br>D. They donated it to charity<\/p>\n\n\n\n<p><strong>Answer:<\/strong> B. They lost all their wealth and property<\/p>\n\n\n\n<p><strong>Q. What term is used for tracing descent through the mother?<\/strong><\/p>\n\n\n\n<p>A. Patriliny<br>B. Matriliny<br>C. Biliny<br>D. Exogamy<\/p>\n\n\n\n<p><strong>Answer:<\/strong> B. Matriliny<\/p>\n\n\n\n<p><strong>Q. According to Aryabhatta&#8217;s calculations, in which year was the Mahabharata war fought?<\/strong><\/p>\n\n\n\n<p>A. 3100 BC<br>B. 5000 BC<br>C. 1000 BC<br>D. 2000 BC<\/p>\n\n\n\n<p><strong>Answer<\/strong>: A. 3100 BC<\/p>\n\n\n\n<p><strong>Q. Who examined the astronomical evidence described in the Mahabharata in his work &#8220;Aryabhattiya&#8221;?<\/strong><\/p>\n\n\n\n<p>A. Bhaskara<br>B. Aryabhatta<br>C. Brahmagupta<br>D. Varahamihira<\/p>\n\n\n\n<p><strong>Answer<\/strong>: B. Aryabhatta<\/p>\n\n\n\n<p><strong>Q. What term did the Aryans specifically coin to categorize recent events, according to the text?<\/strong><\/p>\n\n\n\n<p>A. Kavya<br>B. Puran<br>C. Itihas<br>D. Katha<\/p>\n\n\n\n<p><strong>Answer<\/strong>: C. Itihas<\/p>\n\n\n\n<p><strong>Q. Which city, mentioned in the Mahabharata, was discovered through archaeological excavations in Gujarat?<\/strong><\/p>\n\n\n\n<p>A. Hastinapura<br>B. Indraprastha<br>C. Mathura<br>D. Dwaraka<\/p>\n\n\n\n<p><strong>Answer<\/strong>: D. Dwaraka<\/p>\n\n\n\n<p><strong>Q. Who took charge as the General Editor for the critical edition of the Mahabharata in 1925?<\/strong><\/p>\n\n\n\n<p>A. Utgikar<br>B. Winternitz<br>C. Sukhthankar<br>D. Macdonnell<\/p>\n\n\n\n<p><strong>Answer<\/strong>: C. Sukhthankar<\/p>\n\n\n\n<p><strong>Q. In which year was the first fascicule of the critical edition of the Adiparvam published?<\/strong><\/p>\n\n\n\n<p>A. 1923<br>B. 1927<br>C. 1933<br>D. 1945<\/p>\n\n\n\n<p><strong>Answer<\/strong>: B. 1927<\/p>\n\n\n\n<p><strong>Q. Which version of the Mahabharata text is considered the shortest and most authentic?<\/strong><\/p>\n\n\n\n<p>A. North-Western<br>B. Southern<br>C. Central<br>D. Kashmirian<\/p>\n\n\n\n<p><strong>Answer<\/strong>: D. Kashmirian<\/p>\n\n\n\n<p><strong>Q. Which institute undertook the critical edition of the Mahabharata?<\/strong><\/p>\n\n\n\n<p>A. Bhandarkar Oriental Research Institute<br>B. Indian Council of Historical Research<br>C. Archaeological Survey of India<br>D. National Institute of Advanced Studies<\/p>\n\n\n\n<p><strong>Answer<\/strong>: A. Bhandarkar Oriental Research Institute<\/p>\n\n\n\n<p><strong>Q. What practice mentioned in the Mahabharata shows the early doctrine of Ahimsa becoming prominent?<\/strong><\/p>\n\n\n\n<p>A. Cow killing<br>B. Human sacrifices<br>C. Non-injury to living creatures<br>D. Polyandry<\/p>\n\n\n\n<p><strong>Answer<\/strong>: C. Non-injury to living creatures<\/p>\n\n\n\n<p><strong>Q. According to the Mahabharata, which caste had all the political power during its period?<\/strong><\/p>\n\n\n\n<p>A. Brahmanas<br>B. Shudras<br>C. Vaishyas<br>D. Kshatriyas<\/p>\n\n\n\n<p><strong>Answer<\/strong>: D. Kshatriyas<\/p>\n\n\n\n<p><strong>Q. Which custom was common among the royal and rich families according to the Mahabharata period?<\/strong><\/p>\n\n\n\n<p>A. Polyandry<br>B. Polygamy<br>C. Sati<br>D. Svayamvar<\/p>\n\n\n\n<p><strong>Answer<\/strong>: B. Polygamy<\/p>\n\n\n\n\n\n<p><strong>34. Who is considered as an incarnation of god Vishnu according to the Mahabharata?<\/strong><\/p>\n\n\n\n<p>A. Yudhishtira<br>B. Bhishma<br>C. Krishna<br>D. Karna<\/p>\n\n\n\n<p><strong>Answer<\/strong>: C. Krishna<\/p>\n\n\n\n<h3 class=\"wp-block-heading\" id=\"Extra\/additional_questions_and_answers\"><strong>Extra\/additional questions and answers<\/strong><\/h3>\n\n\n\n<p><strong>1. What is social history?<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> Social history is an area of historical study. Some writers consider it a social science that attempts to view historical evidence from the point of view of developing social trends. In this view, the social history may include areas of economic history, legal history and the analysis of other aspects of social society that show the evolution of norms, behaviours and more.<\/p>\n\n\n\n\n\n<p><strong>Q. Why do we study issues like caste, class, social groups, kinship, family, and gender in social history?<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> We study the issues of social history such as caste, class, social groups, kinship, family and gender because these sections of society grew from below or grass root level or the everyday people, the masses, and how these clans shape history rather than their leaders.<\/p>\n\n\n\n<p><strong>Q. What is a social class?<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> A social class is &#8220;one of the two or more broad groups of individuals who are ranked by the members of the community in socially superior and inferior positions.&#8221; Status is the basic criterion of social class or in other words, class is a status group.<\/p>\n\n\n\n<p><strong>Q. How did the caste system develop in India?<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> There is little doubt that the caste in its sub-elementary form has existed in India since times immemorial. But it was in the later Vedic Age, that there developed what is known as Varanadharma or the division of the society with four castes namely the Brahmanas, the Kshatriyas, the Vaishyas and the Shudras. As the number of castes grew, so also did the rigidity of the system. The settlement of the Muslims as rulers in the country also contributed to the rigidity of the system. If they could not drive them out of the country, the Hindus endeavoured to maintain their social and religious customs intact by taking shelter behind the caste system. Free social intercourse with their Muslim rulers was forbidden by the Brahman leaders of the society.<\/p>\n\n\n\n<p><strong>Q. What is kinship?<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> The bond of blood or marriage which binds people together in a group is called kinship. These relationships are the result of social interaction and recognised by society.<\/p>\n\n\n\n<p><strong>Q. What are the two types of kinship?<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> There are two types of kinship:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Affinal kinship: The bond of marriage is called affinal kinship.<\/li>\n\n\n\n<li>Consanguineous kinship: The bond of blood is called consanguineous kinship.<\/li>\n<\/ul>\n\n\n\n<p><strong>Q. Describe the position of women in ancient India.<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> In ancient India, the women were highly respected. Among the composers of the Vedas, names of some ladies are mentioned. Marriage was a sacred ceremony. Women had the freedom of choice of her partner, which is proved by the practice of Svayamvar. Polygamy was rare. Widow marriage was not prohibited. Child marriage and female feticide were unknown. Thus the standard of female morality was very high and women enjoyed an honourable position in society.<\/p>\n\n\n\n<p><strong>Q. How did the position of women in society change over time?<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> Gradually the position of the women in society began to degenerate. Evils like Sati, child marriage, prohibition of widow marriage and female infanticide entered the society. The women were confined to household work. A daughter began to be looked upon as a source of misery while a son as &#8220;light&#8221; in the highest heaven. The daughters could not own property. She could not take part in politics. A woman was expected to rear children, prepare food and remain obedient to her husband throughout life. No doubt, the women in general have been emancipated and are playing a commendable role in all phases of life. But unfortunately, most of the village women still suffer from many disabilities. They are still treated as slaves. The wretched condition of a raped woman and the stigma attached to divorce or single women are the worst weapons that Indian society uses to degrade women. All these problems of women need the attention of the government and the non-governmental organisations.<\/p>\n\n\n\n<p><strong>Q. How many verses are there in the Mahabharata?<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> The Mahabharata is the longest epic poem in the world, and contains more than one lakh shlokas or verses.<\/p>\n\n\n\n<p><strong>Q. What does the Mahabharata teach about hatred, anger, vanity, and overambition?<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> The Mahabharata strengthens the soul and drives home, as nothing else does, the futility of hatred, anger, vanity, and overambition.<\/p>\n\n\n\n<p><strong>Q. What is the Bhagavad Gita, and why is it significant?<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> The Bhagavad Gita is the most instructive and the most interesting portion of the Mahabharata. It teaches the doctrine of nishkama karma (work done without seeking any reward). Man must do his duty in a selfless manner without desire for reward. This doctrine has deeply influenced Hindu thought.<\/p>\n\n\n\n<p><strong>Q. What are the five types of marriage?<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Endogamy: Marriage within a specific tribe or similar social unit.<\/li>\n\n\n\n<li>Exogamy: Marriage outside the social unit.<\/li>\n\n\n\n<li>Polygamy: The practice of having more than one wife at a time.<\/li>\n\n\n\n<li>Polyandry: The practice of having more than one husband at one time.<\/li>\n\n\n\n<li>Monoandry: The practice of having one husband at a time.<\/li>\n<\/ul>\n\n\n\n<p><strong>Q. What dispute is central to the story of the Mahabharata?<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> The Mahabharata is a story about a dispute over land and power between two groups of cousins, the Kauravas and the Pandavas. They belonged to a single ruling family of the Kurus who ruled a Mahajanapada. The conflict between the two families ended in a battle described in the great epic Mahabharata.<\/p>\n\n\n\n<p><strong>Q. What is patrilineal succession as depicted in the Mahabharata?<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> Patrilineal succession, as depicted in the Mahabharata, is a male-dominated system where descent is reckoned through the male line. The sons could claim the resources, including the throne in the case of kings, of their fathers when the latter died.<\/p>\n\n\n\n<p><strong>Q. Who were Pandu and Dhritarashtra, and how did their sons come into conflict?<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> King Vichitravirya had two sons, Pandu and Dhritarashtra, the latter being blind by birth. Therefore, Pandu became the king. Pandu had five sons who were called Pandavas. The sons of Dhritarashtra, who were 100 in number, were known as Kauravas. Dhritarashtra became the king after the death of Pandu. Though both the Pandavas and the Kauravas were brought up together, there was great jealousy among the cousins. Dhritarashtra appointed Yudhishthira, the eldest son of Pandu, as the Yuvraja. This was resented by the Kauravas, who did not like their cousins to be promoted instead of them. The people of Hastinapura began to express their preference for the Pandavas, for they were more capable and virtuous than the Kauravas. This made Duryodhana, the eldest son of Dhritarashtra, jealous.<\/p>\n\n\n\n<p><strong>Q. What were the rules regarding the Gotras of women?<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> From about 1000 BC onwards, the Brahmanas began to classify people in terms of Gotras. Each gotra was given the name of a Vedic seer. There were two important rules about the gotra: (1) women were expected to give up their father&#8217;s gotra and adopt that of their husbands on marrying; (2) the members of the same gotra could not marry.<\/p>\n\n\n\n<p><strong>Q. What does the Manusmriti say about the duties of the Chandalas?<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> The Manusmriti states the duties of the Chandalas. They had to live outside the villages, use discarded utensils and wear clothes and ornaments of the dead. They were prohibited from walking about the villages at night. They were to dispose of the dead bodies of those who had no relatives. They were to serve as executioners.<\/p>\n\n\n\n<p><strong>Q. What does the Mahabharata tell us about the ownership of property?<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> In the Mahabharata, we find that the Pandavas lost all their wealth and property to the Kauravas in the game of dice. Lastly, the Pandavas put at stake their common wife Draupadi and lost her too. The issues of ownership like this are also found in the Dharamasutras and Dharamashastras. According to Manusmriti, the paternal estate was to be divided equally amongst sons after the death of parents, with a special share for the eldest son. Women were not given a share of these resources. The epigraphic and textual evidence, however, shows that upper-class women had access to the resources, land, cattle, and money of their menfolk.<\/p>\n\n\n\n<p><strong>Q. What does the Buddhist text Sutta Pitaka suggest about the original human beings and the institution of kingship?<\/strong><\/p>\n\n\n\n<p><strong>Answer:<\/strong> The Buddhist text Sutta Pitaka suggests that original human beings did not have fully evolved bodies or bodily forms, nor was the world of plants fully developed. All human beings lived in an idyllic state of peace, taking from nature only what they needed to subsist. But gradually, human beings became greedy, vindictive, and deceitful. The people thought of selecting a certain person who could banish those who deserved to be banished, willing to give him in return a proportion of the rice. The entire community of people chose such a person known as Mahasammata, the great elect. This theory suggests that the institution of kingship was based on human choice. They agreed to pay taxes as a form of payment for services rendered by the king. It is also a recognition of human agency in creating and institutionalising economic and social relations.<\/p>\n\n\n\n<p><strong>Q: Who was responsible for the preparation of the critical edition of the Mahabharata?<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: The critical edition of the Mahabharata was prepared by the Bhandarkar Oriental Research Institute. The project was led by an Editorial Board of eminent scholars with Utgikar as the initial Editor. After Utgikar&#8217;s resignation in 1924, Sukhthankar took over as the General Editor in 1925.<\/p>\n\n\n\n<p><strong>Q: What was the main task before the scholars regarding the Mahabharata?<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: One of the main tasks before the scholars was the preparation of a critical edition of the Mahabharata and the publication of the parts of the Mahabharata which constitute the most epoch-making, stupendous, and colossal work.<\/p>\n\n\n\n<p><strong>Q: Who pointed out the significance of the Devnagari revision of the Mahabharata?<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: Utgikar pointed out the significance of the Devnagari revision of the Mahabharata.<\/p>\n\n\n\n<p><strong>Q: What were the primary divisions of the Mahabharata manuscripts?<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: The manuscripts were divided primarily into the North and South versions, and each was further subdivided into a smaller number of groups. Ten North reconsideration resolves itself into the North-Western represented by the Sarda version (with its Devnagari transcripts), and the Central represented by the versions in Nepali, Maithili, Bengali, and Devnagari, and the South by the Telugu and Grantha and Malayalam versions.<\/p>\n\n\n\n<p><strong>Q: What is the significance of the Kashmirian version of the Mahabharata text?<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: The Kashmirian version has been proved to be the best and most authentic of existing versions. It is the shortest of all versions. Interpolations in it are relatively few. Edgerton also admits its importance by calling it the oldest and the best text, and Winternitz justifies the preference given to the Kashmirian version.<\/p>\n\n\n\n<p><strong>Q: What does P.N. Mullick&#8217;s book &#8216;Mahabharata as a Historical Drama&#8217; deal with?<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: The book deals with the historical and dramatic episodes of the Mahabharata. According to the author, Vyas originally described the evil conduct of Dharitrashtra&#8217;s sons, the goodness of the Pandavas, the wisdom of Vidura, the virtue of Gandhari, and the constancy of Kunti, ending with the divinity of Krishna. The history thus culminates in the Rajasuya. Then the epic was remodelled with dramatic and puranic admixture at the time of Janamejay, and Satanika, Bhisma, Drona, etc., are later editions.<\/p>\n\n\n\n<p><strong>Q: What does Sorensen&#8217;s Index provide regarding the Mahabharata?<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: Sorensen&#8217;s Index gives concordance and the summary of the Parvans and sub-Parvans as also of narrative, the index under different names has been so arranged that a running narrative can be got out of the references. Its value and importance in research work have been accepted by scholars.<\/p>\n\n\n\n<p><strong>Q: Describe the Bhagavad Gita&#8217;s text consistency over the past 1200 years.<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: The Bhagavad Gita presents a relatively fixed consistent text without any noteworthy variations for the last 1200 years. The current text contains 700 stanzas, there being two other texts with 714 and 745 stanzas. The additional stanzas effect no material addition; nor do they create any difference in the teachings or add new topics or arguments.<\/p>\n\n\n\n<p><strong>Q: What are some early practices mentioned in the Mahabharata regarding Indian social history?<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: The Mahabharata mentions early practices such as cow killing and human sacrifices and some non-Aryan customs such as the polyandry of the Pandavas who all shared one wife. But the Epic when finally recast in about AD 200 shows that the doctrine of Ahimsa or non-injury to living creatures had become prominent.<\/p>\n\n\n\n<p><strong>Q: How did the caste system change during the Mahabharata period?<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: During the Mahabharata period, the caste system was growing more rigid. Shudra had come to be looked down upon. The Brahmanas were highly respected in society and were considered next to the gods. All the political power was vested in the Kshatriyas, and the Vaishyas were not of much importance. The caste distinctions had become more pronounced, and it was now becoming difficult to pass from one caste to another.<\/p>\n\n\n\n<p><strong>Q: What does the Mahabharata reveal about the position of women in its time?<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: The position of women had not undergone much change. They were held in great esteem as mothers and wives. The women were given equal place in religious ceremonies. Sometimes, they even chose their husbands by the custom of Svayamvar, i.e., self-choice of the husband by a princess from among assembled suitors. Polygamy was quite common among the royal and rich families and classes. The custom of Sati, of which there is no reference in the Vedic literature, was practised in the Epic age. Women made a great mark in learning and philosophy. Women like Draupadi and Savitri are celebrated for their eminence in one or other branches of learning.<\/p>\n\n\n\n<p><strong>Q: What changes in religious ideas does the Mahabharata period show?<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: There were striking changes in the religious ideas of the people. The very spirit of the religion had become rigid and mechanical. New gods arose in the period which superseded the Vedic gods. The simple nature worship of the Vedic Age had given place to elaborate rituals and ceremonies. The Nature gods of the Vedic Age now took a subordinate position, and new gods and goddesses such as Brahma, Vishnu, Mahesh, and Parvati began to be worshipped. The doctrine of Karma and rebirth, as well as the practice of tapasya, meaning meditation accompanied by physical torture, were prevalent in this Age. These beliefs and practices were fully adopted by Brahmanism.<\/p>\n\n\n\n<p><strong>Q: How has the Mahabharata influenced Indian society over the centuries?<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: The great Epic represents the noblest effort of creative genius on Indian soil. For centuries, the stories given in the epic have been believed as wholly and literally true by the mass of the Indian people and have supplied to successive generations of Indian men and women the ideals of life. They represent to the people the high ideals of family life which have taken firm root in Indian thought and tradition. Yudhishtira is considered an embodiment of truthfulness and Lord Krishna is considered an incarnation of god Vishnu. The Pandavas are the true example of brotherly love and affection. In fact, for centuries, Indians have turned to Mahabharata for solace and inspiration.<\/p>\n\n\n\n<p><strong>Q: What does C. Rajagopalachari write about the Mahabharata&#8217;s influence?<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: C. Rajagopalachari writes, &#8220;The Mahabharata belongs to the world and not only to India. To the people of India, indeed the epic has been an unfailing and perennial source of spiritual strength. Learnt at the mother&#8217;s knee with reverence and love, it has inspired great men to heroic deeds as well as enabled the humble to face their trials with fortitude and faith.&#8221;<\/p>\n\n\n\n\n\n<p><strong>34. How did the growth of the Mahabharata continue after the writing of its Sanskrit version?<\/strong><\/p>\n\n\n\n<p><strong>Answer<\/strong>: The growth of Mahabharata did not end with the writing of its Sanskrit version. Beginning from ancient times, versions of this great epic were written in different languages through a continuous process of dialogues between peoples, communities, and those who wrote the texts. Many stories about the events of Mahabharata that originated in specific regions or circulated among certain peoples and communities found place in the epic. Even the central story of the epic was often told in different ways. The episodes were also depicted in sculptures and paintings. These episodes also provided themes for a wide range of performing arts &#8211; plays, dances, radio, cinema, and television, and other kinds of narrations.<\/p>\n\n\n\n\n","protected":false},"excerpt":{"rendered":"<p>Get summary, textual answers, solutions, notes, extras, PDF to NBSE Class 12 (Arts) History (Themes in Indian History) chapter &#8220;Social Histories: Using the Mahabharata&#8221;. However, the educational materials should only be used for reference and students are encouraged to make necessary changes. Introduction The chapter provides information on the Mahabharata, an ancient Indian epic that&hellip; <a class=\"more-link\" href=\"https:\/\/mockupbw.site\/2025\/onlinefreenotes\/social-histories-nbse-12\/\">Continue reading <span class=\"screen-reader-text\">Social Histories (Using the Mahabharata): NBSE Class 12 notes<\/span><\/a><\/p>\n","protected":false},"author":1044,"featured_media":12678,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[11,34],"tags":[255,64,30,31,48,12,13,33,35,36,551,37,53],"class_list":["post-12676","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-nagaland","category-notes","tag-arts","tag-class-12","tag-extras","tag-history","tag-hsslc","tag-nagaland-board","tag-nbse","tag-notes","tag-pdf","tag-questions","tag-social-histories-using-the-mahabharata","tag-solutions","tag-textual-answers","entry"],"acf":[],"_links":{"self":[{"href":"https:\/\/mockupbw.site\/2025\/onlinefreenotes\/wp-json\/wp\/v2\/posts\/12676","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/mockupbw.site\/2025\/onlinefreenotes\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/mockupbw.site\/2025\/onlinefreenotes\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/mockupbw.site\/2025\/onlinefreenotes\/wp-json\/wp\/v2\/users\/1044"}],"replies":[{"embeddable":true,"href":"https:\/\/mockupbw.site\/2025\/onlinefreenotes\/wp-json\/wp\/v2\/comments?post=12676"}],"version-history":[{"count":0,"href":"https:\/\/mockupbw.site\/2025\/onlinefreenotes\/wp-json\/wp\/v2\/posts\/12676\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/mockupbw.site\/2025\/onlinefreenotes\/wp-json\/wp\/v2\/media\/12678"}],"wp:attachment":[{"href":"https:\/\/mockupbw.site\/2025\/onlinefreenotes\/wp-json\/wp\/v2\/media?parent=12676"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mockupbw.site\/2025\/onlinefreenotes\/wp-json\/wp\/v2\/categories?post=12676"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mockupbw.site\/2025\/onlinefreenotes\/wp-json\/wp\/v2\/tags?post=12676"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}