56 RAS Prelims MCQs on the socio-religious reform movements cover the Brahmo Samaj, Prarthana Samaj, Arya Samaj, Ramakrishna Mission, the lower caste movements and the reform of women’s status. Reformers, founders, years, books and Acts are asked as facts, match tables and sequences, so learn each movement with its founder, its place and its main demand.
Practice questions based on the RPSC RAS Prelims syllabus. They follow the exam pattern but are not past-paper questions.
Showing 41–50 of 56 questions
RAS PrelimsModern Indian History · Socio-Religious Reform Movements
Q41. In the context of the contributions of B.R. Ambedkar, match List-I with List-II and select the correct answer using the codes given below:
Organization/Journal
Year
A. Bahishkrit Hitakarini Sabha
i. 1920
B. Mooknayak
ii. 1924
C. Independent Labour Party
iii. 1936
D. Scheduled Castes Federation
iv. 1942
Codes:
Explanation
Dr. B.R. Ambedkar founded the journal Mooknayak in 1920 to voice the grievances of the oppressed. He established the Bahishkrit Hitakarini Sabha in 1924 for social welfare. Later, he formed the Independent Labour Party in 1936 to contest elections and the Scheduled Castes Federation in 1942 to organize the community politically on a broader national scale.
RAS PrelimsModern Indian History · Socio-Religious Reform Movements
Q42. In the context of the struggle against the caste system in India, consider the following statements: Statement I: Ambedkar believed that the caste system was a minor social aberration that could be fixed through inter-dining. Statement II: In ‘Annihilation of Caste’, he argued that the real method of breaking up the caste system was inter-marriage and destroying the religious notions on which caste is founded. Which of the following statement(s) is/are correct?
Explanation
Ambedkar viewed the caste system as a fundamental structural evil rather than a minor aberration. He argued that superficial reforms like inter-dining were insufficient to dismantle it. In his seminal work, ‘Annihilation of Caste’, he asserted that the system could only be destroyed by promoting inter-marriage and by eradicating the very religious notions and scriptures that provide the foundation.
RAS PrelimsModern Indian History · Socio-Religious Reform Movements
Q43. Consider the following statements regarding the Poona Pact of 1932: I. It was signed between B.R. Ambedkar and Mahatma Gandhi. II. It provided separate electorates for the Depressed Classes. III. It abandoned the idea of separate electorates in favor of reserved seats in the provincial legislatures. Which of the above statement(s) is/are correct?
Explanation
The Poona Pact was a crucial agreement between Mahatma Gandhi and B.R. Ambedkar. It was signed to resolve the impasse created by the Communal Award. The Pact resulted in the abandonment of the demand for separate electorates for the Depressed Classes in exchange for an increased number of reserved seats within the general provincial and central legislatures during the colonial period.
RAS PrelimsModern Indian History · Socio-Religious Reform Movements
Q44. What was the profound effect of B.R. Ambedkar burning the Manusmriti during the Mahad Satyagraha?
Explanation
The burning of the Manusmriti by Dr. B.R. Ambedkar during the Mahad Satyagraha was a powerful symbolic act. It represented a radical and total rejection of the traditional legal and religious codes that sanctioned social inequality and the practice of untouchability. This event signaled that the movement for Dalit rights would no longer seek reform within the orthodox framework.
RAS PrelimsModern Indian History · Socio-Religious Reform Movements
Q45. Which of the following represents the correct chronological sequence of movements/events led by Dr. B.R. Ambedkar?
Explanation
The Mahad Satyagraha occurred in 1927, followed by the Kalaram Temple Entry Movement in 1930. The Poona Pact was signed in 1932 after the Communal Award. Much later, towards the end of his life in 1956, Ambedkar led a mass conversion to Buddhism. This sequence tracks his evolution from civil rights activism to political negotiations and final religious transition.
RAS PrelimsModern Indian History · Socio-Religious Reform Movements
Q46. The Hindu Widows’ Remarriage Act, which legalized the remarriage of Hindu widows, was enacted in which year and largely due to the efforts of which reformer?
Explanation
The Hindu Widows’ Remarriage Act was passed in 1856, mainly through the efforts of Ishwar Chandra Vidyasagar.
RAS PrelimsModern Indian History · Socio-Religious Reform Movements
Q47. Which of the following is the most appropriate description of the role played by D.K. Karve in the field of women’s reform?
Explanation
D. K. Karve worked for women’s education and founded the first Indian Women’s University in 1916.
RAS PrelimsModern Indian History · Socio-Religious Reform Movements
Q48. Consider the following statements regarding women’s reform movements in the 19th and early 20th centuries: I. Pandita Ramabai established the Arya Mahila Samaj to promote women’s education. II. The Child Marriage Restraint Act (Sarda Act) was passed in 1929 fixing the marriage age. III. Veeresalingam Pantulu worked extensively for widow remarriage in the Madras Presidency. IV. Women’s organizations like the All India Women’s Conference were completely detached from the national independence movement. Which of the above statement(s) is/are incorrect?
Explanation
Pandita Ramabai set up the Arya Mahila Samaj, the Sarda Act of 1929 fixed the marriage age and Veeresalingam worked for widow remarriage. Women’s groups like the AIWC were not detached from the freedom movement, so IV is incorrect.
RAS PrelimsModern Indian History · Socio-Religious Reform Movements
Q49. All of the following were legislative measures associated with women’s reform in British India EXCEPT:
Explanation
The Native Marriage Act of 1872, the Age of Consent Act of 1891 and the Sarda Act of 1929 were laws on women’s reform. The Temple Entry Proclamation of 1936 was about caste, so it is the exception.
RAS PrelimsModern Indian History · Socio-Religious Reform Movements
Q50. Find the odd one out among the following reformers based on their primary region of activity:
Explanation
Vidyasagar, Ram Mohan Roy and Debendranath Tagore worked in Bengal. Veeresalingam worked in the Madras Presidency (Andhra), so he is the odd one out.
Answer key for these questions
Q
Correct answer
41
(a) A-ii, B-i, C-iii, D-iv
42
(d) Statement I is incorrect but Statement II is correct.
43
(c) I and III only
44
(c) It symbolized a radical rejection of orthodox scriptures that provided a basis for untouchability.
(b) He founded the first Indian Women’s University and focused extensively on female education.
48
(a) IV only
49
(a) The Temple Entry Proclamation (1936)
50
(c) Kandukuri Veeresalingam
Key facts from Socio-Religious Reform Movements
Dayananda Saraswati gave the call Back to the Vedas and founded the Arya Samaj in 1875 at Bombay; its Shuddhi movement reconverted people to Hinduism.
The sequence of founding is Atmiya Sabha, Brahmo Samaj, Tattvabodhini Sabha and Prarthana Samaj.
Vivekananda addressed the Parliament of Religions in 1893 and founded the Ramakrishna Mission in 1897.
Jyotirao Phule wrote Gulamgiri in 1873; Ambedkar led the Mahad Satyagraha in 1927 for the right to draw water from the Chavdar tank.
E. V. Ramaswami Naicker led the Self-Respect Movement.
The Hindu Widows’ Remarriage Act was passed in 1856 through Ishwar Chandra Vidyasagar.
Frequently asked questions
How many RAS Prelims practice MCQs are there on Socio-Religious Reform Movements?
This page has 56 practice MCQs on Socio-Religious Reform Movements (Modern Indian History). Each has the correct answer, and most have an explanation.
When and where was the Arya Samaj founded?
In 1875 at Bombay, by Dayananda Saraswati. It stressed the authority of the Vedas, opposed idol worship and caste by birth, and ran the Shuddhi movement and the DAV schools.
What was the Mahad Satyagraha?
A satyagraha led by B. R. Ambedkar in 1927 to assert the right of untouchables to draw water from the public Chavdar tank at Mahad. It is regarded as a landmark of the Dalit assertion movement.
Which Act legalised widow remarriage?
The Hindu Widows’ Remarriage Act of 1856, passed largely through the efforts of Ishwar Chandra Vidyasagar. It removed the legal bar on the remarriage of Hindu widows, though social acceptance came slowly.
