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[ Day 2 – Synopsis ] 75 Days Mains Revision Plan 2023 – Art & Culture & Ethics


 Arts and Culture

Q1. Explore the evolution and distinctive features of mural paintings in ancient India. (10M)


A mural is a large picture painted or affixed directly on a wall or ceiling. The existence of mural paintings in India dates back to 2nd century BC to 8-10th century AD. Some of the places where this painting is found include- Ajanta, Bagh, Sittanavasal, Armamalai cave, Ravan Chhaya rock-shelter and Kailashnath temple in Ellora caves. Majority of the themes in these paintings relates to religion- Buddhism, Jainism and Hinduism.


Evolution of mural paintings in Ancient India; –

  • Prehistoric Era: The earliest evidence of mural paintings in India can be traced back to the prehistoric era, such as the rock art found in Bhimbetka caves in Madhya Pradesh. These paintings depict scenes from daily life, hunting, and religious rituals, created using natural pigments.
  • Mauryan and post Mauryan Period: During the Mauryan and post-Mauryan periods (3rd century BCE – 1st century CE), mural paintings gained prominence in Buddhist sites. Ajanta and Bagh caves are renowned examples of Buddhist cave art.
    • The murals primarily depicted stories from the life of Buddha, Jataka tales, and other Buddhist themes. These paintings employed a vibrant color palette, exquisite detailing, and a sense of spirituality.
  • Gupta Period: The Gupta dynasty (4th-6th century CE) witnessed the golden age of mural paintings. The Ajanta Caves reached their zenith during this period. The paintings became more sophisticated, with improved techniques in shading, perspective, and anatomical accuracy.
    • The themes expanded to include secular subjects like courtly life, celestial nymphs, and scenes from epics like the Ramayana and Mahabharata.
  • Post-Gupta Period (6th century CE – 12th century CE): After the decline of the Gupta Empire, mural paintings continued to flourish in various regions. The temples of Ellora, Elephanta, and Badami display exquisite murals depicting Hindu gods and goddesses, mythological stories, and scenes from epics like the Ramayana and the Mahabharata.
    • The mural paintings of this period demonstrate a mature style with more naturalistic forms, intricate details, and complex compositions.

 Distinctive feature of mural paintings of ancient India:

  • Rich Symbolism: Ancient Indian mural paintings were imbued with rich symbolism, often drawing inspiration from religious and mythological themes.
    • Symbolic elements such as lotus flowers, celestial beings, deities, and sacred animals were commonly depicted, conveying profound spiritual and philosophical messages.
    • E.g. The paintings of Sittanavasal are intimately connected with Jain themes and symbolism.
  • Intricate detailing: Skilled artists meticulously rendered the subjects, utilizing vibrant colours, intricate patterns, and fine brushwork. The meticulousness extended to architectural elements, clothing, jewellery, and facial expressions, resulting in visually captivating compositions.
  • Architectural Integration: Mural paintings were often integrated into the architectural structures of ancient India, such as temples, caves, and palaces. E.g. Rajarajeshwara temple in Tanjore.
  • Diverse Regional Styles: Different regions developed their distinct aesthetic approaches and techniques in mural paintings.
    • For example, the Ajanta caves in Maharashtra are known for their elegant portrayal of human figures and delicate shading, while the frescoes of Rajasthan exhibit bold and vibrant colours with an emphasis on decorative motifs.
  • Derived from natural sources: Ancient Indian murals utilized a vibrant colour palette, with pigments derived from natural sources. Artists employed organic materials such as plant extracts, minerals, and precious stones to create their colours.
    • The most commonly used pigments included yellow (from turmeric), blue (from indigo), red (from vermilion), and black (from charcoal).
  • Rich Cultural Depictions: Ancient Indian mural paintings were deeply rooted in the cultural and religious beliefs of the time. They depicted scenes from Hindu mythology, Buddhist narratives, and Jain philosophy. These murals acted as visual narratives, conveying stories and teachings to the masses.
    • For instance, Padmapani painting in Ajanta cave.


Conservation efforts, documentation, and research should be undertaken to safeguard this invaluable cultural heritage. Additionally, collaborations between historians, archaeologists, art experts, and technology can contribute to the comprehensive understanding and preservation of these distinctive mural paintings.


Q2. Discuss the role of religious literature in shaping the spiritual and philosophical landscape of ancient India. (15M)


The ancient Indian subcontinent witnessed the emergence and development of various religious traditions, including Hinduism, Buddhism, and Jainism. These traditions produced a vast corpus of sacred texts, scriptures, and philosophical treatises that had a profound impact on the beliefs, practices, and philosophical inquiries of the ancient India.


Role of religious literature in shaping the spiritual and philosophical landscape of ancient India; –

  • Transmission of Teachings: Religious literature served as a means to transmit the teachings, doctrines, and moral codes of different religious traditions. The Vedas, Upanishads, Bhagavad Gita, and the epics like the Ramayana and Mahabharata played a pivotal role in transmitting the philosophical and ethical tenets of Hinduism.
    • The Tripitaka, the Pali Canon, and the sutras were essential Buddhist texts that conveyed the teachings of the Buddha.
    • Similarly, Jain Agamas preserved the wisdom and guidance of their respective traditions.
  • Expanding Spiritual and Philosophical Horizons: Religious literature expanded the spiritual and philosophical horizons of ancient India by providing deeper insights into the nature of reality, the purpose of life, and the path to liberation or enlightenment.
    • These texts explored metaphysical concepts, ethical principles, and practical methods of spiritual practice.
    • For example, the Upanishads delved into the nature of the self (Atman) and the ultimate reality (Brahman), while the Buddhist scriptures explored the nature of suffering, the Four Noble Truths, and the Eightfold Path.
  • Philosophical Inquiries: Ancient Indian religious literature engaged in profound philosophical inquiries, presenting various philosophical schools and their debates.
    • For instance, the Nyaya and Vaisheshika systems of philosophy developed intricate logical analyses and ontological theories, while the Advaita Vedanta expounded non-dualistic metaphysics.
    • These texts fostered intellectual discussions and provided frameworks for philosophical inquiry, shaping the development of diverse philosophical traditions in ancient India.
  • Ethical Guidance: Religious literature in ancient India offered ethical guidance and moral principles to society. These texts laid down codes of conduct, emphasized virtues, and outlined the paths to righteousness and spiritual growth.
    • For instance, the Dharmashastras, such as Manusmriti, outlined societal norms and ethical duties, while the Buddhist Jataka tales imparted moral lessons through narratives.
    • Similarly, epics, such as the Ramayana and the Mahabharata, presented heroic ideals and moral dilemmas, guiding individuals in matters of righteousness, duty, and ethical conduct.
  • Rituals, Worship, and Devotion: Religious literature also guided rituals, worship practices, and devotional expressions in ancient India.
    • For instance, texts like the Agamas, Tantras, and Puranas provided instructions for temple rituals, deity worship, and religious festivals.
    • Bhakti literature, such as the works of Alwars and Nayanars in South India, celebrated devotional love and expressed intense emotional connections with the divine.
  • Synthesis and Syncretism: these literatures in ancient India facilitated the synthesis and syncretism of different religious and philosophical traditions.
    • Texts like the Bhagavad Gita presented a synthesis of diverse philosophical ideas, reconciling different paths of spirituality and highlighting the unity underlying various religious approaches.


These texts, which are still studied, revered, and interpreted today, have had a profound impact on the cultural and intellectual heritage of the Indian subcontinent. They continue to be a source of spiritual guidance and philosophical insights for individuals seeking meaning and understanding in contemporary times.




Syllabus: “Essence, Determinants and Consequences of Ethics in human action (1 theory)

Q3.  “Traditionally, education has played a prominent part in nurturing and determining ethical framework in society but this is fast reducing in the present context of increasing commercialization of our educational system”. In this context, examine its repercussions on the moral growth of our country. (10M)


Education plays a crucial role in shaping the moral framework of individuals and societies. It provides opportunities for individuals to acquire critical thinking skills, ethical reasoning, and a sense of social responsibility. However, with the changing landscape of education in recent times, it is essential to examine the impact of education on morality and consider the potential challenges and opportunities it presents.


Repercussions of commercialization of education:

  • Dilution of ethical values: Commercialization often leads to a shift in educational priorities, placing more emphasis on profit-driven outcomes rather than ethical values like empathy and compassion.

Example: In medical colleges, the increasing commercialization has led to a decline in emphasis on ethical training and patient-centered care. This has resulted in cases of medical negligence and unethical practices, compromising the moral growth of the healthcare system.

  • Ethical relativism and moral confusion: where ethical values are perceived as subjective and vary from person to person. This can lead to moral confusion, as there is no consensus on ethical principles.

Example: The rise of unethical practices in the corporate world, such as financial frauds or corruption scandals, can be attributed to the lack of emphasis on ethical education and the prevalence of a profit-centric approach in business schools.

  • Erosion of moral character and integrity: Commercialization may prioritize competition and success at any cost, which can lead to the erosion of moral character and integrity. This erosion of moral character obstructs the moral growth of our country, as it undermines the development of responsible and ethical citizens.

Example: Instances of academic misconduct, such as cheating in exams or submitting plagiarized assignments, are prevalent in the commercialized education system. This compromises the integrity of the educational process and impedes the moral growth of students.

  • Inequality in ethical education: Commercialization often results in unequal access to quality education, including ethical education. This inequality in access to education further widens the gap in moral growth within our society.

Example: The lack of affordable and quality ethical education in rural areas or underprivileged communities perpetuates social inequalities and inhibits the moral growth of these marginalized sections of society.

  • Neglect of moral reasoning and critical thinking: In a profit-oriented educational system, the emphasis may be on rote learning and exam-oriented approaches. Ethical education involves cultivating the ability to evaluate ethical dilemmas and make principled decisions. The neglect of these skills hinders the moral growth of our country.

Example: The prevalence of coaching centers that solely focus on exam preparation and rote learning in the Indian education system undermines the development of critical thinking and ethical decision-making skills among students.

Changes can we make in present education system:

  • Mahatma Gandhi provided valuable insights on ethical education through his philosophy and actions. His view on basic education is greatly influenced by his philosophy of satya (truth), ahimsa (non-violence), firm belief in God, dignity of labour.
  • The Kothari Commission also followed Gandhi’s ideal of vocational training in education. This commission says, “We recommend that work experience should be introduced as an integral part of all India education-general or vocational. We define work experience as participation in productive work in school, in the home, in a workshop, on a farm, in a factory or in any other productive situation.”
  • This commission re-emphasizes the Gandhian principle of learning by doing in the modern education. The main aim of education is the development of the human personality. He expanded fourfold personality in the individual that is body, mind, heart, and spirit. True education stimulates the spiritual, intellectual, and physical strength of the individual.



It is crucial to prioritize ethical education, foster a culture of integrity and social responsibility, and ensure equitable access to quality ethical education for all. Only through these efforts can we nurture a morally enlightened society that upholds ethical values and contributes positively to the overall well-being of our country.


Case study

Q4. You were brought up in a joint family, you were loved by all members of your family. Though their love and care helped you in your growth, as you started to grow you noticed that each of the members had their schemes and agendas to further their position in the joint family in one way or the other. For example, your parents used to badmouth your other uncles and aunts every chance they get to undermine their social standing in front of your grandparent’s eyes. The rest of your family members were no different. Underneath the modicum of a well-functioning family was a swamp of selfishness and hatred for each other.

Since you were young, you could not do much. As you grew you slowly started to distance yourself from others and just focused on your education. You were able to score well and get through the entrance examination to secure a seat in a notable IIT college. All were happy seemingly happy in your household. Once when you came back to stay with your family owing to holidays, you observed that others in the family have started to pressurize their kids in doing better in academics in a rather aggressive and forceful way. This is seriously impeding their childhood growth. You confronted your parents with your concerns and they scolded you to just focus on yourself and not focus on other kids. Confronting others in the family might not be so fruitful since the set hierarchy in the family leaves little space for the younger generation to voice their opinions.

In the context of this situation, answer the following questions:

      1. What are the challenges for you in this situation?
      2. What possible course of action can you take in this situation?
      3. Evaluate each of these courses of action briefly.
      4. Which course of action will you choose? Justify your choice adequately.
      5. Why have some joint families in recent times become transactional and selfish?


According to the World Health Organization, one in every four children in India is depressed. They blame this on parental pressure and the academic pressure faced by the kid. In the present case study too the children are pressurized to study hard.

  1. Challenges in this situation:
  • Struggling with conflicting emotions torn between loyalty to their family and the desire for a more ethical and compassionate environment as there are discrepancy between the loving facade of the family and the underlying selfishness and manipulation.
  • Limited influence and power: Being a younger member in a hierarchical joint family, I face challenges in voicing my concerns and effecting change. The set hierarchy discourages open discussions or dissenting opinions, leaving little room for the younger generation to have a significant impact.
  • Balancing personal growth and family dynamics: with the expectations and pressures imposed by the family to conform to their agendas. This creates a sense of conflict and tension.
  • Role modeling: The challenge lies in maintaining my ethical conduct while being surrounded by family members who engage in dishonesty and manipulation. Power imbalance within the family can lead to conforming to the negative behavior patterns displayed by other family members.
  1. Possible choices of action:
  • Direct confrontation: Confronting others in the family despite scolding from my parents. This involves directly addressing unethical behavior and expressing concerns about its impact on the family dynamics and the well-being of younger members.
  • Not engaging in any conversation further: As I tried talking about the same with my parents and they reacted negatively, confronting others might not lead to any solution and create more problems as I’m going against the family hierarchy and confronting them.
  • Avoiding direct confrontation but engaging in a conversation through other ways: This involves using other ways to make sure my family members understand my concerns. These can include seeking support from likeminded family members, seeking external support, or trying to lead by example.
  • Prepping other younger members to confront their parents: This can be a bold and empowering course of action. It acknowledges the agency and perspectives of the younger generation in addressing ethical issues within the family.
  1. Evaluate the course of action:
  • Direct confrontation: As I spoke with my parents, I could speak with others and raise my concerns. Others might me more open and receptive to my concerns. But this outcome might also likely lead to negative reaction as happened with my parents. This can lead to Resistance and defensiveness where the elders might reject the concerns raised by the family member. They may feel threatened or attacked, leading to a defensive stance. Direct confrontation can also potentially strain relationships within the joint family.
  • Not doing anything: This allows me to protect myself from potential backlash or negative consequences that could arise from challenging the elders’ behavior. This would help in maintaining family harmony and respecting cultural norms and traditions.

But this is wrong in many ways, by not taking any action I will be complicit in allowing the unethical behavior to continue within the family. I would also lose an opportunity to address the underlying issues and promote a more ethical family culture. It also reflects a lack of courage or conviction in standing up for what is right, and a failure to prioritize the well-being and moral growth of oneself and others.

  • Avoiding direct confrontation but choosing to address the issue in other ways: By addressing the issue in other ways, such as through indirect conversations or subtle hints, you may open up communication channels within the family. This can create opportunities for family members to engage in discussions, express their concerns, and reflect on their behavior without the confrontational aspect. It allows for a more gentle and gradual approach to addressing the issue.

It is important to recognize that this option may have limitations. Subtle hints or indirect communication may not always lead to immediate understanding or change. There is a risk of misinterpretation or misunderstanding, which could hinder the effectiveness of your message. It may take longer for the impact to be realized, and there is no guarantee that all family members will be receptive or responsive to the indirect approach.

  • Prepping others: It encourages the development of assertiveness skills and a sense of agency, enabling them to actively participate in shaping the family dynamics. Everyone can speak for themselves and then team up. The collective voice and united front may increase the likelihood of the parents taking the concerns seriously.

But parents may exhibit resistance or dismiss the concerns raised by their children due to the perceived generation gap. They might be unwilling to accept criticism or change their behavior based on the perspectives of younger family members. Confrontations may lead to divisions within the family, particularly if they get to know I motivated others to confront.

  1. Which option would I choose?

It is important to consider the specific family dynamics, cultural context, and the receptiveness of the family members. As there is a set hierarchy within the family direct confrontation may not be suitable or effective in this situation, choosing alternative methods of communication can still create opportunities for awareness, dialogue, and change within the family. This option has the following benefits,

  • Increasing awareness: Indirectly addressing the issue can raise awareness among family members about the impact of their behavior on the family dynamics. By choosing to share personal stories or experiences, I can subtly highlight the importance of ethical conduct and encourage self-reflection. This approach can foster a greater understanding of the need for change without directly challenging or criticizing the elderly.
  • Creating a supportive environment. By initiating conversations about values, personal growth, or the well-being of younger family members, I can lay the foundation for a more receptive atmosphere. This approach promotes open dialogue and allows for the possibility of collective reflection and change.
  • Building alliances: I may be able to build alliances with like-minded family members who share your concerns. By engaging in private conversations or seeking support from others, I can work together to address the issue collectively. This coalition can provide a stronger voice for promoting ethical behavior within the family and increase the chances of positive change.
  • Can promote open communication: I can attempt to initiate open and honest conversations with their family members, expressing their concerns about the negative dynamics within the family and the impact it has on the younger generation. This can be done by emphasizing the importance of fostering a supportive and nurturing environment for the overall well-being and growth of the family through watching movies like ‘Tare Zameen par’ , ‘3 idiots’, ‘Dead Poets of society’ and many more.
  • Leading by example: By embodying integrity, empathy, and compassion, I can inspire others to reflect on their own behaviors and potentially initiate a positive change.
  • Find external support systems: If the internal family dynamics pose significant challenges, I may consider seeking support from external networks such as ethical organizations, community groups, or mentors who can provide guidance, resources, and a sense of belonging outside the family structure.
  1. Why have some joint families in recent times become transactional and selfish?
  • Changing societal values: In recent times, there has been a shift in societal values towards individualism and materialism. The focus on personal success, accumulation of wealth, and competition can lead to a transactional mindset within joint families. Egoism and self-interest may take precedence over communal values, resulting in a more self-centered approach to family relationships.
  • Influence of consumer culture: The pervasive consumer culture, fueled by advertising and media, promotes a constant desire for material possessions and instant gratification. This consumeristic mindset can infiltrate joint families, leading to a transactional orientation where relationships are based on what one can gain or benefit from others. Materialism may dominate, prioritizing individual satisfaction over collective well-being.
  • Lack of shared goals and values: Joint families thrive on shared goals, values, and a sense of collective purpose. However, modern lifestyles and individual aspirations may erode these shared foundations. Without a common ethical framework, family members may focus on their personal agendas, leading to a transactional and selfish outlook. Relativism and moral pluralism can contribute to the fragmentation of values within joint families.
  • Breakdown of traditional support systems: Joint families have traditionally served as support systems, providing emotional, financial, and social assistance to all members. However, as societies modernize and nuclear families become more prevalent, the support networks within joint families can weaken. This breakdown can create a sense of insecurity and self-preservation, fostering transactional behaviors as family members seek to protect their own interests.
  • Economic pressures and financial instability: In an increasingly competitive and economically challenging world, families may face financial pressures and instability. The need to secure one’s economic well-being can lead to a focus on individual survival and self-interest. Survivalism and consequentialism may become prominent, reinforcing transactional behaviors as family members prioritize their own financial security over collective welfare.


The challenges faced by the individual in such a family setting highlight the need for introspection and action. To address the situation, a holistic approach is necessary, focusing on open communication, empathy, and creating an environment that encourages mutual understanding and respect. It requires engaging in meaningful dialogue, nurturing empathy, and fostering a collective commitment to ethical conduct and the well-being of all family members.

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