CUET 2023 Answer Key History- Download Slot-wise Answer Key with Solutions PDF

Daya Ram Sahni, a pioneering figure in Indian archaeology, is the author of The Story of Indian Archaeology. He was instrumental in documenting and analyzing the early archaeological excavations in the Indian subcontinent. Sahni is also known for his significant role in excavating the Indus Valley Civilization sites, particularly Harappa and Mohenjodaro, which helped bring these ancient settlements to light. His work laid the foundation for the modern study of Indian archaeology and ancient history. Quick Tip: Sahni's discoveries at Harappa and Mohenjodaro were crucial for the understanding of the Indus Valley Civilization and its advanced urban planning.

The correct matching is as follows: Kalibangan is located in Rajasthan (A-III), Shortughai is in Afghanistan (B-IV), Dholavira is in Gujarat (C-II), and Banawali is in Haryana (D-I). These sites are important centers of the Harappan Civilization, showcasing the geographical spread and diversity of the Indus Valley Civilization. The vast range of these locations suggests the significance of trade, cultural exchange, and urbanization in ancient South Asia. Quick Tip: Harappan sites spanned regions from modern-day Pakistan and India to Afghanistan, indicating an extensive network for trade and cultural interaction.

Harappan cities were meticulously planned with two distinct areas, typically a citadel and a lower town (A). These cities also featured grid-pattern streets (B), a testament to the advanced urban planning of the Harappans. Contrary to the assumption in the options, Harappan cities had advanced drainage systems (E), and the Great Bath in Mohenjodaro was an important ritualistic feature (D). The idea that windows were at ground level is incorrect, as most Harappan buildings had windows higher up, possibly to protect against floods or invasions. Quick Tip: The sophisticated drainage systems in Harappan cities show their deep understanding of sanitation and urban hygiene, a key feature of their urban planning.

Allelui is associated with Origins of a Civilisation (A-IV), Wheeler with Harappa 1946 (B-III), Marshall is known for his work Mohenjodaro and the Indus Civilisation (C-I), and Dales for Mythical Massacre at Mohenjodaro (D-II). These works reflect the evolving views in archaeological research, with Dales' theory of a "massacre" at Mohenjodaro later being criticized and debunked. Quick Tip: Scholars such as Wheeler and Marshall laid the foundation for early interpretations of the Indus Valley, although some ideas have been revised or disputed over time.

Banawali, located in Haryana, is known for the discovery of terracotta plough models, which provide evidence of the agricultural practices of the Harappan people. These models suggest that the Harappans had a well-developed and intensive system of farming, which was essential for sustaining their urban centers. The presence of such artifacts underlines the importance of agriculture in Harappan society and its role in supporting a growing population. Quick Tip: Agricultural tools like the plough were integral to the Harappan economy, indicating a sophisticated approach to managing resources and sustaining large urban populations.

Rudradaman, a ruler of the Western Kshatrapas, is credited with the reconstruction of Sudarshana Lake in the 2nd century CE. His achievement is recorded in the famous Junagadh inscription, where he details the restoration of the lake after a storm had caused significant damage. This inscription is an important source for understanding the political and administrative practices of the time. Quick Tip: Inscriptions such as Rudradaman's provide valuable historical evidence about ancient infrastructure projects, showcasing the technical and administrative capabilities of the rulers.

The sixth century BCE was marked by significant developments such as the rise of the Mahajanapadas (A), the introduction of punch-marked coins (B), and the increased use of iron (E). These changes facilitated the rise of urbanization, trade, and military advancements, leading to the formation of powerful kingdoms in India. Temple architecture (C) and the golden age of painting (D) emerged later, in subsequent centuries. Quick Tip: The spread of iron tools during this period played a crucial role in agriculture and warfare, driving both technological and social transformations.

The correct sequence, moving from west to east, is Gandhara (E), Matsya (D), Koshala (A), Magadha (C), and Anga (B). This arrangement reflects the geographical and strategic locations of the Mahajanapadas, with Gandhara in the northwest and Anga in the east. Each of these kingdoms played a key role in the political and cultural landscape of ancient India. Quick Tip: The Mahajanapadas had varying degrees of power, with Magadha eventually emerging as one of the most dominant powers in early Indian history.

The Mahabharata is an epic that blends narrative stories (B) with didactic content (C) such as moral lessons and social norms. It is referred to as itihasa (E), a historical narrative in ancient Indian tradition. The narrative was not entirely added later, as it evolved over time, but the didactic and philosophical portions, such as the Bhagavad Gita, were likely later additions (D incorrect). Quick Tip: The Mahabharata's evolution reflects the changing social, religious, and philosophical ideals of ancient India over centuries.

H.H. Cole, a 19th-century British archaeologist and conservationist, made this statement in protest of the British practice of looting ancient Indian artifacts for transport to British museums. Cole strongly opposed the removal of these cultural treasures from India, recognizing the damage it did to India's heritage and the importance of preserving its historical artifacts. Quick Tip: H.H. Cole's advocacy for preserving Indian heritage helped lay the foundation for modern conservation efforts in India.

James Fergusson, an early architectural historian, was the first to interpret the symbolism at Sanchi in a way that we would now consider incorrect. Fergusson misinterpreted the imagery of trees and serpents as symbols of primitive worship, failing to understand the Buddhist context of the site, primarily due to the lack of knowledge of Buddhist texts at the time. It was only later, with the deciphering of the Brahmi script by James Prinsep in 1837, that the Buddhist significance of Sanchi was correctly understood. Quick Tip: Prinsep's deciphering of Brahmi script in 1837 was crucial in correcting earlier misinterpretations of Indian monuments, including those at Sanchi.

The Uttaradhyayana Sutta (A) is indeed a central Jain text that contains the teachings of Mahavira, the 24th Tirthankara. Jain literature spans multiple languages, including Sanskrit, Prakrit, and Tamil (D). However, Dipa-vamsha is a Buddhist chronicle (B incorrect), and the Abhidhamma Pitaka belongs to the Buddhist tradition, not Jainism (C incorrect). Tipikas are indeed Jain commentaries (E). Quick Tip: Jainism has an extensive body of literature in various languages, including texts like the Acharanga Sutra in Prakrit and the Tattvartha Sutra in Sanskrit, which systematized Jain philosophy.

Buddhism experienced rapid growth both during and after the Buddha's lifetime (A), particularly among religious dissenters who criticized the rigid ritualism of Vedic traditions (C). Additionally, Buddhism offered clarity amidst the social changes of the time (E), providing a middle path that avoided extreme asceticism or indulgence. However, Buddhism emphasized ethical conduct rather than faith-based superiority (D incorrect) and was not dismissive of values (B incorrect). Quick Tip: The Buddha's concept of the "Middle Path" was a reaction against both extreme asceticism and indulgence, and it emphasized ethics over blind faith.

The correct chronological sequence is: Early Vedic Tradition (C) around 1500 BCE, followed by the Early Upanishads (B) around 800 BCE. The First Stupa (A) was built during the 3rd century BCE under Ashoka. Earliest Trade (E) dates back to the Harappan Civilization (approximately 2500 BCE), and Mahayana Buddhism (D) developed in the 1st century CE. Quick Tip: The development of stupas as Buddhist relics was significantly influenced by Emperor Ashoka in the 3rd century BCE, marking an important shift in Buddhist architecture.

Ibn Battuta was a renowned Moroccan traveler and scholar who lived between 1304 and 1369. He is famous for his extensive travels across the Muslim world and beyond, including India, where he arrived during the reign of Muhammad bin Tughlaq. His travelogue, Rihla, offers valuable insights into the socio-cultural and political life of the regions he visited, including India. Quick Tip: Ibn Battuta's Rihla provides firsthand accounts of the 14th-century Indian administration, culture, and customs, especially under the Delhi Sultanate.

Francois Bernier, a French physician and traveler, criticized the Mughal system of land tenure in his writings, particularly in his book Travels in the Mughal Empire. Bernier noted that unlike in Europe, where private land ownership was common, Mughal India lacked such private property structures. Instead, the Mughal system was based on land grants and state control over resources. Quick Tip: Bernier's critique of Mughal land systems contributed to European ideas of "Oriental Despotism," influencing later colonial perspectives on Indian governance.

The Vijayanagara Empire was founded by the brothers Harihara I and Bukka Raya in 1336 CE. They established the empire as a Hindu kingdom to resist the expansion of the Delhi Sultanate in southern India. The Vijayanagara Empire became a major political and cultural power in the region, known for its vibrant administration and significant achievements in art, architecture, and agriculture. Quick Tip: The conversion and reconversion of Harihara and Bukka from Islam to Hinduism is a debated topic among historians, reflecting the complex dynamics of medieval South Indian politics.

Colin Mackenzie, the first Surveyor General of India, is credited with bringing the ruins of Hampi to light in the early 19th century. He began documenting the site in 1800, making vital epigraphic and architectural records. While later scholars like Alexander Greenlaw took photographs of the site, Mackenzie's surveys remain the foundational documentation of Hampi's significance. Quick Tip: Mackenzie's work preserved crucial records of Hampi's architecture and inscriptions, which would later prove vital for understanding the Vijayanagara Empire's heritage.

The Amara-Nayaka system, used in the Vijayanagara Empire, was similar to the Iqta system of the Delhi Sultanate. Under this system, military governors (Amara-Nayakas) controlled regions and were assigned land revenues in return for military service. This system helped the central administration maintain control over the vast empire by decentralizing power while ensuring that local governance was maintained. Quick Tip: The Amara-Nayaka system, like the Iqta system, combined revenue collection with military obligations, a model of decentralized power.

Hampi was declared a UNESCO World Heritage Site in 1986, recognizing its exceptional value as the capital of the Vijayanagara Empire. The ruins of Hampi, including the Virupaksha Temple and Lotus Mahal, reflect the unique synthesis of Hindu and Islamic architectural styles and offer a glimpse into the grandeur of one of medieval India's greatest empires. Quick Tip: Hampi's architectural marvels, like the Virupaksha Temple and the Royal Enclosure, showcase the innovative urban planning and cultural blending that defined the Vijayanagara Empire.

The Vijayanagara Empire was initially ruled by the Sangama dynasty, followed by the Saluva dynasty, the Tuluva dynasty, and later the Aravidū dynasty. These dynasties ruled sequentially over the empire, with each bringing its own contributions to its administration and expansion. The Hoysala dynasty, although influential in southern India, was a predecessor to the Vijayanagara Empire and did not rule it. They were, however, important in shaping the region's politics and culture before the rise of Vijayanagara. Quick Tip: The Aravidū dynasty (1570–1646) marked the final phase of the Vijayanagara Empire, a period of internal decline and external invasions, leading to the empire's eventual collapse.

Dr. Rajendra Prasad was the President of the Constituent Assembly, which convened from 1946 to 1950 to frame India's Constitution. His leadership helped guide the assembly through the complex process of drafting the Constitution, which came into effect in 1950. Rajendra Prasad later became India's first President. Dr. B.R. Ambedkar, though pivotal in the drafting process, chaired the Drafting Committee, and Vallabhbhai Patel headed the Provincial Constitution Committee. Quick Tip: Ambedkar's leadership in the Drafting Committee ensured the inclusion of provisions for the protection of marginalized communities, making the Indian Constitution a cornerstone of social justice.

Dr. B.R. Ambedkar opposed separate electorates for Dalits after the Poona Pact of 1932, advocating instead for reserved seats within the general electorate. This was a crucial part of his efforts to ensure the social integration of Dalits within the broader political framework. Ambedkar was a trained lawyer and played a significant role in shaping India's legal framework as the Law Minister. He also chaired the Drafting Committee of the Indian Constitution. Quick Tip: Ambedkar's opposition to separate electorates was based on his belief that it would further isolate Dalits, preventing their full integration into Indian society.

The correct chronological order is: First, the Labour Government's victory in Britain (A) in 1945 accelerated the process for Indian independence. Next, the Direct Action Day (C) in 1946 led to widespread communal violence and political tension. The Interim Government's last meeting (B) occurred in 1947, followed by India gaining independence (D) later that year. Finally, the Indian Constitution was signed (E) in 1950, marking the official beginning of the Republic of India. Quick Tip: The Labour Government under Clement Attlee was instrumental in setting the stage for Indian independence by initiating talks with Indian leaders.

The chronological order is: The Quit India Movement (B) was launched in 1942. The Calcutta Killings (D) occurred in 1946 during the communal riots. The Objective Resolution (A) was presented by Jawaharlal Nehru in 1946, outlining the ideals of the future Constitution of India. Pooker Bahadur's plea (C) was made in 1947, while Dhulekar's speech (E) also occurred in the same year. Quick Tip: The Objective Resolution laid the foundation for India’s democratic principles, including justice, equality, and liberty, and was a key step in the formation of India's Constitution.

Badshah Nama was written by Abdul Hamid Lahori (A-IV), Chahar Chaman by Chandrabhan Brahman (B-III), Humayun Nama by Gulbadan Begum (C-I), and Jahangir Nama by Jahangir himself (D-II). These works are historical chronicles that blend personal memoirs with political events, providing a rich view of the Mughal court. Quick Tip: Mughal chronicles such as the Jahangir Nama are invaluable for understanding the personal and political dynamics of the Mughal Empire.

Amin (II) served as the village headman, Muqaddam (III) was responsible for maintaining village records, Qanungo (I) handled revenue collection, and the Diwan (IV) oversaw fiscal supervision, acting as the finance minister of the empire. Quick Tip: The Diwan was a crucial figure in the Mughal administration, overseeing the financial and revenue systems across the empire.

Satyajit Ray’s film Jalsaghar (1958) portrays the decline of a zamindar family in Bengal as it grapples with changing social structures, focusing on the zamindar’s obsession with music in the face of the aristocracy's fading power. Quick Tip: Ray's films often explored themes of social transformation, and Jalsaghar is a poignant critique of the decline of feudal systems in post-independence India.

Mirzapur, a major trading hub along the Ganges, was a center for cotton trade before the development of railways, which later shifted much of the trade to Bombay. The town's decline highlights how infrastructure changes like railways reshaped economic geography in India. Quick Tip: The decline of Mirzapur as a trading hub illustrates how advancements in transportation, like the railway network, transformed trade routes and economic patterns in colonial India.

The Paharias were indigenous communities living in the Rajmahal Hills of Bihar, as documented by Francis Buchanan during his surveys in the early 19th century. The Paharias were known for their unique lifestyle, which included shifting cultivation and a strong resistance to external control. Buchanan’s ethnographic work helped the British better understand the local tribes and their customs. The Paharias, like other hill communities, resisted colonial efforts to impose restrictions on their traditional practices. Quick Tip: The Paharias' resistance to colonial forest laws, which disrupted their shifting cultivation, highlights their struggle to maintain traditional livelihoods.

The Santhal rebellion, or Santhal Hul (1855-56), was led by the brothers Sidhu Manjhi and Kanhu Manjhi. This rebellion was a response to the exploitative land revenue policies of the British and the oppression by moneylenders. The Santhals, an indigenous tribe in Bihar and Bengal, organized the uprising to challenge British authority and protect their lands from encroachment. The rebellion is significant as it led to the creation of the Damin-i-Koh region, a special settlement area for the Santhals. Quick Tip: The Santhal Hul was one of the earliest large-scale tribal uprisings against the British, highlighting indigenous resistance to colonial exploitation.

Paharias were located in the Rajmahal Hills (A-IV), while the Santhals resided in the Damin-i-Koh region (B-I). David Ricardo, a well-known economist, is associated with economic theory (C-II), and Francis Buchanan, a physician and colonial surveyor, documented the flora, fauna, and tribes of India, including the Paharias and others in the Rajmahal Hills (D-III). Quick Tip: Buchanan’s surveys (1807-14) played a crucial role in understanding the geography, culture, and tribes of colonial India.

Lord Dalhousie, the British Governor-General, famously described Awadh as a "cherry that will drop into our mouth one day," suggesting that its annexation by the British was inevitable. This remark was part of the justification for the annexation of Awadh (1856) under the Doctrine of Lapse, which led to the removal of Nawab Wajid Ali Shah and the British taking direct control over the region. Quick Tip: Dalhousie’s annexation of Awadh under the Doctrine of Lapse fueled resentment among Indians, contributing to the uprisings that culminated in the 1857 Revolt.

The iconic line "Khoob lari mardani..." was written by Subhadra Kumari Chauhan in her 1930 poem Jhansi ki Rani. This poem immortalized the courage and bravery of Rani Lakshmibai during the 1857 Revolt. The poem, which remains an important part of Indian nationalist literature, is often taught in schools as a symbol of resistance against colonial rule. Quick Tip: Subhadra Kumari Chauhan’s Jhansi ki Rani captures the spirit of rebellion and is celebrated for its portrayal of Rani Lakshmibai's sacrifice.

The Subsidiary Alliance, introduced by Lord Wellesley in 1798, required Indian rulers to accept British protection (A), station British troops in their territories (B), and fund those troops (C). However, it deprived allies of the ability to make independent treaties (D was incorrect). This system led to British control over large parts of India without direct annexation. Quick Tip: Hyderabad was the first state to accept the Subsidiary Alliance, marking the beginning of "bloodless conquest" by the British in India.

Kunwar Singh led the revolt in Bihar (B), Rani Lakshmibai died in June 1858 (C), and the revolt began at Meerut in May 1857 (D). The British victory at Chinhat (E) in June 1857 temporarily established rebel control over Lucknow, but it was later recaptured by the British. The abolition of Sati (A) occurred earlier, in 1829. Quick Tip: The Chinhat victory was a brief but significant moment in the 1857 Revolt, showing the determination of the rebels.

Dubashes were bilingual interpreters in colonial Madras, acting as intermediaries between the British and local populations. They played a crucial role in trade and administration by helping bridge language and cultural gaps between the British and Indian communities. Their position often allowed them to accumulate wealth, though they were viewed with suspicion by both the colonial elite and native rulers. Quick Tip: Dubashes, with their dual linguistic skills, facilitated colonial governance but also navigated the tensions between European and indigenous cultures.

In 1931, Gandhi delivered a speech at Gurdwara Sisganj in Delhi, during the anniversary of Guru Nanak’s birth. The speech emphasized the unity between Hindus and Sikhs, advocating for religious harmony and peaceful coexistence. The Gurdwara Sisganj also holds historical significance as the site of Guru Tegh Bahadur’s martyrdom. Quick Tip: Gandhi’s visit to Gurdwara Sisganj underscored his efforts to foster communal unity, especially in the context of India’s struggle for independence.

Jahanara, the daughter of Shah Jahan, expressed her deep devotion to the Chishti Sufi order, particularly Shaikh Muinuddin Chishti, who is considered one of the most revered Sufi saints in India. In her biography, Jahanara recounts her pilgrimage to Ajmer, where the saint's tomb (dargah) is located. This pilgrimage was a significant act of devotion and spiritual connection. Shaikh Muinuddin Chishti’s dargah remains one of the most important pilgrimage sites for Sufis and devotees from around the world. Quick Tip: Muinuddin Chishti, who passed away in 1236, founded the Chishti order in India. His dargah in Ajmer continues to attract millions of pilgrims seeking spiritual blessings.

Jahanara Begum, the eldest daughter of Shah Jahan, wrote Munis al-Arwah ("Confidant of Spirits"), a biography of Shaikh Muinuddin Chishti. This work is significant because it reflects Jahanara’s spiritual life and devotion to the Chishti Sufi tradition, which she supported throughout her life. Jahanara herself was deeply involved in Sufism and is remembered as a Sufi disciple and patron of mysticism, embracing the syncretic nature of Mughal culture. Quick Tip: Jahanara's patronage of Sufism and her writings reflect the Mughal royal family's connection with Sufi mysticism and its role in integrating diverse religious practices.

In her biography, Jahanara explicitly mentions that her pilgrimage occurred on "Thursday, the fourth of the blessed month of Ramzan." The Sufi tradition places special significance on Thursdays for pilgrimages, as it is considered a day of spiritual elevation and purity. Ramzan, the month of fasting, further elevates the spiritual value of the journey, underscoring Jahanara’s devotion. Quick Tip: Thursdays are considered significant in Sufi traditions, as they are linked to special spiritual practices, including ziyarat (pilgrimage) to shrines.

Jahanara’s devotion is most prominently reflected in her anointing the tomb with itar (a non-alcoholic perfume), a common Sufi devotional practice that symbolizes spiritual purity. She went barefoot to demonstrate humility (contrary to option 1, where footwear is incorrect), and while circling the tomb was a common practice, Jahanara circled it seven times, not thrice (making option 2 incorrect). Additionally, while she visited during the sacred month of Ramzan, her devotional gesture with itar was the most significant expression of her spirituality. Quick Tip: Itar, used in many Sufi rituals, represents purity and is often applied to tombs to signify reverence and a connection with the spiritual realm.

Jahanara’s biography of Shaikh Muinuddin Chishti is titled Munis al-Arwah ("Companion of Spirits"), written in Persian. The title reflects the spiritual and metaphysical concepts within Sufism, where the munis (companion) signifies a soul’s journey towards divine communion. In the work, Jahanara shares her personal experiences and connection with the saint, portraying him as a guiding spiritual figure in her life. Quick Tip: Munis al-Arwah translates to "Companion of Spirits," aligning with Sufi concepts of spiritual companionship and enlightenment through the saint's guidance.

The passage explicitly describes the salt monopoly as a colonial policy where the British Government controlled salt production and sales. Key evidence includes: - The government destroyed natural salt to prevent free access (e.g., "destroys the salt it cannot sell profitably").
- It imposed a tax of up to 1,000% (per the text), ensuring only taxed British salt was available.
- Gandhi condemns this as a "fourfold curse," highlighting its exploitative nature. Quick Tip: Historical Context: The British Salt Act (1882) criminalized unauthorized salt production, forcing Indians to buy expensive British salt. This monopoly became a focal point of Gandhi’s 1930 Salt Satyagraha.

Satyagraha (literally "truth-force") was Gandhi’s philosophy of non-violent resistance: - The Salt March (1930) exemplified this: Protesters peacefully made salt, ignoring British laws.
- Gandhi’s writings emphasize moral persuasion over force (e.g., "the tax has to go... depends upon the strength of the people").
- Rejecting Distractors: - Violence (1) and fear (4) contradict Gandhi’s principles.
- Antagonism (2) implies hostility, while Satyagraha sought to "convert the oppressor" through suffering. Quick Tip: Did You Know? Satyagraha drew from Jainism, Christianity, and Thoreau’s civil disobedience, blending spiritual and political resistance.

The Salt Satyagraha (1930) launched the Civil Disobedience Movement (1930–34), marked by: - Defiance of British laws (e.g., making salt illegally).
- Mass participation across classes, unlike the earlier Non-Cooperation Movement (1920–22).
- Rejecting Distractors: - Non-Cooperation (1) involved boycotts (e.g., schools, courts), not law-breaking.
- Khilafat (3) (1919–24) addressed Ottoman Caliphate issues.
- Quit India (4) (1942) demanded immediate British withdrawal. Quick Tip: Key Difference: Civil Disobedience actively violated laws (e.g., salt marches), while Non-Cooperation withdrew from British institutions.

The British destroyed salt to protect their monopoly profits: - The passage states they destroyed salt "it cannot sell profitably" and imposed a 1,000% tax.
- Economic Motive: By eliminating free salt, Indians were forced to buy heavily taxed British salt.
- Rejecting Distractors: - Shortage (1): Contradicted by "nature produces in abundance."
- Destroy resources (3): A side effect, not the goal.
- Nationalism (4): Officials acted for colonial interests, not Indian causes. Quick Tip: Impact: This policy inspired Gandhi’s Dandi March, where he symbolically harvested untaxed salt, exposing British greed.

Gandhi targeted the salt tax because: - Universal Impact (B): Salt was a basic necessity for all classes, unlike luxury taxes.
- Symbol of Oppression (A): The tax exemplified colonial cruelty (e.g., destroying natural salt while starving people paid 1,000% tax).
- Rejecting C/D: - Profit (C): The text cites 1,000%, not "twenty times."
- National property (D): Misrepresents Gandhi’s stance; he opposed destruction, calling it "national expense." Quick Tip: Strategic Choice: Gandhi picked salt to unite Indians across caste/class, making the freedom struggle inclusive.