Q1. What was the primary measure of wealth in the Rig Vedic period?
- Land
- Gold
- Cattle
- Grain
Correct Option: 3. Cattle
Explanation: The Rig Vedic society was primarily pastoral, meaning their economy and livelihood depended largely on animal husbandry, especially cattle. Cows were considered the most valuable asset, and the term ‘Gomat’, meaning “one who possesses cows,” was used to describe a wealthy person. Land had not yet emerged as private property, and gold (nishka) was used more symbolically in ritual contexts. Therefore, cattle were both a practical resource and a status symbol, making them the chief measure of wealth during this time.
Q2. Which term, meaning ‘state’ or ‘nation’, first appeared in the Later Vedic period?
- Janapada
- Rashtra
- Mahajanapada
- Sabha
Correct Option: 2. Rashtra
Explanation: The term ‘Rashtra’ appears for the first time in the Later Vedic texts and marks a significant shift in political thought from tribal to territorial governance. In the Rig Vedic period, people were organized into tribes (janas) and governed through clan-based systems. However, during the Later Vedic period, more structured and centralized political units emerged, and ‘Rashtra’ signified a defined territory under a ruler, laying the foundation for later territorial states and kingdoms in Indian history.
Q3. Which Vedic ritual signified unquestioned control over a territory by allowing a horse to roam freely?
- Rajasuya
- Vajapeya
- Ashvamedha
- Agnihotra
Correct Option: 3. Ashvamedha
Explanation: The Ashvamedha was a significant royal sacrifice performed by kings to assert their dominance over other territories. A consecrated horse was released to wander for a year, and if it passed through a territory without being challenged, it was seen as a symbolic acceptance of the king’s sovereignty. If any kingdom stopped the horse, it led to war. The ritual concluded with a grand sacrificial ceremony. This not only demonstrated political and military supremacy, but also had deep religious and ideological significance, reinforcing the king’s divine right to rule.
Q4. In the Later Vedic period, which marriage type was considered a form of love marriage?
- Brahma Vivah
- Daiva Vivah
- Gandharva Vivah
- Rakshasa Vivah
Correct Option: 3. Gandharva Vivah
Explanation: Gandharva Vivah referred to a love marriage, typically occurring without the consent of the families and without Vedic rituals. It was based purely on mutual attraction between the couple. Though this form of marriage was recognized in ancient texts, it was not always socially respected. In contrast, Brahma Vivah involved a well-arranged marriage with Vedic rites, and Daiva Vivah included gifting the daughter to a priest. The inclusion of Gandharva Vivah among accepted forms of marriage shows that some flexibility existed in marital practices, although preference was always given to arranged and ritual-based marriages.
Q5. Which social class was not considered ‘Dvija’ (twice-born) in Later Vedic society?
- Brahmanas
- Kshatriyas
- Vaishyas
- Shudras
Correct Option: 4. Shudras
Explanation: In the Later Vedic period, the concept of ‘Dvija’ or ‘twice-born’ emerged, referring to the spiritual rebirth marked by the Upanayana (sacred thread ceremony). This status was accorded to Brahmanas (priests), Kshatriyas (warriors), and Vaishyas (merchants). The Shudras, considered the fourth varna, were excluded from religious and educational privileges and had to serve the upper three varnas. This exclusion reflects the increasing rigidity of the caste system and the consolidation of Brahmanical dominance during the Later Vedic age.