Ans: D

Exp

• Statement 1 is incorrect: It was the Vedic Aryans who introduced the varna system. The word “arya” is used in later Vedic texts to refer to brahmana, kshatriya, vaishya, and shudra. All three higher varnas had one thing in common: they were qualified for upanayana, or vedic mantra-mandated investiture with the sacred thread. The Upanayana heralded the beginning of education in the Vedas. The fourth varna was deprived of the sacred thread ceremony and the recitation of the Gayatri mantra
• Statement 2 is incorrect: The Upanayana heralded the beginning of education in the Vedas. A shudra could not recite the Gayatri Mantra and was deprived of the opportunity to learn Vedic mantras. Women were similarly excluded from the recitation of the Gayatri mantra and the Upanayana. Although some female theologians participated in philosophical debates and some female monarchs took part in coronation ceremonies, generally speaking, women were viewed as inferior to and subordinate to men. Thus, the imposition of disabilities on the shudras and women began towards the end of the Vedic period.
• Statement 3 is incorrect: The four stages of life, also known as ashramas, were not well-established in Vedic times. The four ashramas mentioned in the post-Vedic texts are the brahmachari, or student; the grihastha, or householder; the vanaprastha, or hermit; and the sannyasin, or ascetic, who has completely renounced the worldly life. 
• Reference: Chapter 13, The Later Vedic Phase: Transition to the State and Social Orders, R. S. Sharma

Ans: D

Exp:

• The later Vedic period saw certain important changes, such as the beginnings of territorial kingdoms, called janapadas, under the Kshatriya rulers. Wars were fought not only for the possession of cattle but also for territory. The famous Mahabharata war, fought between the Kauravas and the Pandavas, is attributed to this period. The predominantly pastoral society of early Vedic times had become agricultural. The tribal pastoralists came to be transformed into farmers who could maintain their ‘chief’ with frequent tributes. Chiefs, called Rajas or Janapadins, grew at the expense of the tribal peasantry and handsomely rewarded the priests who supported their patrons against the common people, called the vaishyas. Towards the end of the Vedic period,  a strong reaction arose against priestly domination and against cults and rituals, especially in the land of the Panchalas and Videha, and they emphasised that knowledge of the self, or atman, should be acquired and the relation of atman with Brahma should be properly understood.
• Reference: Chapter 13, The Later Vedic Phase: Transition to the State and Social Orders, ,R. S. Sharma

Ans: C

Exp:

• In the Vedic era, sacrifices took on much greater significance and took on both a public and domestic character. The King and the entire community, which still frequently coincided with the tribe, were both present during public sacrifices. Because the Vedic people kept regular households during this time, private sacrifices were made by individuals in their homes. People sacrificed animals or performed ritualistic acts as oblations to Agni. The sacrificer and performer of the yajna was known as the yajamana, and much of his success depended on the magical power of words uttered correctly during the sacrifices. Therefore, the mode of worship underwent substantial changes in the Vedic period.
• Reference: Chapter 13, The Later Vedic Phase: Transition to the State and Social Orders ,R. S. Sharma

Ans: D

Exp

• Statement 1 is incorrect: Jainism recognised the existence of the gods but placed them lower than the jina. It did not condemn the varna system as Buddhism did. According to Mahavira, a person is born in a high or a lower varna as a consequence of the sins committed or virtues acquired in their previous birth.
• Statement 2 is incorrect: Jainism principally aims at the attainment of freedom from worldly bonds. No ritual is necessary for such liberation. It can be obtained through right knowledge (samyak jnana), right faith (samyag darsana) , and right conduct (samyag charitha). These three are considered to be the three jewels, or triratna, of Jainism. Tritatna constitutes the path to liberation, or Mokshamarga.
• Statement 3 is incorrect: The Jains did not believe in the Vedas, but they admitted to the existence of a soul. They also agreed with the orthodox tradition that suffering (pain) can be stopped by controlling the mind, seeking the right knowledge and perception, and by observing the right conduct.
• Reference: Chapter 10, Jainism and Buddhism, R.S.Sharma

Ans: B

Exp

• Statement 1 is incorrect: The use of Pali, a form of Prakrit, which began around 500 BC, contributed to the spread of Buddhism. It facilitated the spread of Buddhist doctrines among the common people. Over a period of time, the Buddhist monks were cut off from the mainstream of people’s lives; they gave up Pali, the language of the people, and took to Sanskrit, the language of intellectuals.  This was one of the reasons for the decline of Buddhism.
• Statement 2 is correct: Buddhism made rapid strides during Buddha’s Lifetime as a result of organised preaching under the auspices of the sangha. The monarchies of Magadha, Koshala, and Kaushambi, as well as several republican states and their people, adopted this religion. After the death of the Buddha, Ashoka, the famous Mauryan king, embraced Buddhism.  Through his missionaries, Ashoka spread Buddhism into Central Asia, West Asia, and Sri Lanka and thus transformed it into a world religion. 
• Statement 3 is incorrect: Jainism recognised the existence of the gods but placed them lower than the jina. They believed in the existence and transmigration of the soul. But Buddhism, does not recognise the existence of God or the soul.
• Reference: Chapter 10, Jainism and Buddhism, R.S.Sharma