DAY – 36 : Insta 75 Days Revision Plan-2026 : ART & CULTURE

Answer: (b)

Statement I: Correct
The Lokayata (also known as Charvaka) rejected the orthodox Vedic worldview. While classical Indian thought often recognized five elements (Pancha Mahabhuta)—earth, water, fire, air, and ether—Lokayata accepted only four material elements (earth, water, fire, air) and denied the existence of ether (Akasha) due to its imperceptibility. This reflects its strict empiricism.

Statement II: Correct
Lokayata advanced a materialist theory of consciousness, arguing that consciousness arises from the combination of physical elements, rather than from any spiritual or metaphysical entity. The analogy of intoxication arising from fermented substances is a classical Charvaka illustration, demonstrating that a new property (consciousness) can emerge from material aggregation without invoking a soul.

Statement III: Incorrect
Lokayata accepted only ‘Pratyaksha’ (perception) as a valid source of knowledge. It rejected ‘Anumana’ (inference) as unreliable, arguing that inference is prone to error due to uncertain universal relations. This strict empiricism distinguishes it sharply from other Indian philosophical schools, which typically accept multiple Pramanas.

Answer: (c)

Explanation

Pair I — Correct
Mattavilasa Prahasana is a Sanskrit farcical play composed by the Pallava ruler Mahendravarman I. Its importance lies in its satirical treatment of contemporary religious sects. The text ridicules the excesses, hypocrisy, and moral decline of groups such as the Kapalikas and also presents Buddhist monks in a mocking light. Because of this, it is correctly identified as a satirical work aimed at exposing sectarian degeneration rather than as a devotional or philosophical text.

Pair II — Correct
Gatha Saptashati is a celebrated anthology of Prakrit verses, traditionally attributed to the Satavahana ruler Hala. It is especially known for its vivid portrayal of love, human emotions, rustic surroundings, and everyday social life. The imagery frequently reflects the landscape and social world of the Deccan, and many verses carry a strong erotic flavour. Hence, describing it as a collection centered on erotic and rural life is accurate.

Pair III — Incorrect
Tolkappiyam is one of the earliest and most important works of Tamil literature. However, its central character is not that of a didactic manual on ethical conduct. It is fundamentally a treatise on Tamil grammar, linguistics, and poetics. It discusses phonetics, word formation, sentence structure, literary conventions, and aspects of society and culture. The description given in the pair is therefore incorrect. A work more closely associated with ethical instruction in Tamil tradition would be the Tirukkural, not Tolkappiyam.

Pair IV — Correct
Milinda Panha is a well-known Buddhist philosophical text structured as a dialogue between the Indo-Greek king Menander (Milinda) and the Buddhist monk Nagasena. The work deals with profound philosophical questions, especially concerning the nature of the self, personal identity, rebirth, and Nirvana. The famous chariot analogy used in the text illustrates the Buddhist doctrine of non-self (Anatta). Therefore, the characterization of this text is correct.

Answer: (c)

Explanation

Statement I — Correct
The Bhakti saints of South India, particularly the Alvars (Vaishnavite) and Nayanars (Shaivite), played a significant role in challenging rigid social hierarchies. Their devotional approach emphasized personal devotion (bhakti) over ritualism and birth-based status, thereby questioning caste exclusivity and Brahmanical dominance in practice. However, they did not reject the Vedic tradition outright. Instead, they worked largely within the broader Hindu framework, reinterpreting and democratizing it rather than opposing it fundamentally.

Statement II — Incorrect
The Tevaram is not associated with the Alvars. It is a collection of Shaivite devotional hymns composed by three prominent Nayanar saints—Appar, Sambandar, and Sundarar.In contrast, the Alvars composed the Divya Prabandham, which is often referred to as the “Dravida Veda.” Therefore, the pairing in the statement is factually incorrect.

Statement III — Correct
Women saints like Andal and Karaikkal Ammaiyar represent powerful examples of spiritual agency. They defied conventional gender roles by prioritizing devotion over domestic expectations. Their lives and compositions reflect a rejection of patriarchal constraints, making them important figures in both religious and social history.

Answer: (a)

Explanation

Statement I — Correct
The Suhrawardi Silsila differed significantly from the Chishti Silsila in its approach toward political authority. While the Chishtis emphasized distance from rulers and material wealth, the Suhrawardis adopted a more pragmatic stance, allowing interaction with the State, acceptance of royal patronage, and even land grants (jagirs). Prominent figures like Bahauddin Zakariya maintained cordial relations with ruling elites.

Statement II — Correct
The Suhrawardi doctrine did not treat wealth as inherently corrupting. Instead, it held that wealth could be compatible with spiritual life if it was used ethically, such as for charity, public welfare, and sustaining the Sufi establishment. This reflects a more accommodative and institutional outlook compared to the austerity of the Chishtis.

Answer: (b)

Explanation

Element I — Common
Both early Jainism and early Buddhism were part of the broader Sramanic traditions and rejected the authority of the Vedas. They opposed ritualism, priestly dominance, and sacrificial practices associated with Vedic religion, marking a clear departure from orthodox traditions.

Element II — Not Common
Early Jainism accepts the existence of Jiva (soul) as a permanent, individual entity. However, early Buddhism, as propounded by Gautama Buddha, explicitly rejects the idea of a permanent self through the doctrine of Anatta (non-self). Therefore, belief in a permanent Atman is not common to both.

Element III — Common
Both traditions emphasize individual effort (Purushartha) as the primary means to achieve liberation. Salvation is attained through ethical conduct, discipline, and personal striving, rather than dependence on divine grace or intervention. This reflects their non-theistic and self-effort-based orientation.

Element IV — Not Common
While Jainism (especially under Mahavira) advocates extreme asceticism, early Buddhism follows the Middle Path, explicitly rejecting both extreme austerity and indulgence. Hence, extreme asceticism is not a shared characteristic.

Answer: (b)

Explanation

Statement I — Correct
The core doctrine of Advaita Vedanta, as propounded by Adi Shankaracharya, asserts that Brahman alone is the ultimate, non-dual reality (Nirguna Brahman). The empirical world is considered Maya (illusion), arising due to Avidya (ignorance). Thus, the statement accurately reflects Advaita metaphysics.

Statement II — Incorrect
Advaita Vedanta fundamentally teaches the identity of Atman and Brahman (Atman = Brahman). There is no real distinction between the individual self and the ultimate reality. Liberation is not a “merger after death” but a realization of this non-dual identity even during life (Jivanmukti). Hence, the assertion of distinction and post-death merger is incorrect.

Statement III — Correct
Advaita emphasizes Jnana (knowledge) as the primary means of liberation. Through true knowledge, ignorance (Avidya) is removed, revealing the inherent unity of Atman and Brahman. Practices like hearing (Shravana), reflection (Manana), and meditation (Nididhyasana) are central to this path.

Answer: (d)

Explanation

Statement I — Correct
In Sangam Literature, Akam poetry deals with the inner world of human emotions, especially love, separation, and relationships. A defining feature is its anonymity—it avoids naming specific individuals, kings, or places, making the themes universal and symbolic.

Statement II — Correct
Puram poetry, in contrast, deals with the external world—warfare, valor, kingship, generosity, and public life. Unlike Akam, it often mentions specific kings, heroes, and patrons by name, making it a valuable historical source for reconstructing political and social conditions.

Statement III — Correct
Texts like Silappadikaram and Manimekalai, though slightly later than the core Sangam corpus, are closely associated with the Sangam tradition. They provide rich insights into urban life, trade, social structure, religious practices, and economic activity, especially in regions like the Kaveri delta during the early centuries CE.

Answer: (d)

Explanation

Statement I — Correct
The Sutta Pitaka is one of the three baskets of the Pali Canon (Tipitaka). It consists of the discourses (suttas) of the Buddha and his close disciples and is systematically organized into five Nikayas—Digha, Majjhima, Samyutta, Anguttara, and Khuddaka.

Statement II — Correct
The Dhammapada is a well-known collection of verses summarizing core Buddhist ethical teachings. It forms part of the Khuddaka Nikaya, which includes a diverse set of shorter texts within the Sutta Pitaka.

Statement III — Correct
The Therigatha is also included in the Khuddaka Nikaya. It contains poems composed by early Buddhist nuns (Theris) and offers valuable insights into women’s spiritual experiences, struggles, and liberation within early Buddhism.

Answer: (b)

Explanation

Pair I — Correct
Sur Sagar, composed by Surdas in Braj Bhasha, focuses on the life of Krishna, especially highlighting Shringar rasa (divine love) through episodes of Radha-Krishna devotion.

Pair II — Correct
Ramcharitmanas, written by Tulsidas in Awadhi, portrays Rama as Maryada Purushottam, the ideal embodiment of virtue, duty, and righteousness.

Pair III — Incorrect
Bijak is not composed in Sanskrit. It is written in a mix of vernacular dialects (often called Sant Bhasha) and includes forms such as Sakhis, Shabdas, and Ramainis. Kabir’s compositions were meant for common people, not temple-based Sanskritic recitation.

Pair IV — Incorrect
Kirtan Ghosha, composed by Shankaradeva, is written in Brajavali (a literary dialect blending Assamese and Braj elements), not in classical Sanskrit. It was intended for devotional dissemination among the masses, not restricted royal patronage.

Answer: (b)

Explanation

Statement I — Correct
The Yogachara school is also known as Vijnanavada (doctrine of consciousness). It holds that what we perceive as the external world is essentially a projection or construction of consciousness (Vijnana). Thus, reality is understood in terms of mind-dependent processes rather than independently existing material objects.

Statement II — Correct
A major contribution of Yogachara is the concept of Alaya-vijnana (Storehouse Consciousness). This idea explains how karmic impressions (samskaras) are stored and carried forward across lifetimes, ensuring continuity despite the Buddhist doctrine of no permanent self. It serves as a mechanism linking karma, rebirth, and experience.

Statement III — Incorrect
Yogachara does not reject the Middle Path. The doctrine of the Middle Path—associated with Gautama Buddha—remains foundational to all major Buddhist traditions, including Yogachara. While Yogachara develops a form of idealism, it does not advocate an extreme philosophical position that abandons the Middle Path.

Answer: (d) 10,000

Solution:

Formula:
Amount = P(1 + r/100)³

13310 = P × (1.11)³

13310 = P × (1.367631)

P = 13310 / 1.367631

P = 10,000

Answer: C

Solution:

For 2 years:

Difference = P × (r/100)²

So,
40 = P × (10/100)²
40 = P × (1/10)²
40 = P × (1/100)

⇒ P = 40 × 100 = 4000

Answer: B

Solution:

Given:
In 5 years → Amount becomes 2P

So growth factor in 5 years = 2

We need:
8P = 2³ P

So,
2³ → requires 3 doubling periods

Each doubling = 5 years

Total time = 3 × 5 = 15 years

Answer: B

Solution:

Interest in 2nd year = Interest on amount after 1st year

Amount after 1st year:
= 5000 × (1 + r/100)

2nd year interest:
= 5000 × (1 + r/100) × r/100

Given:
5000 × (1 + r/100) × r/100 = 550

Divide both sides by 50:

100 × (1 + r/100) × r/100 = 11
⇒ (1 + r/100) × r = 11

Try r = 10:

(1 + 0.1) × 10 = 1.1 × 10 = 11

So rate = 10%

Answer: B

Solution:

• Statement 1 is incorrect: The passage states that the current methods of food distribution are “often blamed” for wastage, but explicitly adds that the “problem is deeper” and mentions infrastructure gaps and low penetration of post-harvest technologies. Therefore, distribution is not the solely responsible factor. In UPSC CSAT, extreme words like “solely,” “only,” or “completely” usually indicate an incorrect statement unless explicitly supported by the text.
• Statement 2 is correct: The passage directly states, “Land productivity is being adversely affected by the prevailing trends of food loss.”
• Statement 3 is correct: The passage explicitly mentions, “Furthermore, reduction in the loss and wastage of food results in a significantly lesser carbon footprint.”

Since statements 2 and 3 are correct, the answer is Only two.