IGNOU BHIC-112 Solved Question Paper PDF Download

IGNOU BHIC-112 Previous Year Solved Question Paper in Hindi

IGNOU BHIC-112 Previous Year Solved Question Paper in English

Q1. Critically examine the rise and consolidation of Maratha power in the Deccan.

Ans. The rise and consolidation of Maratha power in the Deccan during the 17th century is a landmark event in Indian history. This process was the culmination of various geographical, socio-religious, political, and economic factors, ultimately spearheaded by the leadership of Chhatrapati Shivaji Maharaj. Reasons for the Rise:

• Geographical Factors: The hilly and rugged terrain of Maharashtra (the Desh region) provided natural protection to the Marathas. This area was unsuitable for the operations of large, conventional armies, which allowed the Marathas to master guerrilla warfare ( ganimi kava ).
• Socio-Religious Movement: The Bhakti movement in Maharashtra, particularly the Varkari tradition with saints like Dnyaneshwar, Namdev, Tukaram, and Eknath, reduced caste distinctions and fostered a common Marathi identity. They preached in the Marathi language, which instilled a sense of unity and self-respect among the people.
• Political Instability: The constant conflict among the Deccan Sultanates (Ahmadnagar, Bijapur, and Golconda) and the increasing pressure from the Mughals in the north created a political vacuum. This situation provided an opportunity for Maratha sardars to enhance their power. Many Maratha families, like the Bhonsles, were employed in military and administrative positions in these Sultanates, gaining valuable experience.
• Shivaji’s Leadership: The charismatic and visionary leadership of Shivaji Maharaj, son of Shahji Bhonsle, was the most crucial factor in the Maratha rise. He united the scattered Maratha chiefs and inspired them with the ambition of an independent kingdom ( Swarajya ). His military strategy, administrative acumen, and sense of justice made him a popular leader.

Process of Consolidation:

Shivaji laid the foundation for a systematic and strong administration that consolidated Maratha power.

• Military Organisation: He built a strong and disciplined standing army. He paid special attention to forts ( durgs ), which he made the backbone of his kingdom’s defence. He also established a navy to strengthen his hold over the Konkan coast.
• Ashtapradhan Council: Shivaji established a council of eight ministers, the ‘Ashtapradhan’, to run the administration. It included key posts like the Peshwa (Prime Minister), Amatya (Finance Minister), and Senapati (Commander-in-chief). This was an efficient administrative structure.
• Revenue System: He had the land surveyed and fixed the revenue based on production, which reduced the burden on the peasants. He also imposed two taxes, Chauth and Sardeshmukhi . Chauth was one-fourth of the total revenue of neighbouring territories, collected in return for protection from Maratha invasion, while Sardeshmukhi was an additional 10% levy based on his claim as the hereditary headman (Deshmukh) of the Deccan. These taxes ensured a stable source of income for the state.

Critical Examination:

After Shivaji, the Marathas under Sambhaji bravely resisted Aurangzeb’s invasion, but a period of crisis followed his death. However, the Maratha struggle continued under the leadership of Rajaram and Tarabai. In the 18th century, power shifted from the Chhatrapati to their prime ministers, the

Peshwas

. Under Balaji Vishwanath and his successors (Bajirao I, Balaji Bajirao), the Maratha empire expanded unprecedentedly, becoming a pan-Indian power.

However, this expansion transformed the Maratha state from an empire into a

‘Maratha Confederacy’

, where powerful chiefs like the Scindias, Holkars, Gaekwads, and Bhonsles ruled their territories almost independently, besides the Peshwa. Internal rivalries and a lack of unity eventually led to their defeat in the Third Battle of Panipat in 1761 and their subsequent decline at the hands of the British. Thus, the power that began as Shivaji’s centralized ‘Swarajya’ ultimately disintegrated due to its internal weaknesses.

Q2. Write a note on the Mughal-Rajput relations.

Ans. Mughal-Rajput relations are a complex and dynamic aspect of medieval Indian history, evolving from confrontation to cooperation. This relationship was not merely military and political but also profoundly influenced the administrative structure, social fabric, and cultural development of the Mughal Empire. These relations can be broadly divided into three phases: the era of Akbar, the reigns of Jahangir and Shah Jahan, and the reign of Aurangzeb. Phase 1: Akbar’s Rajput Policy (1556-1605) Akbar understood that to establish a lasting empire in India, the cooperation of local powers, especially the powerful Rajputs, was essential. He adopted a mixed approach of force and diplomacy, which can be seen as part of his broader policy of ‘Sulh-i-Kul’ (absolute peace).

• Matrimonial Alliances: Akbar established matrimonial relations with several leading Rajput houses, such as the Kachhwahas of Amber (Jaipur). He married Harkha Bai (Maryam-uz-Zamani), the daughter of Raja Bharmal. These marriages solidified political alliances. Importantly, the Rajput princesses were not forced to convert to Islam and were given the freedom to practice their religion.
• High Mansabs and Posts: Akbar granted his Rajput allies high ranks (mansabs) and positions in the Mughal administration and army. Individuals like Raja Man Singh and Raja Todar Mal were among the most trusted generals and administrators of the empire.
• Watan Jagirs: Rajput rulers who accepted Mughal suzerainty were allowed to govern their ancestral principalities (watan) autonomously, which was known as ‘watan jagir’. In return, they had to provide military service to the Mughal emperor.
• Religious Tolerance: Akbar abolished the pilgrimage tax and the jizya tax in 1564, which were levied on non-Muslims, including the Rajputs. This policy helped in winning the trust of the Rajputs.

A few Rajput rulers, like Maharana Pratap of Mewar, refused to accept Akbar’s suzerainty, leading to the famous Battle of Haldighati in 1576. Despite this, Akbar’s policy was largely successful and provided stability to the empire.

Phase 2: Jahangir and Shah Jahan (1605-1658)

Jahangir and Shah Jahan largely continued Akbar’s Rajput policy. During Jahangir’s reign, the long-standing conflict with Mewar ended when Amar Singh, son of Maharana Pratap, accepted Mughal suzerainty. Under Shah Jahan, Rajputs continued to hold high positions in the administration, such as Jaswant Singh of Jodhpur and Jai Singh of Amber. The relationship remained cordial, although the number of matrimonial alliances decreased.

Phase 3: Aurangzeb’s Policies and Growing Mistrust (1658-1707)

A significant turning point in Mughal-Rajput relations occurred during Aurangzeb’s reign. His orthodox religious policies and certain political decisions alienated the Rajputs.

• Annexation of Marwar: After the death of Raja Jaswant Singh of Marwar (Jodhpur) in 1678, Aurangzeb attempted to bring his kingdom under direct Mughal control and interfered in the succession issue. This led to a long and devastating rebellion by the Rathor Rajputs.
• Reimposition of Jizya: The re-imposition of the jizya tax by Aurangzeb in 1679 was seen by the Rajputs as a sign of mistrust and discrimination.

While it would be incorrect to say that all Rajputs turned against Aurangzeb—many Rajput chiefs like Jai Singh and later Bishan Singh of Amber remained in his service—the relationship no longer had the same trust and warmth. The conflicts with Marwar and Mewar drained the empire’s resources and weakened the foundations of Mughal power, especially when it was embroiled in a conflict against the Marathas in the Deccan.

In conclusion, Mughal-Rajput relations were at their zenith under Akbar’s visionary policy, which strengthened the empire. Later, Aurangzeb’s narrow policies created a rift in this crucial alliance, which contributed to the decline of the Mughal Empire.

Q3. What role did the brokers, sarrafs and moneylenders play in the medieval Indian commerce?

Ans. Medieval Indian commerce, especially during the Mughal period, was a highly developed and complex system. A network of financial and commercial intermediaries played a crucial role in the smooth functioning of this commercial world. Among them, brokers (dalals), sarrafs (money-changers and bankers), and moneylenders (sahukars) were prominent. Together, these three provided the capital, liquidity, and expertise necessary for trade. 1. Brokers (Dalals): Brokers or dalals were vital intermediaries in commercial transactions. They brought buyers and sellers together and helped in finalizing deals. Their role was multi-faceted:

• Information Providers: They possessed information about the prices, availability, and quality of goods in different markets. This information was invaluable for merchants, especially foreign traders who were unfamiliar with local conditions.
• Quality Assurance: They often assessed and verified the quality of goods, providing assurance to the buyer.
• Price Negotiation: They negotiated prices on behalf of both parties, helping to reach an agreement acceptable to both.
• Facilitation of Transaction: Once a deal was struck, they helped in ensuring the delivery of goods and payment. For their services, they charged a commission on the value of the transaction, known as ‘ dasturi ‘.

Brokers were present in almost every kind of trade, be it textiles, spices, or food grains. They were an indispensable link in the commercial system, reducing information asymmetry and lowering transaction costs.

2. Sarrafs (Shroffs/Bankers):

Sarrafs were the bankers of medieval India. Their activities were extremely important for commerce, and they created a sophisticated financial system.

• Money Changing and Assaying: The Mughal Empire had various types of coins in circulation, issued from different mints. Sarrafs would test the purity of these coins and determine exchange rates between different currencies. They would accept old or worn-out coins at a discount.
• Issuing Hundis (Bills of Exchange): This was the most important function of the sarrafs. A hundi was a written order instructing a person to pay a certain sum of money to a certain person at a certain time. This allowed merchants to transfer money over long distances without the risk of carrying large amounts of cash. Hundis could also be discounted, making them an instrument of credit. This made trade much more convenient and secure.
• Deposits and Loans: Sarrafs accepted deposits from people and provided short-term loans to merchants. They also acted as insurers, insuring goods in transit.

The sarrafs virtually ran a parallel banking system that worked alongside the state’s financial system, providing liquidity for trade and commerce.

3. Moneylenders (Sahukars):

Sahukars or mahajans were primarily credit providers. While sarrafs focused largely on commercial finance, sahukars provided credit to different sections of society.

• Agricultural Credit: They lent money to peasants to buy seeds, tools, or to pay land revenue. This was crucial for the rural economy, but often, high-interest rates led to peasants falling into a debt trap.
• Commercial Loans: Small traders and artisans often needed working capital from sahukars to run their businesses.
• Loans to the State: Large sahukars and banking houses (like the Jagat Seths of Bengal) were so powerful that they provided large loans to regional rulers and even the Mughal Empire to finance wars or other needs.

In summary, brokers, sarrafs, and moneylenders together formed the backbone of medieval Indian commerce. Brokers facilitated commercial transactions, sarrafs provided a sophisticated banking and credit system, and sahukars made capital available to various sectors of the economy. Without them, the vast scale and complexity of trade in the medieval period would not have been possible.

Q4. Write short notes on any two of the following in about 200 words each: (a) Persian memoirs (b) Mughal-Sikh conflict (c) Textile production (d) Inland and Overland Caravan Routes

Ans. (a) Persian memoirs Persian memoirs were a significant genre of historical writing during the Mughal period, providing personal accounts written by rulers and nobles. These texts are invaluable as historical sources because they offer a unique, first-person perspective on events, imperial personalities, court life, and the author’s personal thoughts and feelings. One of the most famous examples is the ‘Tuzuk-i-Jahangiri’ (Jahangirnama) , the autobiography of Emperor Jahangir. In it, Jahangir gives a detailed account of the events of his reign, his administrative policies, his love for justice, and his deep interest in nature, art, and architecture. He writes candidly about his family members, his addictions, and his personal feelings, providing a rare insight into the mind of an emperor. Earlier, Babur had written his memoir, the ‘Baburnama’ , in Chaghatai Turkic, which was later translated into Persian and became a model for Mughal memoir writing. The historical value of these memoirs is immense, but they must be used with a critical eye. They are often self-congratulatory, and the author seeks to justify their actions and enhance their own image. They present a subjective view of events and may omit or distort important information. Despite these limitations, Persian memoirs remain indispensable sources for understanding the political, social, and cultural history of the Mughal period. (b) Mughal-Sikh conflict The Mughal-Sikh conflict was a tragic series of events that unfolded in the 17th and 18th centuries, stemming from a complex mix of religious, political, and personal factors. Initially, the relations of the Sikh Gurus with the Mughal emperors were cordial, but this situation changed during the reign of Jahangir. The first major point of conflict was the martyrdom of the fifth Guru, Guru Arjan Dev , in 1606. Jahangir ordered his execution on the charge of helping his rebellious son, Khusrau. This event caused deep resentment in the Sikh community and marked the beginning of the militarization of the Sikhs under his successor, Guru Hargobind . He donned two swords of ‘Miri’ (temporal) and ‘Piri’ (spiritual), symbolizing worldly and spiritual authority. The conflict escalated during the reign of Aurangzeb. In 1675, the ninth Guru, Guru Tegh Bahadur , was executed in Delhi on Aurangzeb’s orders for protesting the forced conversion of Kashmiri Pandits. This was another major turning point in Sikh history. His son and the tenth Guru, Guru Gobind Singh , transformed the Sikh community into a military brotherhood called the ‘Khalsa’ (1699) to fight Mughal oppression. He fought several battles against the Mughals and the hill rajas. After Aurangzeb’s death, Banda Singh Bahadur led a major Sikh uprising in Punjab, which posed a serious challenge to Mughal authority. This conflict would eventually pave the way for the establishment of the Sikh Misls and later, the empire of Maharaja Ranjit Singh in Punjab in the mid-18th century.

Q5. Discuss the evolution and growth of Vaishnava Bhakti tradition in India.

Ans. The Vaishnava Bhakti tradition, which focuses on the worship of Lord Vishnu and his avatars, especially Rama and Krishna, is one of India’s most prominent and enduring religious currents. Its roots lie in ancient times, but its growth and spread during the medieval period were phenomenal, profoundly influencing the social, religious, and cultural life of the entire Indian subcontinent. Evolution: The early roots of Vaishnava Bhakti can be found in texts like the Upanishads and the Bhagavad Gita, where devotion (bhakti) is emphasized as a path to liberation (moksha). Its systematic development began in South India between the 7th and 9th centuries with the Alvar saints. These Tamil poet-saints wandered from place to place singing devotional hymns in praise of Vishnu and his avatars. Their collection of songs, the ‘Divya Prabandham’ , became a key scripture for Vaishnavas and is often called the ‘Tamil Veda’. The Alvars were followed by philosophical acharyas who provided a solid philosophical foundation for Bhakti. Ramanujacharya (11th century) propounded the doctrine of ‘Vishishtadvaita’ (qualified monism), arguing that the soul and the world, while distinct from Brahman (God), are dependent on Him. He championed bhakti as the supreme means to salvation. He was followed by Madhvacharya (13th century) , who proposed the theory of ‘Dvaita’ (dualism), emphasizing the absolute difference between God and the soul. Growth and Spread: After the 13th century, the Vaishnava Bhakti movement spread rapidly to North India. Ramananda , who was in the tradition of Ramanuja, is credited with bringing the movement to the North. He opposed caste discrimination and preached in a simple language, making it accessible to the common people. His disciples included people from various social backgrounds like Kabir (though he was of the Nirguna Bhakti), Raidas (a cobbler), and Sena (a barber). In North India, Vaishnava Bhakti developed mainly into two branches:

• Rama Bhakti: The most prominent exponent of this branch was Tulsidas (16th century) , whose work ‘Ramcharitmanas’ popularized Rama as the ideal man (Maryada Purushottam). This text became a part of every household in North India and took Rama Bhakti to the masses.
• Krishna Bhakti: This branch was even more diverse and widespread. In Bengal, Chaitanya Mahaprabhu (15th-16th century) preached an emotional and ecstatic form of bhakti based on the love of Radha and Krishna. His ‘Sankirtan’ (congregational singing and dancing) broke the barriers of caste and creed. In North India, Surdas , in his ‘Sursagar’, gave a wonderful description of Krishna’s childhood and love-play (raslila), while Mirabai wrote emotional verses of devotion and surrender, worshipping Krishna as her husband. In Gujarat, Narsi Mehta , and in Maharashtra, Namdev and Tukaram (as Vithoba) popularized Krishna Bhakti.

In conclusion, the Vaishnava Bhakti tradition evolved from the emotional poetry of the Alvars, through the philosophical grounding of the acharyas, into a powerful mass movement in North India. It not only reshaped religious ideas but also made significant contributions to the development of regional languages, literature, music, and art. It emphasized social reform and offered a direct and personal path to God, accessible to all.

Q6. Discuss the evolution of Mughal School of Painting.

Ans. The Mughal School of Painting, a unique synthesis of Indian and Persian artistic traditions, developed under the patronage of the Mughal emperors and represents a high point in the history of Indian art. Its evolution can be traced through the reigns of different emperors, each of whom influenced the style’s development with his personal taste and interests. 1. Foundation and Early Phase (Humayun and Akbar): The foundation of Mughal painting was laid during the reign of Emperor Humayun . During his Persian exile, he was greatly impressed by the sophisticated painting of the Safavid court. When he returned to India, he brought with him two Persian masters, Mir Sayyid Ali and Abdus Samad . They established the Mughal atelier (imperial workshop). However, the real development of the Mughal style took place under the patronage of Akbar (1556-1605). Akbar had a deep interest in narrative art. He employed a large number of Indian artists who worked under the Persian masters. This fusion resulted in the birth of a new, vibrant style that combined the fineness and decorative elements of Persian art with the realism and vibrant colours of Indian art. Major projects of Akbar’s time included the illustration of the ‘Hamzanama’ , which had large-sized paintings, and the illustration of historical and mythological manuscripts like the ‘Akbarnama’ and ‘Razmnama’ (Persian translation of Mahabharata). Paintings of this period feature crowded scenes, dynamic action, and intense emotions. 2. Zenith (Jahangir): The reign of Jahangir (1605-1627) is considered the golden age of Mughal painting. Jahangir was a connoisseur and a lover of nature. Under his patronage, the emphasis shifted from large narrative manuscripts to individual portraits, court scenes, and studies of flora and fauna. The characteristics of Jahangiri painting are:

• Realism and Psychological Insight: Portraits became more natural and realistic, attempting to capture the character and personality of the subject.
• Study of Nature: Jahangir encouraged his artists, especially Ustad Mansur , to paint accurate depictions of rare birds, animals, and flowers.
• Refined Technique: Colours became more subtle, and the brushwork became extremely fine. Elaborate decorative margins (borders) around the paintings became a standard feature.

Artists like

Bishan Das

(an expert in portraiture) and

Abul Hasan

were the masters of this era.

3. Formalism and Decline (Shah Jahan and Aurangzeb):

During the reign of

Shah Jahan

(1628-1658), the technical excellence of painting continued, but a certain formalism and rigidity crept in. The naturalism and vibrancy of Jahangir’s time diminished. Grand court scenes, royal processions, and architectural renderings became prominent in paintings. There was an excessive use of gold and rich pigments, making the art more decorative but less lively.

Aurangzeb

(1658-1707) had little interest in art and drastically reduced the patronage given to the imperial atelier. As a result, many imperial artists migrated to provincial courts like Awadh, Hyderabad, and Rajasthan in search of work. This dispersal contributed to the decline of the Mughal style, but it also inspired and influenced the development of various regional schools of painting (like Pahari, Rajasthani), which blended Mughal techniques and themes with their local traditions.

Thus, Mughal painting began as a Persian import under Humayun, evolved into a unique Indo-Persian style under Akbar, reached its zenith under Jahangir, became formalistic under Shah Jahan, and dispersed under Aurangzeb, but left its legacy through the regional schools of art.

Q7. Write a note on the role of women in the Mughal Court.

Ans. The role of women in the Mughal court, often perceived as being confined ‘behind the veil’ or to the harem, was in reality extremely diverse and influential. Women of the imperial family, especially queens, princesses, and royal mothers, often wielded significant political, economic, and cultural power. 1. Political Influence: The Mughal harem was not just a residence for the emperor’s wives and concubines but a complex and hierarchical administrative unit comprising female members of the royal family, their attendants, and staff.

• Advisors and Regents: In the early reign of Akbar, his wet-nurse, Maham Anaga , wielded considerable political influence for a time, a period sometimes referred to as the ‘petticoat government’. Senior women, such as Akbar’s mother Hamida Banu Begum , often acted as important advisors to the emperor.
• De facto Ruler: Nur Jahan , the wife of Emperor Jahangir, is an extraordinary example of the most powerful woman in Mughal history. Due to Jahangir’s ill health and addiction to alcohol, Nur Jahan effectively ruled the empire. She formed her own faction (junta), issued royal orders (farman), and even had coins struck in her name. She held court and made administrative decisions.
• Role of Princesses: Shah Jahan’s daughters, Jahanara and Roshanara , were highly influential. Jahanara held the title of ‘Padshah Begum’ (First Lady) during her father’s reign and was a significant political figure. In the war of succession, Jahanara supported Dara Shikoh, and Roshanara supported Aurangzeb, which shows their political importance.

2. Economic Power:

Senior royal women possessed immense wealth and economic independence.

• Jagirs and Income: They were assigned large jagirs and income from ports (like Surat), which brought them huge revenues. The annual income of women like Nur Jahan and Jahanara was even greater than that of many high-ranking mansabdars.
• Trade and Commerce: These women were actively engaged in overseas trade. They owned their own ships that traded with the Red Sea and the Persian Gulf, further increasing their wealth.

3. Cultural Patronage:

Royal women were significant patrons of art, architecture, and literature.

• Architecture: Several famous Mughal monuments were commissioned by women. Humayun’s Tomb was built by his widow, Haji Begum (or Bega Begum). Nur Jahan built her father’s tomb in Agra, the Tomb of Itimad-ud-Daulah , which is one of the first Mughal structures built entirely of marble. The famous market of Chandni Chowk in Delhi was designed by Jahanara.
• Literature and Education: Many royal women were highly educated and interested in literature. Babur’s daughter, Gulbadan Begum , wrote the ‘Humayun-Nama’ , an important historical account of Humayun’s reign. Aurangzeb’s daughter, Zeb-un-Nissa , was a talented poetess who wrote under the pen name ‘Makhfi’ (the hidden one).

In conclusion, the role of women in the Mughal court was not confined to the domestic sphere. They wielded significant power, both within and outside the veil, influenced Mughal politics, contributed to the economy, and enriched the cultural heritage of the empire.

Q8. Write short notes on any two of the following in about 200 words each: (a) The idea of Millennium Sovereignty (b) Temple building in the Medieval period (c) Imperial camps (d) Kishangarh School of Painting

Ans. (a) The idea of Millennium Sovereignty The idea of Millennial Sovereignty is a specific political and ideological concept associated with the reign of the Mughal emperor Akbar. This idea was developed around the arrival of the first millennium of the Islamic calendar (1000 Hijri year), which fell in 1591-92 AD. The concept was primarily propagated by Akbar’s court historian and ideologue, Abul Fazl . According to this idea, Akbar was not just an ordinary temporal ruler but a special, spiritually enlightened individual sent by God to inaugurate a new age. He was presented as the ‘Insan-i-Kamil’ (The Perfect Man) and the spiritual guide for the age. This idea was influenced by Sufi and Ishraqi (illuminationist) philosophies, which believed in the doctrine of divine light (farr-i-izadi) in the ruler. The idea of millennial sovereignty provided an ideological basis for Akbar’s policies. It helped him to challenge the authority of the traditional ulema (Islamic scholars) and to establish himself as a supreme arbiter above all religious sects. The ‘Mahzar’ (Declaration of Infallibility) issued in 1579, which declared Akbar the final interpreter in religious matters, and his policy of ‘Sulh-i-Kul’ (Universal Peace) were political expressions of this concept of millennial sovereignty. It was a powerful tool to legitimize Akbar’s authority and provide it with a divine aura. (c) Imperial camps The Mughal imperial camps were not just temporary halts during military campaigns; they were vast and magnificent mobile capital cities. These camps were an impressive display of the power, wealth, and administrative efficiency of the Mughal emperor. Whenever the emperor moved out of the capital for military campaigns, administrative tours, or hunting, the entire imperial court and administration moved with him. These camps were planned with meticulous care and according to a standardized layout. At the center, within a large, walled enclosure, were the emperor’s private tents, known as the ‘Gulal-bar’ . These tents were lavishly decorated and had separate spaces for the Diwan-i-Am (hall of public audience) and Diwan-i-Khas (hall of private audience). Around the emperor’s enclosure, the tents of the princes, queens, and top nobles were pitched in a systematic order. Furthermore, there were designated areas for various administrative departments (daftars), imperial karkhanas (workshops), stables, and the artillery park. The camp also included a massive market (bazar) that catered to the needs of the army and the court. The entire camp was protected by a strong guard. The French traveler François Bernier has left a detailed description of the imperial camps of Shah Jahan and Aurangzeb, highlighting their vastness and organization. These imperial camps were a symbol of the mobility of the Mughal state and its ability to project imperial authority to the far-flung corners of the empire.