Ancient History 100 MCQ Questions

The Indus Valley Civilization, also known as the Harappan Civilization, was a Bronze Age civilization that flourished in the Indus River Valley from 3300 BCE to 1300 BCE.

Bindusara was the father of the great Mauryan Emperor Ashoka. He ruled the Mauryan Empire from 297 BCE to 273 BCE.

Buddha, the founder of Buddhism, attained Mahaparinirvana in Kushinagar, a town in present-day Uttar Pradesh, India. Mahaparinirvana is the final liberation from the cycle of birth and death.

Kanishka was a powerful Kushan emperor, known for his patronage of art, culture, and Buddhism. He is considered to be one of the most influential rulers of the Kushan Empire.

The 'Upamā' (Simile) Literary Device is being used within the phrase 'Pat - पीत मानहुं तड़ित रुचि, सुचि नौमि जनक सुतावरं', which can be translated as 'I regard the yellow cloth like the radiance of lightning, like the brightness of Janak's daughter.'

The 'Virodhābhās' (Oxymoron) Literary Device is used within the phrase 'रहिमन जो गति दीप की, कुल कपूत गति सोय। बारे उजियारै लगे, बढ़ अंधेरो होय।' which can be translated as 'The way of a good son is like that of a lamp, but the way of a bad son is like that.'

The 'Rūpaka' (Metaphor) Literary Device is used within the phrase 'ध्वनि मयी कर के गिरि-कंदरा, कलित कानन-केलि-निकुंज को।' which can be translated as 'With his voice, he makes the mountain caves, the joyful, playful groves ring out.'

The 'Upamā' (Simile) Literary Device is being used within the phrase 'Pat - पीत मानहुं तड़ित रुचि, सुचि नौमि जनक सुतावरं', which can be translated as 'I regard the yellow cloth like the radiance of lightning, like the brightness of Janak's daughter.'

An 'Alankār' is a literary device that uses words in a beautiful and effective way, adding to the beauty and impact of the text. They are used to create different effects and embellish the language.

The 'Rūpaka' (Metaphor) literary device occurs when the qualities of the 'Upamān' (comparison) are directly attributed to the 'Upamey' (thing being compared), creating a complete identification.

The 'Rūpaka' (Metaphor) literary device occurs when the qualities of the 'Upamān' (comparison) are directly attributed to the 'Upamey' (thing being compared), creating a complete identification.

The 'Utpreekṣā' (Simile) literary device is used to express a similarity between two things, but it does not involve a direct comparison. It is a subtle and suggestive comparison.

The 'Apahrīti' (Transfer) literary device is used in the phrase 'बन में बहु पशु भये, सबके हृदय भये अशांत . . .’ , which can be translated as 'The animals become many in the forest, they become fearful in their hearts.'

The 'Upamā' (Simile) literary device is used in the phrase 'उर पे बनमाल विराजति है', which can be translated as 'The garland of forest flowers adorns the chest'.

The 'Upamā' (Simile) literary device is used in the phrase 'कुल कानन कुंडल मोर पखा', which can be translated as 'The forest is like a garland, the peacock's feather like an earring', making a comparison between the forest and a garland, and the peacock's feathers and earrings.

The 'Arthantranayas' (Change of Subject) literary device is used in the phrase 'पूत सपूत तो का धन संचय, पूत कपूत तो का धन संचय |', which can be translated as 'What is the use of accumulating wealth if the son is good, what is the use of accumulating wealth if the son is bad?'

The 'Arthantranayas' (Change of Subject) literary device occurs when the initial topic is changed to a new subject. In 'पूत सपूत तो का धन संचय, पूत कपूत तो का धन संचय |', the word 'kपूत' (bad) is used, changing the subject to the character of the son, making it a distinct subject.

The 'Upamā' (Simile) literary device is used in the phrase 'कुन्द इन्दु सम देह, उमा रमन करुणा अयन', which can be translated as 'His body is like white moon (Kunda), his heart is like the ocean of mercy (Uma-Raman)', comparing the person's body to white moon and his heart to the ocean of mercy.

The 'Anuprāsa' (Alliteration) literary device occurs when successive words or syllables start with the same letter or sound, without any intended meaning or reason.

The 'Arthantranayas' (Change of Subject) literary device is used in the phrase 'पूत कपूत तो क्यों धन संचय । पूत सपूत तो क्यों धन संचय ॥', which can be translated as 'Why accumulate wealth when the son is a scoundrel? Why accumulate wealth when the son is good?'

The phrase 'कुन्द इन्दु सम देह, उमा रमन करुणा अयन', which can be translated as 'His body is like white moon (Kunda), heart is like the ocean of mercy (Uma-Raman)', does not use the 'Rūpaka' (Metaphor) literary device, as it explicitly uses the word 'sam' (like), thus indicating comparison and not direct merging.

The 'Arthantranayas' (Change of Subject) literary device is used in the phrase 'पूत कपूत तो क्यों धन संचय । पूत सपूत तो क्यों धन संचय ॥', which can be translated as 'Why accumulate wealth when the son is a scoundrel? Why accumulate wealth when the son is good?'

The 'Upamā' (Simile) literary device is used in the phrase 'कुन्द इन्दु सम देह, उमा रमन करुणा अयन', which can be translated as 'His body is like white moon (Kunda), heart is like the ocean of mercy (Uma-Raman)', comparing the person's body to white moon and his heart to the ocean of mercy.

The 'Upamā' (Simile) literary device is present in the phrase 'कुन्द इन्दु सम देह, उमा रमन करुणा अयन', which can be translated as 'His body is like white moon (Kunda), heart is like the ocean of mercy (Uma-Raman)', comparing the person's body to white moon and his heart to the ocean of mercy.

The 'Vibhāvanā' (Cause) literary device is used in the phrase 'पूत कपूत' ('son good/bad'). This literary device emphasizes the causes of the 'son' being good (good son) and the son being bad (bad son).

The text provides information related to the 17th session/lesson.

The 'उत्तर: (d)' means 'Option (d) is correct' in the context.

The 'Upamā' (Simile) literary device is used in the phrase 'रावण सिर सरोज बनवारी ।', which can be translated as 'Ravana's head is like a lotus flower.'

The 'Muhavare ka Anuprāsa' means that the literary device 'Anuprāsa' (Alliteration) is being used within a proverb, enhancing the rhyme and musicality of the proverb.

The prefix 'Mu' in 'Muhavare ka Anuprāsa' refers to the 'Muhavara' (proverb), signifying the context of the literary device being used.

The prefix 'Mu' in 'Muhavare ka Anuprāsa' is related to the 'Muhavara' (proverb) and acts as a 'protective' factor, ensuring that the application of 'Anuprāsa' (alliteration) remains true to the nature of the proverb.