Q12 of 18 Page 1

Explain why the nobility was recruited from different races and religious groups by the Mughal rulers in India.

OR


Explain the role played by women of the imperial household in the Mughal Empire.

The nobility was the corps of officers which occupied an important pillar of the Mughal state. The nobility under Mughals was recruited from diverse ethnic and religious groups. It comprised Iranis, Turanis, Afghans, Rajputs, Deccanis. They all were given positions in the empire and were rewarded purely on the basis of their service and loyalty to the king. Different groups and classes of people from all societies were privileged to kiss the imperial threshold and find employment.

This ensured that no faction was large enough to challenge the authority of the state. It prevented any large scale uprising or threat from within its administration. The nobility occupied the highest rank in the Mughal state. Thus, there was suspicion and a tendency that it might turn against the emperor if it was composed of homogenous groups.


The agency of state was held supreme and could not be surpassed by any other group. The officer corps of the Mughals was held together by loyalty to the emperor. They only accepted the authority of the emperor and took his commands.


Although from time to time, members of different groups gained importance and high ranks. In Akbar’s imperial service, Turani and Iranian nobles were recruited. Iranians gained high offices under Jahangir. Aurangzeb appointed Rajputs to high positions. Along with them the Marathas also accounted for a sizeable number within the body of officers.


The emperor personally reviewed changes in rank, titles and official postings based on the service and loyalty to the king.


OR


The domestic world of Mughals was referred to as “harem”. It was derived from a Persian word haram, meaning sacred place. The Imperial household consisted of the emperor’s wives and concubines, his near and distant relatives and female servants and slaves.


In the Mughal household also there was a hierarchy and distinction between wives who came from royal families (begams), and other wives (aghas) who were not of noble birth. The begams, married after receiving huge amounts of cash and valuables as dower (mahr ). They received a higher status and greater attention from their husbands than did aghas. The concubines (aghacha or the lesser agha) occupied the lowest position in the hierarchy of females related to royalty. They all received monthly allowances in cash and were supplemented with gifts according to their status.


The lineage based family structure was not entirely static. The agha and the aghacha could rise to the position of a begam depending on the husband’s will, and provided that he did not already have four wives. Love and motherhood played important roles in elevating such women to the status of legally wedded wives.


Apart from wives, Mughal household also consisted of numerous male and female slaves. The tasks they performed varied from the most mundane to those requiring skill, tact and intelligence. Slave eunuchs (khwajasara) moved between the external and internal life of the household as guards, servants, and also as agents for women dabbling in commerce.


Mughal queens and princesses also controlled significant financial resources. Shah Jahan’s daughters Jahanara and Roshanara were awarded an annual income equal to that of high imperial mansabdars. Jahanara, also received revenues from the port city of Surat, which was a lucrative centre of overseas trade.


Women also commissioned buildings and gardens. Jahanara constructed Shah Jahan’s new capital, Shahjahanabad (Delhi). She designed the bazaars of Chandni chowk.


The daughter of Babur, Gulbadan Begum, wrote Humayun Nama, which gives us a glimpse into the domestic world of Mughals.


More from this chapter

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10

‘‘By 1922 Gandhiji had transformed Indian nationalism, thereby redeeming the promise he made in his BHU speech of February 1916. It was no longer a movement of professionals and intellectuals; now, hundreds of thousands of peasants, workers and artisans also participated in it. Many of them venerated Gandhiji, referring to him as their ‘Mahatma’. They appreciated the fact that he dressed like them, lived like them and spoke their language, unlike other leaders he did not stand apart from the common folk, but empathised and even identified with them.’’

In light of the above passage, highlight any four values upheld by Mahatma Gandhi.

 11

Trace out the growth of Buddhism. Explain the main teachings of Buddha.

OR


Trace out how stupas were built. Explain why the stupa at Sanchi survived, but not at Amravati.

 13

‘‘The communal politics that started during the early decades of the 20th century was largely responsible for the partition of the country.’’ Examine the statement.

OR


‘‘Partition of India had made nationalists fervently opposed to the idea of separate electorates.’’ Examine the statement.

 14

Read the following extract carefully and answer the questions that follow :

‘‘Proper’’ Social Roles


Here is a story from the Adi Parvan of the Mahabharata :


Once Drona, a Brahmana who taught archery to the Kuru princes, was approached by Ekalavya, a forest-dwelling nishada (a hunting community). When Drona, who knew the dharma, refused to have him as his pupil, Ekalavya returned to the forest, prepared an image of Drona out of clay, and treating it as his teacher, began to practise on his own. In due course, he acquired great skill in archery. One day, the Kuru princes went hunting and their dog, wandering in the woods, came upon Ekalavya. When the dog smelt the dark nishada wrapped in black deer skin, his body caked with dirt, it began to bark. Annoyed, Ekalavya shot seven arrows into its mouth. When the dog returned to the Pandavas, they were amazed at this superb display of archery. They tracked down Ekalavya, who introduced himself as a pupil of Drona.


Drona had once told his favourite student Arjuna, that he would be unrivalled amongst his pupils. Arjuna now reminded Drona about this. Drona approached Ekalavya, who immediately acknowledged and honoured him as his teacher. When Drona demanded his right thumb as his fee, Ekalavya unhesitatingly cut it off and offered it. But thereafter, when he shot with his remaining fingers, he was no longer as fast as he had been before. Thus, Drona kept his word: no one was better than Arjuna.


(1) Why did Drona refuse to have Ekalavya as his pupil?


(2) How had Drona kept his word given to Arjuna?


(3) Do you think Drona’s behaviour with Ekalavya was justified? If so, give a reason.