List of top History Questions asked in CBSE Class Twelve Board Exam

Read the given source carefully and answer the questions that follow: 
Here is an excerpt from the Sutta Pitaka, describing a conversation between King Ajatasattu, the ruler of Magadha, and the Buddha: “Though the wise should hope, by this virtue ... by this penance I will gain karma ... and the fool should by the same means hope to gradually rid himself of his karma, neither of them can do it. Pleasure and pain, measured out as it were, cannot be altered in the course of samsara (transmigration). It can neither be lessened or increased ... just as a ball of string will, when thrown unwound to its full length, so fool and wise alike will take their course and make an end of sorrow.” 
And this is what a philosopher named Ajita Kesakambalin taught: 
“There is no such thing, O king, as alms or sacrifice, or offerings ... there is no such thing as this world or the next ...” A human being is made up of the four elements. When he dies, the earthy in him returns to the earth, the fluid to water, the heat to fire, the windy to air, and his senses pass into space ... The talk of gifts is a doctrine of fools, an empty lie ... fools and wise alike are cut off and perish. They do not survive after death.” 

 Analyse the views of Makkhali Gosala on karma. 
 

Read the given source carefully and answer the questions that follow:
The writings of European travellers helped produce an image of India for Europeans through the printing and circulation of their books. Later, after 1750, when Indians like Shaikh Itisamuddin and Mirza Abu Talib visited Europe and confronted this image that Europeans had of their society, they tried to influence it by producing their own version of democracy and describing India as a great nation.

 In what way did Shaikh Itisamuddin and Mirza Abu Talib challenge the version of Europeans towards India? 
 

Read the given source carefully and answer the questions that follow:
We say that it is our firm and solemn resolve to have an independent sovereign republic. India is bound to be sovereign, it is bound to be independent and it is bound to be a republic … Now, some friends have raised the question: “Why have you not put in the word ‘democratic’ here?” Well, I told them that it is conceivable, of course, that a republic may not be democratic but the whole of our past is witness to this fact that we stand for democratic institutions. Obviously we are aiming at democracy and nothing less than a democracy. What form of democracy, what shape it might take is another matter. The democracies of the present day, many of them in Europe and elsewhere, have played a great part in the world’s progress. Yet it may be doubtful if those democracies may not have to change their shape somewhat before long if they have to remain completely democratic. We are not going just to copy, I hope, a certain democratic procedure or an institution of a so-called democratic country. We may improve upon it. In any event whatever system of government we may establish here must fit in with the temper of our people and be acceptable to them. We stand for democracy. It will be for this House to determine what shape to give to that democracy, the fullest democracy, I hope. The House will notice that in this Resolution, although we have not used the word "democratic" because we thought it is obvious that the word "republic" contains that word and we did not want to use unnecessary words and redundant words, but we have done something much more than using the word. We have given the content of democracy in this Resolution and not only the content of democracy but the content, if I may say so, of economic democracy in this Resolution.

Mention the ‘firm and solemn resolve’ expressed in the passage.