Summarise the central teachings of Jainism.
The main teachings of Jainism are as follows:
(i) The entire world is animated. Life exists even in rocks and stones normally considered non-living.
(ii) The principle of non-violence is practised in extreme form in Jainism. No harms should be caused to animals, plants and insects and any other living beings that may include rocks and stones too. This is notable that Jains are forbidden to eat late night lest they kill insects by mistake.
(iii) The cycle of birth and rebirth is shaped through Karma. If one is to escape this cycle of Karma, one must practise asceticism and penance. It is possible when one renounces the world. So one has to live in a monastery to attain salvation.
(iv) Jain monks have to take vows to observe the following:
(a) Not to kill anyone
(b) Not to steal anything
(c) Not tell lies
(d) Not to possess property
(e) To observe celibacy.
Discuss the role of the begums of Bhopal in preserving the stupa at Sanchi.
Discuss how and why stupas were built.
Were the ideas of the Upanishadic thinkers different from those of the fatalists and materialists? Give reasons for your answer.
Why do you think women and men joined the sangha?
To what extent does knowledge of Buddhist literature help in understanding the sculpture at Sanchi?
Discuss the development in sculpture and architecture associated with the rise of Vaishnavism and Shaivism.
Figs. 4.32 and 4.33 are two scenes from Sanchi. Describe what you see in each of them, focusing on the architecture, plants and animals, and the activities. Identify which one shows a rural scene and which an urban scene, giving reasons for your answer.
Read this short inscription and answer:
In the year 33 of the maharaja Huvishka (a Kushana ruler), in the first month of the hot season on the eighth day, a Bodhisatta was set up at Madhuvanaka by the bhikkhuni Dhanavati, the sister’s daughter of the bhikkhuni Buddhamita, who knows the Tipitaka, the female pupil of the bhikkhu Bala, who knows the Tipitaka, together with her father and mother.
(a) How did Dhanavati date her inscription?
(b) Why do you think she installed an image of the Bodhisatta?
(c) Who were the relatives she mentioned?
(d) What Buddhist text did she know?
(e) From whom did she learn this text?
List the items of food available to people in Harappan cities. Identify the groups who would have provided these.
Discuss the evidence of craft production in Early Historic cities. In what ways is this different from the evidence from Harappan cities?
Explain why patriliny may have been particularly important among elite families.
How do archaeologists trace socio-economic differences in Harappan society? What are the differences that they notice?
Describe the salient features of mahajanapadas.
Discuss whether kings in early states were invariably Kshatriyas.
Would you agree that the drainage system in Harappan cities indicates town planning? Give reasons for your answer.
How do historians reconstruct the lives of ordinary people?
Compare and contrast the dharma or norms mentioned in the stories of Drona, Hidimba and Matanga.
List the materials used to make beads in the Harappan civilisation. Describe the process by which any one kind of bead was made.
On Map 1, use a pencil to circle sites where evidence of agriculture has been recovered. Mark an X against sites where there is evidence of craft production and R against sites where raw materials were found.
Discuss the evidence that suggests that Brahmanical prescriptions about kinship and marriage were not universally followed.
Describe the salient features of mahajanapadas.
Discuss whether the Mahabharata could have been the work of a single author.
The following is an excerpt from the Mahabharata, in which Yudhisthira, the eldest Pandava, speaks to Sanjaya, a messenger:
Sanjaya, convey my respectful greetings to all the Brahmanas and the chief priest of the house of Dhritarashtra. I bow respectfully to teacher Drona ... I hold the feet of our preceptor Kripa ... (and) the chief of the Kurus, the great Bhishma. I bow respectfully to the old king (Dhritarashtra). I greet and ask after the health of his son Duryodhana and his younger brother ... Also greet all the young Kuru warriors who are our brothers, sons and grandsons ... Greet above all him, who is to us like father and mother, the wise Vidura (born of a slave woman) ... I bow to the elderly ladies who are known as our mothers. To those who are our wives you say this, “I hope they are well-protected”... Our daughters-in-law born of good families and mothers of children greet on my behalf. Embrace for me those who are our daughters ... The beautiful, fragrant, well-dressed courtesans of ours you should also greet. Greet the slave women and their children, greet the aged, the maimed (and) the helpless ...
Try and identify the criteria used to make this list – in terms of age, gender, kinship ties. Are there any other criteria? For each category, explain why they are placed in a particular position in the list.
Compare and contrast the list of things given to the Pandyan chief (Source 3) with those produced in the village of Danguna (Source 8). Do you notice any similarities or differences?
List the items of food available to people in Harappan cities. Identify the groups who would have provided these.
Describe some of the distinctive features of Mohenjodaro.
In what ways was the Buddhist theory of a social contract different from the Brahmanical view of society derived from the Purusha sukta?
Discuss the main features of Mauryan administration. Which of these elements are evident in the Asokan inscriptions that you have studied?