Empires and Kingdoms: 6th to 10th Centuries Class 7 Questions and Answers Social Science Part 2 Chapter 3

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Empires and Kingdoms: 6th to 10th Centuries Questions and Answers Class 7 SST Part 2 Chapter 3

Empires and Kingdoms: 6th to 10th Centuries Class 7 Question Answer (In-Text)

The Big Questions (Page 61)

Question 1.
What major changes characterised this period?
Answer:
This period saw the rise of many regional kingdoms after the decline of the Guptas. Powerful dynasties like the Palas, Gurjara-Pratiharas, Rashtrakutas, Chalukyas, Pallavas, and Cholas expanded their territories. Local administration grew stronger, land-grant systems encouraged agriculture, and trade networks widened across Asia and Africa. Important developments took place in art, temple architecture, literature, mathematics, and astronomy, making this a time of major political and cultural change.

Question 2.
How did the political, cultural, and religious developments shape India during this period?
Answer:
During this period, political changes led to the rise of strong regional kingdoms such as the Palas, Pratiharas, Rashtrakutas, Chalukyas, and Cholas. These kingdoms built powerful administrations, fought wars for territory, and improved local governance through village assemblies and land grants.

Culturally, rulers patronised learning, literature, and temple architecture. Great universities like Nalanda and Vikramashila flourished, while Sanskrit works like Harshacharita and Rajatarangini recorded history. Monumental temples at Ellora and Mamallapuram showed artistic and architectural growth.

Religiously, the period encouraged diversity. Hinduism, Buddhism, and Jainism received royal support. Large monasteries, temples, and religious centres spread education, philosophy, and spiritual traditions. These developments together strengthened India’s identity, economy, and cultural heritage.

Question 3.
What was the impact of foreign invasions and interactions on Indian society and polity during this period?
Answer:
Foreign invasions and interactions brought both challenges and changes to India. The Hunas weakened the Gupta Empire, leading to political fragmentation, but later they assimilated into Indian society, adopting local languages and customs.

The arrival of Arab forces, especially the 711 CE invasion of Sindh by Muhammad bin Qasim, introduced new political groups and administrative systems. Trade contacts with Iran, Southeast Asia, and China expanded, bringing new ideas, goods, and cultural exchanges, which strengthened urban growth, religion, and learning in India.

Let’s Explore

Question 1.
Do you recall where the capital of the earlier Maurya and Gupta empires was located?
How do you think this shift may have shaped the sub-continent’s politics in the years to come? (Page 64)
Answer:
Yes. I recall, the capital of both the Maurya Empire and the Gupta Empire was located at Pataliputra, near present-day Patna in Bihar. The Shift away from a single capital like Pataliputra led to the rise of many powerful regional kingdoms.

Instead of one central empire, rulers competed for influence, forming alliance, fighting wars, and strengthening local governance. This created a more decentralised political landscape, where regional identities, cultures, and administrations became stronger and shaped Indian politics for centuries.

Question 2.
If you know the Devanagari script, with the help of your teacher try to identify some of the letters in Harșha’s signature (see Fig. below). (Page 64)

Answer:
Some of the Devanagari letters we can identify in Haraha’s signature are:
ह, म, र, ज, स, श्री, त।

Question 3.
Looking at the map (below), can you identify a few mountain passes or desert areas that Xuanzang had to cross while travelling between China and India?
Can you also identify a few important Buddhist centres of learning that Xuanzang visited in India? Do you know
something of their significance? (Page 66)

Answer:
Looking at the map, Xuanzang (also spelled Zhuanzang/Hiuen Tsang) had to travel through several difficult mountain passes and deserts while moving from China to India. Some key ones include:

Desert Regions

• Gobi Desert (in China), a vast cold desert in northern China and Mongolia. It has an extremely harsh climate – freezing nights, hot days, and sandstorms.
• Taklamakan Desert (Central Asia), Known as one of the deadliest deserts in the world. Nicknamed “the desert of no return.” Xuanzang had to cross it while moving along the Silk Route oases like Khotan.

Mountain Ranges/Pass Areas

• Tibetan Plateau (Plateau of Tibet), called the “Roof of the World.” High altitude, thin air, and icy weather made travel exhausting.
• Himalayas, the highest mountain range in the world. Crossing them was extremely dangerous due to snow, cold, landslides and difficult passes.
• Hindu Kush Mountains (near Afghanistan region), rugged and steep terrain. Important passes connecting Central Asia to India.

Xuanzang (Hsuan Tsang), the famous Chinese Buddhist monk, travelled extensively across India in the 7th century CE. He visited several major Buddhist centres of learning and wrote about them in great detail in his travelogue “Great Tang Records on the Western Regions.”

Some important centres and it’s significance, he visited:

• Nalanda → International Buddhist university; advanced scholarship.
• Lumbini → Birthplace of the Buddha; important pilgrimage site.
• Ajanta → Famous Buddhist cave monasteries, known for paintings and learning.
• Bodh Gaya → Spiritual heart of Buddhism; enlightenment site.
• Taxila → Early multi-disciplinary education; precursor to later Buddhist universities.

Question 4.
Why was Kannauj so attractive to those powerful dynasties?
Observe its location on the map given below and discuss in class. (Page 68)

Answer:
Kannauj was very attractive to powerful dynasties because of its strategic geographical location in early medieval India. Here are the key reasons:
(a) Located in the fertile Ganga-Yamuna Doab: This region was extremely fertile and rich in agricultural production. Control over Kannauj meant access to food resources, population, and revenue.

(b) Command of important river routes: Kannauj lies near the Ganga, which served as a major transport and trade corridor. River routes made it easy to move armies, goods, and people, boosting trade and military power.

(c) A central point in North Indian politics: It sits almost at the middle of northern India. Whoever controlled Kannauj could influence surrounding kingdoms and expand power east, west, and south.

(d) A great cultural and commercial centre: Kannauj was wealthy, urban, and a meeting point of scholars, traders, and religious groups. Powerful rulers wanted to claim it to enhance their prestige.

Question 5.
Form groups in your class to discuss the following questions,then compare the groups’ answers.(Page74)
(a) What qualities does Kalhana think a historian should have?
Answer:
Kalhana believed that a historian should be truthful and fair, and rely on reliable sources rather than imagination or praise. He carefully examined earlier writings, inscriptions, temple records, and grants to correct mistakes and connect events accurately. He also felt that history should teach moral lessons, showing how just rulers prosper while cruel rulers and their families perish.

(b) What do these lines reveal about his method of gathering information? In what ways does it resemble or differ from the way history is currently written?
Answer:
These lines show that Kalhana gathered information by consulting earlier written works, inscriptions, temple records, royal grants, and historical accounts of kings, and then comparing them to remove errors. His method is similar to modern history because historians today also use reliable sources, evidence, and cross-check information. However, it differs because Kalhana sometimes included moral judgements and stories of rulers to teach lessons, while modern historians focus more on factual accuracy, analysis, and avoiding personal bias.

(c) Kalhana also writes, “That nobleminded poet is alone worthy of praise whose words, like that of a judge, remain free from love or hatred in relating the facts of the past.” What does he mean by ‘free from love or hatred’? How would meeting this condition make a historian more reliable?
Answer:
By saying a historian should be “free from love or hatred,” Kalhana means that they should not favour or dislike any ruler, dynasty, or event while writing history. They must avoid personal emotions, bias, or loyalty that could influence their judgement. When a historian meets this condition, they present facts fairly and truthfully, rather than exaggerating the achievements of some or hiding the faults of others. This makes their work more reliable because readers can trust that the information is based on evidence, not personal feelings.

Question 6.
Shankaracharya taught that brahman is the ultimate reality or the pure consciousness, and that the world as we perceive it is maya or illusion. He established four mathas (monasteries and centres of learning) at Badrinath, Puri, Dwarka, and Sringeri. Mark the location of these cities on a map; why do you think he chose four different corners of India rather than more central locations? (Page 75)
Answer:
Shankaracharya established mathas at Badrinath (North in Uttarakhand), Puri (East in Odisha), Dwarka (West in Gujarat), and Sringeri (South in Karnataka)-each located at a different corner of India. He did this for several important reasons:

• To unite the whole country spiritually: Placing mathas in all four directions helped spread his Advaita philosophy across all regions of India, not just the central areas.
• To ensure equal access for all people: People from different regions could reach a mathas closer to their area, making spiritual learning more accessible.
• To symbolise the unity of India: The four mathas acted like four pillars, showing that the entire subcontinent shared a common religious and philosophical foundation.
• To strengthen Hinduism against regional divisions: By spreading centres far apart, he reduced the chances of regional isolation and encouraged cultural and intellectual exchange.
• To promote pilgrimage and cultural connections: Pilgrims travelling to these corners created routes for communication, knowledge-sharing, and cultural unity.

Question 7.
Note this panel’s highly dynamic three-dimensional composition, expressing Durga’s confident assault on the demon.

(a) Can you identify some of Durga’s many weapons? And her vahana?(Page 79)
Answer:
In this panel, Goddess Durga is shown with multiple weapons, symbolising her power, like a trident (trishul), a sword, a bow and arrow, a club/mace, and a spear in different hands. These are gifts from various gods to help her defeat the buffalo demon Mahishasura. Her vahana (vehicle) is the lion, which stands beside her. The lion represents courage, strength, and fearlessness.

(b) What are the main differences between her attendants and the demon’s attendants? (Page 79)
Answer:
Durga’s attendants look confident, organised, and supportive, standing firmly with alert postures. They appear calm, loyal, and ready to help their goddess. In contrast, the demon’s attendants look frightened, confused, and weak. Their faces and body language show panic and defeat, suggesting that they are losing the battle. These differences highlight Durga’s power and the fear and disorder on the demon’s side.

(c) What does the demon’s slanted posture and general attitude indicate? (Page 79)
Answer:
The demon’s slanted posture and overall attitude indicate weakness, imbalance, and defeat. His body appears to be falling back, showing that he is losing control and cannot stand firmly against Durga’s attack. This posture symbolises fear, confusion, and the inevitable collapse of evil in the face of divine power.

Question 8.
What details do you observe in these coins? (Page 90)

Answer:
Both coins show the profile of the ruler’s face on one side. On the other side, there are symbols and designs, such as a wheel or decorative marks. The coin of Toramana also has his name “Tora” written in Brahmi script.

Question 9.
Why do the coins of Toramana and Skandagupta appear so similar? (Page 90)
Answer:
The coins look similar because the Huna rulers adopted the Gupta style of coin making. They copied the design, shape, and symbols of Gupta coins to show power and legitimacy. By doing so, Toramana wanted to look like a rightful Indian king, just like the Guptas.

Question 10.
What conclusions can you draw? (Page 90)
Answer:
These coins show that coin design was a way of showing authority. Foreign rulers like the Hunas used local Indian cultural symbols to gain acceptance. They wanted people to believe they were proper rulers, not outsiders.

Question 11.
The Chachnama records that when King Dahar was killed, his widowed queen put up a brave resistance, and when the situation became hopeless, she immolated herself along with other ladies. Another queen ordered her treasure to be distributed among the brave soldiers and inspired them to stand against the invaders.

(a) What does this suggest about the way the indigenous people responded to invasions? (Page 91)
Answer:
It suggests that the local people did not surrender easily. They fought bravely, resisted the invaders, and continued to defend their land even after their king was killed.

(b) Why do you think the queen chose to give away her treasure? (Page 91)
Answer:
She gave away her treasure to encourage and reward the soldiers so they would stay motivated and continue fighting. The treasure also helped provide the resources needed for the army to resist the invaders.

(c) What does this reveal about the role of women in warfare? (Page 91)
Answer:
It shows that women were not passive or weak. They took leadership roles, guided soldiers, inspired them, and made sacrifices for their kingdom. Women played an active and courageous part during times of war.

Think About It

Question 1.
Does the above ceremony remind you of a similar event discussed in Part 1 of this textbook? (Page 67)
Answer:
Yes, the ceremony described above reminds us of the Ashvamedha Yajna (Horse Sacrifice) discussed in Part 1 of the textbook because both were grand royal events connected to religion, prestige, and power.

Question 2.
Al-Masudi, a 10th-century Arab historian and traveller from Baghdad, gave high praise to a Rashtrakuta ruler: “His troops and elephants are innumerable. … There is none among the rulers of Sindh and Hind who in his territory respects the Muslims [as he does]. In his kingdom, Islam is honoured and protected. And, for them, mosques and congregational mosques, which are always full, have been built for offering prayers five times.” What does this tell us about the Rashtrakutas? (Page 72)
Answer:
This passage tells us several important things about the Rashtrakutas:

• They were powerful and militarily strong: The historian Al-Masudi says their troops and elephants were innumerable, which shows the Rashtrakutas had a large, well organised army and great military resources.
• They were wealthy and influential: A king who could maintain huge armies and elephants must have controlled rich lands, trade routes, and strong administration.
• They were tolerant and respectful toward different religions: Al-Masudi praises the Rashtrakuta ruler for respecting Muslims and allowing them to practice freely.
  He mentions that mosques were built and protected, and people were able to offer prayers.
• They promoted harmony in their kingdom: The Rashtrakuta rulers did not force one religion or culture. Instead, they protected different communities, which created social stability.

Question 3.
How does a professional group transform into a jati? (Page 85)
Answer:
A professional group becomes a jati when people doing the same occupation start treating themselves as a separate community. Over time, they begin to follow common customs, marry within their group, pass their profession from one generation to the next, and create their own rules. This makes the occupation-based group turn into a social group, or jati.

Question 4.
Sulaiman, a 9th-century Arab merchant and traveller, makes this comment on a Gurjara-Pratihara ruler: “This king maintains numerous forces, and no other Indian prince has so fine a cavalry. He is unfriendly to the Arabs … there is no greater foe of the Muhammadan faith than he. … He has riches, and his camels and horses are numerous. … There is no country in India safer from robbers.” Why do you think the author calls the ruler a ‘foe to the Muslim faith’? (Page 92)
Answer:
The author calls the ruler a “foe to the Muslim faith” because, in the eyes of the Arab traveller Sulaiman, the ruler strongly opposed the Arabs and stopped their advance in India.

He had a large, powerful army and excellent cavalry, so the Arabs could not easily defeat him or spread their rule and religion in his region. Since he successfully blocked their expansion, Sulaiman saw him as the greatest enemy of the Muslims and their faith in India.

Question 5.
The table lists common everyday words, highlighting their similar pronunciation across the three languages. By comparing these sounds, you can identify words that are closely related or share common roots in all three languages. With the help of your teacher, use this observation to complete the table. (Page 93)

Answer:

Don’t Miss Out

Question 1.
During this period, inscriptions began using both Sanskrit and regional languages simultaneously. In land grants, the ruler and his dynastic history were often praised in Sanskrit, while the operative details of the grant were recorded in the local language. Why do you think such inscriptions were written in two languages? (Page 81)
Answer:
Inscriptions were written in two languages – Sanskrit and the local language – because they had two different purposes:

(a) To show prestige, power, and culture: Sanskrit was the language of scholars, religion, poetry, and royal courts. Using Sanskrit made the king look educated, noble, and connected to tradition. When the inscription praised the ruler and his ancestors, Sanskrit sounded respectful and grand. So, Sanskrit was used to glorify the king and the dynasty.

(b) To make sure people understood the practical details: The actual information about the land grant, like: boundaries of the land, taxes, who received the land, and responsibilities were recorded in the local or regional language. The officers, villagers, temple managers, and the person receiving the land spoke the local language, not Sanskrit. So, the local language ensured that common people could understand and follow the rules.

Empires and Kingdoms: 6th to 10th Centuries Class 7 Solutions (Exercise)

Question 1.
If you lived in Kannauj during the struggle between the Palas, the Pratiharas and the Rashtrakutas, how would it change your daily life and your estimate of the rulers? Write a letter on this to your friend living in Kanchipuram.
Answer:
Kannauj
Date: 25.10.2026
Dear friend,
I hope you are doing well in Kanchipuram. Life here in Kannauj has become very difficult because of the struggle between the Palas, the Pratiharas and the Rasttrakuta. Every few years a different ruler tries to take control of our city. Armies march through the streets, and many people are afraid to travel or open their shops. We often hear the sounds of soldiers and horses, and our markets sometimes stay closed because of fighting.

The city itself is still beautiful, but we live in constant tension. We never know who will be the king next month. I used to think rulers protected their people, but now it feels like they only want power, land and glory. Instead of improving our daily lives, they spend their time fighting each other.

I wish they would work together and bring peace to our region, just like in the older days when Kannauj was united under Harsha. Life was easier and people were more hopeful. I hope your city is safer than ours, and that your rulers care more about the people.
Please write to me soon and tell me how things are in Kanchipuram.
Your friend

Question 2.
Emperors and kings during this period controlled only core regions and governed other regions through subordinate vassals. What would be the advantages and the challenges of such a system?
Answer:
Advantages of such a system are:

• The emperor did not have to control every region directly.
• Local rulers understood local customs and could manage the land better.
• It made the empire easier to expand, because the emperor shared responsibility.

Challenges to such a system are:

• Subordinate rulers could become too powerful and rebel.
• Local rulers sometimes did not follow orders or pay taxes.
• Communication between the emperor and distant regions was slow, which caused delays and conflicts.

Question 3.
In what ways were the invasions of the Hunas and the Arabs different in their aims, methods, and impact on the Indian subcontinent? Prepare a write-up, discuss and present it in the class.
Answer:
The invasions of the Hunas (5th6th century CE) and the Arabs (from the 7th century CE) in India differed in their aims, methods, and impact. The Hunas came mainly for territorial conquest and plunder, attacking rapidly with cavalry and causing widespread destruction of cities and temples, but they did not try to change the local culture. The Arabs, especially under Muhammad bin Qasim in Sindh, aimed to spread Islam and establish political control, using a mix of military campaigns

and diplomacy, forming alliances with local groups, and setting up administration. The Hunas caused short-term disruption, weakening the Gupta Empire and damaging the economy, while the Arabs left a longer-lasting impact through political control, trade, and the spread of Islam. In short, the Hunas were mainly destructive conquerors, whereas the Arabs combined conquest with administration and cultural integration, creating lasting changes in northwest India.

Question 4.
Imagine you are a common citizen watching the Prayaga assembly. How would you react to Harsha giving away most of his wealth?
Answer:
If I saw Harsha giving away his wealth at the Prayaga assembly, I would feel impressed and proud that my ruler was so generous. It would show that he cared for the poor and wanted to share his power and success. I would think of him as a kind and noble king who believed in helping others rather than keeping riches only for himself.

Question 5.
Forming groups, let each group choose one Alvar and one Nayanar and prepare a biography poster or booklet. Include their life stories and a sample poem or two (in translation).
Answer:
We have chosen Andal (Alwar) and Appar (Tirunavukkarasar), Nayanar. Here is their biography.

(a) Andal (Alwar): Andal was the only woman among the twelve Alwars. She was born in the 9th century in Srivilliputhur (Tamil Nadu) and found as a baby near a Tulsi plant by a devotee named Vishnuchittar (Periyalvar), who raised her with great love. She dedicated herself completely to Lord Vishnu and composed devotional poetry from a very young age.

Andal wore the garland meant for the deity to see whether it looked beautiful. Initially her father scolded her, but later Lord Vishnu himself preferred the garland worn by Andal. She expressed her deep devotion through poems describing her desire to marry Lord Vishnu.

It is believed that Andal merged with the idol of Ranganatha in Srirangam, symbolising her divine union with the deity.
A poem from Andal (English Translation)
“Let us bathe in the holy river at dawn,
Sing the praises of the Lord who took many forms,
And pray that He bless all beings with peace.”

2. Appar (Nayanar): Appar, also known as Tirunavukkarasar, was one of the most important Shaiva Nayanars. He was born in the 7th century in Tiruvamur (Tamil Nadu). His early name was Marulneekkiyar. He converted to Jainism in youth but later returned to Shaivism after falling ill and being cured by praying to Lord Shiva.
After returning to Shaivism, Appar travelled on foot to many Shiva temples, singing hymns. The Pallava king Mahendravarman tried to punish him for abandoning Jainism, but all attempts failed due to Appar’s strong faith. He cleaned temple premises wherever he went, showing humility along with devotion.
A poem from Appar (English Translation):
“O Lord dwelling in the sacred temple,
You remove the burdens of those who call Your name.
May Your grace guide us through every sorrow.”

Question 6.
You will notice that our maps show only ancient names for the kingdoms capitals and main cities. Using a pencil, mark the modern names next to their original names. Refer the current map of India and try to locate those cities on it.
Answer:
Students may write the modern names next to the ancient names on the map and locate them in the current states.

Ancient Names → Modern Names

• Pataliputra → Patna (Bihar)
• Kanyakubja → Kannauj, Uttar Pradesh
• Sthanesivara → Thanesar (Haryana, near Kurukshetra)
• Kanchi → Kanchipuram, Tamil Nadu
• Vatapi → Badami (Karnataka)
• Manyakheta → Malkhed/Malkheda
• Madurai → Madurai, Tamil Nadu
• ŚriLanka → Sri Lanka (separate country today, south of India)
• Nalanda → Nalanda, Bihar
• Vikramashila → Near Bhagalpur, Bihar
• Somapura Mahavihara → Paharpur, Bangladesh
• Parihasapura/Srinagar → (Jammu Srinagara Kashmir, India)
• Kancipuram Pallava capital → Kanchipuram (Tamil Nadu)
• Tanjavur – Chola capital → Thanjavur (Tamil Nadu)
• Kaveri delta region → Tamil Nadu

(This chapter map may not show all of these, but these are the main ones linked to Harsha, Palas, Pratiharas, Rashtrakutas, Pallavas, Cholas, etc)

Question 7.
Match the ruler or the dynasty with the city.

Answer:

(a) Rashtrakutas (b) Gurjara-Pratiharas (c) Cholas (d) Harshavardhana (e) Pallavas

(iii) Manyakheta (iv) Ujjayini (ii) Tanjavur (v) Kanyakubja (i) Kanchi

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