NCERT Class 6 Social Science Chapter 7 MCQs – India’s Cultural Roots

The word Veda comes from the Sanskrit root vid, meaning knowledge. The chapter uses this connection to introduce India’s ancient Vedic texts. Related words, such as vidyā, also carry the idea of learning or knowledge.

The four Vedas are the Ṛig Veda, Yajur Veda, Sāma Veda and Atharva Veda. They contain hymns and are among the world’s ancient texts. The chapter identifies the Ṛig Veda as the oldest of the four.

Vedic hymns were transmitted orally through careful training and memorisation. Learners preserved their recitation across many generations. The chapter explains that this long oral tradition maintained the texts with very few changes over time.

Rishikas were female seers or sages, while rishis were male seers. The chapter attributes Vedic hymns to both. Their presence shows that women as well as men contributed to these early traditions of thought.

The chapter explains ṛitam as truth and order in human life and the cosmos. Vedic hymns connect deities and seers with sustaining this order. The idea belongs to the worldview presented in those texts.

The verses call on people to come together, speak together and share a common purpose. Their message emphasises unity and agreement. The chapter presents these ideas as important values within the Vedic tradition.

Janas were clans or larger groups of people in early Vedic society. The Ṛig Veda names several, including the Bharatas and Purus. Each was associated with a region in the northwestern part of the Subcontinent.

Sabhā and samiti refer to collective gatherings or assemblies. They provide clues about social organisation in Vedic times. The chapter also cautions that we do not know all the details of how these communities were governed.

Karma refers to actions and their results. The chapter discusses it among concepts developed in Indian schools of thought. Understanding this meaning helps distinguish it from other ideas concerning possessions, different viewpoints or spiritual knowledge.

The chapter presents brahman as the divine essence underlying human life, nature and the universe in Vedanta. This is a philosophical teaching of that school. It should not be confused with the deity named Brahmā.

In the Upaniṣhad story, Uddālaka Āruṇi teaches his son Śhvetaketu through familiar examples. A seed and different clay pots help explain the idea of a shared underlying essence. The story also challenges pride in learning.

Nachiketa persistently asks Yama about what happens after the body’s death. In the story, this leads to teaching about the ātman. The chapter uses his example to show the importance of serious questions and a search for understanding.

Gārgī questions Yājñavalkya about the world and brahman during a philosophical debate. Her role illustrates the participation of women in intellectual inquiry. The chapter includes this story among examples that value asking thoughtful questions.

Siddhārtha Gautama was born in Lumbini, which is in present-day Nepal. He later became known as the Buddha. The chapter follows his search for the causes of suffering and the means of overcoming them.

The chapter describes Siddhārtha meditating under a pipal tree at Bodh Gaya in present-day Bihar. There he attained enlightenment and became known as the Buddha, meaning the awakened or enlightened one in this account.

Ahimsa means non-violence, with the original sense of not hurting or injuring. Buddhism and Jainism give it great importance. The chapter explains that it includes avoiding harmful thoughts as well as harmful physical actions.

The Sangha was a community of monks, and later nuns, who practised and spread the Buddha’s teachings. Its members followed a disciplined spiritual life. The chapter explains its role in the wider influence of Buddhism.

Prince Vardhamāna left royal life to seek spiritual knowledge and practised a demanding discipline. He became known as Mahāvīra, meaning great hero. The chapter presents him as an important teacher in the Jain tradition.

Anekāntavāda teaches that truth has many aspects and cannot be fully described by a single statement. The chapter presents this as a Jain principle. It encourages awareness that one viewpoint may not capture everything.

Aparigraha means non-possession and advises detachment from material possessions. In the chapter’s simple explanation, it involves limiting oneself to what is truly necessary. The focus is on reducing attachment rather than endlessly collecting things.

Nachiketa continues asking his important question even when Yama initially avoids answering. His persistence leads to deeper teaching in the story. A learner who keeps asking thoughtful questions shows a similar commitment to understanding.

Listening to different sides recognises that one account may not express every aspect of a situation. This resembles anekāntavāda, which highlights multiple perspectives. The classroom example applies that idea without assuming every claim must be equally correct.

The chapter explains that ahimsa goes beyond avoiding physical violence. It also involves noticing and changing harmful thoughts towards others or oneself. Peaceful outward behaviour alone does not fully express this wider meaning.

The monkey-king lets his troop cross the stream using his body as a bridge, suffering greatly in the process. His sacrifice moves the human king. The story highlights responsibility, compassion and selfless concern for others.

Rohineya recognises his wrongdoing, returns the stolen treasures and seeks a different life. The chapter connects this with right thinking, right action and a second chance. His change matters more than merely escaping punishment.

The saying places inner discipline above defeating others in battle. The chapter connects purity with truth and dharma rather than bathing alone. Its message asks people to work on their own conduct and understanding.

The chapter compares Indian culture to a tree with many roots, a common trunk and different branches. This image allows both shared ideas and distinct traditions. Connections do not require every school to teach exactly the same things.

The chapter describes a long exchange of beliefs, stories, deities and practices between folk, tribal and other traditions. Influence moved in both directions. This mutual enrichment makes folk and tribal traditions important parts of India’s cultural roots.

The Chārvāka school held that only the material world exists and rejected life after death. The chapter includes it to illustrate intellectual diversity. Ancient Indian thought therefore cannot be reduced to one belief shared by everyone.

The chapter describes Toda reverence for peaks in the Nilgiris, understood as residences of deities. This example shows a close connection between landscape and belief. Many folk and tribal traditions regard natural features as sacred.