A Trojan horse has breached the IITs

Statement 1 is incorrect. Panini (c. 5th-4th century BCE) was a grammarian who wrote the Ashtadhyayi, a foundational text of Sanskrit grammar. Pushyamitra Shunga (r. 185-145 BCE) was the founder of the Shunga dynasty, which ruled after the Mauryan Empire. Their timelines don't align. Statement 2 is incorrect. Amarasimha (c. 4th-5th century CE) was a scholar and lexicographer who compiled the Amarakosha, a Sanskrit thesaurus. He was one of the nine gems in the court of Vikramaditya, Gupta emperor. Harshavardhana (r. 606-647 CE) was a ruler of the Vardhana dynasty. Thus, there was no overlap between both of them. Statement 3 is correct. Kalidasa (c. 4th-5th century CE) is considered one of the greatest Sanskrit poets and dramatists. His works include Abhijnakuntalam (Shakuntala) and Meghadtam (The Cloud Messenger). The Gupta Empire, under Chandra Gupta II (r. 375-415 CE), is known as a golden age of Indian literature, and Kalidasa is believed to have flourished during this period.

Sangam literature, which dates back to the Sangam period in ancient South India (c. 3rd century BCE to 3rd century CE), does indeed contain references to the social classification of Varna. The poems provide insights into the societal structure of that time, including the division of society into different social groups or Varnas. Therefore, option b is correct. Sangam poems often contain references to material culture, including descriptions of trade, agriculture, urban life, and everyday objects. Sangam's poems frequently depict warrior ethics, with many poems glorifying valour, bravery, and military prowess. Sangam literature includes references to various supernatural or magical forces, but these are typically presented as part of the cultural and religious beliefs of the time rather than being explicitly labelled as irrational.

Out of the ancient Indian figures mentioned, Bhavabhuti, Hastimalla and Kshemeshvara were famous playwrights. Bhavabhuti: A celebrated playwright and poet from the 8th century CE, known for his Sanskrit plays like "Mahaviracharita," "Malatimadhava," and "Uttararamacharita." Hastimalla: A Jain poet and writer from the 13th century CE, who wrote in Kannada and is known for his work "Purvapurana." Kshemeshvara: A Sanskrit poet from Kashmir, believed to have lived between the 10th and 11th centuries CE. One of his notable works is "Dasavatar Charita."

* Vattakirutal' as mentioned in Sangam's poems is best explained by a king defeated in a battle who commits ritual suicide by starving himself to death. * Sangam poems reflect a strong warrior culture in ancient Tamil society. Kings and warriors were expected to display courage and honour. * Defeat in battle was considered a significant dishonour. Hence, Vattakirutal allowed a defeated king to avoid the humiliation of capture by the enemy. * This form of suicide through starving was a ritualistic act, demonstrating the king's commitment to his honour and his unwillingness to compromise his dignity.

* Statement 1 is incorrect: Devichandraguptam is attributed to Vishakhadatta, a Sanskrit playwright. Bilhana was a poet who lived much later.  * Statement 2 is correct: Hammira-Mahakavya was written by Nayachandra Suri, a Jain scholar and poet. * Statement 3 is incorrect: Milinda-Panha is a dialogue between Buddhist philosopher Nagasena and Indo-Greek King Milinda, focusing on Buddhist concepts like non-self (anatta) and nirvana. Nagasena belonged to the Hinayana tradition, while Nagarjuna, often confused with him, was a Mahayana scholar. For clarity in UPSC, refer to the Milinda-Panha philosopher as Nagasena. * Statement 4 is correct: Nitivakyamrita was written by Somadeva Suri. Thus, statements 2 and 4 are correct.

The Nettipakarana is a Buddhist text, specifically part of the Theravada Buddhist canon within the Khuddaka Nikaya of the Sutta Pitaka. It is not associated with Jainism. Conversely, the Parishishtaparvan is indeed a Jaina text. Authored by the 12th-century scholar Hemachandra, it reflects the rich tradition of Jain literature. The Avadanashataka, known for its collection of Hundred Legends, forms a part of the Sanskrit Buddhist literature and is not a Jain work. Lastly, the Trishashtilakshana Mahapurana (or Trishashti Shalaka Purusha Charitra) is a significant Jain text by Acharya Hemachandra, detailing the lives of 63 eminent figures in Jainism. NOTE: Anytime you come across the word ‘Avadana’, just remember that it belongs to Buddhism. Hence, this was an easy elimination question.

Malavikagnimitra: A play by Kalidasa, narrates the love story of King Agnimitra, the son of Pushyamitra Shunga, the founder of the Sunga dynasty. Swapnavasavadatta: This Sanskrit play by Bhasa does not revolve around the Sunga dynasty. Meghadoota: This poem by Kalidasa focuses on the pining of a separated Yaksha and doesn't involve historical figures. Ratnavali: This play by Sri Harsha also doesn't have a connection to the Sunga dynasty or its rulers.

The term kshetra-patni translates to "mistress of the field" (kshetra meaning field or land, and patni meaning mistress or wife). It is an agricultural deity associated with fertility and the evolving concept of land possession in ancient India. Atharvaveda is the correct answer. The term explicitly originates in the Atharvaveda, where hymns (such as AV 2.12.1) invoke the "mistress of the field" to bless agricultural endeavors. Rigveda is incorrect. While the Rigveda frequently invokes the masculine counterpart, Kshetrapati ("Lord of the Field," an agricultural deity found in hymns like RV 4.57), the feminine term Kshetra-patni is a later development that is absent from the Rigvedic text. Ashtadhyayi is incorrect. Authored by Panini (approx. 4th century BCE), it is a foundational treatise on Sanskrit grammar and linguistic rules, not the origin source for Vedic agricultural deities. Arthashastra is incorrect. Authored by Kautilya (approx. 3rd century BCE), this text deals with statecraft, economy, and land administration. While it extensively discusses agriculture (using terms like sitadhyaksha for the superintendent of agriculture), it post-dates the Vedas by centuries and is not the origin of the term. Therefore, Option B is the correct answer.

* Statement 1 is incorrect: Upanishads are known for their philosophical dialogues and teachings, and they often employ allegories and parables to convey complex ideas. For example, the Chandogya Upanishad contains the well-known parable of 'Satyakama Jabala' and his search for truth. * Statement 2 is correct: Upanishads form the concluding part of the Vedas and are known as 'Vedanta' (the end of the Vedas). They are believed to have been composed between 800-500 BCE. Puranas, on the other hand, are a later genre of Hindu texts, composed from around the 3rd century CE onwards.

The correct answer is (C) Madhyama-vyayoga. Here's why:  * Bhasa was an ancient Indian playwright believed to have predated Kalidasa. He is known for his Sanskrit plays, often characterized by their dramatic intensity and focus on emotions. * Madhyama-vyayoga (meaning 'The Middle One') is one of Bhasa's famous plays. It's part of a trilogy and tells a story from the Mahabharata. _Let's look at the other options:_ * Kavyalankara is a work on Sanskrit poetics by the renowned scholar Bhamaha. * Natyashastra is the foundational text on Indian classical dance and drama, attributed to the sage Bharata Muni. * Mahabhashya is a comprehensive commentary on the Sanskrit grammar of Patanjali, based on Panini's Ashtadhyayi.

The article states that the IKS being institutionalized is concerned with 'mythology as history', 'Puranic science', and 'ritual as technology', which are presented as criticisms. Options A, C, and D are cited as examples of genuine indigenous intellectual contributions that the 'real IKS' might focus on.

The article explicitly lists Panini's linguistics, Nyaya school of logic, and the Kerala school of mathematics as examples of what the 'real IKS' might focus on. 'Puranic science' is mentioned as a concern of the currently institutionalized IKS, not a genuine intellectual contribution in the context of the article's argument.

The article states that the IKS being institutionalized is concerned with 'Puranic science', 'mythology as history', 'ritual as technology', and 'an open contempt for verifiability'. Option C directly quotes this criticism.