SYMBIOSIS INTERNATIONAL (DEEMED

UNIVERSITY)
(Established under Section 3 of the UGC Act 1956)
Re-accredited by NAAC with ‘A’ grade (3.58/4) Awarded Category – I by
UGC

Program: BA LLB
Batch: 2021-2026
Semester:1ST Semester
Course Name: History
Seat No:422515
PRN:21010323016

INSTRUCTIONS
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1.A.
Culture can be best defined as the ideas, beliefs and customs of a particular society, which
shapes them are passed on to the next generation. Institutions of the population, the literary
works and ways of life like art, music etc. which dominates the way of life of people living in
that period is collectively defined as the culture of the society. Culture is the compilation of
political, Religious and Societal aspects of a society. The later Vedic culture was much more
of a sedentary agrarian society, they were well settled and the technology of iron extensively
developed during this period, but still it was nor well advanced in iron technology nor was it
a pure agrarian society, the shift of the culture was the major influence in this period. While
in the early Rig Vedic period, the society was mainly pastoral and the metal iron was not
known to the people, due to which tribes used to travel a lot in search of food, home and
shelter.
The differences between the two periods can be classified as follows:

 Social changes between early and later Vedic era: In the early Vedic era the society
comprised of various different tribes, undivided into different groups based on the
occupation they pursued and the group in which they took birth in. The concept of
superior status and legitimacy of the work profession a person was in were alien to
this period. However in the later Vedic era, with the decline of Vaisyas lead to an
unequal division in the society, where Brahmins were thought of the connecting
link between Gods and the tribes and Kshatriyas were called to be the protectors of
the tribes, hence it lead to their superior status within the tribes. Whereas the
Vaishya’s became more economically powered group of society hence lending the
lands and money as gifts or donations to the two upper groups for moral growth
and protection. The society was still partially flexible as the occupation which one
pursues does not depended on birth, but their capabilities. The shift is the society
and the introduction of non Vedic tribes let to the formation of composite society in
the later Vedic era. Political changes in the later Vedic society: These changes were
in the power holding status of the society, as in the early Vedic period the power
was well distributed within the tribes and every chief man had a purpose, less
expansion also meant less territory to protect and was synonymous to less
complexity, but as in the later Vedic period, the tribes began to expand and settle,
meeting new Vedic and Non Vedic tribes alike, complexity grew. Kshatriya came
 out as a dominant class or rulers and they based their power on the role of the
protector of the tribes and the land they ruled over. The politics hence changed
drastically, giving maximum control to one group alone.        
 Religious changes: As the later Vedic society was more complex and well settled,
the groups started to worship the Gods like Rudra more and the natural phenomenal
Gods less, for one Vidhi many different Brahmins were needed with different
skills, hence their status further improved, this was not the case with early Vedic
society as they worshiped the natural forces of Gods more, hence complexity never
arose in it. This was also a contributing factor in the start of discrimination against
Shudras, as they were not skilled, neither politically empowered or economically
stable. Hence they were assumed to be not divine enough to worship the Gods.

2.B.
After Gautama Buddha passed away there were various assemblies conducted regarding the
issues and matters of the community or religion. These were called as Buddhist councils and
six councils took place. Of which only four are more important and famous because major
decisions and changes happened in these first four Buddhist councils.
a) The First Buddhist Council: The first Buddhist council happened after three months
of Lord Buddha’s death in Sattaparnaguha cave present near Rajgar. It happened in
the year of 486 BC. It took place under the king Ajatasastru of the Haryanka
dynasty. And the priest who preceded the event was Maha Kasyapa. It resulted in
Vinayaka Pathaka the rules of the Buddhist people and Suttapitaka.
b) The Second Buddhist Council: The second Buddhist council happened after
hundred years after Lord Buddha’s death and was held in the year 386 BC in
Vaishali under the king Kalasoka of the Shisunaga Dynasty. The priest who
preceded the event was Sabakami. This resulted in the split of the people into
Sthaviravadhinis and Mahasangikas and also made decision not to relax the ten
points of Vinaya.
c) The Third Buddhist Council: The third Buddhist council happened in the year 250
BC. It took place in Pataliputra under the king Ashoka of the Maurya dynasty. The
priest who preceded the event was Mogaliputta Tissa. The major results of this
 council are making the Sthaviravida school as unorthodox and also codification of
Abhidhamma Pitaka which is related to Buddhist philosophy.
d) The Fourth Buddhist Council: The fourth Buddhist council took place in the year
72 AD. It happened in a place called Kundalavana in Jammu and Kashmir and
happened under the king Kanishka of the Kushan dynasty. The priests who led
the preceding was Vasumitra and Asvagosha. It led to the division of Buddhism
into Mahayana and Hinayana sects.
e) The Fifth Buddhist council: The fifth Buddhist Council happened in Burma present
day Myanmar under king Mindon. The main important aspect of this council was to
tell and mention all the teachings of Gautama Buddha.
f) The Sixth Buddhist Council: The sixth Buddhist council was also held in Burma
present day Myanmar and this council was a general council and it held two years
from 1954 to 1956. The main objective of this council was to preserve the
teachings of Gautama Buddha.
In these six council’s overall Buddhism had three major schools or divisions those were
Theravada Buddhism, Mahayana Buddhism and Vajrayana Buddhism.
 Theravada Buddhism: It is the oldest school in Buddhism and it maintains and
preserves all the teachings of Gautama Buddha and it is the original school and it
strictly follows Buddhas Dhamma.
 Mahayana Buddhism: This division or school has a greater number of people. This
came during the fourth Buddhist council. And the five main characteristics are
morality, giving, meditation, energy, patience and wisdom.
 Vajrayana Buddhism: This group or division relates to mantras and only specific
lineages have and practice this type of Buddhism.

3.B.
The Gupta Empire was a great dynasty not only in military and regional victories even social
and academic headways and it was also considered as one of the greatest empires at that time.
Especially during the reign of the king Chandragupta II. However, the succeeding rulers,
those are Kumaragupta I and Skandagupta had many military losses and in their reign the
downfall of the kingdom happened. After Chandragupta II was prevailed by his subsequent
child, Kumaragupta I, who ruled the kingdom effectively until 455 AD. The late long periods
of his rule had confronted many hardships. The Pushyamitras, a clan of focal India, ascended
in resistance to Kumaragupta, while Gupta domains were attacked by the Western Huna
individuals, otherwise called White Huns. Kumaragupta crushed the two gatherings and
commended his triumph by playing out the regal Vedic ceremony of Ashvamedha yaga. As
his granddad and father did the same before him, Kumaragupta likewise gave news coins to
check his rule. They were stepped with pictures of his namesake god, Lord Kumara, viewed
by Hindus as Regent of Earth. Upon Kumaragupta’s death in 455 AD, his child,
Skandagupta, expected the privileged position and managed until 467 AD. He is viewed as
the remainder of the incomparable Gupta rulers preceding the breakdown of the empire.
Skandagupta, who was praised as an extraordinary fighter for his triumphant conflicts with
the Huns during his dad's rule, crushed a few uprisings and outside dangers from the Huna
public, remarkably an attack in 455 AD. Albeit triumphant, the costs of the fights the Hunas
depleted the empire's assets. The worth of the money gave under Skandagupta turning out to
be seriously diminished. The White Huns, the people who attacked the Gupta Empire during
the rule of Kumaragupta, were otherwise called the Hephthalites, and made extraordinary
harm the faltering Gupta Empire. Skandagupta passed on in 467 AD and was followed onto
the lofty position by his relative, Purugupta, who managed from 467-473 AD. From there on
came a progression of powerless rulers, starting with Kumaragupta II from 473-476 AD,
trailed by Budhagupta, the child of Purugupta. The Hephthalites got through the Gupta
military guards in the northwest during the 480s, during the rule of Budhagupta, and by 500
AD a significant part of the empire in northwest was invaded by the Huna. The empire from
there on crumbled into various provincial realms, administered by clan leaders. A minor line
of the Gupta Clan kept on administering Magadha, one of the 16 Indian Mahajanapadas.
After 550 AD the Gupta dynasty fell.

4.B.
The Mughals had a huge impact on the country during their reign, they were the biggest and
also the most powerful kingdom in India. Unlike many kingdoms in ancient India even the
Mughals had and also followed the same system of justice in which the king or emperor was
the supreme head of authority and whatever the king said or did happened in the kingdom.
There were many kings in the Mughal reign and kings like Akbar encouraged and treated
people of other religions in a better way. In the kingdom there were two type of people of
different category believers and nonbelievers in islam, and that it was the King's
responsibility to ensure that believers lived as true Muslims and nonbelievers remained in the
position allotted to them, a position that denied them equal status with Muslim subjects but
guaranteed security of life and property, as well as the continuation of their religion and
religious methods under certain defined conditions. To regulate and oversee the correct
administration of justice inside the empire, the monarch established a distinct justice
department known as Mahakuma -e Adalat. The regulations were mostly based on the Quran,
Islam's holy book. This was comparable to the sultanate of Delhi, which had rules based on
the Quran as well. The King is Allah's devoted servant in carrying out Allah's will on earth,
according to the Quran. The king was seen as the judge, the Almighty's anointed
representative who was dispatched to settle disputes among the subjects in his domain.
Judicial Organisations in Mughal India:
The organization of the judicial system of the Mughals was same as the Muslim jurists which
was established in northern India by sultans. For example, sultans are fountain pen for
judiciary system. They are responsible for their mistakes and errors in their state. Another
agency was judiciary the Qazi. Quasi played a huge role in judiciary in their state who ever
had made mistakes are taken to the court and given the justice.
Emperor: Supreme agency of judicial Administration:
In Mughal India, however, the King was preeminent in terms of dispensing justice in the
state. Though Muslim jurists disagree on the monarch's power to administer justice without a
Qazi, they all believed that the king had the right to administer justice personally. However,
because the administration of justice under the law needed a technical knowledge of the
topics, it was his obligation to nominate one of the greatest Ulema of the day to this office.
As the office becomes necessary, they propose that there be a body of Ulema competent of
issuing fatwas on legal issues, and that the most capable of them be chosen for the position of
head quizzer.

5.b.
The mansabdari system, which was instituted by Akbar, was a distinctive aspect of the
Mughal Empire's administrative structure. In the Mughal administration, the term mansabdari
denoted the position of the bearer in the official hierarchy. The mansabdari system originated
in Central Asia. According to one theory, Babur was the one who introduced it to North
India.
As a result, not only the empire's politics and administration but also its economics were
impacted by the mansabdars' numerical strength and composition at different times. The
mansabdars (ranks) in the early years of Akbar's rule varied from commanding 10 to 5,000
men. The highest mansabdars were raised from 10,000 to 12,000 in the following years,
although there was no set number of mamlatdars. Their numbers grew steadily from Akbar's
reign until Aurangzeb's. The overall number of mansabdars under Akbar's rule was 1803 in or
about 1595, but by the end of Aurangzeb's reign, it had risen to 14,449. The mansabdars were
members of both the civil and military departments. They were moved from the civic side to
the military side and back again. The Mughal mansabdars had two members, one designated
as zat personal rank and the other as sawar official status, cavalry rank. The main purpose of
zat was to place the holders in the proper position in the organizational structure.