Class 7 Social Science Questions Answer Chapter 6 NCERT

The Age of Reorganisation

1. Why was the post-Maurya era also known as the era of reorganisation?

Answer:

The post-Maurya era is called the “Age of Reorganisation” because, after the Maurya Empire broke up around 185 BCE, many new kingdoms emerged across India. These kingdoms were often formed from regions that were previously under Maurya control or were tributary states. The map of India changed as these new kingdoms competed for power and territory. This period saw constant reorganisation of political boundaries and power structures, with new dynasties like the Śhungas, Sātavāhanas, and others rising to prominence, reshaping the subcontinent’s political and social landscape.

2. Write a note on the Sangam literature in 150 words.

Answer:

Sangam literature is a collection of ancient Tamil poems from South India, created during the Sangam Age (roughly 3rd century BCE to 3rd century CE). The term “Sangam” comes from the Sanskrit word “sangha,” meaning an assembly of poets. These poems, compiled in anthologies, are the oldest known works in Tamil and provide valuable insights into the society, culture, and values of the time. They were composed by poets in assemblies held under the patronage of kings like the Cholas, Cheras, and Pānḍyas. Sangam literature beautifully expresses emotions like love, heroism, and generosity, and describes daily life, trade, and nature. Works like Silappadikāram highlight themes of justice and dharma. Historians study these texts to understand South Indian society, including its trade with distant lands and the coexistence of various cultural and religious traditions during this vibrant period.

3. Which rulers mentioned in this chapter included their mother’s name in their title, and why did they do so?

Answer:

In the chapter, the Sātavāhana rulers, specifically Gautamīputra Sātakarṇi, included their mother’s name in their title. For example, Gautamīputra Sātakarṇi was named after his mother, Gautamī Balaśhrī. This tradition of using the mother’s name at the beginning of a king’s name was a unique practice in the Sātavāhana dynasty. It likely signified the importance of the queen mother’s role and influence in the kingdom, reflecting respect for her authority and contributions. For instance, Gautamī Balaśhrī was a powerful queen who donated land and had inscriptions carved, showing her prominence. This practice may also have highlighted the royal lineage and strengthened family ties within the dynasty, emphasizing the mother’s role in the king’s identity and governance.

4. Write a note of 250 words about one kingdom from this chapter that you find interesting. Explain why you chose it. After presenting your note in class, find out what kingdoms have been the most selected by your classmates.

Answer:

I find the Sātavāhana kingdom fascinating because of its contributions to trade, art, and culture. The Sātavāhanas ruled large parts of the Deccan, including present-day Andhra Pradesh, Telangana, and Maharashtra, from the 2nd century BCE to the 3rd century CE. Their empire was a hub of maritime trade, with coins depicting ships showing advanced shipbuilding skills. They traded spices, textiles, and pearls with the Roman Empire, bringing wealth to the kingdom. Agriculture thrived in the Krishna-Godavari region, supporting economic stability. The Sātavāhanas also patronised literature, art, and architecture, contributing to the Karla caves, which housed Buddhist monks and featured stunning rock-cut pillars. Their rulers, like Gautamīputra Sātakarṇi, supported various schools of thought, granting land to Vedic scholars, Jaina, and Buddhist monks. The tradition of naming princes after their mothers, like Gautamī Balaśhrī, shows the respect given to women in their society. I chose this kingdom because its blend of economic prosperity, cultural diversity, and artistic achievements is inspiring. The Sātavāhanas’ ability to connect India with distant lands through trade and their support for different religions make them stand out. After presenting this in class, I will ask my classmates which kingdoms they chose and tally the responses to see which one was the most popular, noting any patterns or reasons for their choices.

5. Imagine you have the chance to create your own kingdom. What royal emblem would you choose, and why? What title would you take as the ruler? Write a note about your kingdom, including its values, rules and regulations, and some unique features.

My Kingdom: Vidyanagar

Royal Emblem: I would choose a book with a rising sun as my royal emblem. The book represents knowledge and learning, while the sun symbolizes hope, energy, and progress. This emblem reflects my kingdom’s focus on education and growth.

Title: I would take the title “Samvid Rani” (Queen of Knowledge), emphasizing my role as a leader who values wisdom and fairness.

Note on Vidyanagar: Vidyanagar is a peaceful kingdom located along a river, with lush fields and bustling markets. Its core values are knowledge, equality, and environmental care. Every citizen has access to free education, and schools teach art, science, and ethics. Trade flourishes, with goods like handmade crafts and spices exchanged with neighboring lands. The kingdom celebrates festivals that honor nature and learning.

Rules and Regulations:

1. Education is mandatory for all children until age 15.
2. Littering or harming nature is strictly punished with community service.
3. All citizens have equal rights, regardless of gender or background.
4. Disputes are resolved through dialogue in community councils.

Unique Features:

• A grand library, open to all, with books from across the world.
• Solar-powered homes to protect the environment.
• Annual “Knowledge Fair” where citizens share inventions and ideas.

6. You have read about the architectural developments of the post-Maurya era. Take an outline of the Indian subcontinent and mark the approximate locations of some of the ancient structures mentioned in this chapter.

To answer this question, you can describe the process of marking the structures on a map of the Indian subcontinent. Below is a textual guide, as I cannot physically draw the map:

Steps to Mark Ancient Structures:

1. Obtain a Map: Get an outline map of the Indian subcontinent (modern India, Pakistan, and parts of Afghanistan).

2. Identify Structures and Locations (based on the chapter):

• Bharhut Stūpa: Located in present-day Madhya Pradesh, central India. Mark it slightly north of the center of India.
• Karla Caves: Near Lonavala, Maharashtra, western India. Mark it west of Pune, close to the western coast.
• Naneghat Caves: Near Pune, Maharashtra. Mark it slightly northwest of the Karla Caves.
• Udayagiri-Khandagiri Caves: Near Bhubaneswar, Odisha, eastern India. Mark them on the eastern coast, slightly south of Kolkata.
• Heliodorus Pillar: Near Vidisha, Madhya Pradesh. Mark it close to the Bharhut Stūpa, in central India.

Marking Process:

• Use a pencil to lightly sketch the outline of India.
• Place a dot or small symbol (e.g., a star) at each location.
• Label each dot with the name of the structure (e.g., “Bharhut Stūpa”).
• Optionally, use different colors for each structure to make the map visually clear.

Additional Notes:

• These structures reflect the architectural brilliance of the post-Maurya era, including rock-cut caves and stūpas.
• Double-check locations using a modern map for accuracy.
• This map will show how these structures were spread across India, highlighting the cultural and architectural diversity of the Age of Reorganisation.

The Big Questions (Page 117)

1. Why is the period that followed the Maurya empire sometimes called the ‘Age of Reorganisation’?

Answer:

The period after the Maurya Empire, around 185 BCE, is called the ‘Age of Reorganisation’ because the empire broke up after the assassination of the last Maurya emperor, leading to the rise of many new kingdoms across India. These kingdoms, such as the Śhungas, Sātavāhanas, and Chedis, were often formed from regions previously under Maurya control or tributary states. The political map of India changed significantly as these kingdoms competed for power and territory, reorganising the subcontinent’s political and social structure. This era saw constant shifts in borders and power, with new dynasties emerging and vying for dominance, which is why scholars refer to it as a time of reorganisation.

2. What were the values or principles that guided emperors of that period?

Answer:

The emperors of the post-Maurya period were guided by values such as dharma (duty and justice), tolerance, and patronage of culture and religion. Many rulers, like Puṣhyamitra Śhunga, performed Vedic rituals like the aśhvamedha yajña to establish their authority and ensure prosperity, reflecting a commitment to Vedic traditions. However, they also supported diverse schools of thought, as seen with Khāravela, who respected all sects and created a council of sages, showcasing inclusivity. Sātavāhana kings, like Gautamīputra Sātakarṇi, granted land to Vedic scholars, Jaina, and Buddhist monks, promoting coexistence. Rulers like Kaṇiṣhka featured deities like Buddha and Śhiva on coins, indicating respect for multiple faiths. Additionally, emperors valued welfare, as seen in Khāravela’s benevolent works and Karikāla’s irrigation projects, emphasizing the well-being of their people and cultural growth.

3. How did foreign invaders assimilate into Indian society and contribute to cultural confluence?Answer:

Foreign invaders, such as the Indo-Greeks, Śhakas, and Kuṣhāṇas, assimilated into Indian society by adopting local customs, religions, and artistic styles, contributing to a rich cultural confluence. The Indo-Greeks, originally from regions like present-day Pakistan and Afghanistan, were influenced by Indian culture after arriving as conquerors. For example, the Heliodorus pillar, erected by an Indo-Greek ambassador, praises Vāsudeva as the ‘god of gods,’ showing adoption of Indian religious beliefs. Indo-Greek coins featured Indian deities like Vāsudeva-Kṛiṣhṇa and Lakṣhmī alongside Greek ones, blending both cultures. The Kuṣhāṇas, under rulers like Kaṇiṣhka, promoted art that fused Greek and Indian styles, seen in the Gāndhāra school, which produced realistic Buddha statues with Greco-Roman features. They also controlled parts of the Silk Route, enhancing trade and cultural exchange. These invaders adopted Indian languages, scripts (like Brahmi), and governance practices, enriching India’s art, architecture, and literature while contributing to a shared cultural heritage dominated by Indian themes.