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Art & Culture and Society nd FLT Synopsis
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Q1. How does the design of the new Parliament building exemplify the integration of modern archi-
tecture with traditional Indian aesthetics?
- Discuss. (10 M)
5
Introduction 1 13
93building epitomizes the fusion of traditional Indian aesthetics with contempo-
India’s new Parliament
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3
99 innovations, symbolizing the nation’s democratic ethos and cultural heritage.
rary architectural

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Body
Integration of traditional Indian aesthetics
1. Triangular design philosophy: The building’s triangular shape draws inspiration from Vaastu
Shastra, symbolizing stability and harmony.
Eg: Triangular geometry reflects ancient Indian principles of balance and cosmic order.
2. Use of indigenous materials: Construction materials like Dholpur sandstone (Rajasthan), Kota
stone (Madhya Pradesh), and teak wood (Maharashtra) showcase India’s geological and materi-
al diversity.
Eg: Extensive use of Dholpur sandstone, also used in Rashtrapati Bhavan, reflects architectural
continuity. o m
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3. Representation of national symbols: The interiors feature Ashoka Chakra,
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peacock carvings, celebrating India’s national identity.
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Eg: The Lok Sabha chamber incorporates a peacock theme, 0 4while the Rajya Sabha chamber
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uses a lotus motif, representing India’s cultural andinatural heritage.
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4. Incorporation of traditional art forms: Murals
p anand carvings depict regional Indian crafts such as
Madhubani (Bihar), Pattachitra (Odisha),h aand Phad paintings (Rajasthan).
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Eg: Walls of the Constitution Hall Madhubani and Warli art, reflecting India’s artistic
diversity. -
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5. 13 The central courtyard features a Banyan tree, symbolizing wisdom,
Sacred courtyard1concept:
93eternal life.
inclusivity, and
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99 by the Nalanda University courtyard, the Banyan tree emphasizes India’s ancient
Eg: Inspired
traditions of knowledge-sharing and dialogue.
6. Temple-inspired architectural elements: The structure integrates Nagara and Dravidian-style
domes and jaali work, resembling Indian temples.
Eg: The Shikhara-style pinnacle reflects architectural traditions of Konark Sun Temple
Integration of modern architecture
1. State-of-the-art technology: The building is equipped with digital interfaces, e-voting systems,
and touch-screen-enabled desks for seamless legislative operations.
Eg: Integration of the e-Sansad platform ensures paperless parliamentary proceedings.
2. Eco-friendly and sustainable design: The building incorporates energy-efficient features like LED
lighting, solar panels, and water recycling systems.
Eg: Achieved Platinum Green Building Certification from IGBC for its sustainable practices.
3. Enhanced seating capacity: Designed to accommodate future parliamentary expansions, the
Lok Sabha and Rajya Sabha chambers feature larger capacities.
Eg: The Lok Sabha chamber can house up to 888 members, while provisions for joint sessions
accommodate 1,272 members.
4. Universal accessibility: The structure adheres to Universal Design Principles, providing ramps,
tactile pathways, and Braille signage.
Eg: Fully compliant with the Rights of Persons with Disabilities Act, 2016, ensuring inclusivity
for divyang individuals.

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 5. Structural safety and durability: Built using advanced engineering techniques, the building is
earthquake-resistant and designed for a lifespan of over 150 years.
Eg: Constructed to withstand seismic activity up to Zone V, the highest earthquake risk zone in
India.

Conclusion
The new Parliament building is a landmark in India’s democratic journey, blending cultural legacy with
modern advancements. As a symbol of inclusivity, sustainability, and resilience, it reflects India’s unity
in diversity and its aspirations for a progressive future.

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Q2. “Puppetry, one of the oldest storytelling traditions in India, embodies a unique blend of art, dra-
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ma, and folklore”. Elaborate. (10 M) il. c
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Introduction gm
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Puppetry in India dates back to ancient times, with evidence of its practice found in texts and sculptures
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from various periods. It has been used for centuries as a means of entertainment, education, and ritu-
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alistic expression. The origins of puppetry in India are intertwined with the country’s rich tradition of
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storytelling, which includes oral epics, religious narratives, and folk tales.
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Figure: String puppets Figure: Kundhei, Odisha

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Art in Puppetry: Puppetry as an art form is deeply connected to the craftsmanship involved in the
creation of the puppets themselves. The artistry is visible in the intricate designs, bright colours, and
detailed costumes that reflect the regional styles and traditions.
1. Craftsmanship of Puppets: In regions like Rajasthan, the making of puppets involves skilled arti-
sans carving puppets from wood and decorating them with vivid colors, ornate costumes, and
intricate designs. These puppets often represent gods, heroes, demons, and animals, adding
artistic depth to the stories they tell.
E.g. The Kathputli of Rajasthan and Togalu Gombeyaata from Karnataka are well-known exam-
ples where the craftsmanship of puppets is highlighted.
2. Cultural Symbolism: The visual art of puppetry is not just about aesthetics but also about repre-

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 senting cultural motifs and symbols.
E.g. puppets often carry religious, mythological, or social meanings, with the art itself being a
reflection of the local culture.
Drama in Puppetry: Puppetry inherently involves dramatic storytelling, with puppeteers acting as both
narrators and actors, bringing the puppets to life with voice modulation, gestures, and music. The
dramatic elements are crucial to engaging the audience and conveying the emotions of the story.
1. Theatrical Expression: Puppeteers use dramatic techniques like dialogue delivery, action se-
quences, and expressions through the movements of the puppets to create tension, comedy, or
emotion. These performances are often accompanied by music, background chants, and some-
times live interaction with the audience.
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E.g. In the case of Ravan Chhaya from Odisha, shadow puppetry uses silhouettes to depict
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grand mythological dramas, making the drama both visually and emotionally impactful.
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2. Role of Narration and Music: Puppetry performances often involve a narrator or a sutradhar,
who guides the story and voices the characters. 0 4@
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E.g. In many traditions, such as Bommalattam in Tamil Nadu, puppetry performances are ac-
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companied by folk music and traditional instruments, enhancing the theatrical experience.
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Folklore in Puppetry: Puppetry in India is deeply
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ni narratives are passed down through generations.
from epics, local myths, legends, and social
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1. Mythological and Epic 5 - mIndian puppetry frequently draws on Hindu epics like the Ramaya-
Tales:
na and Mahabharata.
1 13These stories have been adapted into regional folklore, with the puppets
enacting key 9 3
moments, battles, and moral lessons from these epic tales.
4
93 Gombeyaata from Karnataka combines folk theatre with puppetry to narrate
E.g. Yakshagana
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these epics dramatically.
2. Local Legends and Moral Tales: In addition to mythology, puppetry often incorporates local
folklore, stories of kings, gods, and village heroes, as well as moral tales that address social
issues.
E.g. in Tholu Bommalata, the shadow puppetry tradition of Andhra Pradesh, performances
often reflect folk stories and moral lessons tied to rural life, farming, and social values.
Conclusion
Puppetry in India stands as a timeless blend of artistic creativity, dramatic storytelling, and rich folklore.
Its ability to represent cultural narratives, social values, and mythological epics through a combination
of handcrafted puppets, theatrical performances, and oral traditions makes it an enduring and dynamic
medium of storytelling.

Q3. Trace the evolution of sculptural art through the diverse schools that emerged after the Mauryan
period. (10 M)
Introduction:
After the decline of the Mauryan Empire, which is renowned for its monumental and polished stone
sculptures such as those at Sanchi and the Great Stupa, several distinct schools of sculptural art emerged
in India. These schools reflected the changing political, religious, and cultural landscapes of the time.
Body:

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Major Schools of Sculptural Art after the Mauryan Empire

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1. Gandhara School of Art

a. Location and Patronage: The Gandhara School of Art flourished in the north-western
region of the Indian subcontinent, particularly in present-day Pakistan and Afghanistan.
It emerged during the rule of the Indo-Greeks, Kushanas, and Shakas between the 1st
century BCE and 4th century CE.
b. Influences: The most notable characteristic of Gandhara art is the influence of Gre-
co-Roman artistic traditions, brought about by the interaction between Hellenistic
cultures and local Indian styles.
c. Key Features:
i. Buddhist Themes: The Gandhara school primarily focused on Buddhist themes,
especially the depiction of the Buddha.
ii. Naturalism: The figures in Gandhara sculptures exhibit a high degree of natural-
ism, especially in the portrayal of human anatomy and facial expressions.
iii. Iconography: Apart from Buddha images, Gandhara art also depicted Bodhi-
sattvas, mythological scenes, and narrative reliefs from the Jataka tales, often
sculpted on stupas and monasteries.
E.g. Famous sites of Gandhara art include the Buddhist monasteries of Taxila,
Peshawar, and the Bamiyan Buddha statues in Afghanistan.

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 2. Mathura School of Art

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a. Location and Patronage: The Mathura School developed in and around the city of
Mathura in present-day Uttar Pradesh, and it flourished between the 1st century BCE
and 6th century CE under the patronage of the Kushanas and the Guptas.
b. Indigenous Influence: Unlike the Gandhara School, Mathura art remained rooted in
indigenous traditions with minimal foreign influence. It represents the synthesis of Brah-
manical, Buddhist, and Jain artistic traditions.
c. Key Features:
i. Stylistic Characteristics: The sculptures of the Mathura school are marked by
round, fleshy figures, a sense of volume, and a stylized depiction of the human
form. There is a noticeable emphasis on strength, vitality, and spiritual energy.
ii. Buddhist and Jain Sculptures: Mathura was an important centre of Buddhist
and Jain art. Buddha sculptures from this school have distinctive features such as
a rounded face, wide chest, and simplified robes, often shown in the “abhaya
mudra” (gesture of fearlessness).
iii. Hindu Sculptures: The Mathura School also developed iconic images of Hindu
deities like Vishnu, Shiva, and Yakshas (nature spirits).
iv. Materials: The sculptures were typically carved from red sandstone, giving them
a unique reddish hue.
E.g. The seated Buddha statues of the Kushana period and the images of the
Yaksha and Yakshini are famous examples from the Mathura school.

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 3. Amaravati School of Art

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a. Location and Patronage: developed in the Andhra region, particularly in and around the
town of Amaravati (in present-day Andhra Pradesh), under the patronage of the Satava-
hana dynasty from the 2nd century BCE to the 3rd century CE.
b. Buddhist Influence: Like Gandhara and Mathura, the Amaravati School primarily fo-
cused on Buddhist themes, especially the life and teachings of the Buddha.
c. Key Features:
i. Narrative Reliefs: One of the hallmark features of Amaravati art is the use of
elaborate narrative reliefs to depict scenes from the Buddha’s life, Jataka tales,
and events from Buddhist mythology.
ii. Dynamic Poses: Unlike the static and meditative postures of the Mathura and
Gandhara schools, Amaravati sculptures are characterized by their dynamic pos-
es, fluid movement, and elaborate ornamentation.
iii. Iconography: While Buddha images were less frequent in Amaravati (the Buddha
was often represented symbolically through footprints, thrones, or the Bodhi
tree), the focus was on narrative storytelling and the celebration of Buddhist
teachings through art.
E.g. The relief panels on the Amaravati Stupa, showing events from the Buddha’s
life and the richly ornamented carvings on its drum and railing, are prime exam-
ples.

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 4. Sarnath School of Sculptural Art
a. Location and Patronage: The Sarnath School of Art emerged around the 4th-6th centu-
ries CE in Sarnath, near Varanasi. It flourished under the patronage of the Gupta dynas-
ty.
b. Spiritual and Idealized Representation: The Buddha is depicted with a soft, radiant
face, a tranquil expression, and perfect proportions that symbolize divine grace and
peace.
c. Stylistic Features:
i. Graceful and Serene Expressions: Sarnath Buddha statues are noted for their
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highly idealized, serene expressions. The face of the Buddha is often depicted
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with an oval shape, elongated eyes, and a subtle smile, symbolizing inner calm
and spiritual enlightenment. a
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ii. Refined Postures and Mudras: Sarnath art frequently portrays the Buddha in dif-
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ferent mudras (symbolic hand gestures), with the dharmachakra mudra (turning
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the wheel of Dharma) being particularly common.
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iii. Delicate Detailing: The sculptures,
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detailing in the depiction
aof clothing and jewellery. The folds of the Buddha’s
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i smooth, flowing lines, suggesting a transparent drapery
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robes are depicteda
- mthe figure’s ethereal quality.
that enhances
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1 13 The Sarnath School primarily utilized chunar sandstone, a fine, smooth
Materials Used:
93that allowed for intricate carving and detailing.
material
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9Iconography:
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e.
i. Buddha and Bodhisattva Figures: The Buddha is often shown seated, delivering
his first sermon at Sarnath. Bodhisattva figures and other narrative scenes from
Buddhist texts were also prominent in the art of this period.
ii. Symbolism: The symbolic representation of Buddhist ideals, such as the lotus
flower, wheel of Dharma, and lion (symbolizing the Buddha’s teachings), were
common in Sarnath art.
E.g. The Seated Buddha in the Dharmachakra Mudra, found in Sarnath, is a
classic example of Gupta-period art from the Sarnath School, representing the
Buddha in his first sermon.
Conclusion
The post-Mauryan era saw the emergence of several schools of sculptural art, each reflecting a blend of
local and foreign artistic traditions. This fusion of styles resulted in a rich and vibrant legacy of sculptures
that continue to captivate and inspire scholars and art enthusiasts even today.
Q4. “Music, rhythm, and expressive storytelling come together in Bharatanatyam, elevating it as a
distinguished classical dance form of India”. Illustrate with examples. (10 M)
Introduction

Bharatanatyam, one of India’s most ancient and revered classical dance forms, originated in Tamil
Nadu. This art form is a spiritual and expressive dance embodying devotion through dynamic move-
ments, intricate footwork, and eloquent gestures. Rooted deeply in Hindu mythology, Bharatanatyam
is celebrated for its captivating storytelling and rhythmic intricacies.

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Body

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Bharatanatyam: Embodiment of Music, Rhythm, and Expression

1. Music
a. Integration with Carnatic Ragas: Bharatanatyam is performed to Carnatic music, where
the dancer synchronizes movements with the melody and subtleties of the raga, creat-
ing an immersive experience.
E.g. In Jatiswaram, the absence of lyrics allows the dancer to focus solely on the melody
and rhythm, resulting in a purely musical and movement-based expression.
b. Use of Kritis and Keertanams: Bharatanatyam often uses devotional songs, like Kritis
and Keertanams, to enhance the performance’s spiritual depth.
E.g. In Keertanam, the dance becomes an offering to the deity, merging religious devo-
tion with the song’s rhythm, creating a sense of reverence.
c. Musical Ensemble: The presence of live instruments such as the mridangam, violin, and
flute provides a rich auditory backdrop that supports the dancer’s expressions and adds
depth to the performance.

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 E.g. The coordination between the dancer and the Nattuvanar (conductor) ensures a
seamless blend of music and movements, allowing the dance and music to flow as one.
2. Rhythm
a. Adavus (Basic Steps): Bharatanatyam uses rhythmic patterns known as Adavus, which
are precise and follow a strict tempo. Each movement aligns with specific beats, show-
casing control over rhythm.
E.g. In Alarippu, the dancer’s movements are meticulously timed with rhythmic sylla-
bles, highlighting the dancer’s mastery over rhythm.
b. Varying Speeds: Bharatanatyam includes sequences that shift between slow and fast
tempos, demonstrating the dancer’s adaptability. m
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E.g. In Varnam, the performer transitions between rapid and slow-paced
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terns, displaying skill in managing both tempos.
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c. Footwork: The dancer’s footwork remains in harmony
0 4@with the beats, underscoring
rhythm as a central element. 0
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sphere of celebration and vibrancy. p an the fast-paced rhythm, creating an atmo-
E.g. In Tillana, the energetic footwork matches

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3. Expression ni s
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a. Abhinaya (Emotive- Expressions): Bharatanatyam relies on facial expressions to convey
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emotions, making 5 it an expressive art form where the dancer tells stories through nu-
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anced expressions.
9
9 34In Padams, dancers explore themes like love or devotion, using eye movements and
E.g.
9 facial gestures to communicate layered emotions.
b. Mudras (Hand Gestures): Specific hand gestures, or Mudras, are central to storytelling,
allowing the dancer to convey characters and actions.
E.g. The KatakaMukha Hasta mudra symbolizes auspiciousness and is a powerful narra-
tive tool for expressing blessings and reverence.
c. Ekaharya: Bharatanatyam often follows the Ekaharya style, where a single performer
assumes multiple roles in the same performance, differentiating characters through
expressions and gestures.
E.g. In Shabdam, the dancer may portray both a deity and a devotee by shifting expres-
sions, creating contrast and depth within the same performance.

Conclusion
Bharatanatyam, a harmonious blend of music, rhythm, and expression, continues to captivate audienc-
es worldwide, preserving and celebrating India’s rich cultural heritage while gracefully evolving with
time.

Q5. “The vibrant folk art of India reflects the diversity of its regional and tribal traditions”. Comment.
(10 M)
Introduction
India’s folk art represents an indigenous artistic heritage that differs vastly across regions and tribal
communities, with each form showcasing unique characteristics, techniques, and motifs. Unlike classical

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art, which evolved in royal courts and patronized by elites, folk art has its roots in rural and tribal set-
tings, created by local artisans and reflecting the lives, traditions, and beliefs of common people.
Body

Diversity of Indian Folk Art Traditions reflecting Regional Traditions

1. Diverse Styles and Techniques:
a. Regional Variations: India’s folk art is a vivid tapestry of regional traditions, each with its
unique style, technique, and thematic focus.
E.g. the Warli paintings of Maharashtra, characterized by simple geometric patterns and
depictions of daily rural life, contrast sharply with the Madhubani art of Bihar, known
for its intricate patterns and mythological themes. o m
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b. Local Materials and Techniques: The choice of materials and methods
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local resources and traditions.
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E.g. The Pattachitra paintings of Odisha use natural 0 4colours and traditional cloth as their
medium, while the Kalamkari of Andhra Pradesh t 2 0involves hand-painting on fabric using
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natural dyes and intricate designs.
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2. Preservation of Cultural Heritage: ish
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a. Rituals and Festivals: Many
n folk art forms are deeply intertwined with local rituals and
festivals.
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E.g. The Rath
1 13Yatra in Odisha is accompanied by traditional art forms that celebrate the
93while the Gond art of Madhya Pradesh often depicts local folklore and nature,
deities,
4
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99integrating
practices.
these narratives into the fabric of the community’s spiritual and cultural

b. Community and Identity: Folk art serves as a medium for expressing community identity
and continuity.
E.g. In regions like Rajasthan, the Pichwai paintings preserve stories related to Krishna,
reflecting both the historical and religious fabric of the region.

Reflecting Tribal Traditions

1. Tribal Symbolism and Storytelling:
a. Symbolic Representation: Tribal folk art often uses symbols and motifs to convey complex
narratives and spiritual beliefs.
E.g. the Bhils of Gujarat use vibrant, stylized imagery to depict their mythology and cos-
mology, while the Santhal art of Jharkhand incorporates symbols that represent their
ancestral spirits and nature.
b. Oral Traditions: Much of tribal art is rooted in oral traditions and serves as a visual rep-
resentation of stories passed down through generations.
E.g. The Madhubani art, originally created by the Mithila community, combines intri-
cate designs with mythological storytelling, reflecting the oral history and beliefs of the
community.

2. Social and Ritualistic Functions:

a. Ritualistic Art: Tribal art often has a functional role in social and ritualistic contexts.
E.g. the Nagaland tribal art is frequently used in traditional ceremonies and as a form of

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 ancestral worship, reinforcing social norms and communal bonds.
b. Rites of Passage: Many tribal art forms are associated with rites of passage and other
life events.
E.g. Sambalpuri art from Odisha, for example, is used in the weaving of traditional tex-
tiles that mark significant life events and social status within the tribal community.
Conclusion
In a rapidly modernizing world, the preservation and promotion of these art forms are crucial not only
for safeguarding cultural heritage but also for empowering rural and tribal artisans.

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Q6. “Discrimination in India is multi-faceted, rooted in social identities”. Examine its effects and
needed measures. (10 M) il. c
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Introduction: gm
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Discrimination in India is deeply entrenched and multi-dimensional, often based on social identities
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such as caste, religion, gender, ethnicity, and economic status. These forms of discrimination manifest
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communities. p an
in social, economic, and political spheres, impacting the opportunities and well-being of marginalized

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Effects of Discrimination in India- ma
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1. 13Discrimination limits access to economic resources and opportunities,
Economic Disparities:
1
93 inequalities.
leading to economic
4
93 of Scheduled Castes and Scheduled Tribes often face barriers to employment
E.g. Members
9
and education, resulting in lower income levels and restricted upward mobility.
2. Educational Inequality: Social identity-based discrimination affects access to quality education,
especially for women, marginalized castes, and tribal communities.
E.g. Literacy rates among Dalits and tribal groups remain below the national average, with a
high dropout rate in higher education due to discrimination.
3. Social Segregation and Marginalization: Discriminatory practices perpetuate social segregation,
reinforcing inequalities and restricting social inclusion.
E.g. Caste-based segregation persists in many rural areas, where Dalits are restricted from
using common resources like wells and temples.
4. Political Underrepresentation: Marginalized groups often lack adequate representation in polit-
ical and decision-making bodies, limiting their ability to influence policy.
E.g. Women, Dalits, and tribal communities are underrepresented in legislative bodies, affect-
ing their political empowerment.
5. Psychological and Health Impacts: Discrimination leads to mental stress, social isolation, and
lower self-esteem, especially among those facing social ostracism.
E.g. Gender-based violence and discrimination increase psychological trauma and health chal-
lenges for women across India.
Needed Measures to Address Discrimination
1. Strengthening Legal Frameworks and Enforcement: Existing anti-discrimination laws need
stronger enforcement, and new laws should address discrimination across emerging sectors.

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 E.g. Strengthening the Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Act to
ensure timely justice and prevent discrimination.
2. Educational and Economic Empowerment: Policies promoting inclusive education and econom-
ic opportunities can bridge disparities and empower marginalized groups.
E.g. Reservation policies in education and government employment for Scheduled Castes,
Scheduled Tribes, and Other Backward Classes.
3. Awareness and Social Inclusion Programs: Public awareness campaigns and community pro-
grams can help reduce biases and promote social cohesion.
E.g. Initiatives like Beti Bachao Beti Padhao
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4. Political Representation and Inclusive Governance: Enhancing political representation for mar-
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ginalized groups in decision-making bodies can ensure that policies address their specific needs.
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E.g. Reserved seats for Scheduled Castes and Scheduled Tribes in g Parliament and state legisla-
tures enable better representation and voice in governance.4@
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Encouraging Corporate Social Responsibility (CSR) iInitiatives: Companies can be encouraged to
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crimination. p an
support diversity and inclusion initiatives that empower marginalized groups and reduce dis-

h a
E.g. CSR programs aimed at skilln i s
development for marginalized communities can improve ac-
cess to employment opportunities a
m in private sectors.
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6. 35
Promoting Gender Sensitization
1 and Anti-Discrimination Training: Workplaces, educational
institutions, and 1
3government offices should implement training programs to prevent discrimina-
9
9 34
tion and promote inclusivity.
9 sensitization programs as part of corporate policy.
E.g. Gender
Conclusion
A multi-faceted approach involving stronger laws, inclusive policies, community engagement, and in-
creased representation is essential to counteract discrimination. By fostering a more inclusive society,
India can ensure equal opportunities for all its citizens, contributing to sustainable social development
and national progress.

Q7. Do you think digital media and smartphones have affected Indian society negatively? Argue by
giving suitable illustrations. (10 M)
Introduction
According to a Deloitte study, India is expected to have 1 billion smartphone users by 2026, with rural
areas driving the increase in internet-enabled phone sales. While smartphones have expanded access
to digital services across the country, they have also introduced various negative social, economic, psy-
chological, and health-related issues.
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Negative Impacts of Digital Media and Smartphones
Social Impacts:
1. Cyberbullying and Stalking: Both adults and children face cyberbullying, stalking, and even risks
of kidnapping through social media platforms.

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 E.g. In recent cases, perpetrators have used platforms like Instagram and Facebook to moni-
tor individuals’ locations.
2. Relationship Scams: Online scams occur when criminals create fake identities to exploit the
victim’s trust, often resulting in emotional or financial harm.
E.g. The rise of “romance scams” on platforms like Tinder and Facebook.
3. False Idolization and Unrealistic Expectations: Influencers often promote certain products,
diets, and lifestyles, influencing followers to emulate them without critical thought.
E.g. Many young people mimic influencers’ extreme diets or fitness routines showcased on
Instagram, leading to potential health risks and self-esteem issues.
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4. Reduced Social and Emotional Skills: Excessive screen time limits face-to-face interactions,
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making it harder to develop interpersonal skills and form meaningful relationships.
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E.g. Studies show that teenagers who spend more time on digital
@ g devices have weaker social
skills.
0 04
it2 on social media, leading to misinforma-
5. Spread of Fake News: False information spreads rapidly
d
tion and, at times, dangerous consequences. n
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E.g. Mob lynchings in India were fuelleda
h by fake WhatsApp messages.
i s
n Media: Children and adolescents are increasingly addict-
6. Addiction to Mobile Games and a Social
- mmedia, impacting their studies and social lives.
ed to mobile games and social
5
E.g. Games like PUBG
1 13(before its ban) had a significant impact on young minds, with reports of
93 hours on the game.
students spending
4
3
99
Economic Impacts:
1. Unnecessary Expenditure: Smartphones are often seen as status symbols, prompting users to
spend excessively on high-end models.
E.g. Many people buy the latest iPhone not for necessity but as a sign of status, leading to
financial strain for some families.
2. Online Fraud and Scams: Smartphones have facilitated various forms of online fraud, including
identity theft, fake product purchases, and phishing scams.
E.g. Phishing scams on platforms like Paytm and Google Pay have become common.
Psychological Impacts:
1. Addiction to Social Media Validation: People often rely on social media engagement (likes,
comments) for self-worth, leading to feelings of inadequacy when these expectations aren’t
met.
a. E.g. A study found that teenagers who did not receive enough “likes” on their posts
reported lower self-esteem and feelings of loneliness.
2. Fear of Missing Out (FOMO): Social media often portrays an exaggerated reality, causing users,
especially youth, to feel left out and anxious.
a. E.g. Instagram and Snapchat stories of friends’ vacations or events can lead to feelings
of FOMO.
Positive Impacts of Digital Media and Smartphones
While there are negatives, smartphones and digital media have also brought positive changes:

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 1. Improved Education Access: Smartphones offer new ways to access quality education, even in
remote areas.
E.g. During the COVID-19 lockdown, platforms like BYJU’s and Google Classroom allowed stu-
dents to continue their studies from home.
2. Enhanced Communication and Connectivity: Smartphones keep people connected, enabling
seamless communication in personal and professional settings.
E.g. Platforms like Zoom and WhatsApp allow family members and colleagues to stay in touch
across continents.
3. Emergency Assistance: Smartphones are invaluable in emergencies, offering quick access to
help and information. m
co
a l.
E.g. GPS and emergency services apps enable stranded travellers to get iassistance in unknown
areas.
g m
4@provide business opportunities,
4. Boosting Economic Activity: Social media and digital platforms
0
t 0
enabling entrepreneurs to reach wider audiences and2generate income.
d i
E.g. Many small businesses use Instagram andnFacebook to promote their products, increasing
sales and reaching customers nationwide. p a
h a
i s
5. Improving Personal Organization:nSmartphones offer tools to manage daily tasks, improving
productivity and organization. a
5 -m
E.g. Apps like Google3Keep, Apple Calendar, and fitness trackers help users manage schedules,
count steps, and
3 1set1reminders.
Conclusion 93
49
9
To mitigate the negative effects of smartphones and digital media, individuals should consider limiting
screen time, participating in more in-person social activities, and cultivating hobbies away from dig-
ital devices. Implementing these measures can help achieve a balanced, less tech-dependent lifestyle
while maximizing the benefits of digital technology.

Q8. “Socioeconomic status plays a crucial role in shaping fertility patterns in India”. Do you agree?
Substantiate your opinion. (10 M)
Introduction
India’s fertility rate has been on a steady decline, reaching 2.0 children per woman as per NFHS-5
(2019-21), just below the replacement level. This decline reflects the impact of rising education levels,
economic growth, and improved healthcare, but regional and socioeconomic disparities still persist.

Body
Role of socioeconomic status in shaping fertility patterns:
1. Education and fertility decline: Higher education, especially for women, results in lower fertility
rates.
Eg: Women with higher education have a fertility rate of 1.7, lower than the national average
(NFHS-5).
2. Income levels and family planning: Wealthier families have better access to contraceptives and
healthcare, leading to smaller family sizes.
Eg: The fertility rate in the poorest households is 3.2, while in the wealthiest it is 1.5 (NFHS-5).

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 3. Urbanization and fertility control: Urban areas provide better healthcare and family planning
awareness, reducing fertility rates.
Eg: The urban fertility rate stands at 1.8 compared to 2.1 in rural areas (NFHS-5).
4. Employment and family size: Women in formal employment tend to delay childbirth, resulting
in fewer children.
Eg: Women in formal employment sectors have fertility rates 25% lower than those in informal
sectors (Labour Force Survey, 2022).
5. Healthcare access and fertility: Access to better healthcare and contraceptives in economically
developed regions leads to lower fertility.
m
Eg: Kerala’s fertility rate is 1.8, reflecting the state’s superior healthcare infrastructure (NFHS-5).
o
il. c
Factors Beyond Socioeconomic Status Influencing Fertility Patterns: a
gm
1. Cultural and Religious Beliefs: Cultural preferences for larger families, particularly in some reli-
gious communities, continue to influence fertility rates. 0 4@
0
it2
Eg: Bihar’s fertility rate is 3.0, one of the highest in India, despite development efforts (NFHS-5).
d
2. p
Regional Disparities: Fertility remains higher ainncertain regions due to local customs and geo-
graphical isolation. h a
ni s
Eg: Meghalaya’s fertility ratemof a
2.9, despite socioeconomic improvements, highlights regional
disparities (NFHS-5).
5 -
3. 1
Government Policies: 13Family planning policies and targeted government programs also affect
fertility. 49
3
3
99 Parivar Vikas has successfully reduced fertility in high-fertility districts.
Eg: Mission
4. Patriarchal Norms: In areas with strong patriarchal values, fertility patterns are driven by tradi-
tional norms rather than economic factors.
Eg: Fertility rates in Rajasthan and Madhya Pradesh are still high at 2.4 and 2.3 respectively,
largely due to cultural expectations (NFHS-5).
Conclusion
To further reduce fertility rates and address regional disparities, a solution-oriented approach must fo-
cus on improving education, healthcare access, and family planning services across all socio-econom-
ic strata. Strengthening government initiatives like Mission Parivar Vikas, along with culturally sensitive
interventions, will ensure sustainable demographic management across India.

Q9. “The idea of a single, homogeneous Indian society is a myth”. In light of this statement, Examine
the factors contributing to India’s social diversity (10 M)

Introduction
India’s immense diversity in language, religion, caste, and ethnicity demonstrates that the notion of a
single, homogeneous society is a myth. This diversity has been shaped by centuries of historical, geo-
graphical, and cultural influences, making India a pluralistic society.
Body
The idea of a single, homogeneous Indian society is a myth
1. Linguistic Diversity: India is home to 22 officially recognized languages and hundreds of dia-

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 lects, each contributing to regional identities.
E.g.: The 2011 Census identified over 19,500 languages spoken in India.
2. Religious Plurality: Multiple religions, including Hinduism, Islam, Christianity, Sikhism, and oth-
ers, coexist, making India a land of spiritual diversity.
E.g.: Hindus constitute about 79.8%, Muslims 14.2%, and other minorities make up the rest
(Census 2011).
3. Ethnic and Cultural Variations: India hosts a vast range of ethnic groups, from Indo-Aryans to
Dravidians, and tribal communities.
E.g.: Over 700 scheduled tribes are recognized under India’s Constitution.
o m
il. c
4. Caste System: Social stratification based on caste persists, further dividing Indian society into
numerous sub-groups. a
gm
4@
E.g.: The Mandal Commission estimated OBCs comprise nearly 52% of India’s population.
0
Factors contributing to India’s social diversity 0
d it2
1. n and invasions by Indo-Aryans, Mughals,
Historical Migrations: Successive waves of migrations
a
and Europeans introduced diverse cultures.a p
s h
i 16th century reshaped India’s architecture, language,
E.g.: The arrival of the Mughals innthe
a
and cuisine.
5 -m
2. Geographical Diversity:3 India’s varied topography—from mountains to plains—has shaped re-
11 and traditions.
gional cultures,3practices,
4 9
3
99 food
E.g.: The
to climate
habits of Kashmiris in the Himalayas differ vastly from those in Tamil Nadu due
and geography.
3. Colonial Rule and Political Fragmentation: British rule, along with earlier regional kingdoms,
reinforced distinct linguistic and regional identities.
E.g.: The British administrative policies encouraged separate political identities, such as
through linguistic states in 1956.
4. Religious Syncretism: India has absorbed and amalgamated various religious influences, foster-
ing pluralism.
E.g.: Sufi and Bhakti movements in medieval India blended Islamic and Hindu traditions.
5. Tribal Communities: India’s indigenous tribes, with unique cultures and practices, add to its
social complexity.
E.g.: Tribes such as Santhals, Bhils, and Nagas maintain distinct customs and social systems.
6. Constitutional Safeguards: India’s constitution recognizes diversity through provisions like Arti-
cle 29 and Article 30, which protect cultural and educational rights of minorities.
E.g.: The creation of linguistic states like Andhra Pradesh in 1953.
7. Globalization and Migration: The influx of global ideas, practices, and people has introduced new
forms of diversity in urban centers, blending traditional and modern identities.
E.g.: Cities like Bengaluru and Mumbai have become melting pots of global cultures due to IT
industry growth and multinational presence, adding to the country’s social complexity.
Conclusion
Promoting unity in diversity requires respecting regional, religious, and ethnic identities while fos-

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tering national integration through policies like inclusive governance and economic empowerment.
Initiatives such as the National Integration Council and PESA Act for tribal regions can ensure diversity
remains a source of strength for India’s future.

Q10. What are the key reasons behind the alarming rise in youth suicide rates in India, and what
measures can be taken to address this issue? (10 M)

Introduction
India is witnessing a distressing rise in youth suicide rates, exacerbated by the pandemic and increasing
societal pressures. According to the NCRB 2022 report, over 1.7 lakh suicides were recorded, with a
significant portion involving individuals aged 18-30. Of these, student suicides alone numbered 13,044,
reflecting the growing mental health crisis among young Indians o m
il. c
Body a
gm
Youth suicide rates are rising alarmingly in india
0 4@
2 0
1. Increasing incidents: Youth suicides have risen significantly, with suicides among students grow-
ing by 64% over the last decade (2013-2022). d it
p an
E.g.: The NCRB 2022 data shows that Maharashtra, Tamil Nadu, and Madhya Pradesh account-
ed for one-third of student suicides
is ha
2. Demographic impact: Youth aged
n
a 18-30 accounted for 34% of all suicides in India in 2022. This
- m
age group faces rising academic, professional, and social pressures​
3 5
Key reasons behind the 1 1
9 3 increasing suicide rates:
4
1. Academic3pressure: Intense competition and expectations in academics lead to anxiety and
9
9 among students.
depression
E.g.: Kota, a major hub for competitive exam coaching, saw 23 student suicides in 2023, reflect-
ing the burden of academic performance
2. Unemployment and economic insecurity: Rising unemployment rates among youth, especially
post-pandemic, have exacerbated mental health issues.
E.g.: India’s youth unemployment rate in 2022 was around 24.9%, contributing to feelings of
hopelessness and financial pressure
3. Stigma around mental health: Despite growing awareness, the stigma associated with seeking
mental health support remains, leading to untreated mental illnesses like depression.
E.g.: The Lancet Public Health (2021) reported that only 0.05% of India’s health budget is allo-
cated to mental health
4. Social media pressures: The rise of social media has exacerbated issues like body image con-
cerns, cyberbullying, and peer pressure, negatively affecting mental health.
E.g.: A UNICEF report found that one in seven youth aged 15-24 in India suffers from mental
health issues, with social media being a key stressor
5. Substance abuse: Youth often resort to drugs and alcohol to cope with stress, which can lead to
a downward spiral of addiction and suicidal tendencies.
E.g.: The Punjab Mental Health Survey (2020) highlighted substance abuse as a contributing
factor in many youth suicides
6. Family Pressure and Relationship Issues: Young individuals often face pressure to conform to

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 societal and family expectations, including arranged marriages, career choices, and other life de-
cisions.
• Relationship breakdowns and family disputes contribute significantly to suicides.
E.g.: The NCRB 2022 report found that marriage-related problems and family issues were among
the leading causes of suicides
Ways to address the issue
1. Strengthening mental health infrastructure: Establishing mental health support systems in
schools and workplaces with dedicated counsellors and early intervention programs.
E.g.: The Kiran Helpline (2020) launched by the government is a positive step but needs expan-
sion
m
2. Reducing academic pressure: Educational reforms that focus on holistic development rather
o
than academic performance alone can alleviate student stress. il. c
m a
E.g.: The National Education Policy (NEP) 2020 promotes reducing g exam stress and introducing
vocational training to balance learning @
0 04
3. Addressing unemployment and skill gaps: Government
d i t2 initiatives must focus on increasing
youth employability by improving vocational training
n and creating job opportunities.
a
ap Bharat are aimed at equipping youth with mar-
E.g.: Programs like Skill India and Atmanirbhar
h
ket-relevant skills n is
4. ma There needs to be a nationwide effort to de-stigmatize
Mental health awareness-campaigns:
mental health issues 3 5 encourage youth to seek help.
and
1
E.g.: Initiatives
9 3like1 Manodarpan, under the Ministry of Education, offer psychological support
34
for students
9
9
5. Strengthening social support systems: Fostering stronger family and community networks to
provide emotional support during crises can help identify early signs of distress.
E.g.: Encouraging the formation of peer support groups in colleges and workplaces can build
networks of care

Conclusion
Addressing the rise in youth suicides requires a multi-sectoral approach, involving policy reforms in
education, mental health services, and community support systems. Collaboration between govern-
ment, educational institutions, and healthcare providers, alongside public awareness campaigns, can
help create a sustainable support ecosystem for India’s youth.

Q11. “Temples in ancient and medieval India served as nuclei of important social, cultural, artistic
and intellectual functions”. Justify. (15 M)

Introduction
Temples in India have historically served as more than mere places of worship; they have played a
central role in the cultural, social, and economic life of communities. Temple construction was a prima-
ry focus of early Indian architecture, showcasing the wealth, skill, education, and artistic expression of
the land.
Body

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Artistic Functions of Temples o m
il. c
1. Architectural Diversity: India’s temple architecture is mainly categorized into two broad styles:
a
the Nagara style in the north and the Dravida style in the south.
gm
4@
E.g. The Kandariya Mahadeo temple at Khajuraho, the Sun temple at Modhera, and the Shore
0
Temple at Mahabalipuram showcase these styles. 0
d it2
2. n
Integration of Art Forms: Temples integrate architecture,
a sculpture, and painting, creating a
holistic artistic experience.
h ap
is explore themes of nature, cosmology, and divine forms,
a. Sculpture: Religious sculptures
n
ma
enhancing the worship experience.
-
5 sculpture of the Chola period, depicting Shiva’s cosmic dance, remains
E.g. The Nataraja
3
1
an iconic piece
9 31 of religious art.
9 34 Temple walls were often adorned with murals reflecting cultural and religious
b. Painting:
themes.
9
E.g. The Kanchipuram temple paintings patronized by Pallava kings and the Badami
murals supported by the Chalukya king Manglesha.
Cultural Functions of Temples
1. Performing Arts Hub: Temples incorporated music, singing, and dancing as part of their rituals.
For instance, inscriptions in the Brihadishwara temple at Thanjavur mention hundreds of danc-
ers and musicians attached to the temple.
E.g. Bharatnatyam, native to South India, was performed by Devadasis (temple dancers dedi-
cated to deities).
2. Storytelling Through Art: Temples used carvings and sculptures to narrate stories from Hindu
epics like the Ramayana and Mahabharata.
E.g. The relief of Bhagiratha’s Penance at Mahabalipuram and panels depicting the Kurukshet-
ra War at Ellora are excellent examples of storytelling through temple art.
Social Functions of Temples
1. Social Welfare Institution: Temples often supported social welfare activities, operating schools,
hostels, hospitals, and old age homes.
E.g. Many Bhakti temples and mathas (Hindu monasteries) in India served these functions.
2. Centres of Urbanization: Temple towns became focal points for urban development, religious
activities, and even administrative functions.
E.g. Varanasi, Kanchipuram, Madurai, and Tirupati are temple-centred towns that became
vibrant urban centres.

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 3. Charity and Support for the Needy: Temples were major centres of charity, funded by dona-
tions from the public and grants from kings and administrators. These donations were used to
support the poor and marginalized in society.
Intellectual Functions of Temples
1. Centres of Learning: Temples were vital centres for education and spiritual study. They hosted
saints and scholars who practiced meditation and studied ancient texts such as the Vedas, Upa-
nishads, and Agamas.
E.g. Sharada Peeth in present-day Pakistan was an important temple university from the 6th to
12th centuries, attracting scholars from across the region.
2. Literary and Philosophical Hub: Temples contributed to the development of literature and phi-
losophy. o m
il. c
E.g. The Vithoba temple at Pandharpur became a center of the Bhaktiamovement, inspiring
poets and saints like Gnaneshwar, Namdev, and Tukaram. g m
Conclusion 0 4@
i t 20
nd offering relief during emergencies such as
Today, temples continue to serve as social support systems,
a
floods, famines, and pandemics. Temples remain p deeply interwoven into the cultural and social fabric
a
n i shlearning, and social welfare.
of India, preserving their role as centers of art,
Q12. How do the paintings and sculptures a in the Ajanta caves reflect Buddhist thought and philoso-
- m
phy while narrating the life and teachings of Buddha? Discuss. (15 M).
5
Introduction 1 13
9 3
The Ajanta Caves, 4 back to the 2nd century BCE to the 6th century CE, serve as monumental
93 datingthought
depictions of9Buddhist and philosophy, illustrating the life and teachings of Buddha through
intricate paintings and sculptures.
Body
Buddhist thought and philosophy reflected in Ajanta Caves

Fig: Padmapani painting in Ajanta cave Fig: Pink elephant painting, Ajanta caves

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 1. Jataka tales and selflessness: Paintings depict Jataka tales, emphasizing compassion, selfless-
ness, and sacrifice as central to Buddhist philosophy.
Eg: Cave 1 portrays the Vessantara Jataka, where the Bodhisattva gives away his kingdom, chil-
dren, and wife, exemplifying ultimate generosity.
2. Middle Path and balance: Sculptures represent the Middle Path (Madhyamaka), highlighting
the importance of avoiding extremes.
Eg: The Buddha statue in Cave 26, seated in Dhyana Mudra, symbolizes spiritual balance and
mindfulness.
3. Dhamma Chakra Pravartana: The representation of Buddha’s first sermon at Sarnath signifies
the beginning of the spread of Dhamma. m
. co
Eg: Cave 17 showcases the Dharmachakra (Wheel of Law) with disciplesillistening attentively,
symbolizing enlightenment. m a
g
4. Monastic life and meditation: The architecture and art emphasize
0 4@ monastic discipline and the
significance of meditation in spiritual life.
i t 20
Eg: The Chaitya Hall in Cave 9, with its vaulted n d provided a serene environment for
ceilings,
a
monks to meditate.
h ap
5. Ahimsa and compassion: ThemesnofisAhimsa (non-violence) are evident in depictions of Bodhi-
ma
sattvas assisting suffering beings.
-
Eg: Cave 19 features 3 5
Avalokiteshvara, the Bodhisattva of compassion, protecting devotees from
1
31
worldly suffering.
9
6. 34 and liberation: The focus on achieving nirvana is reflected in scenes of Buddha
Enlightenment
9
9 and teaching.
meditating
Eg: Cave 26 vividly depicts Buddha’s Mahaparinirvana, representing liberation from the cycle
of rebirth.
7. Inclusivity and equality: The art emphasizes universal brotherhood and the inclusion of all
beings in the path to salvation.
Eg: Scenes in Cave 17 show Buddha teaching disciples from varied social strata, symbolizing
inclusivity.
Narration of Buddha’s life and teachings
1. Chronicles of Buddha’s life: The paintings capture pivotal moments in Buddha’s journey, from
his birth to Parinirvana.
Eg: Cave 1 depicts the Great Departure, where Siddhartha renounces his royal life in search of
truth.
2. Four Noble Truths and Eightfold Path: Sculptures convey the cessation of suffering and the path
to enlightenment.
Eg: The teaching posture (Dharmachakra Mudra) in Cave 17 symbolizes Buddha explaining the
Eightfold Path.
3. Mara’s temptation: The struggle against desires is portrayed in scenes of Mara’s temptation,
signifying resilience.
Eg: Cave 1 illustrates Buddha overcoming Mara’s army of temptations, emphasizing spiritual
strength.

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 4. Bodhisattva ideals: The caves highlight the altruism of Bodhisattvas, who prioritize helping oth-
ers achieve enlightenment.
Eg: The Avalokiteshvara sculpture in Cave 1, adorned with symbolic jewelry, represents the vow
to aid all beings.
5. Symbolism in art: Common symbols narrate Buddhist teachings, emphasizing purity and mind-
fulness.
Eg: The lotus in Cave 2 symbolizes spiritual awakening and detachment from materialism.
6. Universal compassion: Scenes of Buddha preaching to animals and humans alike reflect the
interconnectedness of all life.
o m
Eg: Cave 17 depicts Buddha teaching in a forest setting, surrounded by monks and animals.
c
il. of Buddha’s
a
7. Sequential storytelling: The arrangement of murals offers a coherent narrative
m
teachings and his path to enlightenment.
@ g
Eg: Cave 17 presents interconnected panels of Jataka tales 0 4and Buddha’s life events, creating a
visual scripture. t 2 0
n di
Conclusion a pa
n ishserving as a timeless embodiment of Buddhist thought
The Ajanta Caves transcend artistic brilliance,
ma art, they offer a spiritual and cultural legacy that continues to
and philosophy. Through their exquisite
-
inspire humanity.
1 35
9 31
Q13. In what ways
9 34did the six orthodox schools of Indian philosophy shape the development of
metaphysics,9ethics, and epistemology in Indian thought? (15 M)

Introduction
The six orthodox schools of Indian philosophy (Nyaya, Vaisheshika, Samkhya, Yoga, Mimamsa, and
Vedanta) represent India’s intellectual heritage, shaping the foundations of metaphysics, ethics, and
epistemology. Their insights continue to influence spiritual, academic, and cultural thought worldwide.
Body
Contributions to metaphysics
1. Concept of ultimate reality (Vedanta): Vedanta introduced Brahman (universal consciousness)
and Atman (individual self), emphasizing the oneness of existence.
Eg: Adi Shankaracharya’s Advaita Vedanta (8th century CE) asserts that Brahman is the only
reality, with the material world being an illusion (Maya).
2. Dualism of consciousness and matter (Samkhya): Samkhya distinguished between Purusha
(eternal consciousness) and Prakriti (material nature), laying a dualistic metaphysical frame-
work.
Eg: Samkhya Karika by Ishvarakrishna (4th century CE) articulates the interaction of Purusha
and Prakriti as the source of creation.
3. Atomic theory (Vaisheshika): Vaisheshika proposed atomism, explaining the universe as a com-
bination of eternal, indivisible atoms (Parmanu) and their aggregation.
Eg: Kanada’s Vaisheshika Sutras (2nd century BCE) describe atoms as building blocks of reality,

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 influencing later scientific thought.
4. Causation and cosmology (Nyaya): Nyaya emphasized cause-and-effect relationships, arguing
that every effect has a definite cause.
Eg: Nyaya’s logical explanation of the universe’s origin influenced later theistic cosmologies like
Dvaita Vedanta.
5. Eternality of the Vedas (Mimamsa): Mimamsa declared the Vedas as eternal and infallible,
linking metaphysical ideas to ritualistic practices.
Eg: Jaimini’s Mimamsa Sutras (3rd century BCE) emphasized the Vedas as the ultimate source
of metaphysical knowledge.
Contributions to ethics o m
c
il. living through Karma
1. Karma and dharma (Vedanta and Mimamsa): The schools stressed ethical
m a
(action) and Dharma (duty) as essential for spiritual progress andgsocial harmony.
@
Eg: Bhagavad Gita (Vedanta) integrates dharma into the0path04 of self-realization, promoting
moral duty as a route to liberation.
d it2
2. Non-violence and self-discipline (Yoga): Yoga
n
aemphasized Ahimsa (non-violence) and self-re-
a p
straint through the Yamas (ethics) andhNiyamas (self-discipline).
n is
m a list Ahimsa as the first ethical precept, influencing Gand-
Eg: Yoga Sutras of Patanjali (200 BCE)
hian ethics.
5 -
3. Liberation through
3
1detachment (Samkhya): Samkhya linked ethical living with liberation, advo-
3 1
49 from material desires to free Purusha from Prakriti.
cating detachment
3
99 detachment is a core teaching in Samkhya Karika, influencing Jain ethics and ascetic
Eg: Ethical
practices.
4. Ritual ethics (Mimamsa): Mimamsa emphasized performing rituals (yajnas) in alignment with
Rta (cosmic order) to maintain moral balance.
Eg: Agnihotra (fire ritual) is considered essential for ensuring societal well-being and harmony.
5. Logical ethics (Nyaya): Nyaya advocated rational decision-making and moral reasoning, linking
ethics with logical inquiry.
Eg: Nyaya’s approach influenced ancient judicial ethics, evident in the Arthashastra’s legal sys-
tem.
Contributions to epistemology
1. Pramanas (sources of knowledge): All schools formalized methods of acquiring valid knowl-
edge, such as perception (Pratyaksha), inference (Anumana), and verbal testimony (Shabda).
Eg: Nyaya identifies four Pramanas, forming the basis for logical reasoning and debate.
2. Knowledge as liberation (Vedanta): Vedanta emphasized Jnana (knowledge) as the key to
attaining moksha (liberation), with ignorance (Avidya) seen as the root of suffering.
Eg: Advaita Vedanta equates self-realization with the realization of Brahman.
3. Logic and debate (Nyaya): Nyaya perfected syllogistic reasoning, establishing a robust frame-
work for epistemological inquiry.
Eg: The Nyaya Sutras of Gautama (6th century BCE) formalized debate rules, influencing Indian
jurisprudence.

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 4. Direct experience (Yoga): Yoga highlights Pratyaksha (direct experience) as the most authentic
source of knowledge for spiritual enlightenment.
Eg: The Ashtanga Yoga system emphasizes experiential knowledge through meditation and
self-realization.
5. Integration of ritual and knowledge (Mimamsa): Mimamsa distinguished between lower (ritu-
alistic) and higher (spiritual) knowledge, linking epistemology with metaphysics.
Eg: This distinction is evident in the Upanishadic philosophy, where rituals evolve into medita-
tive practices.

Conclusion
o m
c
The six orthodox schools of Indian philosophy have profoundly shaped metaphysics, ethics, and epis-
il.
a
temology, providing a timeless intellectual framework. Their insights continue to resonate, offering
gm
solutions to ethical dilemmas, spiritual questions, and intellectual challenges in contemporary times.
0 4@
2 0
it
Q14. “Religious festivals in India are not just rituals, they are a celebration of the country’s spiritual
d
diversity and cultural richness”. Elucidate. (15 M)
p an
Introduction is ha
n
ma
Religious festivals in India reflect the unity in diversity of the nation, celebrating its spiritual depth and
-
5
cultural vibrancy. These festivals go beyond rituals, fostering a collective sense of identity and commu-
3
nity. 1 1
493
Body 3
99
Religious festivals in India
1. Diverse and inclusive celebrations: India celebrates festivals from major religions such as Hin-
duism, Islam, Christianity, Sikhism, Buddhism, and Jainism, showcasing its pluralistic ethos.
Eg: Diwali, Eid-ul-Fitr, Christmas, Guru Nanak Jayanti, and Buddha Purnima.
2. Seasonal and agricultural roots: Many festivals align with natural phenomena or agricultural
cycles, linking communities to nature.
Eg: Makar Sankranti (harvest), Onam (paddy harvest in Kerala), Lohri (end of winter in Punjab).
3. Connection to historical and mythological events: Festivals commemorate important mile-
stones or legends from religious and cultural history.
Eg: Dussehra marks the victory of Lord Rama over Ravana; Good Friday commemorates the
crucifixion of Jesus Christ.
4. Legal and constitutional recognition: Protected under Article 25, religious freedom ensures
diverse festivals are celebrated across India.
Eg: Public holidays for festivals reflect their importance to the Indian ethos.
5. Economic significance: Festivals boost local economies through tourism, crafts, and retail.
Eg: Durga Puja in West Bengal contributes ₹40,000 crore annually (TOI, 2023); Pushkar Mela
attracts global tourists.
Festivals as a celebration of spiritual diversity

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 1. Multifaith participation: Festivals often transcend religious lines, fostering interfaith harmony.
Eg: Ganesh Chaturthi pandals in Mumbai receive contributions from all communities.
2. Syncretic traditions: Many festivals blend practices from multiple religions.
Eg: Ganga Dussehra celebrates the spiritual significance of the Ganges, revered by Hindus and
embraced by other communities.
3. Universal values: Festivals promote themes of peace, compassion, and sacrifice, resonating
across faiths.
Eg: Eid-ul-Adha emphasizes charity and sacrifice, while Buddha Purnima highlights the impor-
tance of non-violence.
o m
il. c
4. Sacred sites and pilgrimages: Festivals bring people together at iconic religious sites, fostering
spiritual dialogue. a
gm
4@
Eg: The Kumbh Mela attracts millions, becoming a platform for inter-religious discussions.
0
5. Constitutional secularism in action: India’s Sarva Dharma
i t 20 Sambhava (equal respect for all reli-
ndfaith.
gions) ensures all communities can celebrate their
a
Eg: Government-sponsored celebrations a ofpEid and Christmas in state capitals.
is h
n
Festivals as a celebration of cultural richness
ma
1. Preservation of traditional- art forms: Festivals provide a platform for regional dances, music,
and crafts. 1 35
1
93 Garba in Gujarat, while Durga Puja showcases Bengali idol-making crafts-
Eg: Navratri4features
manship. 3
99
2. Culinary diversity: Each festival highlights unique regional cuisines, preserving food traditions.
Eg: Pongal festival in Tamil Nadu celebrates sweet and savory Pongal, reflecting agrarian cul-
ture.
3. Regional uniqueness: Festivals celebrate the specific cultural identity of each state and region.
Eg: Bihu in Assam showcases traditional dance and attire, while Chhath Puja in Bihar highlights
reverence for the Sun God.
4. Social cohesion: Festivals foster community bonding by encouraging collective celebrations.
Eg: Raksha Bandhan strengthens family ties, while Holi promotes unity through color.
5. Global recognition of Indian culture: Indian festivals celebrated globally enhance India’s cultur-
al diplomacy.
Eg: Diwali celebrations in New York’s Times Square and International Yoga Day, showcasing
India’s traditions to the world.

Conclusion
Religious festivals in India are living embodiments of the nation’s spiritual harmony and cultural rich-
ness. They transcend rituals, weaving a tapestry of faith, tradition, and unity, making India a vibrant
and inclusive society. As these festivals evolve, they will continue to foster global respect for India’s
pluralistic heritage.

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Q15“The Sufi movement enriched Indian art, architecture, and music, leaving a lasting legacy”. Com-
ment (15 M)

Introduction
The Sufi movement in India, emerging around the 12th century CE, not only shaped spirituality but
also profoundly enriched art, architecture, and music, leaving an enduring cultural legacy that reso-
nates across generations.
Body
Contributions to art
m
1. Calligraphy and decorative arts: Sufis introduced intricate Persian and Arabic calligraphy and
o
floral motifs into Indian art forms.
il. c
Eg: Calligraphic inscriptions at the Ajmer Dargah reflect spiritualg
a
m from the Quran, blend-
verses
ing aesthetics with devotion.
0 4@
2. Fusion of Indian and Islamic art styles: Sufi patronage
t 0
2encouraged a syncretic style that merged
Indian traditional arts with Islamic influences. d i
an
p
Eg: The art of miniature painting in the Mughal
a period was deeply influenced by Sufi ideals of
mysticism. s h
a ni
3. Promotion of craftsmanship:
- mSufi shrines encouraged the development of local crafts like tile
work, embroidery, and5stone carving, which flourished around dargahs.
1 13 around the tomb of Nizamuddin Auliya gained prominence.
Eg: Zardozi embroidery
4 93
4. Textile 9 3
9 traditions: Sufi communities supported local textile industries, incorporating spiritual
motifs into fabrics.
Eg: Kashmiri shawls often feature floral and spiritual patterns inspired by Sufi aesthetics.
5. Spiritual symbolism in art: Sufi-inspired art often conveyed metaphysical ideas, using motifs like
the circle (unity) and the flame (divine light).
Eg: Decorative motifs in Sufi dargahs like Sheikh Salim Chishti’s tomb express these spiritual
ideas.
Contributions to architecture
1. Development of dargahs: The construction of dargahs (shrines) became iconic, blending Per-
sian and Indian architectural styles.
Eg: The Ajmer Sharif Dargah (13th century), with its marble domes and intricate carvings, re-
flects the fusion of Indo-Islamic architecture.
2. Symbolic architectural elements: Use of arched entrances, domes, and courtyards represented
spiritual openness and equality.
Eg: The Haji Ali Dargah in Mumbai, set amidst the sea, symbolizes divine mysticism and inclusiv-
ity.
3. Khanqahs and cultural hubs: Sufi khanqahs (monasteries) served as spiritual centers and cul-
tural hubs, promoting education and interaction.
Eg: The Chishti order’s khanqahs in Delhi and Fatehpur Sikri nurtured community bonds.
4. Influence on Mughal architecture: Sufi spirituality inspired monumental architecture during the

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 Mughal period.
Eg: The Tomb of Humayun, designed with Persian influences, is believed to symbolize mystical
Sufi ideals.
5. Dargahs as pilgrimage sites: These became centers for religious tourism, fostering interfaith
harmony and local economies.
Eg: The annual Urs at Ajmer Sharif attracts devotees from across religions.
6. Integration of local styles: Many Sufi shrines incorporated regional architectural elements, creat-
ing a blend of cultures.
Eg: The Charminar in Hyderabad, inspired by Sufi ideals, blends Deccan and Persian styles.
o m
Contributions to music
il. c
1. Qawwali tradition: Sufi saints popularized Qawwali, a devotionalgmusic
a
m form blending Persian,
Arabic, and Indian ragas.
0 4@
i 20
Eg: The compositions of Amir Khusrau, a disciple of tNizamuddin Auliya, laid the foundation for
Qawwali in India.
n d
2. Integration of Indian musical elements: a p a
Sufi musicians integrated Indian classical ragas and
s htheir
instruments like the tabla and sitar iinto performances.
a n
Eg: Amir Khusrau is creditedmwith inventing the sitar and tabla, enhancing Indian music’s diversi-
-
ty.
1 35
3. 1 songs: Sufi poets like Rumi and Hafiz inspired Indian mystics to compose
Spiritual poetry3and
9
devotional
9 34songs.
9 couplets and Bulleh Shah’s poetry, though rooted in Indian traditions, carry Sufi
Eg: Kabir’s
philosophical undertones.
4. Cultural inclusivity through music: Sufi music transcended religious boundaries, fostering com-
munal harmony.
Eg: The annual Urs festival at the Ajmer Dargah features Qawwalis, attended by people of di-
verse faiths.
5. Spread of folk music: Sufism influenced regional folk music traditions, blending devotional and
cultural themes.
Eg: Bhatiali songs in Bengal often reflect Sufi mysticism.
6. Integration with dance forms: Sufi practices like Whirling Dervishes influenced Indian classical
dance forms.
Eg: The Kathak dance tradition, particularly its Lucknow Gharana, incorporates elements of Sufi
storytelling.

Conclusion
The Sufi movement’s contributions to art, architecture, and music showcase its enduring influence
on India’s cultural heritage. By blending spirituality with creativity, Sufism continues to inspire India’s
artistic traditions and foster cultural unity.

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Q16. How has the institution of marriage in India been influenced by traditional values, globalization,
and modernism? (15 M)
Introduction
Marriage in India has historically been a deeply rooted institution, governed by cultural, religious, and
social norms. However, globalization and modernism have introduced significant changes, reshaping
marriage practices and expectations. This evolution reflects a blend of traditional values with contem-
porary influences, impacting family structures, gender roles, and individual choices.
Body
Influence of traditional values on institution of marriage:
m
1. Arranged Marriages: Traditional values in India often uphold the practice of arranged marriages.
o
il. c
Families play a central role in the matchmaking process, considering factors like caste, religion,
socioeconomic status, and horoscope compatibility. a
gm
E.g. Various surveys found that 84% of Indians had arranged marriages.
4@
2. Cultural and Religious Practices: these marriages are often accompanied by a rich tapestry of
0
0
cultural and religious rituals that have been passed down through generations.
2
it
E.g. Dowries, though illegal, persist in many communities.
d
an
3. Respect for Elders and Traditions: Traditional values in India emphasize respect for elders and
p
is ha
the importance of adhering to customs and traditions. This respect often influences the manner
in which marriage decisions are made, giving weight to familial expectations and societal norms.
n
- ma
E.g. Significant number of Indians marry within their own castes.
4. Preservation of Lineage and Heritage: Marriages are seen as a means to preserve family lineage,
3 5
heritage, and cultural practices. Traditional values emphasize the continuation of family lines and
1 1
493
the passing down of cultural traditions to future generations.
E.g. Son meta preference still predominant in Indian Society.
3
99
5. Role of Gender and Family Duties: Traditional values often dictate specific gender roles within
marriage, delineating responsibilities within the household. Women are typically associated with
domestic duties, while men are associated with providing for the family.
E.g. Double burden on working women.
Influence of globalization on institution of marriage:
1. Changing Preferences and Personal Choice: Globalization has exposed individuals to diverse
cultures and lifestyles through media, travel, and the internet. This exposure has led to a shift
in preferences, allowing individuals to make marriage choices based on personal compatibility,
shared interests, and emotional connections.
E.g. Live in relationship in urban areas.
2. Rise of Online Dating and social media: Globalization has brought in technological advance-
ments, resulting in the proliferation of online dating platforms and social media.
E.g. Growth of apps like Tinder, Bumble etc.
3. Influence on Lifestyle and Expectations: There’s a greater focus on individualism, career aspira-
tions, and personal goals, leading to shifts in the expectations and priorities of individuals seeking
a partner for marriage.
E.g. Occupation based marriages has seen a gradual rise.
4. Mixed-Culture Marriages: As globalization blurs geographical boundaries, there’s an increase in
intercultural marriages in India. Individuals are more open to marrying someone from a different
culture, ethnicity, or nationality, leading to a blend of customs and traditions within marriages.
E.g. NRI marriages more predominant in certain areas of the country.
5. Impact on Gender Roles and Relationships: Exposure to global influences has contributed to the
changing dynamics of gender roles and relationships. There’s a growing emphasis on more egali-
tarian relationships, where both partners share responsibilities and decision-making.
E.g. Evident more prominently in metro cities of India.
Influence of Modernism on institution of marriage in India:

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 1. Shift in Partner Selection: Modernism has led to a shift in the way partners are selected for
marriage. While arranged marriages are still prevalent, there is a growing trend towards “love
marriages.
E.g. Match making website like shaadi.com
2. Increased Autonomy and Independence: Women are pursuing higher education, careers, and
personal aspirations, influencing their role in decision-making about marriage and their choice of
a life partner.
E.g. The average marriage age in India is now 22 for women and 26 for men, increasing gradually
over decades, as education and careers have risen.
3. Shifting Attitudes towards Tradition: Modernism has led to a re-evaluation of certain traditional
customs and rituals.
E.g. While cultural and religious traditions remain significant in marriages, there’s a tendency
o m
among modern couples to adapt or reinterpret these customs to align with their personal beliefs
and lifestyles. il. c
a
gm
4. Focus on Compatibility and Personal Fulfilment: Modern perspectives on marriage prioritize in-
dividual happiness and emotional fulfilment. Couples place a greater emphasis on shared values,
0 4@
emotional connection, and compatibility as fundamental aspects of a successful marriage.
2 0
it
E.g. India’s divorce rate has doubled since 1990s to over 1%.
d
p an
5. Legal Changes and Empowerment: Changes in legal frameworks, such as laws on divorce, inher-
itance, and property rights, have influenced the institution of marriage by offering more protec-
ha
tion and rights to individuals within a marriage, especially to women.
is
Conclusion n
- ma
This blend of old and new reflects India’s cultural adaptability, allowing the institution of marriage to
3 5
grow in ways that align with both heritage and progressive social ideals. For the future, fostering a bal-
1 1
4
institution for all.
93
ance between tradition and modernity can help ensure that marriage remains a meaningful and inclusive
3
99
Q17 “India’s informal sector is both a cause and consequence of urban poverty”. Critically evaluate
the role of the informal economy in perpetuating poverty. (15 M)

Introduction
India’s informal economy, employing over 80% of the urban workforce, is deeply intertwined with
urban poverty. While it provides essential livelihoods, it is both a cause and consequence of poverty,
limiting opportunities for economic advancement and social security.
Body
Informal economy due to urban poverty
1. Migration from rural to urban areas: Poverty-induced migration brings unskilled labor into
cities, leading to an oversupply of labor in the informal sector.
Eg: A 2023 CMIE survey indicates that nearly 65% of urban migrants from rural areas are em-
ployed in low-paying informal jobs.
2. Lack of educational opportunities: Urban poverty restricts access to quality education and skills
training, pushing individuals into low-paying informal jobs.
Eg: According to ASER 2022, dropout rates in urban slums are as high as 30% among secondary
school students, particularly in-migrant communities.
3. Limited access to formal employment: The formal sector’s inability to absorb the growing ur-
ban workforce forces many into informal work.

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 Eg: India’s manufacturing sector has not expanded sufficiently to absorb the urban poor, push-
ing them into precarious informal jobs, as highlighted by the Economic Survey 2022-23.
4. Exclusion from urban planning: Informal workers are often ignored in urban development poli-
cies, leading to poor living conditions and limited access to infrastructure.
Eg: According to the World Bank 2022, 43% of India’s urban population lives in informal settle-
ments, with limited access to basic services like water and sanitation.
Role of the informal economy in perpetuating poverty
1. Low wages and job insecurity: Informal sector workers typically earn below minimum wages
and face irregular employment, trapping them in poverty.
o m
Eg: The PLFS 2021-22 data reveals that informal sector workers earn onlyil50% c
. of the wages
received by formal sector employees on average. m a
g
2.
0 4@
Lack of social security: Informal workers lack access to health insurance, pensions, and other
social protections, making them vulnerable to economic
i t 20shocks.
nd workers are not covered by any social pro-
Eg: The ILO 2022 reports that 94% of India’s informal
a
tection schemes, including health insurance
h apand pensions.
3. Poor working conditions: Informal n is face unsafe and exploitative work environments
workers
without any legal safeguards,
a
mworsening their economic vulnerability.
-
5 highlights that informal workers in sectors like domestic work and
Eg: A 2022 NITI Aayog1 3report
street vending 1 routine exploitation and hazardous conditions, with minimal legal recourse.
3face
4 9
4. Debt9 93
dependency: Informal workers rely on informal credit, often at high interest rates, trap-
ping them in cycles of debt and poverty.
Eg: The 2022 NABARD Financial Inclusion Survey found that 60% of informal workers in urban
areas rely on informal credit from moneylnders.
5. Limited upward mobility: Lack of education and vocational training in the informal economy
makes it difficult for workers to transition to higher-paying formal jobs.
Eg: According to ASER 2022, most children from slums lack access to skill development pro-
grams, leaving them trapped in low-paying informal work.
6. Gender disparities: Women in the informal economy face additional challenges like gender
wage gaps and lack of maternity benefits, further entrenching poverty.
Eg: ILO 2022 data shows that female informal workers in urban areas earn 20-30% less than
men for similar work, exacerbating gender-based income inequality.
7. Vulnerability to economic shocks: Informal workers, without savings or insurance, are severely
impacted by economic disruptions like the COVID-19 pandemic, leading to deeper poverty.
Eg: The COVID-19 lockdowns caused a 46% decline in incomes for informal workers, according
to a 2022 Azim Premji University study.
Way Forward
1. Formalization of informal jobs: The government should incentivize formalization by simplifying
tax registration, labor laws, and providing incentives for small businesses to enter the formal
economy.

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 Eg: Expanding schemes like GST registration and MSME Udyam registration can help bring in-
formal businesses into the formal sector.
2. Extend social security: Expand government social protection programs like Ayushman Bharat
and PM Shram Yogi Maandhan to include informal workers, providing health and pension ben-
efits.
Eg: Implementing the Social Security Code 2020 can provide informal workers access to health-
care, life insurance, and pension schemes.
3. Skill development programs: Focus on skill development and vocational training to improve the
employability of informal workers and facilitate their transition to the formal economy.

o m
Eg: PMKVY (Pradhan Mantri Kaushal Vikas Yojana) should target reskilling informal sector
workers, especially those in urban slums. il. c
a
m the needs of informal
4. Inclusive urban planning: Urban development policies should integrateg
4@ and clean water.
workers, ensuring access to basic services like housing, sanitation,
0
Eg: Schemes like PM Awas Yojana can help provide i t 20 housing and improve the living
affordable
ndslums.
conditions of informal workers, especially in urban
a
a p
h
nis to millions, perpetuates urban poverty through low
Conclusion
The informal economy, while providingalivelihoods
- minsecure employment. A balanced approach focusing on formal-
wages, lack of social protection, and
5
ization, social security, and skill
the livelihoods of India’s1 13 development
informal workforce.
is crucial to breaking the cycle of poverty and improving

4 93
9 93
Q18. “Social inequalities in India continue to undermine developmental progress”. Assess how issues
of caste, class, and gender perpetuate inequality in India. (15 M)

Introduction
Social inequalities in India, rooted in caste, class, and gender, act as significant barriers to inclusive de-
velopment. These inequalities restrict access to opportunities, perpetuating poverty and undermining
India’s developmental progress.
Body
Social inequalities undermining developmental progress
1. Educational inequality: Disparities in access to education limit opportunities for marginalized
groups, perpetuating poverty.
Eg: The ASER 2022 report highlights lower educational access for SC/ST and female students,
especially in rural areas, where dropout rates remain high.
2. Wage gaps and employment: Discriminatory practices lead to unequal wages and limited job
opportunities for marginalized communities.
Eg: The PLFS 2021-22 shows that women earn 30% less than men for the same work, and SC/ST
communities are largely confined to low-paying sectors like construction and agriculture.
3. Health and social services: Marginalized groups face limited access to healthcare, exacerbating
poverty and poor health outcomes.
Eg: NFHS-5 reveals that maternal mortality is significantly higher among SC/ST women, and
rural areas still lack adequate healthcare facilities.

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Caste-based inequality
1. Educational discrimination: Lower literacy rates and limited higher education opportunities for
marginalized castes continue to perpetuate inequality.
Eg: Dalit enrollment in higher education is only 17.5% (UGC 2021), far below the national aver-
age.
2. Employment exclusion: Caste-based discrimination limits economic mobility by confining SC/ST
communities to low-paying jobs.
Eg: Manual scavenging is still practiced by Dalits despite being outlawed, as reported by the
National Commission for Safai Karamcharis (2022).
o m
3. Social segregation: Segregated living conditions restrict access to public services and economic
opportunities. il. c
a
mspaces like water sources
g
Eg: Dalit communities in many rural areas face segregation in public
and temples, limiting their social mobility.
0 4@
Class-based inequality i t 20
n d
1. Wealth disparity: The top 1% holds over 40% a
p of India’s wealth, widening economic inequality
and restricting upward mobility for lower a classes.
n ish
a gap widened, with Oxfam (2023) reporting that billionaires
Eg: Post-pandemic, India’s wealth
m
increased their wealth by -35%, while the poor faced job losses.
5
2. Access to credit: 1 13 classes face limited access to credit, reducing their ability to invest in
Lower
93
business ventures.
4
3
99NABARD survey shows only 13% of rural households have access to formal banking,
Eg: The
constraining entrepreneurship.
3. Housing and living conditions: Economic class determines access to adequate housing and ba-
sic amenities, trapping the poor in substandard living conditions.
Eg: Over 60 million people live in urban slums without proper sanitation, according to the Cen-
sus 2011, perpetuating health and income inequalities.
Gender-based inequality
1. Educational disparity: Gender gaps in education restrict women’s access to higher education
and skilled employment.
Eg: Only 66% of women are literate compared to 81% of men, with dropout rates among rural
girls still alarmingly high (NFHS-5).
2. Labor force participation: Women’s labor force participation remains low due to social norms
and workplace discrimination.
Eg: Female labor force participation in India is 23%, one of the lowest globally, according to the
World Bank (2022).
3. Patriarchal norms: Deep-rooted patriarchal norms limit women’s economic empowerment and
social autonomy.
Eg: Child marriages persist, with 23% of women marrying before 18 (NFHS-5), limiting their
educational and economic prospects.
Way forward

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 1. Inclusive education reforms: Prioritize education for marginalized communities by expanding
access to quality schooling and vocational training.
Eg: Beti Bachao Beti Padhao can be extended to SC/ST and economically backward communi-
ties to ensure wider coverage.
2. Affirmative action: Strengthen job reservations and skill development programs to improve
employment opportunities for marginalized groups.
Eg: PMKVY (Pradhan Mantri Kaushal Vikas Yojana) should focus on SC/ST and rural youth to
enhance employability and economic empowerment.
3. Healthcare access: Implement targeted healthcare programs for marginalized groups to reduce
health disparities. m
c o
Eg: Expanding Ayushman Bharat’s coverage to reach the most underserved
a il. rural and tribal
regions can improve health outcomes.
g m
4. 4@ marginalized groups and initi-
Legal reforms and social campaigns: Strengthen laws protecting
0
ate awareness campaigns to change societal attitudes20
d it
Eg: The Prohibition of Employment as Manualn
ment, and campaigns like “Swachh Bharat” p a Scavengers
can be
Act, 2013 needs stricter enforce-
expanded to raise awareness on caste digni-
h a
ty.
n is
5. Economic inclusivity: Improve a to financial services for lower-income groups through
maccess
-
targeted financial inclusion
5 initiatives.
3
1 of Jan Dhan Yojana with a focus on rural financial literacy and access to
Eg: Expanding the
3 1scope
9 help the economically disadvantaged.
microcredit4can
3
Conclusion
99
Caste, class, and gender inequalities continue to hinder India’s developmental progress by limiting
access to opportunities. Addressing these inequalities through inclusive education, healthcare, legal
reforms, and economic empowerment is essential to achieving sustainable development and meeting
India’s $5 trillion economy goal and UN Sustainable Development Goals (SDGs) by 2030.
Q19. ‘Though India is progressing at an enviable pace, its emphasis on traditionality is getting even
stronger than ever before”. Is this trend a source of strength or a weakness for attaining inclusive
growth in Indian society? Critically analyze. (15 M)

Introduction

Indian civilization is known for its composite culture, deeply rooted in values of tolerance, multicul-
turalism, and cosmopolitanism. This unique blend of cultural heritage makes India a land of immense
diversity, where people from various ethnicities and religions coexist.

Body

Traditional Values as a Source of Strength for India

1. Values and Ethics: Ancient Indian texts like the Ramayana, Mahabharata, and Bhagavad Gita
emphasize ethical conduct and moral values, which continue to influence Indian society and are
respected by all communities.
E.g. During the COVID-19 pandemic, the ethical teachings from these texts inspired people to

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 extend help to the needy, reflecting the strength of traditional values.
2. Sustainable Living: Harmony with nature has always been integral to Indian culture, with prac-
tices like tree protection, animal worship, and traditional knowledge of natural resources con-
tributing to sustainable living.
E.g. The creation of the Traditional Knowledge Digital Library (TKDL) has safeguarded indige-
nous knowledge on healing and sustainability.
3. Health and Wellbeing: The use of spices and natural remedies such as turmeric, pepper, tulsi,
and giloy for health and wellness has been part of Indian tradition since ancient times.
E.g. Turmeric and ginger, staples in Indian households, gained global recognition during the
pandemic for their immunity-boosting properties.. m
c o
4. il. tools to cope
Yoga and Meditation: India gifted yoga and meditation to the world, providing
a
with mental health challenges in a fast-paced, anxiety-driven world.m
@ g
E.g. International Yoga Day on June 21, initiated by India, is4now celebrated globally.
0 0
5. Tolerance and Unity in Diversity: India’s longstanding 2
it tolerance towards diverse religions and
d
peacefully. p an people from various backgrounds to live
cultures fosters a sense of unity in diversity, enabling

h a
E.g. India’s acceptance of refugees s
nifrom Afghanistan, Sri Lanka, and Myanmar showcases its
tradition of religious tolerance a
mand humanitarian values.
-
6. Global People-to-People
1 35 Connect: Religious diversity allows India to forge people-to-people ties
across the globe,
9 31supporting both trade expansion and soft diplomacy.
34 diaspora’s engagement with countries like the United States, the UAE, and Aus-
E.g. The9Indian
tralia9strengthens diplomatic relations.
7. Festivals and Cultural Richness: India’s diverse festivals, such as Holi, Diwali, Eid, and Christmas,
contribute to a vibrant cultural life, enriching the country’s music, dance, art, and literature.
E.g. Festivals like Durga Puja in West Bengal and Ganesh Chaturthi in Maharashtra draw global
tourism.
Challenges of Over-Emphasis on Traditionality
1. Communal Disharmony: Excessive focus on religious identity can fuel insecurity and communal
discord, with hate speech and misinformation sometimes inciting violence.
E.g. Recent incidents of communal violence in cities like Delhi.
2. Misinterpretation of Religious Values: Misunderstandings or distortions of religious teachings
can lead to unsubstantiated beliefs and even violence.
E.g. Misinterpretations of religious texts have led to incidents like mob lynchings over false
accusations.
3. Perpetuation of Social Inequalities: Traditional norms can reinforce social hierarchies based on
caste, gender, and class, which inhibit equal opportunities and restrict social mobility.
E.g. Caste-based discrimination and restrictions on women’s mobility are rooted in traditional
practices, limiting access to education, employment, and social justice.
4. Resistance to Progressive Reforms: Strong adherence to traditional norms can lead to resis-
tance against progressive reforms in areas like gender equality, LGBTQ+ rights, and interfaith
marriages, impeding inclusive growth.

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 E.g. Laws supporting same-sex relationships face resistance due to deep-rooted traditional
beliefs.
5. Limitations on Individual Freedoms and Modern Education: Traditional attitudes often priori-
tize collective identity over individual aspirations, restricting personal freedoms, career choices,
and modern educational aspirations.
E.g. Preference for arranged marriages over individual choice restricts personal freedom,
while traditional gender roles often deter women from pursuing higher education or careers.
6. Challenges in Adopting Modern Economic Practices: Relying solely on traditional methods in
agriculture, industry, or healthcare can limit productivity and innovation, affecting economic
inclusivity and growth.
o m
c
E.g. Traditional agricultural practices without modern techniques limit productivity and in-
il.
a
come, especially for small and marginal farmers who lack access to advanced tools.
Way Forward
gm
0 4@
1. 0 adoption of traditional values
Promoting Progressive Traditionality: Encouraging a selective
t 2
i
that align with modern ideals can help maintain cultural
growth. a nd identity while supporting inclusive
p
E.g. Promoting community festivalsis hacollective family support, while reforming regressive
and
n
practices like dowry and child marriage.
a
2. - m Critical Thinking: Modernizing education to include tradi-
Educational Reforms to5Encourage
13 with critical and independent thinking can create a progressive mindset
tional knowledge along
1
93 cultural roots.
without discarding
4
3. Support
3 Social Reforms and Legal Interventions: Legal reforms aimed at eliminating discrim-
9for
9
inatory practices can help modernize society while retaining the beneficial aspects of tradition.
E.g. The Hindu Succession (Amendment) Act of 2005, which grants equal inheritance rights to
daughters, is a progressive move toward inclusive growth without undermining family values.
4. Inclusive Policies and Community Engagement: Government policies that engage local commu-
nities in social development projects can support both inclusive growth and cultural preserva-
tion.
E.g. Initiatives like “Ek Bharat Shreshtha Bharat” promote intercultural exchange.

Conclusion
A balanced approach that promotes cultural values aligned with modern, inclusive ideals can create
a path toward sustainable and inclusive growth. Embracing progressive traditionality while removing
discriminatory practices is essential for fostering a society that is both culturally rich and socially equi-
table.

Q20. “India’s tribal diversity presents unique socio-political challenges”. Critically analyze these chal-
lenges in the light of recent tribal movements and policy interventions aimed at tribal welfare. (15
M)

Introduction
India’s tribal diversity, with over 705 distinct tribal groups, creates unique socio-political challenges.
These challenges, including land alienation, cultural erosion, and political marginalization, have driven

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recent tribal movements and spurred policy interventions aimed at improving tribal welfare. However,
these efforts have often fallen short in addressing the complex needs of tribal communities.
Body
Socio-Political Challenges Faced by Tribes
1. Land Alienation and Displacement: Infrastructure projects and resource extraction often dis-
place tribes, causing loss of land and livelihoods.
Eg: The Sardar Sarovar Dam displaced over 40,000 tribal families, sparking protests over com-
pensation and rehabilitation.
2. Economic Underdevelopment: Tribals remain economically marginalized, with limited access to
markets and sustainable livelihood options. o m
c
il.line, higher than the
Eg: NITI Aayog (2023) reported that 45% of tribals live below the poverty
m a
national average.
@ g
3. Political Marginalization: Despite constitutional protections,0 4tribes are under-represented in
t 2 0
decision-making bodies.
n di
Eg: In the Niyamgiri Hills movement (2013),
a pathe Dongria Kondh tribe successfully resisted min-
i s h voice.
ing, highlighting their struggle for political
4. Cultural Erosion: Globalization a
n
and modernization are leading to the erosion of tribal languages
and traditions.
5 -m
Eg: The UNESCO 1 13lists 196 tribal languages in India as endangered, signaling the need for
Atlas
93 policies.
cultural preservation
4
3
5. 99Insurgency: Tribal regions are often hotspots for Naxalite insurgencies, driven by griev-
Naxalite
ances over exploitation and neglect.
Eg: In states like Chhattisgarh and Jharkhand, tribal populations have been drawn into Naxalite
movements due to longstanding neglect of their development needs.
6. Environmental Degradation: Tribal areas, often in ecologically sensitive zones, suffer from deg-
radation due to deforestation and mining, impacting their traditional livelihoods.
Eg: Mining in Odisha’s Keonjhar district has severely affected tribal access to forests and clean
water.

Tribal Movements and Resistance

Aspect Positive aspects Negative Aspects

Tribal movements help communities Resistance can sometimes escalate
Assertion of Tribal
reclaim their traditional rights, espe- into violence, alienating broader
Rights
cially over land and resources. political support.
Intense focus on cultural pres-
Movements often protect sacred cul-
ervation may sometimes lead to
Cultural Preservation tural practices and tribal identity from
isolation from broader economic
external threats.
growth.
Tribal movements like Pathalgadi Excessive isolationist tendencies
Strengthening Local
promote grassroots governance under can hamper integration with main-
Governance
PESA and tribal autonomy. stream governance frameworks.

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 Aspect Positive aspects Negative Aspects
Resistance can slow down critical
Resistance to mining and deforesta-
Environmental Protec- infrastructure projects that could
tion preserves ecologically sensitive
tion bring economic benefits to the
zones, as seen in Niyamgiri.
region.
Movements can be co-opted by
Such movements empower tribals to
Empowerment and external interests, turning into
mobilize against exploitation, making
Mobilization political tools rather than genuine
their voices heard at national levels.
grassroots movements.
Policy Interventions for Tribal Welfare
Aspect Positive aspects Negative Aspects
m
co
Forest Rights Act
Provides legal recognition of tribal
land rights, addressing historical injus- ail.
Slow implementation and legal bat-
tles over land claims lead to margin-
(FRA, 2006)
tices. gm
alization of many beneficiaries.
Empowers Gram Sabhas in tribal 4@
Implementation is uneven across
0
PESA (1996) areas, promoting self-governance and 2 0
states, with many states reluctant to
resource management. d it devolve real power.
p an
Promotes infrastructure development Lack of localized needs assessment
Vanbandhu Kalyan
Yojana is ha
and welfare in tribal regions, improv- results in a one-size-fits-all ap-
n
ing access to services. proach, limiting its impact.
- ma Many schools face operational chal-
Eklavya Model Resi- Provides quality education to tribal
5
dential Schools 1 3
children, reducing the literacy gap.
lenges, including teacher shortages
1 and lack of infrastructure.
4 93 Ensures budgetary allocation for tribal Funds are often underutilized or
9 3
9 (TSP)
Tribal Sub-Plan development, targeting health, educa- misallocated due to bureaucratic
tion, and livelihood. hurdles and corruption.
Particularly Vulner- Targets the most marginalized tribal Focus on PVTGs sometimes over-
able Tribal Groups groups for specialized welfare inter- looks broader tribal welfare needs,
(PVTGs) Scheme ventions. causing imbalances.

Way Forward
1. Strengthening Policy Implementation: Ensure effective implementation of existing laws like
PESA and FRA to empower tribal communities in managing their own resources and gover-
nance.
2. Enhancing Tribal Representation: Increase tribal representation in decision-making bodies at
the local and national levels to ensure their concerns are addressed.
3. Promoting Sustainable Development: Encourage eco-friendly industries and sustainable devel-
opment models in tribal areas to prevent environmental degradation while fostering economic
growth.
4. Cultural Preservation: Launch focused programs for preserving tribal languages, traditions, and
knowledge systems through education and cultural documentation.
5. Leveraging Technology for Inclusion: Use digital platforms to improve access to healthcare,
education, and financial inclusion for tribals in remote areas.

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Conclusion
India’s tribal diversity presents a complex set of socio-political challenges that require a multi-pronged
approach. Effective implementation of existing laws, coupled with inclusive governance and sustainable
development, will be key to securing the rights and welfare of these vulnerable communities. Moving
forward, the focus must be on creating an environment where tribal voices are heard, their resources
respected, and their culture preserved.

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