UPSC Static Quiz – Ancient & Medieval India : 13 August 2025

UPSC Static Quiz – Ancient & Medieval India : 13 August 2025 We will post 5 questions daily on static topics mentioned in the UPSC civil services preliminary examination syllabus. Each week will focus on a specific topic from the syllabus, such as History of India and Indian National Movement, Indian and World Geography, and more.We are excited to bring you our daily UPSC Static Quiz, designed to help you prepare for the UPSC Civil Services Preliminary Examination. Each day, we will post 5 questions on static topics mentioned in the UPSC syllabus. This week, we are focusing on Indian and World Geography.

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• Question 1 of 5 1. Question With reference to the Bhakti movement, consider the following statements: The philosophy of Vishishtadvaita (Qualified Non-dualism) as propounded by Ramanuja was a direct refutation of the Dvaita (Dualism) philosophy of Madhvacharya. The Bhakti saints known as Alvars were wandering devotees of Lord Shiva who composed hymns in Tamil. The concept of ‘prapatti’ or complete surrender to the will of God was a central tenet in the Sri Vaishnava tradition associated with Ramanuja. How many of the above statements are correct? (a) Only one (b) Only two (c) All three (d) None Correct Solution: A Statement 1 is incorrect. Ramanuja (c. 11th-12th century) and his philosophy of Vishishtadvaita predate Madhvacharya (c. 13th-14th century) and his philosophy of Dvaita. Therefore, Ramanuja’s philosophy could not have been a refutation of Madhvacharya’s. In fact, both Ramanuja’s Vishishtadvaita and Madhvacharya’s Dvaita were systematic theistic responses to, and refutations of, Adi Shankara’s earlier Advaita (Non-dualism) philosophy. Statement 2 is incorrect. The Alvars were wandering Bhakti saints who composed devotional hymns in Tamil, but they were devotees of Lord Vishnu, not Lord Shiva. The wandering devotees of Lord Shiva in the Tamil region were known as the Nayanars. Together, the Alvars and Nayanars spearheaded the early Bhakti movement in South India. Statement 3 is correct. A core concept in the Sri Vaishnava theology, systemized by Ramanuja, is the path of prapatti, which means complete and unconditional surrender to God (Vishnu). This path was considered an alternative or supplement to the more arduous path of Bhakti-yoga. It was seen as accessible to all, regardless of caste or learning, as it depended solely on divine grace, which could be invoked through absolute surrender. This concept made the path to salvation more inclusive and was a key element of his teachings. Incorrect Solution: A Statement 1 is incorrect. Ramanuja (c. 11th-12th century) and his philosophy of Vishishtadvaita predate Madhvacharya (c. 13th-14th century) and his philosophy of Dvaita. Therefore, Ramanuja’s philosophy could not have been a refutation of Madhvacharya’s. In fact, both Ramanuja’s Vishishtadvaita and Madhvacharya’s Dvaita were systematic theistic responses to, and refutations of, Adi Shankara’s earlier Advaita (Non-dualism) philosophy. Statement 2 is incorrect. The Alvars were wandering Bhakti saints who composed devotional hymns in Tamil, but they were devotees of Lord Vishnu, not Lord Shiva. The wandering devotees of Lord Shiva in the Tamil region were known as the Nayanars. Together, the Alvars and Nayanars spearheaded the early Bhakti movement in South India. Statement 3 is correct. A core concept in the Sri Vaishnava theology, systemized by Ramanuja, is the path of prapatti, which means complete and unconditional surrender to God (Vishnu). This path was considered an alternative or supplement to the more arduous path of Bhakti-yoga. It was seen as accessible to all, regardless of caste or learning, as it depended solely on divine grace, which could be invoked through absolute surrender. This concept made the path to salvation more inclusive and was a key element of his teachings.

#### 1. Question

With reference to the Bhakti movement, consider the following statements:

• The philosophy of Vishishtadvaita (Qualified Non-dualism) as propounded by Ramanuja was a direct refutation of the Dvaita (Dualism) philosophy of Madhvacharya.

• The Bhakti saints known as Alvars were wandering devotees of Lord Shiva who composed hymns in Tamil.

• The concept of ‘prapatti’ or complete surrender to the will of God was a central tenet in the Sri Vaishnava tradition associated with Ramanuja.

How many of the above statements are correct?

• (a) Only one

• (b) Only two

• (c) All three

Solution: A

• Statement 1 is incorrect. Ramanuja (c. 11th-12th century) and his philosophy of Vishishtadvaita predate Madhvacharya (c. 13th-14th century) and his philosophy of Dvaita. Therefore, Ramanuja’s philosophy could not have been a refutation of Madhvacharya’s. In fact, both Ramanuja’s Vishishtadvaita and Madhvacharya’s Dvaita were systematic theistic responses to, and refutations of, Adi Shankara’s earlier Advaita (Non-dualism) philosophy.

• Statement 2 is incorrect. The Alvars were wandering Bhakti saints who composed devotional hymns in Tamil, but they were devotees of Lord Vishnu, not Lord Shiva. The wandering devotees of Lord Shiva in the Tamil region were known as the Nayanars. Together, the Alvars and Nayanars spearheaded the early Bhakti movement in South India.

• Statement 3 is correct. A core concept in the Sri Vaishnava theology, systemized by Ramanuja, is the path of prapatti, which means complete and unconditional surrender to God (Vishnu). This path was considered an alternative or supplement to the more arduous path of Bhakti-yoga. It was seen as accessible to all, regardless of caste or learning, as it depended solely on divine grace, which could be invoked through absolute surrender. This concept made the path to salvation more inclusive and was a key element of his teachings.

Solution: A

• Question 2 of 5 2. Question With reference to the Bhakti movement in India, which one of the following statements is correct? (a) The Lingayat movement, founded by Basavanna, strongly advocated for caste hierarchy and Vedic ritualism. (b) The teachings of Kabir were exclusively influenced by Hindu philosophy, and he rejected all Islamic tenets. (c) The Sikh movement, initiated by Guru Nanak, was a monotheistic faith that condemned idolatry and caste distinctions. (d) The Alvars and Nayanars of South India were primarily patrons of Jainism and Buddhism, respectively. Correct Solution: C (a) This statement is incorrect. The Lingayat (or Virashaiva) movement, which flourished under the leadership of Basavanna in 12th century Karnataka, was a radical reformist movement. It strongly rejected the caste hierarchy, questioned the authority of the Vedas, and condemned elaborate rituals, sacrifices, and idolatry. It advocated for a direct, personal devotion to Shiva in the form of the linga. (b) This statement is incorrect. Kabir was a quintessential syncretic saint whose teachings drew from both Hindu (particularly Vaishnava Bhakti) and Islamic (Sufi) traditions. He was critical of the dogmatism, ritualism, and institutionalized religion of both faiths. He condemned idolatry and the caste system on the one hand, and empty rituals and the exclusivity claimed by religious leaders on the other. His philosophy sought to find a universal path to God beyond the confines of established religions. (c) This statement is correct. The movement founded by Guru Nanak and which evolved into Sikhism is fundamentally monotheistic, centered on the belief in one formless God (Ik Onkar). Guru Nanak’s teachings strongly condemned idol worship, meaningless rituals, and the social evils of the caste system. He preached the equality of all humankind and advocated for a life of honest work, service, and meditation on the divine name (naam japna, kirat karni, vand chakna). (d) This statement is incorrect. The Alvars and Nayanars were the leaders of the early Bhakti movement in Tamil-speaking South India (c. 6th-9th centuries). They were ardent devotees of Vishnu and Shiva, respectively. They composed devotional poetry in Tamil and traveled from temple to temple, popularizing the worship of these deities and challenging the dominance of Buddhism and Jainism in the region at that time. Incorrect Solution: C (a) This statement is incorrect. The Lingayat (or Virashaiva) movement, which flourished under the leadership of Basavanna in 12th century Karnataka, was a radical reformist movement. It strongly rejected the caste hierarchy, questioned the authority of the Vedas, and condemned elaborate rituals, sacrifices, and idolatry. It advocated for a direct, personal devotion to Shiva in the form of the linga. (b) This statement is incorrect. Kabir was a quintessential syncretic saint whose teachings drew from both Hindu (particularly Vaishnava Bhakti) and Islamic (Sufi) traditions. He was critical of the dogmatism, ritualism, and institutionalized religion of both faiths. He condemned idolatry and the caste system on the one hand, and empty rituals and the exclusivity claimed by religious leaders on the other. His philosophy sought to find a universal path to God beyond the confines of established religions. (c) This statement is correct. The movement founded by Guru Nanak and which evolved into Sikhism is fundamentally monotheistic, centered on the belief in one formless God (Ik Onkar). Guru Nanak’s teachings strongly condemned idol worship, meaningless rituals, and the social evils of the caste system. He preached the equality of all humankind and advocated for a life of honest work, service, and meditation on the divine name (naam japna, kirat karni, vand chakna). (d) This statement is incorrect. The Alvars and Nayanars were the leaders of the early Bhakti movement in Tamil-speaking South India (c. 6th-9th centuries). They were ardent devotees of Vishnu and Shiva, respectively. They composed devotional poetry in Tamil and traveled from temple to temple, popularizing the worship of these deities and challenging the dominance of Buddhism and Jainism in the region at that time.

#### 2. Question

With reference to the Bhakti movement in India, which one of the following statements is correct?

• (a) The Lingayat movement, founded by Basavanna, strongly advocated for caste hierarchy and Vedic ritualism.

• (b) The teachings of Kabir were exclusively influenced by Hindu philosophy, and he rejected all Islamic tenets.

• (c) The Sikh movement, initiated by Guru Nanak, was a monotheistic faith that condemned idolatry and caste distinctions.

• (d) The Alvars and Nayanars of South India were primarily patrons of Jainism and Buddhism, respectively.

Solution: C

(a) This statement is incorrect. The Lingayat (or Virashaiva) movement, which flourished under the leadership of Basavanna in 12th century Karnataka, was a radical reformist movement. It strongly rejected the caste hierarchy, questioned the authority of the Vedas, and condemned elaborate rituals, sacrifices, and idolatry. It advocated for a direct, personal devotion to Shiva in the form of the linga.

(b) This statement is incorrect. Kabir was a quintessential syncretic saint whose teachings drew from both Hindu (particularly Vaishnava Bhakti) and Islamic (Sufi) traditions. He was critical of the dogmatism, ritualism, and institutionalized religion of both faiths. He condemned idolatry and the caste system on the one hand, and empty rituals and the exclusivity claimed by religious leaders on the other. His philosophy sought to find a universal path to God beyond the confines of established religions.

(c) This statement is correct. The movement founded by Guru Nanak and which evolved into Sikhism is fundamentally monotheistic, centered on the belief in one formless God (Ik Onkar). Guru Nanak’s teachings strongly condemned idol worship, meaningless rituals, and the social evils of the caste system. He preached the equality of all humankind and advocated for a life of honest work, service, and meditation on the divine name (naam japna, kirat karni, vand chakna).

(d) This statement is incorrect. The Alvars and Nayanars were the leaders of the early Bhakti movement in Tamil-speaking South India (c. 6th-9th centuries). They were ardent devotees of Vishnu and Shiva, respectively. They composed devotional poetry in Tamil and traveled from temple to temple, popularizing the worship of these deities and challenging the dominance of Buddhism and Jainism in the region at that time.

Solution: C

• Question 3 of 5 3. Question Consider the following statements regarding the Chishti and Suhrawardi Sufi orders in India: The Chishti saints, such as Khwaja Muinuddin Chishti, generally maintained a distance from state power and avoided accepting lavish state grants. The Suhrawardi saints, such as Bahauddin Zakariya, actively associated with the ruling class, accepted state patronage, and held official posts. The practice of sama (musical recitation) as a method to induce a mystical state of ecstasy was a central feature of the Suhrawardi order but was rejected by the Chishtis. How many of the above statements are correct? (a) Only one (b) Only two (c) All three (d) None Correct Solution: B Statement 1 is correct. A defining characteristic of the Chishti silsilah was its emphasis on a life of simplicity, poverty, and spiritual independence. Leading Chishti saints like Khwaja Muinuddin Chishti, Qutbuddin Bakhtiyar Kaki, and Nizamuddin Auliya deliberately kept aloof from the Sultans and the state apparatus. They believed that association with worldly power would corrupt their spiritual pursuits and generally refused to accept land grants or wealth from rulers, preferring to live on unsolicited offerings (futuh) from the common people. Statement 2 is correct. In stark contrast to the Chishtis, the Suhrawardi silsilah had a different approach to state power. Their leading saints, like Shaikh Shihabuddin Suharwardi and Bahauddin Zakariya in India, believed that it was not necessary to live in abject poverty. They maintained cordial relations with the Sultans, accepted state patronage, accumulated wealth, and even held official titles like ‘Shaikh-ul-Islam’. They argued that wealth was not an impediment to spirituality if the heart remained detached. Statement 3 is incorrect. The practice of sama, or musical gatherings, to create spiritual ecstasy was a cornerstone of the Chishti order’s devotional practice. It was central to their method of worship and was a major reason for their immense popularity among the masses. While the Suhrawardis did not entirely reject music, it was not as central to their practice as it was for the Chishtis. The Chishtis, in fact, often had to defend their use of sama against the orthodox Ulema who considered it un-Islamic. Incorrect Solution: B Statement 1 is correct. A defining characteristic of the Chishti silsilah was its emphasis on a life of simplicity, poverty, and spiritual independence. Leading Chishti saints like Khwaja Muinuddin Chishti, Qutbuddin Bakhtiyar Kaki, and Nizamuddin Auliya deliberately kept aloof from the Sultans and the state apparatus. They believed that association with worldly power would corrupt their spiritual pursuits and generally refused to accept land grants or wealth from rulers, preferring to live on unsolicited offerings (futuh) from the common people. Statement 2 is correct. In stark contrast to the Chishtis, the Suhrawardi silsilah had a different approach to state power. Their leading saints, like Shaikh Shihabuddin Suharwardi and Bahauddin Zakariya in India, believed that it was not necessary to live in abject poverty. They maintained cordial relations with the Sultans, accepted state patronage, accumulated wealth, and even held official titles like ‘Shaikh-ul-Islam’. They argued that wealth was not an impediment to spirituality if the heart remained detached. Statement 3 is incorrect. The practice of sama, or musical gatherings, to create spiritual ecstasy was a cornerstone of the Chishti order’s devotional practice. It was central to their method of worship and was a major reason for their immense popularity among the masses. While the Suhrawardis did not entirely reject music, it was not as central to their practice as it was for the Chishtis. The Chishtis, in fact, often had to defend their use of sama against the orthodox Ulema who considered it un-Islamic.

#### 3. Question

Consider the following statements regarding the Chishti and Suhrawardi Sufi orders in India:

• The Chishti saints, such as Khwaja Muinuddin Chishti, generally maintained a distance from state power and avoided accepting lavish state grants.

• The Suhrawardi saints, such as Bahauddin Zakariya, actively associated with the ruling class, accepted state patronage, and held official posts.

• The practice of sama (musical recitation) as a method to induce a mystical state of ecstasy was a central feature of the Suhrawardi order but was rejected by the Chishtis.

How many of the above statements are correct?

• (a) Only one

• (b) Only two

• (c) All three

Solution: B

• Statement 1 is correct. A defining characteristic of the Chishti silsilah was its emphasis on a life of simplicity, poverty, and spiritual independence. Leading Chishti saints like Khwaja Muinuddin Chishti, Qutbuddin Bakhtiyar Kaki, and Nizamuddin Auliya deliberately kept aloof from the Sultans and the state apparatus. They believed that association with worldly power would corrupt their spiritual pursuits and generally refused to accept land grants or wealth from rulers, preferring to live on unsolicited offerings (futuh) from the common people.

• Statement 2 is correct. In stark contrast to the Chishtis, the Suhrawardi silsilah had a different approach to state power. Their leading saints, like Shaikh Shihabuddin Suharwardi and Bahauddin Zakariya in India, believed that it was not necessary to live in abject poverty. They maintained cordial relations with the Sultans, accepted state patronage, accumulated wealth, and even held official titles like ‘Shaikh-ul-Islam’. They argued that wealth was not an impediment to spirituality if the heart remained detached.

• Statement 3 is incorrect. The practice of sama, or musical gatherings, to create spiritual ecstasy was a cornerstone of the Chishti order’s devotional practice. It was central to their method of worship and was a major reason for their immense popularity among the masses. While the Suhrawardis did not entirely reject music, it was not as central to their practice as it was for the Chishtis. The Chishtis, in fact, often had to defend their use of sama against the orthodox Ulema who considered it un-Islamic.

Solution: B

• Question 4 of 5 4. Question Consider the following statements regarding the philosophies of Bhakti saints: Ramanuja, a proponent of Vishishtadvaita, argued that the individual soul (Atman) and the ultimate reality (Brahman) are identical in all respects, advocating for a path of knowledge (Jnana) to realize this non-dualism. Madhvacharya, the founder of the Dvaita school, posited a fundamental and eternal dualism between the individual soul and Brahman (Vishnu), asserting that liberation is achievable through the grace of God. Both Ramanuja and Madhvacharya rejected the authority of the Vedas and emphasized a form of devotion that was independent of scriptural testimony. How many of the above statements are correct? (a) Only one (b) Only two (c) All three (d) None Correct Solution: A Statement 1 is incorrect. Ramanuja was the chief proponent of Vishishtadvaita (qualified non-dualism), not Advaita (non-dualism). His philosophy asserts that while the individual soul (Atman) and the world are real and distinct, they are inseparable attributes of Brahman (a personal God, Vishnu). The soul is not identical to Brahman but is part of a unified whole, like a quality is to a substance. He emphasized bhakti (devotion), not just jnana (knowledge), as the primary means to liberation, arguing that devotion itself is a form of knowledge. The idea of absolute identity between Atman and Brahman is the cornerstone of Adi Shankara’s Advaita Vedanta, which Ramanuja actively criticized. Statement 2 is correct. Madhvacharya was the chief proponent of Dvaita (dualism). His philosophy, also known as Tattvavada, fundamentally opposes monism. He taught that there is an eternal and real distinction between the individual soul (Atman) and the supreme being (Brahman, identified as Vishnu). In his view, souls are dependent on God but are never identical to Him. He emphasized that liberation (moksha) is not about realizing identity with God but is achieved through divine grace, which is earned through pure devotion (bhakti) and righteous living. Statement 3 is incorrect. Both Ramanuja and Madhvacharya were Vedantic philosophers, meaning their philosophies were firmly rooted in and sought to interpret the Vedas, particularly the Upanishads, and the Brahma Sutras. Far from rejecting them, they considered the scriptures (śabda) to be a primary and indispensable source of knowledge (pramana) about the nature of Brahman and the path to liberation. Their disagreements were over the correct interpretation of these scriptures, not their authority. Incorrect Solution: A Statement 1 is incorrect. Ramanuja was the chief proponent of Vishishtadvaita (qualified non-dualism), not Advaita (non-dualism). His philosophy asserts that while the individual soul (Atman) and the world are real and distinct, they are inseparable attributes of Brahman (a personal God, Vishnu). The soul is not identical to Brahman but is part of a unified whole, like a quality is to a substance. He emphasized bhakti (devotion), not just jnana (knowledge), as the primary means to liberation, arguing that devotion itself is a form of knowledge. The idea of absolute identity between Atman and Brahman is the cornerstone of Adi Shankara’s Advaita Vedanta, which Ramanuja actively criticized. Statement 2 is correct. Madhvacharya was the chief proponent of Dvaita (dualism). His philosophy, also known as Tattvavada, fundamentally opposes monism. He taught that there is an eternal and real distinction between the individual soul (Atman) and the supreme being (Brahman, identified as Vishnu). In his view, souls are dependent on God but are never identical to Him. He emphasized that liberation (moksha) is not about realizing identity with God but is achieved through divine grace, which is earned through pure devotion (bhakti) and righteous living. Statement 3 is incorrect. Both Ramanuja and Madhvacharya were Vedantic philosophers, meaning their philosophies were firmly rooted in and sought to interpret the Vedas, particularly the Upanishads, and the Brahma Sutras. Far from rejecting them, they considered the scriptures (śabda) to be a primary and indispensable source of knowledge (pramana) about the nature of Brahman and the path to liberation. Their disagreements were over the correct interpretation of these scriptures, not their authority.

#### 4. Question

Consider the following statements regarding the philosophies of Bhakti saints:

• Ramanuja, a proponent of Vishishtadvaita, argued that the individual soul (Atman) and the ultimate reality (Brahman) are identical in all respects, advocating for a path of knowledge (Jnana) to realize this non-dualism.

• Madhvacharya, the founder of the Dvaita school, posited a fundamental and eternal dualism between the individual soul and Brahman (Vishnu), asserting that liberation is achievable through the grace of God.

• Both Ramanuja and Madhvacharya rejected the authority of the Vedas and emphasized a form of devotion that was independent of scriptural testimony.

How many of the above statements are correct?

• (a) Only one

• (b) Only two

• (c) All three

Solution: A

• Statement 1 is incorrect. Ramanuja was the chief proponent of Vishishtadvaita (qualified non-dualism), not Advaita (non-dualism). His philosophy asserts that while the individual soul (Atman) and the world are real and distinct, they are inseparable attributes of Brahman (a personal God, Vishnu). The soul is not identical to Brahman but is part of a unified whole, like a quality is to a substance. He emphasized bhakti (devotion), not just jnana (knowledge), as the primary means to liberation, arguing that devotion itself is a form of knowledge. The idea of absolute identity between Atman and Brahman is the cornerstone of Adi Shankara’s Advaita Vedanta, which Ramanuja actively criticized.

• Statement 2 is correct. Madhvacharya was the chief proponent of Dvaita (dualism). His philosophy, also known as Tattvavada, fundamentally opposes monism. He taught that there is an eternal and real distinction between the individual soul (Atman) and the supreme being (Brahman, identified as Vishnu). In his view, souls are dependent on God but are never identical to Him. He emphasized that liberation (moksha) is not about realizing identity with God but is achieved through divine grace, which is earned through pure devotion (bhakti) and righteous living.

• Statement 3 is incorrect. Both Ramanuja and Madhvacharya were Vedantic philosophers, meaning their philosophies were firmly rooted in and sought to interpret the Vedas, particularly the Upanishads, and the Brahma Sutras. Far from rejecting them, they considered the scriptures (śabda) to be a primary and indispensable source of knowledge (pramana) about the nature of Brahman and the path to liberation. Their disagreements were over the correct interpretation of these scriptures, not their authority.

Solution: A

• Question 5 of 5 5. Question Consider the following pairs: List I (Term) List II (Meaning in Vijayanagara Context) 1. Amaram A system of land grants given to military commanders (Nayakas) in lieu of salary. 2. Ayagar A system of hereditary village functionaries who managed village affairs. 3. Varaha The standard gold coin of the empire, also known as ‘Pagoda’ by foreigners. How many of the above pairs are correctly matched? (a) Only one (b) Only two (c) All three (d) None Correct Solution: C Pair 1 is correctly matched. The Amaram system, also known as the Nayankara system, was a cornerstone of Vijayanagara’s political organization. It was a system where the king granted tracts of land, known as amaram, to military chiefs or commanders called Nayakas. In return for this grant, the Nayaka was obliged to maintain a stipulated number of troops for the king’s service and pay a portion of the revenue to the royal treasury. This system has parallels with the Iqta system of the Delhi Sultanate. Pair 2 is correctly matched. The Ayagar system was the basis of village administration in the Vijayanagara Empire. Under this system, the day-to-day affairs of a village were managed by a body of hereditary officials, usually twelve in number, known as the Ayagars. These functionaries included the village accountant (karnam), watchman (talari), and others who were responsible for maintaining law and order, collecting revenue, and managing village resources. They were typically compensated with tax-free lands (manyams) or a portion of the village’s produce. Pair 3 is correctly matched. The primary gold coin of the Vijayanagara Empire was the Varaha. It was the standard unit of currency and was widely recognized for its purity. Foreign travelers, particularly the Portuguese and other Europeans, referred to this gold coin as the Pagoda. The coin often featured images of deities like Vishnu or his avatars. Sub-units like the Fanam were also in circulation. Incorrect Solution: C Pair 1 is correctly matched. The Amaram system, also known as the Nayankara system, was a cornerstone of Vijayanagara’s political organization. It was a system where the king granted tracts of land, known as amaram, to military chiefs or commanders called Nayakas. In return for this grant, the Nayaka was obliged to maintain a stipulated number of troops for the king’s service and pay a portion of the revenue to the royal treasury. This system has parallels with the Iqta system of the Delhi Sultanate. Pair 2 is correctly matched. The Ayagar system was the basis of village administration in the Vijayanagara Empire. Under this system, the day-to-day affairs of a village were managed by a body of hereditary officials, usually twelve in number, known as the Ayagars. These functionaries included the village accountant (karnam), watchman (talari), and others who were responsible for maintaining law and order, collecting revenue, and managing village resources. They were typically compensated with tax-free lands (manyams) or a portion of the village’s produce. Pair 3 is correctly matched. The primary gold coin of the Vijayanagara Empire was the Varaha. It was the standard unit of currency and was widely recognized for its purity. Foreign travelers, particularly the Portuguese and other Europeans, referred to this gold coin as the Pagoda. The coin often featured images of deities like Vishnu or his avatars. Sub-units like the Fanam were also in circulation.

#### 5. Question

Consider the following pairs:

List I (Term) | List II (Meaning in Vijayanagara Context)

1.Amaram | A system of land grants given to military commanders (Nayakas) in lieu of salary.
2.Ayagar | A system of hereditary village functionaries who managed village affairs.
3.Varaha | The standard gold coin of the empire, also known as ‘Pagoda’ by foreigners.

How many of the above pairs are correctly matched?

• (a) Only one

• (b) Only two

• (c) All three

Solution: C

• Pair 1 is correctly matched. The Amaram system, also known as the Nayankara system, was a cornerstone of Vijayanagara’s political organization. It was a system where the king granted tracts of land, known as amaram, to military chiefs or commanders called Nayakas. In return for this grant, the Nayaka was obliged to maintain a stipulated number of troops for the king’s service and pay a portion of the revenue to the royal treasury. This system has parallels with the Iqta system of the Delhi Sultanate.

• Pair 2 is correctly matched. The Ayagar system was the basis of village administration in the Vijayanagara Empire. Under this system, the day-to-day affairs of a village were managed by a body of hereditary officials, usually twelve in number, known as the Ayagars. These functionaries included the village accountant (karnam), watchman (talari), and others who were responsible for maintaining law and order, collecting revenue, and managing village resources. They were typically compensated with tax-free lands (manyams) or a portion of the village’s produce.

• Pair 3 is correctly matched. The primary gold coin of the Vijayanagara Empire was the Varaha. It was the standard unit of currency and was widely recognized for its purity. Foreign travelers, particularly the Portuguese and other Europeans, referred to this gold coin as the Pagoda. The coin often featured images of deities like Vishnu or his avatars. Sub-units like the Fanam were also in circulation.

Solution: C

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