Class 12 History Chapter 3 questions and answers in english

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Kinship, Caste and Class question answer: Ncert Solutions For Class 12 History Chapter 3 Kinship, Caste and Class

ClassClass 12
ChapterChapter 3
Chapter NameKinship, Caste and Class class 12 ncert solutions
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Are you looking for Class 12 History Chapter 3 questions and answers in english? Now you can download Ncert Solutions For Class 12 History Chapter 3 Kinship, Caste and Class pdf from here.

note: All these questions and answers are based on the new syllabus. So the chapter numbers may seem different to you.

[ Answer in 100-150 words ] Class 12 History chapter 3 questions and answers in English

Question 1: Explain why patriliny may have been particularly important among elite families.

Answer 1: Patriliny is the system through which descent from father to son and grandson is traced. The principle of patriliny would have been essential for the elite families for the following reasons:

Continuity of Dynasty: According to the Dharmashastras, the son was seen as the carrier of the family lineage. Elite families, particularly royal ones, desired male heirs to ensure the perpetuation of their dynasty. This belief was so ingrained that even religious texts like the Rigveda reflect it. A couplet of Rigveda also substantiates this view. In this couplet, a father at the time of the marriage of his daughter wishes that she should have best sons with the grace of Lord Shiva.

Inheritance: In royal families, the acquisition of throne was included in the inheritance. The eldest son typically inherited the throne upon the king’s death, while After the death of the parents, the property was to be equally divided among all the sons. This practice aimed to maintain family unity and avoid disputes over inheritance, which could destabilize the kingdom. From around 600 B.C., most royal families adhered to this system, though there were notable exceptions:

  • If a king died without a son, his brother could ascend the throne.
  • Other male relatives might also claim the throne if the direct male line was broken.
  • In rare cases, women like Prabhavati Gupta could inherit and ascend the throne, usually under special circumstances where no male heirs were available.

Question 2: Discuss whether kings in early states were invariably Kshatriyas.

Answer 2: As per the Dharmashastra, it was traditionally believed that only Kshatriyas were supposed to be kings. However, historical evidence shows that many important ruling lineages had different origins. For instance, the Mauryas, though considered Kshatriyas by many, were described by some Brahmanical texts as being of low origin. The immediate successors of the Mauryas, the Shungas and Kanvas, were Brahmanas, indicating that political power was not restricted to Kshatriyas alone.

Furthermore, rulers like the Shakas, who came from Central Asia, were viewed by Brahmanas as mlechchhas, or barbarians and outsiders. Despite this, they held significant power. Gotami-putra Satakami, the renowned ruler of the Satavahana dynasty, claimed to be a Brahmana and was known for his conquest over Kshatriyas, showing that political authority could transcend traditional varna boundaries.

This we see that the Satavahanas claimed to be Brahmanas whereas the Brahmanas were of the opinion that the king should be Kshatriyas. Thus, it appears that political power was effectively open to anyone who could muster : support and resources, and rarely depended on birth as a Kshatriya.

Question 3: Compare and contrast the dharma or norms mentioned in the stories of Drona, Hidimba and Matanga.

Answer 3: Drona:- Drona was a Brahmanas. As per the Dharmashastras, it was the duty of the Brahmana to impart education. It was considered a pious deed of the Brahmanas. Drona was also following that system. He was imparting education. He taught archery to the princes of the Kuru Dynasty. In those days, people of low caste were not entitled to get education. Keeping this view in mind, Drona refused imparting education to Ekalavya. But in the course of time, Ekalavya learnt archery and acquired great skill. But Drona demanded right thumb of Ekalavya as his teaching fee. This was against religious norms. In fact, Drona did this just to ensure that no one could be better archer than Aijuna in the field of archery.

Hidimba:- Hidimba was a lady demon, that is rakshasini. In fact, all the rakshasas were man-eaters. One day her brother asked her to catch Pandavas so that he may eat them. But Hidimba did not follow this. She fell in love with Bhima and married him. A rakshasa boy was bom to him, named Ghatotkacha. In this way, Hidimba did not keep ; the norms of rakshasas.

Matanga:- Matanga was Boddhisatta who was bom in the family of a chandala. But he married Dittha Mangalika who was the daughter of a merchant. A son was bom to him named Mandavya Kumara. In the course of time he learnt three Vedas. He used to offer food to sixteen hundred Brahmanas every day.’But when his father appeared before him dressed in rags with a clay alms bowl in his hand, he refused to offer food to him.

The reason was that, he considered his father as outcaste and his food was meant for Brahmanas only. Matanga advised his son not to be proud of his birth. After saying this, he disappeared into the air. When Dittha Mahgalika knew this incident, she went after Matanga and begged his forgiveness. This way acted like a true wife. She performed her duty religiously. A donor is considered generous. But Mandavya failed to follow the norms of religion and generosity.

Question 4: In what ways was the Buddhist theory of a social contract different from the Brahmanical view of society derived from the Purusha sukta?

Answer 4: The purusha sukta of the Rig Veda says that the four Varnas emerged because of the sacrifice of Purusha, the primeval man. The four varnas were Brahmanas, Kshatriyas, Vaishyas and shudras. These Varnas had different jobs. The Brahmanas had supreme position in the society.

They were also considered as teachers. Kshatriyas were considered warriors. They also ran the administration. The vaishyas were the masters of trade. The shudras were at the lowest strata. Their duty was to serve the above three varnas. Under this brahmanical system, birth was the only criteria to judge the stutus and prestige in the society.

But the Buddhist theory of a social contract was different. As per the Buddhist concept, there was inequality in society. But they also opined that this inequality was neither natural nor permanent. They did not favour the idea of birth being the criteria of social status.

Question 5: The following is an excerpt from the Mahabharata in which Yudhisthira, the eldest Jandava, speaks to Sanjaya, a messenger:

Sanjaya, convey my respectful greetings to all the Brahmanas and the chief priest of the house of Dhritarashtra. I bow respectfully to teacher Drona … I hold the feet of our preceptor Kripa … (and) the chief of the Kurus, the great Bhishma. I bow respectfully to the old king (Dhritarashtra). I greet and ask after the health of his son Duryodhana and his younger brother … Also greet all the young Kuru warriors who are our brothers, sons and grandsons … Greet above all him, who is to us like father and mother, the wise Vidura (born of a slave woman) … I bow to the elderly ladies who are known as our mothers. To those who are our wives you say this, “I hope they are well-protected”… Our daughters-inlaw born of good families and mothers of children greet on my behalf. Embrace for me those who are our daughters … The beautiful, fragrant, well-dressed courtesans of ours you should also greet. Greet the slave women and their children, greet the aged, the maimed (and) the helpless …

Try and identify the criteria used to make this list – in terms of age, gender, kinship ties. Are there any other criteria? For each category, explain why they are placed in a particular position in the list.

Answer 5: Not only age, gender and kinship ties but there were other factors too which were considered to prepare the list. The Brahmana, the Purohits and the Gums were bestowed the highest honours. They all were widely respected.

Fraternal kins were also given respects who were considered like parents. People who were of equal age of younger were placed at the third rank. In the next order, the young Kuru warriors were respected. Women also received due place. Wives, mothers, daughters-in-law and daughters came in this order. Orphans and handicapped had also been taken care of. Yudhisthira also greets them.

[ Write a short essay (about 250-300 words) on the following: ] Class 12 history chapter 3 ncert solutions in English

Question 6: This is what a famous historian of Indian literature, Maurice Winternitz, wrote about the Mahabharata: “just because the Mahabharata represents more of an entire literature … and contains so much and so many kinds of things, … (it) gives(s) us an insight into the most profound depths of the soul of the Indian folk.” Discuss.

Answer 6: Plenty of literary sources are available to reconstruct the ancient Indian history.

Mahabharata is one of them. It is an important literary and historical source. Its importance has been recognised even by the foreign writers. Its importance has also been recognised by Maurice Wintemitz because in his opinion the Mahabharata represents an entire literature. This great epic is full of various examples of different aspects of the Indians life. The reading of the Mahabharata gives a profound depth of the soul of the Indian folk. It has been written in simple Sanskrit and therefore widely understood.

Generally, historians classify the contents of the Mahabharata under two sections. They are narrative and didactic. Narrative section contains stories and didactic sections contains prescriptions about social norms. But at some instances, there were intermingling also. Many historians believe that the Mahabharata was a dramatic, moving story and that the didactic portions were a later interpolation.

We get several different views about the authorship of the Mahabharata. It was believed that the original stories were composed by Sutas. Sutas were charioteer bards. They accompanied Kshatriya warriors to the battle field and composed poems celebrating their victories other achievements. These compositions were circulated orally. From the fifth, century BCE onwards, Brahmanas took over the story and started writing story.This great epic contains vivid descriptions of battles, forests, palaces and settlements.

It describes kinship, political life of the said period, social priority. Major features of the family life such as patriliny, different forms of marriage and rules related with marriage, position of women in the society, social differences of the Indian society can be traced back to the period of the Mahabharata. This great epic also describes social mobility.

Question 7: Discuss whether the Mahabharata could have been the work of a single author.

Answer 7: The question of whether the Mahabharata could have been the work of a single author is complex and multifaceted, involving a variety of historical and literary considerations. The following points summarize the main views regarding the authorship of the Mahabharata:

Sutras and Charioteer-Bards: It is believed that the original story of the Mahabharata was composed by charioteer-bards known as sutras. These bards accompanied Kshatriya warriors into battle, creating poems that celebrated their victories and achievements. This suggests that the Mahabharata originated as a series of oral narratives rather than a single, cohesive text written by one individual.

Oral Tradition and Brahmanical Influence: Initially, the Mahabharata was transmitted orally. Scholars and priests played a key role in preserving and passing down the story from generation to generation. Around the fifth century BCE, Brahmans began to document the oral narratives in written form. This period marked the rise of the Kurus and Panchalas as kingdoms, and the Mahabharata’s storyline reflects the social and political changes of that era. The transition from oral to written form implies multiple contributors over time, integrating different layers and perspectives into the epic.

Later Additions and the Role of Vyasa: Between 200 BCE and 200 CE, the Mahabharata underwent significant expansions. During this period, the worship of Vishnu gained prominence, and Krishna was increasingly identified with Vishnu. Large didactic sections resembling the Manusmriti were added between 200 and 400 CE, expanding the text to approximately 100,000 verses. This enormous composition is traditionally attributed to a sage named Vyas.

Question 8: How important were gender differences in early societies? Give reasons for your answer.

Answer 8: It is seen that in early societies families were generally patriliny. Patriliny means tracing descent from father to son and to grandson and so on. Matriliny family was k generally not in use. But exception was also available. As exception, Satavahanas of Andhra can be mentioned. Historical sources mention the name of some rulers from inscriptions associated with the names of the mothers of the king. As Gotami-putra means’ son of Gotami’. Gotami and Vasistha are the feminines of Gotama and Vasistha. Sons were considered important for the continuity of the family.

Attitudes towards daughter were different. They had no claims towards the resources of the household. But marrying them into the families outside the kin was considered desirable. This system of marriage was called exogamy. According to this system, the lives of the young ‘girls and women belonged to those families which claimed that high status were often carefully regulated to ensure that they were married at the right time and to the right person. This gave rise to the tradition that in marriage Kanyadana was an important religious duty of the father.

After marriage women were supposed to give up their father’s gotra and adopt their husband’s. As per Manusmriti, the paternal state was to be divided equally amongst sons after the death of parents, with a special share for the eldest. Women were not given any share in this state.

But women were allowed to keep the gifts with themselves which they received at the time of their marriage. This was called stridhana. This could be inherited by. their children and the husband had no claim over it. But at the same time Manusmriti also told women not to hoard family property or even their own valuables without the permission of their husband.

In fact, social differences were sharpened because of the differences in access of resources. Many texts suggest that while upper class women may have access to resources but l and, cattle, money were generally controlled by the men. Vakataka queen Prabhavati Gupta was a rich woman.

Question 9: Discuss the evidence that suggests that Brahmanical prescriptions about kinship and marriage were not universally followed.

Answer 9: Brahmanical prescription about kinship and marriage:

Prescription about kinship: According to Sanskrit texts the term Kula was used to designate families and jati for the larger network of kinfolk. The terms vasha was used for lineage. Very often people belonging to the same family share food and other resources they live work and perform rituals together. Families were considered as the part of larger networks of the people defined as relatives technical terms used to be defined them was kinfolk .While familial ties were considered natural and based on blood they can be defined in different ways. For instance, some societies regard cousins s being blood relations, whereas others do not regard as from historians retrieve information about elite families fairly easily from it is very hard reconstruct the familial relationship of ordinary people.

Prescription about marriage: For the continuity of the patrilineage the sons were considered important. The daughter could not have right over the resource of their household. They were married into families outside the kin. This system was known as exogamy which means marrying outside ones kin or gotra. The women of high stats families were married to the right person at the right time. Kanayadan or the gift of the daughter in the marriage was considered as an important religion duty of the father. Satvahana rulers did not follow exogamy of Brahmans.

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