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NCERT Class 7 Social Science Chapter 6 The Age of Reorganisation
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The Age of Reorganisation
Chapter: 6
THEME – B: Tapestry of the Past
The Big Questions?
1. Why is the period that followed the Maurya empire sometimes called the ‘Age of Reorganisation’?
Ans: The period that followed the Maurya Empire is sometimes called the ‘Age of Reorganisation’ because Many new kingdoms emerged across the subcontinent, which, often, were earlier tributary kingdoms under the overlordship of the Maurya empire. The northwest region became weak, exposing it to invasions from outside the subcontinent. With the weakening of central authority, especially in the northwest, the area became vulnerable to invasions from outside the subcontinent.
This era saw constant political change as existing regions were reorganised into new, rival kingdoms, each striving to establish dominance. The political map of India was significantly altered during this time, and people’s lives were impacted by these shifts in power, culture, and administration.
2. What were the values or principles that guided emperors of that period?
Ans: “The emperors of that period were guided by values such as dharma (duty and righteousness), justice, non-violence, welfare of the people, and good governance. These principles are often reflected in literature, like the Tamil epic Silappadikāram, which portrays the ruler’s duty to ensure justice and protect the people. Though the epic is not a historical record, it reflects the cultural ideals of the time.”
Silappadikāram’s reflect these values. Its exquisite poetry thus centres on the principles of justice and the ruler’s dharma to protect it. It also takes us through cities rich in traded goods, through three kingdoms, and also through several schools of thought.
3. How did foreign invaders assimilate into Indian society and contribute to cultural confluence?
Ans: After the fall of the Maurya Empire, foreign invaders like the Indo-Greeks, Shakas, Kushanas, and Parthians entered India. Instead of remaining outsiders, many settled down, adopting local customs, languages, and religions, and became part of Indian society. They supported Indian religions like Buddhism and Hinduism and promoted trade, art, and architecture.
This period saw a blending of cultures, giving rise to new art forms like the Gandhara school, advancements in coinage, and the spread of Sanskrit literature. This cultural integration enriched Indian civilization and left a lasting legacy in trade, religion, and the arts.
| Questions and Activities |
1. Why was the post-Maurya era also known as the era of reorganisation?
Ans: “The period after the Maurya Empire is called the ‘Age of Reorganisation’ because many new kingdoms emerged, often as former tributary states under the Mauryan overlordship. The weakening of central authority, especially in the northwest, left the region vulnerable to foreign invasions. This era witnessed political fragmentation as new rival kingdoms sought dominance, reshaping the political map and impacting society, culture, and administration.”
2. Write a note on the Sangam literature in 150 words.
Ans: Sangam literature is a remarkable body of ancient Tamil poetry composed during the Sangam Age, which flourished between the 3rd century BCE and the 3rd century CE. The term “Sangam” comes from the Sanskrit word “Sangha”, meaning an assembly or association of poets. It mainly revolves around three powerful dynasties of South India: the Cholas, Cheras, and Pānḍyas.
The literature consists of anthologies of poems composed by numerous poets, reflecting the social, political, and cultural life of that period. These poems primarily focus on personal emotions like love and societal values like heroism and generosity. They also provide insights into daily life, warfare, trade, and governance. Historians regard Sangam literature as an invaluable resource for understanding the early history and culture of South India.
3. Which rulers mentioned in this chapter included their mother’s name in their title, and why did they do so?
Ans: Gautamīputra Sātakarṇi of the Sātavāhana dynasty included his mother’s name, Gautamī Balaśhrī, in his title. This tradition of using the mother’s name signified respect and highlighted the influence of royal women in political and religious affairs. It also helped strengthen the ruler’s legitimacy and prestige, especially when the mother came from a powerful or noble background.
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.
Ans: The Kuṣhāṇas, originally from Central Asia, entered India probably in the 2nd century CE. At its peak, their empire extended from Central Asia to large parts of northern India. Their rule marked a period of extensive cultural intermixing and had a profound impact on the history of the Indian subcontinent. When not engaged in military campaigns, Kaṇiṣhka actively promoted art and culture, leading to the development of new artistic styles.
One of the most iconic remnants of this era is the famous ‘headless’ statue of King Kaṇiṣhka, probably the most powerful ruler of the Kuṣhāṇa dynasty. The Brahmi inscription on the statue reads, ‘mahārāja rājadhirāja devaputra kaṇiṣhka’, meaning ‘The great king, king of kings, son of God, Kaṇiṣhka’.
On one coin, Kāṇiṣhka is depicted holding a spear with the title ‘King of Kings’, while the other side features Buddha with the inscription in Greek script. Another coin shows the emperor on one side and Śhiva with the bull Nandi on the other, reflecting the syncretism of cultural and religious symbols.
The Kuṣhāṇas held control over significant sections of the Silk Route, facilitating trade and cultural exchange between India, Asia, and the West.
Continuing the trend set by the Indo-Greek rulers, Kuṣhāṇa art and architecture, as seen in the Gāndhāra and Mathurā schools, are celebrated for their fusion of Indian and Greek styles. The sculptures portray a variety of deities, symbolizing the peaceful coexistence of diverse schools of thought. This period witnessed the human-like depiction of deities, such as Sūrya, the sun god, and laid the groundwork for the later temple architecture in the subcontinent.
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.
Ans: Royal Emblem:
The royal emblem would be a phoenix rising from flames. The phoenix symbolizes rebirth, resilience, and growth through challenges, which would reflect the kingdom’s values of constant progress, renewal, and adaptability. The flames would represent the energy and passion that drive the kingdom forward, while the phoenix itself would stand for the ability to overcome obstacles and start anew with each challenge faced.
The title “Ishvara” carries a deep and powerful meaning — it signifies “lord” or “sovereign”, often associated with divine rulership, wisdom, and supreme authority in spiritual and philosophical traditions.
The Kingdom:
My kingdom would be called Aetheria, a place where wisdom, compassion, and the pursuit of knowledge are at the forefront of society. Aetheria would be located in a lush valley surrounded by mountains, with access to a great river that nourishes the land. The kingdom would be known for its beauty, intellectual achievements, and rich culture.
Values:
(i) Wisdom and Knowledge: The pursuit of knowledge and understanding would be highly valued and encouraged in all aspects of life. Education and intellectual discourse would be central.
(ii) Harmony and Balance: We would strive for harmony between individuals, communities, and nature. Balance in all things would be sought.
(iii) Compassion and Empathy: Kindness, understanding, and empathy towards all beings would be fundamental tenets of our society.
(iv) Justice and Fairness: Laws and regulations would be just, equitable, and applied impartially to all.
(v) Creativity and Innovation: The exploration of new ideas, artistic expression, and innovative solutions would be fostered.
Rules and Regulations:
(i) Universal Education: Access to quality education would be a right for all citizens, regardless of their background.
(ii) Meritocracy: Opportunities and positions of responsibility would be based on merit, skill, and demonstrated wisdom.
(iii) Environmental Stewardship: The natural world would be treated with respect and care. Sustainable practices would be integral to our way of life.
(iv) Peaceful Coexistence: We would strive for peaceful relations with neighboring kingdoms and prioritize diplomacy and understanding.
(v) Freedom of Thought and Expression: Citizens would be encouraged to think freely and express their ideas respectfully.
Unique Features:
(i) Grand Academy of Wisdom: A central institution dedicated to learning, research, and the preservation of knowledge would be the heart of Jnanaloka. Scholars and thinkers from all fields would gather here.
(ii) Council of Sages: A council of wise individuals, chosen for their knowledge and experience, would advise the ruler on matters of governance.
(iii) Annual Festival of Learning: A grand festival celebrating knowledge, arts, and innovation would be held annually, bringing together thinkers and creators from across the land and beyond.
(iv) Meditation and Reflection Centers: Peaceful spaces dedicated to contemplation and inner reflection would be established throughout the kingdom, promoting mental well-being.
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.
Ans: The post-Maurya period saw the decentralization of political power and a blossoming of regional art and architecture. These monuments reflect the diverse religious and cultural life of ancient India. Marking these sites on a map helps us understand the geographical spread and cultural richness of that era.
Architectural Sites and Their Locations:
(i) Sanchi Stupa: Sanchi Stupa is a Buddhist complex, famous for its Great Stupa, on a hilltop at Sanchi Town in Raisen District of the State of Madhya Pradesh, India
(ii) Bharhut: The Śhungas patronised literature, art and architecture. The Bharhut Stūpa (in present-day Madhya Pradesh) presents us with beautiful examples of Śhunga art. It was probably built during the time of Ashoka, but the Śhungas added beautifully carved railings and reliefs depicting stories from the Buddha’s life.
(iii) Udayagiri–Khandagiri: The famous Udayagiri-Khandagiri caves, likely developed for Jain monks, feature intricate panels and statues, and spacious rooms carved into the rock, showcasing the skill of the craftsmen. The design and craftsmanship of these caves make them notable examples of ‘rock-cut architecture’, a style of architecture that we will turn to in higher classes.
(iv) Amaravati: Amaravati stupa in Guntur is a mound of rubble in present times. It was built by the Satavahanas around 1900 years ago and is a very important monument for the followers of Buddhism.
(v) Ajanta Caves: The Ajanta Caves, located near Aurangabad in Maharashtra, are ancient Buddhist monastic caves known for their remarkable paintings and sculptures. Carved into a cliff, these caves date back to the 2nd century BCE and showcase scenes from the Jataka tales, reflecting the artistic brilliance of ancient India.
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