Buddhism is majorly divided into Mahayana and Hinayana Sects. Hinayana, also called as Theravadins, accept as authoritative the Pali canon of ancient Indian Buddhism and trace their sectarian lineage back to the Elders (Sanskrit: Sthaviras; Pali: Theras), who followed in the tradition of the senior monks of the first Buddhist sangha, or community. Thus, Theravada is also called Sthaviravada. They don’t belong to Mahayana Buddhism. Hence, statement 1 is not correct.

Lokottaravadins was one of the early Buddhist schools and was a branch of Mahasanghika sect. Hence, statement 2 is correct.

Mahasanghika was the early Buddhist school in India that, in its views of the nature of the Buddha, was a precursor of the Mahayana tradition. The Mahasanghikas believed in a plurality of buddhas who are supramundane (lokottara). The two main aspects of the Buddha can be seen in Mahasaṃghika teachings: the true Buddha who is omniscient and omnipotent, and the manifested forms through which he liberates sentient beings through his skillful means (upaya). For the Mahasaṃghikas, the historical Gautama Buddha was merely one of these transformation bodies (nirmanakaya), while the essential real Buddha was equated with the Dharmakaya. Hence, statement 3 is correct.

Deindustrialisation of Indian traditional cottage and handicraft industry was a direct consequence of industrial revolution in England along with colonization of India. Thus, statement (a) is correct.

Machines were not introduced in Indian textile industry in large number in the first half of the 19th century. Rather the modern textile mills with imported machinery started taking baby steps in 1850s in Bombay, Ahmedabad and Calcutta. Only after the first world war that Indian industrialization started taking fast steps. Thus, statement (b) is not correct.

The first railway line in India was laid between Bombay and Thane in 1853. Railway expansion was relatively slow even till mid-1860. Only in the latter half of the 19th century that Railway expansion gathered space in India. Thus, statement (c) is not correct.

India acted as a captive market for British industrial goods. Rather, the colonial economic policy was of one-way free trade in which British manufacture was dumped at a very cheap rate in India. Thus, statement (d) is not correct.

The Gurjara-Pratihara dynasty ruled much of Northern India from the mid-8th to the 11th century. They ruled first at Ujjain and later at Kannauj. Under Bhoja (836-885 CE) and his successor Mahendrapala I, the Pratihara Empire reached its peak of prosperity and power.

The Pallava dynasty existed from 275 CE to 897 CE in South India. Mahendravarman I (r. 600–630 CE) contributed to the greatness of the Pallava dynasty. Some of the most ornate monuments at Mamallapuram.

Parantaka Chola I (c. 907–955 CE) ruled the Chola kingdom in Tamil Nadu for forty-eight years, annexing Pandya.

Gopala (ruled c. 750s–770s CE) was the founder of the Pala Dynasty of Bengal region of the India.

Hundis refer to financial instruments evolved on the Indian sub-continent used in trade and credit transactions. They were used

• as remittance instruments (to transfer funds from one place to another),

• as credit instruments (to borrow money),

• for trade transactions (as bills of exchange).

Technically, a Hundi is an unconditional order in writing made by a person directing another to pay a certain sum of money to a person named in the order.

Sakharam Ganesh Deuskar (1869-1912) a close associate of Sri Aurobindo. He was a Marathi Brahmin who had settled in Bengal. He published a book entitled Desher Katha describing in exhaustive detail the British commercial and industrial exploitation of India. It summarized the work of M. G. Ranade and D. Naoroji in a popular idiom and warned in its concluding chapter against the colonial state's "hypnotic conquest of the mind."

In overwhelming details, he explained the sordid story of foreign exploration leading to India's economic servitude, and this book seems to have had an enormous influence on the young men of Bengal. This book had an immense repercussion in Bengal, captured the mind of young Bengal and assisted more than anything else in the preparation of the Swadeshi movement. It turned many of them into revolutionaries and prepared them for the Swadeshi movement.

Deuskar was the first to bring in the name of Swaraj, and Sri Aurobindo was the first to endow it with its English equivalent, 'Independence.' The Nationalists adopted this word, and Swaraj became the chief item of the fourfold Nationalist programme.

The colonial state proscribed the text in 1910, but by then it had sold over 15,000 copies, informed swadeshi street plays and folk songs, and had assumed the status of mandatory reading for an entire generation of swadeshi activists.

The 'Gandhi - Irwin Pact' was a political agreement signed by Mahatma Gandhi and Lord Irwin, Viceroy of India, on 5 March 1931 before the second Round Table Conference in London.

• Discontinuation of Salt March by the Indian National Congress

• Participation by the Indian National Congress in the Second Round Table Conference

• Withdrawal of all ordinances issued by the Government of India imposing curbs on the activities of the Indian National Congress

• Withdrawal of all prosecutions relating to several types of offenses except those involving violence

• Release of prisoners arrested for participating in the Salt March.

• Removal of the tax on salt, which allowed the Indians to produce, trade, and sell salt legally and for their own private use

Finally, the Government agreed to:

• Withdraw all ordinances and end prosecutions

• Release all political prisoners, except those guilty of violence

• Permit peaceful picketing of liquor and foreign cloth shops

• Restore confiscated properties of the satyagrahis

• Permit free collection or manufacture of salt by persons near the sea-coast

• Lift the ban over the Congress.

Gopal Baba Walangkar, (ca. 1840-1900) is an early example of an activist working to release the untouchable people of India from their historic socio-economic oppression and is generally considered to be the pioneer of that movement. He developed a racial theory to explain the oppression and also published the first journal targeted at the untouchable people.

In 1888, Walangkar began publishing the monthly journal titled Vital-Vidhvansak (Destroyer of Brahmanical or Ceremonial Pollution), which was the first to have the untouchable people as its target audience. He also wrote articles for Marathi-language newspapers such as Sudharak and Deenbandhu, as well as composing couplets in Marathi that were intended to inspire the people.

In 1889, he published Vital Viduvansan (Annihilation of Ceremonial Pollution), which protested the position of untouchables in society and raised consciousness regarding what those people should expect. He addressed this pamphlet, which was crafted as a collection of 26 questions, to the elites of Maharashtrian society.

Texts and inscriptions during Gupta period mention various land measure terms

• The angula (probably ¾ inch) was the smallest measure.

• The hasta (cubit) was the standardized distance between the tip of the elbow and the middle finger (18 inches).

• Larger units of measure included the dhanu/danda and nala.

The land measures used in eastern India included the adhavapa (3/8–1/2 acre), dronavapa (1½–2 acres), and kulyavapa (12–16 acres). These were the areas required to sow one adhaka, drona, and kulya of grain respectively. Pataka was another land measure, and seems to have been equivalent to 60–80 acres.

Other terms included pravartavapa (this was much smaller than a kulyavapa), padavarta (over 1 ft), and bhumi. The large number of land measure terms indicate that there was no single standard set of measurement and that different measures were current in different regions.

The Major Rock Edicts of Ashoka refer to 14 separate major Edicts, which are significantly detailed and extensive.

 

Beloved-of-the-Gods, King Piyadasi, honors both ascetics and the householders of all religions, and he honors them with gifts and honors of various kinds. But Beloved-of-the-Gods, King Piyadasi, does not value gifts and honors as much as he values this -- that there should be growth in the essentials of all religions. Growth in essentials can be done in different ways, but all of them have as their root restraint in speech, that is, not praising one's own religion, or condemning the religion of others without good cause. And if there is cause for criticism, it should be done in a mild way. But it is better to honor other religions for this reason. By so doing, one's own religion benefits, and so do other religions, while doing otherwise harms one's own religion and the religions of others. Whoever praises his own religion, due to excessive devotion, and condemns others with the thought "Let me glorify my own religion," only harms his own religion. Therefore contact (between religions) is good. One should listen to and respect the doctrines professed by others. Beloved-of-the-Gods, King Piyadasi, desires that all should be well-learned in the good doctrines of other religions.

 

Those who are content with their own religion should be told this : Beloved-of-the-Gods, King Piyadasi, does not value gifts and honors as much as he values that there should be growth in the essentials of all religions. And to this end many are working -- Dhamma Mahamatras, Mahamatras in charge of the women's quarters, officers in charge of outlying areas, and other such officers. And the fruit of this is that one's own religion grows and the Dhamma is illuminated also.

In the context of the path of the bodhisattva, the paramitas (paramis) represent qualites that the bodhisattva strives to perfect in order to purify karma and kleshas and develop bodhicitta to the highest degree possible. The several stages along the bodhisattva path involved the attainment of a number of perfections known as paramitas. These were originally listed as six and later expanded to ten.

They consisted of generosity (dana), good conduct (shila), patient forbearance (kshanti), mental strength (virya), meditation (dhyana), wisdom (prajna), skilfulness in means (upaya-kaushalya), determination (pranidhana), power (bala), and knowledge (jnana).