Samacheer Class 7 Social Science - Sources of Medieval India

1. The image of Neminatha is considered to be the tallest Jain image in Tamil Nadu. Neminatha was the twenty-second Tirthankara in Jainism, and his statues are significant religious artifacts. 2. Buddhacarita was written by Asvaghosa. This epic poem, written in Sanskrit, details the life of Gautama Buddha from his birth to his parinirvana, and is a foundational text in Buddhist literature. 3. Chinese traveller Huein Tsang visited Pallava country in the 7th century. His travelogues provide invaluable insights into the social, political, and religious conditions of India during that period, including the flourishing Pallava kingdom. 4. Mattavilasa prahasana describes Buddhism as a religion in decay. This Sanskrit satirical play, attributed to the Pallava king Mahendravarman I, offers a critical perspective on various religious sects of the time, including certain aspects of Buddhism. 5. The Mauryan emperor Asoka and his grandson Dasaratha patronised Ajivikas. The Ajivikas were an ancient ascetic sect of India, and their patronage by powerful emperors like Asoka indicates their presence and influence during the Mauryan period, even though they eventually declined.

disciples
2. In 1st century B.C., a major split occurred in Jainism namely …………………… and ……………………
Digambaras, Svetambaras
3. Agama Sutras have been written in the …………………… Prakrit language.
Ardha-magadhi4. The …………………… of Kalpa Sutra is a Jain text containing the biographies of the Jain.
Jainacharitha
5. Another scholarly work in Tamil, ……………………, is also attributed to a Jain monk.
Naladiyar
6. Tamils broadly come under ……………………sect.
Digambara
7. ……………………flourished during the Pallava reign.
Jainism
8. ……………………on the banks of the river Palar.
Trilokyanatha Janaswamy temple
9. ……………………in a cave complex located near Arani town in Tiruvannamalai district.
Tirumala cave Jain temple
10. Buddha’s teachings for a long time were transmitted through the memory of …………………… and disciples.
teachers11. ……………………was various stories of the lives of the Buddha found in Buddhist literature.
Jatakas
12. Buddhagosha’s …………………… is a later Work in Buddhist literature.
Visuddhimagga
13. ……………………, the Chinese traveller, visited south India in the 7th century.
Hieun Tsang
14. …………………… was a Buddist monk who skilled in tantric rituals.
Vajrabodhi
15. …………………… gained a reputation as great educational centres of Buddist.
Nalanda, Taxila, and Vikramshila

1. The 12th Agama Sutra is said to have been lost. This statement is True. The Agama Sutras are a collection of sacred texts in Jainism, and it is believed that some of them, including the 12th, have been lost over time, making their content inaccessible to modern scholars. 2. Throughout history, Ajivikas had to face persecution everywhere. This statement is True. Historical accounts and archaeological evidence suggest that the Ajivika sect, an ancient ascetic movement in India, faced significant challenges and persecution from various ruling powers and other religious groups throughout its existence, leading to its eventual decline. 3. Education was imparted in institutions of Jains irrespective of caste and creed. This statement is True. Jain institutions, known for their emphasis on knowledge and learning, traditionally provided education to individuals from all social strata, reflecting their inclusive approach to spiritual and intellectual development. 4. Nalanda, Taxila and Vikramashila gained reputation as pilgrim centres. This statement is False. Nalanda, Taxila, and Vikramashila were renowned as ancient centers of learning and universities, attracting scholars and students from across Asia, rather than primarily serving as pilgrim centers. While pilgrims might have visited them, their primary function was academic. 5. Buddhism faced challenges from Saiva and Vaishnava sects from the Chola period onwards. This statement is False. While there were certainly religious debates and philosophical differences, the decline of Buddhism in South India, particularly during and after the Chola period, was a complex process influenced by various factors, including the resurgence of Bhakti movements within Hinduism, rather than solely direct challenges from Saiva and Vaishnava sects.

1. Bigha Nitaya is an ancient Buddhist tract and it has a religious school that flourished in India. This statement is False. The term 'Bigha Nitaya' does not correspond to a known ancient Buddhist tract or a specific religious school that flourished in India. It seems to be a misrepresentation or an incorrect term. 2. There was eight popular pledges in Buddhism. This statement is False. In Buddhism, the core ethical guidelines are often referred to as the Five Precepts (Pancha Sila) for lay followers, and more extensive sets of rules for monastics, but there isn't a widely recognized concept of 'eight popular pledges' in the way the question implies. The Eightfold Path is a central concept, but it's a path to liberation, not a set of pledges. 3. There is a movement of the Jains from Karnataka to the Kongu region and the Kaveri Delta. This statement is True. Historical records and inscriptions indicate significant migrations of Jain communities from Karnataka to other regions, including the Kongu region and the Kaveri Delta in Tamil Nadu, particularly during periods of famine or political upheaval. These movements played a crucial role in the spread of Jainism in South India. 4. According to 2011, the census of Buddhist is 63,359. This statement is False. The 2011 Census of India reported the Buddhist population as significantly higher than 63,359. The actual figure was over 8.4 million, indicating a much larger presence of Buddhists in the country. 5. In Tamilnadu, Buddhism was spread from Srilanka. This statement is True. Historical and archaeological evidence suggests that Buddhism had a significant presence in Tamil Nadu, and its spread was indeed influenced by its strong ties with Sri Lanka, where Buddhism was a dominant religion. Monks and scholars frequently traveled between the two regions, facilitating the exchange of religious ideas and practices.

The Four Noble Truths are the core teachings of Buddhism that explain the nature of suffering and the path to liberation. The First Noble Truth is the Truth of Suffering, which states that life inevitably includes pain, old age, disease, and ultimately death. This encompasses not only physical suffering but also mental anguish and the dissatisfaction that arises from the impermanent nature of all things. The Second Noble Truth is the Truth of the Cause of Suffering, which explains that suffering is caused by craving, desire, and aversion. This craving manifests as the desire for sensory pleasures, the desire for existence, and the desire for non-existence. The Third Noble Truth is the Truth of the Cessation of Suffering, which asserts that suffering can be overcome and that true happiness and contentment are attainable. This truth offers hope by declaring that it is possible to achieve a state free from suffering. The Fourth Noble Truth is the Truth of the Path Leading to the Cessation of Suffering, which prescribes the Eightfold Path as the means to overcome suffering and attain Nirvana. By following this path of right understanding, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, one can achieve liberation from the cycle of suffering and rebirth.

The Tripitaka, meaning 'Three Baskets', is the oldest and most authoritative collection of Buddhist scriptures, divided into three distinct sections. The first division is the Vinaya Pitaka or 'Basket of Discipline', which contains the rules and regulations that govern the conduct and daily life of Buddhist monks and nuns in the monastic order. These rules are designed to maintain purity of conduct and spiritual discipline within the sangha or monastic community, and they cover aspects such as ordination procedures, monastic etiquette, and ethical guidelines. The second division is the Sutta Pitaka or 'Basket of Discourses', which comprises the sermons and teachings attributed to Buddha and his principal disciples. This section lays down the principles and doctrines of Buddhism by presenting these teachings as evidence and examples, making it the primary source for understanding Buddhist philosophy and practice. The third division is the Abhidhamma Pitaka or 'Basket of Higher Doctrine', which is the latest addition to the Tripitaka and represents a more systematic and analytical approach to Buddhist teachings. It deals with ethics, philosophy, metaphysics, and psychology, providing detailed classifications and explanations of Buddhist concepts and the nature of mind and matter. Together, these three divisions form a comprehensive guide to Buddhist practice, discipline, and philosophy.

Sittanavasal cave in Pudukkottai district is located on a prominent rock that stands 70 m above the ground.
It has a natural cavern, known as Eladipattam, at one end, and a rock-cut cave temple at the other.
Behind the fenced cavern,there are 17 rock beds marked on the floor.
The largest of these ascetic beds contains a Tamil-Brahmi inscription that dates to the 2nd century B.C.

The Buddha Vamsa is an important Pali Buddhist text that is composed in verse form and contains a legendary narrative of the lives and activities of the twenty-four Buddhas who are believed to have preceded Gautama Buddha in previous cosmic ages. This text traces the spiritual lineage and historical accounts of these earlier Buddhas, describing their enlightenment, teachings, and contributions to Buddhism. The Buddha Vamsa serves as a significant religious and literary work within the Buddhist tradition, establishing the continuity of the Buddhist doctrine across multiple lifetimes and cosmic cycles. Most of the Buddhist literature, including the Buddha Vamsa, was originally written and preserved in the Pali language, which was the language used in the earliest Buddhist texts and remains the scriptural language of Theravada Buddhism. The Pali language thus became the medium through which Buddhist teachings were transmitted and preserved across generations and geographical regions.

A Vihara, a Sanskrit term meaning 'dwelling' or 'house', originally referred to temporary shelters or residences used by wandering Buddhist monks during the monsoon or rainy season when travel was difficult and dangerous. These early viharas provided monks with a safe place to stay during the months when they could not move from place to place. However, over time, the nature and function of viharas underwent a significant transformation. As Buddhism gained patronage and support from wealthy lay Buddhists and rulers, viharas evolved from simple shelters into elaborate monastic complexes and centers of learning. These transformed viharas became important institutions for the study and propagation of Buddhist philosophy, texts, and practices. They housed libraries, scriptoriums where Buddhist texts were copied and preserved, and schools where monks and scholars engaged in rigorous intellectual and spiritual training. The donations and endowments provided by wealthy lay followers enabled the construction of larger and more sophisticated structures, allowing viharas to become major centers of Buddhist scholarship, meditation, and religious activity. Famous viharas such as Nalanda became renowned seats of learning that attracted scholars and students from across Asia.

Sources and Literature: Jainism:
Agama Sutras consists of many sacred books of the Jain religion.
They have been written in the Ardha-magadhi Prakrit language.
Stories of Kalpasutra of Bhadrabah, Panchatantra.
The Jainacharitha of Kalpa Sutra, Jivaka Chintamani, a Tamil epic poem.
These are written by Jain Monk.
Temples and Cave temples of Jainism:
Sittanavasal cave in Pudukkottai district-Rock Beds,The stone berths, ascetic beds.
Jain temples in Kanchipuram are Trilokyanatha.
Jinaswamy Temple at Tiruparutti kunram
The Chandra Prabha temple dedicated to the Tirthankara named Chandraprabha.
Kazhugumalai Jain Rock-Cut Temple. Areas are Vellore, Tirumala, Arai, Madurai.
Buddhist Literature:
Tripitaka was written in the Pali language.
Literary works in Buddhism include:
Jatakas
Buddhavamsa
Milindapanha-which means questions of Milinda’.
The two’ famous Ceylonese chronicles are
Mahavamsa and Dipavamsa.
Buddhagosha’s Visuddhimagga is work.
Buddhacharita, written by Asvaghosa.

Relics of Jainism:
Sittanavasl cave in Pudukkottai district. It consists of Rock Beds, stone berths, ascetic beds.
The largest of these ascetic beds contains a Tamil-Brahmi inscription.
Arivar Koil was built during the period of pandas.
Jain Temples in Kanchipuram, Thirupattikunram.
Kazhugumalai temple rock-cut temple.
The beds are found at the Bhairavamalai in Latheri, Katpadi taluk, Vellore district.
Tirumala is a Jain temple in a cave complex located near Aranitown.
There are 26 caves, 200 stone beds, 60 inscriptions, and over 100 sculptures in and around Madurai.
Relics of Buddhism:
The discovery of 13th century Buddhist bronzes in Nagapattinam.
The sculptures of Buddha inThiyaganur village in Salem district.
The evidence in support of this is some monuments of the Pandya country, which are assigned to the 3rd century B.C. (BCE).
Excavations of Buddhist Vihara and a temple at Kaveripoompattinam.
Buddha statue in padmasana’ pose in remote Tirunattiyattankudi village in Tiruvarur district.

The Ajivikas believed in the doctrine of karma, transmigration of the soul, and determinism.
The head of the Ajivika sect was Gosala Makhaliputta.
The Ajivikas practiced asceticism of a severe type.
The Ajivika religious order and school of philosophy are known from the Vedic hymns, the Brahmanas, the Aryankas, and other ancient Sanskrit compilations and treatises of the pre-Jaina and pre-Buddhi stage.
Presence in TamilNadu:
Ajivikas continued to have influence along the Palar river in the modem states of Karnataka and TamilNadu (Vellore, Kanchipuram, and Tiruvallur districts) till about the 14th century.
In the end, they seemed to have been absorbed into Vaishnavism.

Heterodox religions such as Buddhism and Jainism and the Vedic religion of Hinduism shared several important commonalities while also maintaining significant differences. One major commonality is that all these religions coexisted peacefully in ancient and medieval India, with various sects and schools of thought developing within each tradition without necessarily engaging in violent conflict. Another shared feature is that all these religious traditions developed codified doctrines and texts that were systematically organized and transmitted to their devotees and practitioners, ensuring the preservation and continuity of their teachings. Additionally, all these religions shared and discussed key philosophical concepts, engaging in intellectual dialogue and debate about fundamental questions of existence, ethics, and liberation. However, there were also important differences between heterodox religions and Vedic religion. Vedic religion placed great emphasis on the performance of elaborate rituals and sacrifices, including animal sacrifice, which were considered essential for maintaining cosmic order and obtaining divine blessings. In contrast, heterodox religions like Buddhism and Jainism rejected ritualism and animal sacrifice, instead emphasizing ethical conduct and inner spiritual development. Jainism and Buddhism preached the principle of Ahimsa or non-violence towards all living beings, which stood in direct opposition to the animal sacrifices that were central to Vedic religious practice. Furthermore, while Vedic religion was closely associated with the Brahmanical social order and the caste system, heterodox religions challenged these hierarchical structures and offered paths to spiritual liberation that were theoretically open to all people regardless of caste or social status.

Despite their initial growth and influence, Buddhism and Jainism eventually declined and failed to become the mainstream religions of India, though they remained significant in certain regions and eventually flourished in other parts of Asia. Buddhism faced increasing challenges from revitalized Hindu sects, particularly the Saiva and Vaishnava movements, which gained prominence from the Pallava period onwards. These Hindu devotional movements, especially the Bhakti Movement that emerged in later medieval times, presented compelling alternatives to Buddhism by emphasizing personal devotion to deities and offering accessible paths to spiritual salvation. The Bhakti Movement's emphasis on emotional devotion and the worship of popular deities like Shiva and Vishnu attracted many followers who might otherwise have been drawn to Buddhism. In the case of Jainism, the religion suffered from a lack of royal patronage and institutional support compared to the patronage that Hindu kingdoms provided to Brahmanical traditions. Additionally, Jainism made limited efforts to actively spread its teachings beyond its existing communities and to adapt to changing social circumstances. Over time, many Jains adopted Hindu practices and beliefs, gradually assimilating into the broader Hindu fold. Furthermore, Jainism's strict adherence to non-violence and its ascetic practices, while spiritually rigorous, were less accessible to the general population compared to the more flexible and inclusive nature of Hindu devotional practices. The association of both Buddhism and Jainism with the rejection of Vedic authority and Brahmanical supremacy also made them targets of organized opposition from established Hindu institutions that sought to maintain their religious and social dominance in Indian society.