UPSC Static Quiz – Ancient & Medieval India : 4 August 2025

UPSC Static Quiz – Ancient & Medieval India : 4 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 Consider the following economic developments associated with the Later Vedic Period (c. 1000-600 BCE): A complete shift from a pastoral to an urban-based trade economy, with the abandonment of agriculture. The widespread use of iron, referred to as krishna-ayas, for clearing forests and for making ploughshares, which revolutionized agriculture. The emergence of a rudimentary monetary system with the use of units of value like Nishka and Satamana in large transactions. 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 incorrect. The period saw a significant shift from pastoralism to a settled, agrarian-based economy, not an urban one. Agriculture became the primary occupation, and the economy remained predominantly rural. Urban centers (the Second Urbanisation) emerged at the end of this period and in the subsequent Mahajanapada period. Agriculture was not abandoned; it was, in fact, vastly expanded and intensified. Statement 2 is correct. The Later Vedic period corresponds with the Iron Age in the Gangetic plains. Archaeological evidence from sites like Atranjikhera has confirmed the use of iron from around 1000 BCE. Vedic texts of this period refer to iron as krishna-ayas or shyama-ayas (the black metal). The use of iron axes facilitated the clearing of the dense forests of the Gangetic Doab, and iron ploughshares allowed for deeper and more efficient cultivation of the hard alluvial soil, leading to an agricultural surplus. Statement 3 is correct. While a full-fledged, state-issued coinage system (like punch-marked coins) had not yet emerged, the Later Vedic period saw the transition from a purely barter-based economy. Terms like Nishka, which in the Rigvedic period meant a gold ornament, came to be used as a unit of value or a proto-currency in large-scale transactions and donations. Satamana, a piece of gold or silver weighing a hundred units, also served a similar function. This indicates the growing complexity of trade and the need for standardized media of exchange. Incorrect Solution: B Statement 1 is incorrect. The period saw a significant shift from pastoralism to a settled, agrarian-based economy, not an urban one. Agriculture became the primary occupation, and the economy remained predominantly rural. Urban centers (the Second Urbanisation) emerged at the end of this period and in the subsequent Mahajanapada period. Agriculture was not abandoned; it was, in fact, vastly expanded and intensified. Statement 2 is correct. The Later Vedic period corresponds with the Iron Age in the Gangetic plains. Archaeological evidence from sites like Atranjikhera has confirmed the use of iron from around 1000 BCE. Vedic texts of this period refer to iron as krishna-ayas or shyama-ayas (the black metal). The use of iron axes facilitated the clearing of the dense forests of the Gangetic Doab, and iron ploughshares allowed for deeper and more efficient cultivation of the hard alluvial soil, leading to an agricultural surplus. Statement 3 is correct. While a full-fledged, state-issued coinage system (like punch-marked coins) had not yet emerged, the Later Vedic period saw the transition from a purely barter-based economy. Terms like Nishka, which in the Rigvedic period meant a gold ornament, came to be used as a unit of value or a proto-currency in large-scale transactions and donations. Satamana, a piece of gold or silver weighing a hundred units, also served a similar function. This indicates the growing complexity of trade and the need for standardized media of exchange.

#### 1. Question

Consider the following economic developments associated with the Later Vedic Period (c. 1000-600 BCE):

• A complete shift from a pastoral to an urban-based trade economy, with the abandonment of agriculture.

• The widespread use of iron, referred to as krishna-ayas, for clearing forests and for making ploughshares, which revolutionized agriculture.

• The emergence of a rudimentary monetary system with the use of units of value like Nishka and Satamana in large transactions.

How many of the above statements are correct?

• (a) Only one

• (b) Only two

• (c) All three

Solution: B

• Statement 1 is incorrect. The period saw a significant shift from pastoralism to a settled, agrarian-based economy, not an urban one. Agriculture became the primary occupation, and the economy remained predominantly rural. Urban centers (the Second Urbanisation) emerged at the end of this period and in the subsequent Mahajanapada period. Agriculture was not abandoned; it was, in fact, vastly expanded and intensified.

• Statement 2 is correct. The Later Vedic period corresponds with the Iron Age in the Gangetic plains. Archaeological evidence from sites like Atranjikhera has confirmed the use of iron from around 1000 BCE. Vedic texts of this period refer to iron as krishna-ayas or shyama-ayas (the black metal). The use of iron axes facilitated the clearing of the dense forests of the Gangetic Doab, and iron ploughshares allowed for deeper and more efficient cultivation of the hard alluvial soil, leading to an agricultural surplus.

• Statement 3 is correct. While a full-fledged, state-issued coinage system (like punch-marked coins) had not yet emerged, the Later Vedic period saw the transition from a purely barter-based economy. Terms like Nishka, which in the Rigvedic period meant a gold ornament, came to be used as a unit of value or a proto-currency in large-scale transactions and donations. Satamana, a piece of gold or silver weighing a hundred units, also served a similar function. This indicates the growing complexity of trade and the need for standardized media of exchange.

Solution: B

• Question 2 of 5 2. Question With reference to the political systems of the Mahajanapada period, consider the following statements: The Gana-Sanghas, such as that of the Vajjis, were egalitarian democracies where every adult resident, including women and slaves, had the right to vote in the central assembly. In the monarchical Mahajanapadas, the king’s authority was absolute and derived from divine right, with no role for popular assemblies or councils. The rulers of the Gana-Sanghas were a council of Kshatriya chiefs or heads of clans, who governed jointly, rather than a single hereditary monarch. 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. The Gana-Sanghas were oligarchies or aristocratic republics, not egalitarian democracies. Political power was vested exclusively in the hands of the ruling Kshatriya clans. The assembly (santhagara) consisted only of the heads of these Kshatriya families. The vast majority of the population, including women, the dasa-karmakaras (slaves and labourers), and non-Kshatriya artisans and peasants, had no political rights or voice in the governance. Statement 2 is incorrect. While the power of the king in monarchies was increasing, it was not yet absolute in the way later empires would be. Kings were assisted by a council of ministers (parishad) and sometimes had to heed the advice of a popular assembly (sabha). The concept of divine right was still nascent and would be elaborated more in later periods. The king’s primary legitimacy came from his role as protector and his performance of Vedic sacrifices, but he was not entirely above counsel or societal norms. Statement 3 is correct. This statement accurately describes the functioning of a Gana-Sangha. Instead of a single hereditary king, governance was in the hands of an assembly of ruling Kshatriya families or clans. The head of each of these families was titled a ‘Raja’. They would meet in an assembly hall to deliberate on all important matters of state, from administration to warfare, and make decisions collectively. The Vajjian confederacy, a league of eight clans, is the most famous example of this system. Incorrect Solution: A Statement 1 is incorrect. The Gana-Sanghas were oligarchies or aristocratic republics, not egalitarian democracies. Political power was vested exclusively in the hands of the ruling Kshatriya clans. The assembly (santhagara) consisted only of the heads of these Kshatriya families. The vast majority of the population, including women, the dasa-karmakaras (slaves and labourers), and non-Kshatriya artisans and peasants, had no political rights or voice in the governance. Statement 2 is incorrect. While the power of the king in monarchies was increasing, it was not yet absolute in the way later empires would be. Kings were assisted by a council of ministers (parishad) and sometimes had to heed the advice of a popular assembly (sabha). The concept of divine right was still nascent and would be elaborated more in later periods. The king’s primary legitimacy came from his role as protector and his performance of Vedic sacrifices, but he was not entirely above counsel or societal norms. Statement 3 is correct. This statement accurately describes the functioning of a Gana-Sangha. Instead of a single hereditary king, governance was in the hands of an assembly of ruling Kshatriya families or clans. The head of each of these families was titled a ‘Raja’. They would meet in an assembly hall to deliberate on all important matters of state, from administration to warfare, and make decisions collectively. The Vajjian confederacy, a league of eight clans, is the most famous example of this system.

#### 2. Question

With reference to the political systems of the Mahajanapada period, consider the following statements:

• The Gana-Sanghas, such as that of the Vajjis, were egalitarian democracies where every adult resident, including women and slaves, had the right to vote in the central assembly.

• In the monarchical Mahajanapadas, the king’s authority was absolute and derived from divine right, with no role for popular assemblies or councils.

• The rulers of the Gana-Sanghas were a council of Kshatriya chiefs or heads of clans, who governed jointly, rather than a single hereditary monarch.

How many of the above statements are correct?

• (a) Only one

• (b) Only two

• (c) All three

Solution: A

• Statement 1 is incorrect. The Gana-Sanghas were oligarchies or aristocratic republics, not egalitarian democracies. Political power was vested exclusively in the hands of the ruling Kshatriya clans. The assembly (santhagara) consisted only of the heads of these Kshatriya families. The vast majority of the population, including women, the dasa-karmakaras (slaves and labourers), and non-Kshatriya artisans and peasants, had no political rights or voice in the governance.

• Statement 2 is incorrect. While the power of the king in monarchies was increasing, it was not yet absolute in the way later empires would be. Kings were assisted by a council of ministers (parishad) and sometimes had to heed the advice of a popular assembly (sabha). The concept of divine right was still nascent and would be elaborated more in later periods. The king’s primary legitimacy came from his role as protector and his performance of Vedic sacrifices, but he was not entirely above counsel or societal norms.

• Statement 3 is correct. This statement accurately describes the functioning of a Gana-Sangha. Instead of a single hereditary king, governance was in the hands of an assembly of ruling Kshatriya families or clans. The head of each of these families was titled a ‘Raja’. They would meet in an assembly hall to deliberate on all important matters of state, from administration to warfare, and make decisions collectively. The Vajjian confederacy, a league of eight clans, is the most famous example of this system.

Solution: A

• Question 3 of 5 3. Question With reference to the core philosophy of Jainism, consider the following statements: The universe is composed of two fundamental categories: conscious living beings (Jiva) and unconscious non-living entities (Ajiva). Karma is understood as a subtle, physical substance that attaches to the soul (Jiva) as a result of actions, thoughts, and words, obscuring its innate purity. The ultimate goal is the attainment of Nirvana, which is the cessation of desire and the realization of the state of non-self (Anatta). 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. Jain philosophy is fundamentally dualistic. It posits that the entire cosmos is made up of two eternal, uncreated, and co-existing categories. The first is Jiva, which represents the conscious, living principle or soul, believed to inhabit not just humans and animals, but also plants, and even particles of earth, water, fire, and air. The second is Ajiva, which encompasses all that is non-conscious and non-living, including matter (Pudgala), space (Akasha), time (Kala), and the principles of motion and rest. Statement 2 is correct. The Jain concept of karma is unique among Indian philosophies. Unlike in Buddhism or Hinduism where karma is an intangible law of cause and effect, in Jainism, karma is conceived as a form of subtle, physical matter (karma-pudgala). These karmic particles are attracted to the Jiva due to its passions and activities (mental, verbal, and physical). They adhere to the soul, creating a bondage that obscures its inherent qualities of infinite knowledge, perception, and bliss. The goal of Jain practice is to stop the influx of new karma and shed the existing karma to purify the soul. Statement 3 is incorrect. This statement accurately describes the ultimate goal of Buddhism, not Jainism. The term Nirvana in Buddhism refers to the “blowing out” of the fires of greed, hatred, and delusion, leading to the end of suffering and the cycle of rebirth. This is fundamentally linked to the doctrine of Anatta (non-self), the understanding that there is no permanent, unchanging soul. The Jain goal is Moksha or liberation, which is the complete dissociation of the Jiva from all karmic matter, allowing the soul to realize its pure, omniscient, and blissful intrinsic nature. Incorrect Solution: B Statement 1 is correct. Jain philosophy is fundamentally dualistic. It posits that the entire cosmos is made up of two eternal, uncreated, and co-existing categories. The first is Jiva, which represents the conscious, living principle or soul, believed to inhabit not just humans and animals, but also plants, and even particles of earth, water, fire, and air. The second is Ajiva, which encompasses all that is non-conscious and non-living, including matter (Pudgala), space (Akasha), time (Kala), and the principles of motion and rest. Statement 2 is correct. The Jain concept of karma is unique among Indian philosophies. Unlike in Buddhism or Hinduism where karma is an intangible law of cause and effect, in Jainism, karma is conceived as a form of subtle, physical matter (karma-pudgala). These karmic particles are attracted to the Jiva due to its passions and activities (mental, verbal, and physical). They adhere to the soul, creating a bondage that obscures its inherent qualities of infinite knowledge, perception, and bliss. The goal of Jain practice is to stop the influx of new karma and shed the existing karma to purify the soul. Statement 3 is incorrect. This statement accurately describes the ultimate goal of Buddhism, not Jainism. The term Nirvana in Buddhism refers to the “blowing out” of the fires of greed, hatred, and delusion, leading to the end of suffering and the cycle of rebirth. This is fundamentally linked to the doctrine of Anatta (non-self), the understanding that there is no permanent, unchanging soul. The Jain goal is Moksha or liberation, which is the complete dissociation of the Jiva from all karmic matter, allowing the soul to realize its pure, omniscient, and blissful intrinsic nature.

#### 3. Question

With reference to the core philosophy of Jainism, consider the following statements:

• The universe is composed of two fundamental categories: conscious living beings (Jiva) and unconscious non-living entities (Ajiva).

• Karma is understood as a subtle, physical substance that attaches to the soul (Jiva) as a result of actions, thoughts, and words, obscuring its innate purity.

• The ultimate goal is the attainment of Nirvana, which is the cessation of desire and the realization of the state of non-self (Anatta).

How many of the above statements are correct?

• (a) Only one

• (b) Only two

• (c) All three

Solution: B

• Statement 1 is correct. Jain philosophy is fundamentally dualistic. It posits that the entire cosmos is made up of two eternal, uncreated, and co-existing categories. The first is Jiva, which represents the conscious, living principle or soul, believed to inhabit not just humans and animals, but also plants, and even particles of earth, water, fire, and air. The second is Ajiva, which encompasses all that is non-conscious and non-living, including matter (Pudgala), space (Akasha), time (Kala), and the principles of motion and rest.

• Statement 2 is correct. The Jain concept of karma is unique among Indian philosophies. Unlike in Buddhism or Hinduism where karma is an intangible law of cause and effect, in Jainism, karma is conceived as a form of subtle, physical matter (karma-pudgala). These karmic particles are attracted to the Jiva due to its passions and activities (mental, verbal, and physical). They adhere to the soul, creating a bondage that obscures its inherent qualities of infinite knowledge, perception, and bliss. The goal of Jain practice is to stop the influx of new karma and shed the existing karma to purify the soul.

• Statement 3 is incorrect. This statement accurately describes the ultimate goal of Buddhism, not Jainism. The term Nirvana in Buddhism refers to the “blowing out” of the fires of greed, hatred, and delusion, leading to the end of suffering and the cycle of rebirth. This is fundamentally linked to the doctrine of Anatta (non-self), the understanding that there is no permanent, unchanging soul. The Jain goal is Moksha or liberation, which is the complete dissociation of the Jiva from all karmic matter, allowing the soul to realize its pure, omniscient, and blissful intrinsic nature.

Solution: B

• Question 4 of 5 4. Question Consider the following statements regarding the impact of the Achaemenid (Persian) invasion on north-western India: The invasion led to the introduction of the Brahmi script, which became the standard script for Mauryan inscriptions. The Mauryan art and architecture, particularly the monolithic pillars with their bell-shaped capitals, show a distinct Persian influence. The Persian conquest resulted in the complete cultural assimilation of the Gandhara region, erasing all traces of its indigenous traditions. Which of the statements given above is/are correct? (a) 3 only (b) 1 and 2 only (c) 2 only (d) 1, 2 and 3 Correct Solution: C Statement 1 is incorrect. The Achaemenid invasion led to the introduction of the Kharosthi script in north-western India. Kharosthi is derived from the Aramaic script, which was the official language of the Persian empire. It was written from right to left and was used in the Ashokan edicts found in the north-west. The Brahmi script, which was used for most of Ashoka’s edicts, is considered to be of indigenous origin and is the ancestor of most modern Indian scripts. Statement 2 is correct. There is a clear and widely acknowledged influence of Achaemenid Persian art on Mauryan court art. The practice of inscribing royal proclamations on stone was likely inspired by Persian emperors like Darius. Architecturally, the highly polished finish of the Mauryan pillars (often called ‘Mauryan polish’) and the design of the bell-shaped capital, which closely resembles the Persepolitan bell, are strong indicators of Persian influence. The very idea of a grand, pillared audience hall, like the one excavated at Kumrahar (Pataliputra), also has parallels in Persian imperial architecture. Statement 3 is incorrect. While the Gandhara region (part of modern Pakistan and Afghanistan) was incorporated into the Persian empire as a satrapy (province) and was influenced by Persian culture, it was not a case of “complete cultural assimilation.” The region maintained its distinct cultural identity, which was a synthesis of Indian, Persian, and later, Greek traditions. This cultural dynamism is precisely what made Gandhara a vibrant center of art and learning in the subsequent centuries. Incorrect Solution: C Statement 1 is incorrect. The Achaemenid invasion led to the introduction of the Kharosthi script in north-western India. Kharosthi is derived from the Aramaic script, which was the official language of the Persian empire. It was written from right to left and was used in the Ashokan edicts found in the north-west. The Brahmi script, which was used for most of Ashoka’s edicts, is considered to be of indigenous origin and is the ancestor of most modern Indian scripts. Statement 2 is correct. There is a clear and widely acknowledged influence of Achaemenid Persian art on Mauryan court art. The practice of inscribing royal proclamations on stone was likely inspired by Persian emperors like Darius. Architecturally, the highly polished finish of the Mauryan pillars (often called ‘Mauryan polish’) and the design of the bell-shaped capital, which closely resembles the Persepolitan bell, are strong indicators of Persian influence. The very idea of a grand, pillared audience hall, like the one excavated at Kumrahar (Pataliputra), also has parallels in Persian imperial architecture. Statement 3 is incorrect. While the Gandhara region (part of modern Pakistan and Afghanistan) was incorporated into the Persian empire as a satrapy (province) and was influenced by Persian culture, it was not a case of “complete cultural assimilation.” The region maintained its distinct cultural identity, which was a synthesis of Indian, Persian, and later, Greek traditions. This cultural dynamism is precisely what made Gandhara a vibrant center of art and learning in the subsequent centuries.

#### 4. Question

Consider the following statements regarding the impact of the Achaemenid (Persian) invasion on north-western India:

• The invasion led to the introduction of the Brahmi script, which became the standard script for Mauryan inscriptions.

• The Mauryan art and architecture, particularly the monolithic pillars with their bell-shaped capitals, show a distinct Persian influence.

• The Persian conquest resulted in the complete cultural assimilation of the Gandhara region, erasing all traces of its indigenous traditions.

Which of the statements given above is/are correct?

• (a) 3 only

• (b) 1 and 2 only

• (c) 2 only

• (d) 1, 2 and 3

Solution: C

• Statement 1 is incorrect. The Achaemenid invasion led to the introduction of the Kharosthi script in north-western India. Kharosthi is derived from the Aramaic script, which was the official language of the Persian empire. It was written from right to left and was used in the Ashokan edicts found in the north-west. The Brahmi script, which was used for most of Ashoka’s edicts, is considered to be of indigenous origin and is the ancestor of most modern Indian scripts.

• Statement 2 is correct. There is a clear and widely acknowledged influence of Achaemenid Persian art on Mauryan court art. The practice of inscribing royal proclamations on stone was likely inspired by Persian emperors like Darius. Architecturally, the highly polished finish of the Mauryan pillars (often called ‘Mauryan polish’) and the design of the bell-shaped capital, which closely resembles the Persepolitan bell, are strong indicators of Persian influence. The very idea of a grand, pillared audience hall, like the one excavated at Kumrahar (Pataliputra), also has parallels in Persian imperial architecture.

• Statement 3 is incorrect. While the Gandhara region (part of modern Pakistan and Afghanistan) was incorporated into the Persian empire as a satrapy (province) and was influenced by Persian culture, it was not a case of “complete cultural assimilation.” The region maintained its distinct cultural identity, which was a synthesis of Indian, Persian, and later, Greek traditions. This cultural dynamism is precisely what made Gandhara a vibrant center of art and learning in the subsequent centuries.

Solution: C

• Question 5 of 5 5. Question With reference to the Mauryan administration, consider the following officials and their functions: The Kumara was the head of the district administration, equivalent to a modern-day District Collector. The Rajuka was responsible for land measurement and revenue assessment, and later also acquired judicial powers in rural areas. The Samaharta was the chief custodian of the state treasury and storehouses. The Sannidhata was the highest officer in charge of the assessment and collection of revenue from all sources. How many of the above statements are correct? (a) Only one (b) Only two (c) Only three (d) All four Correct Solution: A Statement 1 is incorrect. The Kumara was a royal prince who served as the viceroy or governor of a major province, not a district. The Mauryan empire was divided into provinces (e.g., with capitals at Taxila, Ujjain), and these were governed by Kumaras as the emperor’s representatives. Statement 2 is correct. The Rajukas were important officials in the district administration. According to Ashokan edicts, their primary functions were related to land survey and revenue settlement (rajju means rope, used for measurement). Ashoka later vested them with judicial authority as well, giving them power to reward and punish in the countryside. Their role was indeed analogous to a modern Collector who handles both revenue and magisterial duties. Statement 3 is incorrect. The Samaharta was the Collector-General of Revenue, responsible for the assessment and collection of taxes from all sources across the empire. The Sannidhata was the custodian of the treasury. Statement 4 is incorrect. The Sannidhata was the Treasurer and Keeper of the Royal Storehouses. He was responsible for the custody of the state’s income, both in cash and kind, and for the management of the treasury and government warehouses. The Samaharta was in charge of assessment and collection. Incorrect Solution: A Statement 1 is incorrect. The Kumara was a royal prince who served as the viceroy or governor of a major province, not a district. The Mauryan empire was divided into provinces (e.g., with capitals at Taxila, Ujjain), and these were governed by Kumaras as the emperor’s representatives. Statement 2 is correct. The Rajukas were important officials in the district administration. According to Ashokan edicts, their primary functions were related to land survey and revenue settlement (rajju means rope, used for measurement). Ashoka later vested them with judicial authority as well, giving them power to reward and punish in the countryside. Their role was indeed analogous to a modern Collector who handles both revenue and magisterial duties. Statement 3 is incorrect. The Samaharta was the Collector-General of Revenue, responsible for the assessment and collection of taxes from all sources across the empire. The Sannidhata was the custodian of the treasury. Statement 4 is incorrect. The Sannidhata was the Treasurer and Keeper of the Royal Storehouses. He was responsible for the custody of the state’s income, both in cash and kind, and for the management of the treasury and government warehouses. The Samaharta was in charge of assessment and collection.

#### 5. Question

With reference to the Mauryan administration, consider the following officials and their functions:

• The Kumara was the head of the district administration, equivalent to a modern-day District Collector.

• The Rajuka was responsible for land measurement and revenue assessment, and later also acquired judicial powers in rural areas.

• The Samaharta was the chief custodian of the state treasury and storehouses.

• The Sannidhata was the highest officer in charge of the assessment and collection of revenue from all sources.

How many of the above statements are correct?

• (a) Only one

• (b) Only two

• (c) Only three

• (d) All four

Solution: A

• Statement 1 is incorrect. The Kumara was a royal prince who served as the viceroy or governor of a major province, not a district. The Mauryan empire was divided into provinces (e.g., with capitals at Taxila, Ujjain), and these were governed by Kumaras as the emperor’s representatives.

• Statement 2 is correct. The Rajukas were important officials in the district administration. According to Ashokan edicts, their primary functions were related to land survey and revenue settlement (rajju means rope, used for measurement). Ashoka later vested them with judicial authority as well, giving them power to reward and punish in the countryside. Their role was indeed analogous to a modern Collector who handles both revenue and magisterial duties.

• Statement 3 is incorrect. The Samaharta was the Collector-General of Revenue, responsible for the assessment and collection of taxes from all sources across the empire. The Sannidhata was the custodian of the treasury.

• Statement 4 is incorrect. The Sannidhata was the Treasurer and Keeper of the Royal Storehouses. He was responsible for the custody of the state’s income, both in cash and kind, and for the management of the treasury and government warehouses. The Samaharta was in charge of assessment and collection.

Solution: A

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