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PSEB 9th Class English Literature Book Solutions Chapter 1 The Magic Violin

November 22, 2021 by Prasanna

Punjab State Board PSEB 9th Class English Book Solutions English Literature Book Solutions Chapter 1 The Magic Violin Textbook Exercise Questions and Answers.

PSEB Solutions for Class 9 English Literature Book Solutions Chapter 1 The Magic Violin

Question 1.
Why did the boy go to the farmer ?
(लड़का किसान के पास क्यों गया ?)
Answer:
The boy was very poor. He was in search of work. That was why he went to the farmer.
लड़का बहुत ग़रीब था। वह काम की तलाश में था। इसी कारण से वह किसान के पास गया।

Question 2.
What did the farmer ask the boy to do ?
(किसान ने लड़के से क्या करने को कहा ?)
Answer:
The farmer asked the boy to look after his goats.
किसान ने लड़के से कहा कि वह उसकी बकरियों की देखभाल किया करे।

Question 3.
How much did the farmer pay him and when ?
(किसान ने उसे कितने पैसे दिए और कब दिए ?)
Answer:
The farmer paid him only three copper coins. After three years, the boy wanted to leave the farmer. He asked for his wages. Then the farmer gave him three copper coins as his wages for three years.

किसान ने उसे सिर्फ तांबे के तीन सिक्के दिए। तीन वर्ष के बाद लड़का किसान को छोड़ कर जाना चाहता था। उसने अपना वेतन मांगा। तब किसान ने उसे उसके तीन वर्षों के वेतन के रूप में तांबे के तीन सिक्के दिए।

Question 4.
Who did the boy give his three coins and why ?
(लड़के ने अपने तीन सिक्के किसे दिए और क्यों ?)
Answer:
The boy gave them to an old beggar. The beggar said that he was very hungry. He asked the boy if he had any spare coins. The boy gave him all the three coins he had.

लड़के ने वे एक बढे भिखारी को दे दिए। भिखारी ने कहा कि उसे बहुत भूख लगी हुई थी। उसने लड़के से पूछा कि क्या उसके पास कोई फालतू सिक्के थे। लड़के ने उसे तीनों सिक्के दे दिए जो उसके पास थे।

Question 5.
What did the old man give to the boy ?
(बूढ़े आदमी ने लड़के को क्या दिया ?)
Answer:
The old man was, in fact, an angel. He gave the boy a magic violin and a gun. The music of the violin could make all men dance. The magic gun never missed its aim.

बूढ़ा आदमी वास्तव में एक फरिश्ता था। उसने लड़के को एक जादुई वायलिन और एक बन्दूक दी। वायलिन का संगीत सभी लोगों को नचा सकता था। जादुई बन्दूक अपने निशाने से कभी नहीं चूकती थी।

Question 6.
Where did the boy go with his violin and gun ? What happened there ?
(लड़का अपनी वॉयलिन और बन्दूक लेकर कहां गया ? वहां क्या हुआ ?)
Answer:
The boy went back to the farmer’s house. As he reached the gate, a bird flew up from the field. The boy hit the bird with his gun. The farmer said that the bird was his. The boy began to play on his magic violin. The farmer danced and danced while the boy played. The farmer requested the boy to stop playing. He said that he would give him a thousand silver coins.

लड़का वापस किसान के घर को चला गया। जब वह दरवाजे पर पहुंचा तो एक पक्षी खेत में से उड़ कर ऊपर को उठा। लड़के ने पक्षी को अपनी बन्दूक से निशाना लगाया। किसान ने कहा कि पक्षी उसका था। लड़का अपनी जादुई वायलिन को बजाने लगा। किसान नाचता रहा जबकि लड़का बजाता रहा। किसान ने लड़के से प्रार्थना की कि वह बजाना बन्द कर दे। उसने कहा कि वह उसे चांदी के एक हजार सिक्के देगा।

Question 7.
Why did the magistrate punish the boy ? What was the punishment ?
(मैजिस्ट्रेट ने लड़के को दण्ड क्यों दिया ? दण्ड क्या था ?)
Answer:
The farmer said that the boy was a thief. The police arrested him. They found a thousand silver coins with him. The magistrate believed the farmer’s story. He ordered to hang the boy at once.

किसान ने कहा कि लड़का एक चोर था। पुलिस ने उसे बन्दी बना लिया। उन्हें उसके पास एक हजार चांदी के सिक्के मिले। मैजिस्ट्रेट ने किसान की कहानी पर विश्वास कर लिया। उसने आदेश दिया कि लड़के को तुरन्त फांसी पर लटका दिया जाए।

Question 8.
How did the boy get the silver coins and his freedom back ?
(लड़के को चांदी के सिक्के और अपनी स्वतन्त्रता वापस कैसे प्राप्त हुए ?)
Answer:
The magistrate had ordered to hang the boy. The boy requested the magistrate to let him play his violin before he was hanged. The magistrate allowed him to do so. The boy began to play. The magistrate, the hangman and the farmer had to keep dancing while the boy played. At last, the farmer said that he would give him the silver coins. The magistrate said that he would give him his freedom. Thus the boy got both these things.

मैजिस्ट्रेट ने लड़के को फांसी पर लटकाने का आदेश दिया था। लड़के ने मैजिस्ट्रेट से प्रार्थना की कि उसे फांसी पर लटकाए जाने से पहले अपनी वायलिन बजाने की इजाजत दी जाए। मैजिस्ट्रेट ने उसे ऐसा करने की इजाजत दे दी। लड़का बजाने लगा। मैजिस्ट्रेट, जल्लाद और किसान को नाचते रहना पड़ा, जब लड़का बजा रहा था। आखिर किसान ने कहा कि वह उसे चांदी के सिक्के दे देगा। मैजिस्ट्रेट ने कहा कि वह उसे उसकी आजादी दे देगा। इस तरह लड़के को ये दोनों चीजें मिल गईं।

Objective Type Questions

Answer the following in one word / phrase / sentence :

Question 1.
Who is the writer of the story, ‘The Magic Violin’ ?
Answer:
Dr. Anand Malik.

Question 2.
Where did the poor boy in the story live ?
Answer:
In Sicily.

Question 3.
Why did the boy go about the country?
Answer:
He went there in search of work.

Question 4.
Where did the boy stay for three years ?
Answer:
At a farm.

Question 5.
What kind of a person was the farmer ?
Answer:
A miser and a very mean person.

Question 6.
How much did the farmer pay to the boy as wages ?
Answer:
Only three copper coins.

Question 7.
Who did the boy give all his money to ?
Answer:
To an old beggar.

Question 8.
Who was the old beggar actually ?
Answer:
An angel.

Question 9.
Why did the police arrest the boy ?
Answer:
The farmer had told the police that the boy was a thief.

Question 10.
What request was made to the magistrate by the boy?
Answer:
To let him play his violin before being hanged.

Complete the following:

1. The poor boy’s parents ……………….. when he was young.
2. Every day, the boy took the ………………. to the hill to graze.
3. The farmer gave three ………………. coins to the boy as wages.
4. The boy gave the …………………. all the three copper coins he had.
5. The boy began to play on his …………
6. The magistrate said the boy should be
Answer:
1. died
2. goats
3. copper
4. beggar
5. violin
6. hanged.

Write True or False against each statement :

1. The boy was rich and was always happy.
2. The boy asked the farmer for work.
3. The farmer gave three copper plates to the boy as wages.
4. The old beggar told the boy he could grant him two wishes.
5. The magistrate was a hard-hearted person.
6. The hangman went dancing and brought the boy’s things.
Answer:
1. False
2. True
3. False
4. True
5. False
6. True.

Choose the correct option for each of the following :

Question 1.
Who did the boy go to for work ?
(a) To the beggar.
(b) To the magistrate.
(c) To the hangman.
(d) To the farmer.
Answer:
(d) To the farmer.

Question 2.
The farmer asked the boy to look after ……….
(a) his buffaloes
(b) his cows
(c) his goats
(d) his horses.
Answer:
(c) his goats

Question 3.
The police found a thousand …….. coins with the boy.
(a) bronze
(b) silver
(c) brass
(d) metal.
Answer:
(b) silver

Question 4.
The magistrate had ordered to …………….. the boy.
(a) hang
(b) reward
(c) beat
(d) poison.
Answer:
(a) hang

The Magic Violin Summary in English

The Magic Violin Introduction:

It is the story of a little boy. He is very poor. Yet he is always happy. His parents die when he is very young. He goes to work with a farmer. He works there for three years. But the farmer is a miser and a mean person. He gives the boy only three copper coins as his wages for three years.

The boy takes the coins and goes away. On his way he meets a beggar who is very hungry. The boy gives all the three copper coins to the beggar. The beggar is very pleased. He tells the boy that he is no beggar. He is, in fact, an angel. He gives the boy a magic gun and a violin. The magic gun never misses the aim.

The magic violin can make everyone dance. Now the boy goes back to the farmer again. The farmer says he is a thief and has him arrested. The magistrate orders that the boy should be hanged. The boy starts playing his magic violin. The magistrate, the hangman and the farmer have to keep dancing while the boy is playing it. He stops playing only when he has gone beyond their reach. The boy has a magic gun, so none dares to follow him.

The Magic Violin Summary in English

There once lived a boy in Sicily. He was poor but he was always happy. His parents died when he was young. However, he was always cheerful. In spite of all his troubles, he would keep laughing.

Once he went about the country, looking for work. He came to a farmhouse. He asked the farmer for work. He said that he would do any kind of work. The farmer was a miser and a very mean person. He thought he won’t have to pay the boy anything. So he told the boy that he could stay there and look after his goats.

The boy stayed at the farm for three years. Every day, he took the goats to the hills to graze. He had no companion to talk to. He felt very lonely. One day, he told his master that he wanted to leave. He asked for his wages of those three years.

At this the farmer became very angry. He said, “I never said anything about the wages when I gave you work.” Then he took out three copper coins and gave them to the boy as his wages for three years’ work. The boy looked at them and laughed. He put the coins in his pocket and went away.

That night he slept under a haystack. When he woke up in the morning, he saw an old beggar. The beggar said that he was very hungry. He said to the boy, “Can you spare me a copper coin or two ?” The boy gave the beggar all the three copper coins that he had.

The old beggar was very pleased. He told the boy that he was no beggar. He was an angel. He told the boy that he could grant him two wishes. The boy thought for a while. Then he asked for a violin the music of which could make all men dance. He also asked for a gun that never missed its aim. The old man smiled and gave the boy what he had asked for.

The boy went back to the farm where he had worked for three years. When he reached near the gate, he saw a bird flying up from the field. The boy, fired with his gun and the bird fell down. At once the farmer came out and said that the bird was his. And he ran to pick it up.

But before he could reach the bird, the boy began to play on his violin. It was a magic violin and the farmer had to dance to its music. He had to keep dancing because the boy would not stop playing. At last, he requested the boy to stop playing the violin and promised to give the boy a thousand silver coins. The boy asked the farmer to fetch the coins first. The farmer went dancing into the house. He came out with a thousand silver coins. He had hidden them under a board in the floor. The boy took the coins and went away.

Then the farmer went running into the village. He told the police that the boy was a thief. The boy was soon arrested. The silver coins were taken away from him. According to the laws of Sicily, the punishment for stealing was death. So the magistrate said that the boy · should be hanged.

The boy requested the magistrate to let him play the violin before he was hanged. The kind-hearted magistrate allowed him to do so. The farmer shouted in protest but the magistrate did not care. The boy began to play the violin. The magistrate, the hangman, the farmer and a large number of people who had gathered there, began to dance. They danced and danced while the boy played. They all became very tired, but they could not stop
dancing.

At last, the farmer declared that he would give the boy his one thousand silver coins. The magistrate said that he would give the boy his freedom. At this the boy said, “Very well, tell the hangman to fetch my gun and the silver pieces. Then I will stop.”

The hangman went dancing and brought the boy’s things. The boy said that he no longer trusted them. He asked them to tie the gun to his belt and to put the money in his pockets. They had to do as the boy wished. He still played on the violin because he would not trust them.
They all kept dancing until the sound of the violin died in the distance. Then they fell on the ground because they were all very tired.

The Magic Violin Summary in Hindi

The Magic Violin Introduction:

यह एक छोटे-से लडके की कहानी है। वह बहत निर्धन है। फिर भी वह सदा प्रसन्न रहता है। उसके मातापिता की मृत्यु हो जाती है जब वह अभी बहुत छोटी आयु का होता है। वह एक किसान के पास काम करने चला जाता है। वह वहां तीन वर्ष तक काम करता है। किन्तु किसान एक बहुत कंजूस और कमीना आदमी है। वह लड़के को उसके तीन साल के वेतन के लिए तांबे के केवल तीन सिक्के देता है। लड़का सिक्के ले कर चला जाता है। रास्ते में वह एक भिखारी से मिलता है जो बहुत भूखा है।

लड़का तांबे के तीनों सिक्के भिखारी को दे देता है। भिखारी बहुत प्रसन्न हो जाता है। वह लड़के को बताता है कि वह कोई भिखारी नहीं है। वह, वास्तव में, एक फरिश्ता है। वह लड़के को एक जादुई वायलिन और एक बन्दूक देता है। जादुई बन्दूक अपने निशाने से कभी नहीं चूकती। जादुई वायलिन हर किसी को नचा सकती है। अब लड़का उस किसान के पास वापस चला जाता है। किसान कहता है कि वह एक चोर है और उसे गिरफ्तार करवा देता है। मैजिस्ट्रेट आदेश देता है कि लड़के को फांसी पर चढ़ा दिया जाए।

किन्तु लड़का अपनी वायलिन बजाने लगता है। मैजिस्ट्रेट, जल्लाद और किसान को नाचते रहना पड़ता है जब वह (वायलिन) बजा रहा होता है। वह केवल तब बजाना बन्द करता है, जब वह उनकी पहुंच से बाहर निकल गया होता है। लड़के के पास एक जादुई बन्दूक है, इस लिए उसका पीछा करने की कोई हिम्मत नहीं करता है।

The Magic Violin Summary in Hindi

कहानी का विस्तृत सार एक बार सिसली में एक लड़का रहता था। वह ग़रीब था परन्तु वह सदा प्रसन्न रहता था। जब वह छोटा ही था तो उसके माता-पिता की मृत्यु हो गई थी। फिर भी वह सदा प्रसन्न रहता था। अपने सभी कष्टों के बावजूद वह हंसता रहता था। एक बार वह काम ढूंढता हुआ एक गांव में गया। वह एक फार्महाऊस में पहुंचा। उसने किसान से काम मांगा। उसने कहा वह कोई भी काम करने को तैयार था। वह किसान एक कंजूस और कमीना व्यक्ति था। उसने सोचा उसे लड़के को कुछ नहीं देना पड़ेगा। इसलिए उसने कहा कि वह वहां रहकर उसकी बकरियों की देखभाल कर सकता था।लड़का फार्म पर तीन वर्षों तक रहा। प्रतिदिन वह पहाड़ियों पर बकरियों को चराने के लिए ले जाता। बात करने के लिए वहां कोई उसका साथी नहीं था। वह बहुत अकेलापन महसूस करता था। एक दिन उसने अपने स्वामी से कहा कि वह वहां से जाना चाहता था। उसने अपने तीन वर्षों का वेतन मांगा।

इससे किसान बहुत क्रोधित हो गया। उसने कहा, “जब मैंने तुम्हें काम दिया था तो वेतन की कोई बात नहीं की थी।” फिर उसने तांबे के तीन सिक्के निकाले और उस लड़के को उसके तीन वर्षों के वेतन के रूप में दे दिए। लड़के ने उनकी तरफ देखा और हंस दिया। उसने सिक्के अपनी जेब में डाल लिए और वहां से चला गया।

उस रात वह एक घास के ढेर के नीचे सोया। जब वह प्रातः उठा तो उसने एक बूढ़ा भिखारी देखा। भिखारी ने कहा कि वह बहुत भूखा था। उसने लड़के से कहा, “क्या तुम मुझे तांबे के एक दो सिक्के दे सकते हो ?” लड़के ने भिखारी को वे तीनों सिक्के दे दिए जो उसके पास थे। बूढ़ा भिखारी बहुत प्रसन्न हुआ। उसने लड़के से कहा कि वह कोई भिखारी नहीं था। वह एक फरिश्ता था। उसने लड़के से कहा कि वह उसे दो वरदान दे सकता है। लड़के ने कुछ देर के लिए सोचा। फिर उसने एक ऐसी वायलिन मांगी जिसका संगीत सभी मनुष्यों को नचवा सकता हो। उसने ऐसी बन्दूक भी मांगी जिसका निशाना कभी चूकता न हो। वह बूढ़ा आदमी मुस्कराया और उसने लड़के को वह दे दिया जो उसने मांगा था। लड़का उस फार्म पर वापस गया जहां उसने तीन वर्षों तक काम किया था। जब वह गेट के नजदीक पहुंचा

तो उसने खेत के ऊपर एक पक्षी उड़ता हुआ देखा। लड़के ने अपनी बन्दूक से गोली चलाई और पक्षी नीचे गिर गया। तुरन्त किसान बाहर आया और बोला कि वह पक्षी उसका था। और वह भाग कर उसे उठाने गया। इससे पहले कि वह पक्षी तक पहुंचता, लड़के ने वायलिन बजानी शुरू कर दी। यह एक जादुई वायलिन थी तथा किसान को इसके संगीत पर नाचना पड़ा। उसे नाचते ही रहना पड़ा क्योंकि लड़का वायलिन बजानी बन्द नहीं कर रहा था। आखिर उसने लड़के से प्रार्थना की कि वह वायलिन बजानी बन्द कर दे और उसने लड़के को एक हजार चांदी के सिक्के देने का वायदा किया। लड़के ने किसान से कहा कि वह पहले सिक्के लेकर आए। किसान नाचता हुआ घर के अन्दर गया। वह एक हजार चांदी के सिक्के लेकर बाहर आया। उसने उन्हें फर्श में एक फट्टे के नीचे छिपा रखा था। लड़के ने सिक्के लिए और वहां से चला गया।

फिर किसान भागता हुआ गांव में आया। उसने पुलिस से कहा कि वह लड़का एक चोर था। लड़के को शीघ्र ही गिरफ्तार कर लिया गया। उससे चांदी के सिक्के ले लिए गए। सिसली के कानून के मुताबिक चोरी का दण्ड मृत्यु था। इसलिए मैजिस्ट्रेट ने कहा कि लड़के को फांसी पर लटका दिया जाए। लड़के ने मैजिस्ट्रेट से प्रार्थना की कि फांसी पर लटकाने से पहले उसे वायलिन बजाने दी जाए। दयालु मैजिस्ट्रेट ने उसे ऐसा करने की आज्ञा दे दी। किसान इसके विरोध में चिल्लाया परन्तु मैजिस्ट्रेट ने उसकी परवाह न की।

लड़के ने वायलिन बजानी शुरू की। मैजिस्ट्रेट, जल्लाद, किसान और भारी गिनती में लोग जो वहां एकत्रित हुए थे नाचने लगे। वे नाचते चले गए जबकि लड़का वायलिन बजाता गया। वे सभी बहुत थक गए, किन्तु वे नाचना बन्द न कर पाए। अन्त में किसान ने कहा कि वह लड़के को अपने एक हजार चांदी के सिक्के दे देगा। मैजिस्ट्रेट ने कहा कि वह लड़के को उसकी आजादी देगा। इस पर लड़के ने कहा, “अच्छी बात है, जल्लाद से कहो कि वह मेरी बन्दूक और चांदी के सिक्के लेकर आए। तभी मैं वायलिन बजाना बन्द करूंगा।”

जल्लाद नाचता हुआ गया और लड़के की चीजें ले आया। लड़के ने कहा कि वह अब उन पर विश्वास नहीं करता। उसने उनसे कहा कि वे बन्दूक उसकी पेटी से बांध दें और पैसों को उसकी जेबों में डाल दें। उन्हें लड़के की इच्छानुसार करना ही पड़ा। वह अभी भी वायलिन बजा रहा था क्योंकि वह उन पर विश्वास नहीं करता था। वे तब तक नाचते रहे जब तक दूर से वायलिन की आवाज़ आनी बन्द न हो गई। फिर वे ज़मीन पर गिर पड़े क्योंकि वे बहुत थक चुके थे।

The Magic Violin Translation in Hindi

(Page 1)

कठिन शब्दार्थ-1. orphan – अनाथ ; 2. graze – चराना ; 3. fortune—भाग्य ; 4. merrily—प्रसन्नता से ; 5. troubles-कष्ट, मुसीबतें ; 6. cheerful—प्रसन्न ; 7. country-ग्रामीण क्षेत्र ; 8. farm house – खलिहान के पास किसान का घर ; 9. knocked—खटखटाया ; 10. mean-घटिया, निर्दय ; 11. miser – कंजूस ; 12. wages-काम की मज़दूरी।।

अनुवाद-सिसली में एक बार एक लड़का रहता था जो सदा प्रसन्न रहता था, यद्यपि वह बहुत ग़रीब था। उसके माता-पिता की मृत्यु हो गई जब वह छोटी आयु का था, इसलिए वह अपने भाग्य की खोज में स्वयं अकेला ही निकल पड़ा। वह प्रत्येक बात पर खुशी से हंस देता तथा अपने सभी कष्टों के दौरान वह प्रसन्न और हंसमुख बना रहता। वह काम ढूंढता हुआ प्रदेश का चक्र काटता रहा तथा अन्त में एक दिन वह एक फ़ार्महाऊस पर आया। उसने दरवाजा खटखटाया तथा एक किसान बाहर आ गया। ‘तुम क्या चाहते हो ?’ किसान ने क्रोधपूर्वक पूछा। वह एक कमीना और कंजूस आदमी था, तथा उसने सोचा कि वह लड़का अवश्य एक भिखारी होगा।

‘मुझे काम चाहिए,’ लड़के ने मुस्कराते हुए कहा। ‘तथा किसी भी तरह का काम।” ‘मैं समझ गया,’ उस कंजूस ने पहले से कम क्रोध में कहा, तथा उसे एक ढंग नज़र आ गया, कुछ भी किए बिना कुछ प्राप्त करने का। ‘हां, तुम आ सकते हो और मेरी बकरियों की देखभाल कर सकते हो।’ इस प्रकार वह लड़का फ़ार्महाऊस में रहने के लिए चला गया, तथा प्रतिदिन वह बकरियों को चराने के लिए पहाड़ियों पर ले जाया करता।

तीन वर्ष बीतने पर वह लड़का उस काम में परिवर्तन चाहने लगा क्योंकि पहाड़ियों में वह बहुत अकेला महसूस करता था। जब रात हुए वह घर आया करता, तो उसे वहां उस बूढ़े किसान के अतिरिक्त कोई भी अन्य व्यक्ति बात करने के लिए दिखाई न दिया करता। एक सायं उसने अपने बूढ़े स्वामी से कहा कि वह उसे छोड़ कर जाना चाहता था। उसने अपना वेतन मांगा जो उसने फार्म पर उन तीन वर्षों के दौरान अर्जित किया था।

(Page 2)

कठिन शब्दार्थ-1. settle-तय करना ; 2. just-सच्चा ; 3. owe—देनदार होना ; 4. shabby-फटापुराना ; 5. haystack—घास का ढेर ; 6. spare—देना ; 7. rags—फटे-पुराने वस्त्र ; 8. appeared-आ गए ; 9. velvet-मखमल ; 10. cloak-चोगा ; 11. lad—लड़का ; 12. angel-फरिश्ता ; 13. deserve-. योग्य होना।

अनुवाद-‘
वेतन !’ किसान ने क्रोधपूर्वक चिल्लाते हुए कहा। ‘वेतन ! मैंने वेतन के बारे में कभी कोई बात नहीं कही थी जब मैंने तुम्हें काम दिया था।’ ‘वह तो ठीक है,’ लड़के ने उत्तर दिया, ‘किन्तु कोई भी आदमी कभी बेगार में काम नहीं करता है। मैंने तब वेतन तय नहीं किया था क्योंकि मैंने समझा कि आप एक इन्साफ-पसन्द आदमी हैं।’ ‘और मैं एक इन्साफ-पसन्द आदमी हूं,’ किसान ने गरजते हुए कहा। ‘मुझे कभी किसी ने नहीं कहा कि मैं ऐसा नहीं हूं। तुम जान जाओगे। मैं तुम्हारा वेतन दे दूंगा यद्यपि मैंने तुम्हारा कुछ नहीं देना है।’फिर उसने लड़के को तीन वर्षों के काम के बदले तांबे के तीन सिक्के दे दिए। लड़के ने उनकी तरफ देखा और हंस दिया। उसने सिक्के अपने जेब में डाल लिए, अपना भद्दा-सा टोप उठाया तथा सीटी बजाता हुआ वहां से चला गया।

उस रात वह घास के एक ढेर के नीचे सोया, तथा प्रातः जब वह जागा, तो उसे अपने सामने एक बूढ़ा भिखारी दिखाई दिया। लड़का मुस्करा दिया और बोला, ‘शुभ प्रातः, मेरे मित्र, तुम जल्दी ही जाग उठे हो।’

‘हां ऐसा ही है,’ भिखारी ने उत्तर दिया। ‘मैं इतना भूखा था कि मुझे नींद नहीं आ सकती थी यद्यपि मेरे पास लेटने के लिए कोमल मखमली शैय्या होती। क्या तुम्हारे पास मुझे देने के लिए एक या दो फालतू तांबे के सिक्के हैं ? मुझे बहुत भूख लगी हुई है।’

लड़के ने अपना हाथ अपनी जेब में डाला तथा वे तीन तांबे के सिक्के निकाले जो उसका तीन वर्षों का वेतन था। ‘ये लो,’ उसने प्रसन्नतापूर्वक कहा। ‘इन्हें कमाने में मुझे लम्बा समय लग गया था, किन्तु मैं फिर से बकरियों के पास वापस जा सकता हूं और कुछ कमा सकता हूं।’ जैसे ही भिखारी ने तांबे के तीन सिक्के लिए, उसके चीथड़े उसके शरीर पर से गिर गए, तथा उनकी जगह काले रंग का एक मखमली चोगा आ गया जिसके ऊपर चांदी (की कढ़ाई) का काम हो रखा था।

मैं जान गया हूं कि तुम एक अच्छे बालक हो,’ बूढ़े आदमी ने कहा। ‘मैं कोई भिखारी नहीं हूं। मैं एक फरिश्ता हूं। मैं तुम्हें दो इच्छाओं का वरदान दे सकता हूं। तुम क्या चाहते हो ? मैं ऐसे व्यक्तियों को उपहार दे सकता हूं जो इसके पात्र हों।’ लड़के ने एक पल सोचा और फिर कहा, ‘मैं एक ऐसी वायलिन प्राप्त करना चाहूंगा जो ऐसा संगीत निकाले कि सभी मनुष्य नाचने लगें, तथा एक बन्दूक चाहता हूं जो सदा उस चीज़ पर लगे जिस पर मैं निशाना साधूं।’

(Page 3) . कठिन शब्दार्थ-1. disappeared—गायब हो गया ; 2. certainly—निस्सन्देह ; 3. rudeness-धृष्टता ; 4. rascal दुष्ट ; 5. fetch-लाना ; 6. floor-फर्श ; 7. magistrate–न्यायाधीश ; 8. punishment-सजा ; 9. sentenced—सज़ा सुनाई गई।

अनुवाद-

बूढ़ा आदमी मुस्करा दिया और तुरन्त अपने चोगे के नीचे से उसने एक वायलिन और एक बन्दूक बाहर निकाली। उसने वे लड़के को दे दी। ‘ईश्वर करे वे तुम्हारे लिए प्रसन्नता ले कर आएं जिसके तुम पात्र हो,’ उसने कहा और अदृश्य हो गया। लड़के ने वापस उस फार्म की तरफ अपना रास्ता लिया जहां उसने तांबे के तीन सिक्कों के लिए तीन लम्बे . वर्षों तक काम किया था, तथा ज्योंही वह गेट के नज़दीक पहुंचा, खेत में से एक पक्षी उड़ कर ऊपर को आया। तुरन्त लड़के ने अपनी जादुई बन्दूक के साथ इस पर निशाना बांधा तथा निस्सन्देह यह पक्षी पर जा लगा। जब पक्षी नीचे गिरा तो वह किसान घर से बाहर आया और इसे उठाने के लिए गया।
‘वह मेरा है,’ उसने चिल्लाते हुए कहा।

‘निश्चय ही,’ लड़के ने उत्तर दिया, ‘लेकिन आप इसे केवल नाच कर ही प्राप्त कर सकते हैं।”अरे दुष्ट, मैं तम्हारी किसी गुस्ताख़ी को नहीं मानूंगा,’ किसान ने चिल्लाते हुए कहा। किन्तु इससे पहले कि वह पक्षी तक पहुंच पाता, लड़का अपनी वायलिन को बजाने लगा तथा किसान को नाचना पड़ा। वह नाचता रहा और लड़का बजाना बन्द ही नहीं कर रहा था। ‘बन्द करो!’ थके हुए किसान ने चिल्ला कर कहा। ‘बन्द करो, कृपया बन्द कर दो। मैं तुम्हें चांदी के एक हज़ार सिक्के दूंगा यदि तुम केवल इसे बन्द कर दो!’ ।

‘आओ चलते हैं और पहले उन्हें ले कर आते हैं,’ लड़के ने कहा। इस प्रकार, अब भी नाचता हुआ, वह किसान अपने घर के अन्दर चला गया तथा फर्श में लगे एक तख्ते के नीचे से चांदी के सिक्के निकाले जहां उसने उन्हें छिपा रखा था; वह लड़का वायलिन बजाता जा रहा था। केवल जब किसान ने चांदी के एक हज़ार सिक्के बाहर लड़के के सामने किए, तभी उसने वायलिन बजाना बन्द किया। फिर वह अपने रास्ते चला गया किन्तु किसान उससे पहले ही भाग कर गांव में पहुंच गया और पुलिस से कह दिया कि वह लड़का एक चोर था।

मैजिस्ट्रेट ने सिपाहियों को वहां भेजा और उन्होंने शीघ्र ही लड़के को चांदी के उन एक हज़ार सिक्कों के साथ पकड़ लिया जो किसान ने कहा कि उसने चुराए थे। .उन दिनों सिसली में चोरी करने का दण्ड मृत्यु था। ऐसा असम्भव प्रतीत होता था कि इस तरह के ग़रीब लड़के के पास धन की इतनी बड़ी राशि हो, इसलिए उसे तुरन्त फांसी पर लटकाने का दण्ड दे दिया गया।

(Page 4)

कठिन शब्दार्थ-1. alarm-डर कर ; 2. hangman-जल्लाद ; 3. gathered-इकट्ठा हुए ; 4. strength-शक्ति ; 5. freedom-आज़ादी ; 6. courthouse-न्यायालय ; 7. trust– भरोसा करना।

अनुवाद-
लड़के ने मैजिस्ट्रेट से कहा कि उसे वायलिन बजा लेने दी जाए, इससे पहले कि उसे फांसी पर लटकाया जाए। दयालु मैजिस्ट्रेट ने उसे ऐसा करने की इजाजत दे दी। वह किसान घबरा कर चिल्ला दिया जब उसने लड़के को वायलिन वापस देते हुए जल्लाद को देखा, तथा उसने चिल्ला कर मैजिस्ट्रेट से कहा,

‘उसे बजाने न दीजिए! उसे बजाने न दीजिए! ओह ! उसे बजाने मत दीजिए।’ किन्तु मैजिस्ट्रेट केवल मुस्करा दिया और बोला, ‘इससे कोई हानि नहीं हो सकती है। बेचारे बालक को कुछ मिनट वायलिन बजा लेने दो; वह मरने जा रहा है।’ इस तरह लड़का वायलिन बजाने लगा। तुरन्त मैजिस्ट्रेट तथा जल्लाद और किसान और सभी लोग जो चौराहे में लड़के को फांसी पर लटकाते हुए देखने के लिए एकत्रित थे, नाचने लगे। वे नाचते रहे और नाचते रहे तथा जब तक लड़का बजाता रहा, वे नाचना बन्द न कर पाए।

‘ओह! ओह! ओह!’ मैजिस्ट्रेट ने चिल्ला कर कहा। ‘मैं इसे जारी नहीं रख सकता हूं, नहीं रख सकता हूं।’ किन्तु उसे नाचना पड़ा क्योंकि वह रुक नहीं सकता था। _ ‘उसे रोको,’ किसान ने चिल्ला कर कहा। ‘उसे रोको! वह मेरे चांदी के एक हज़ार सिक्के रख सकता है यदि वह रुक जाए।’ ‘मैं मर जाऊंगा। मैं मर जाऊंगा,’ जल्लाद चिल्लाया। ‘मैं अब और अधिक नाच नहीं सकता हूं। उसे रोको।’

किन्तु लड़का बजाता चला गया तथा मैजिस्ट्रेट और जल्लाद तथा किसान ऐसे लग रहे थे जैसे मरे हुए आदमी नाच रहे हों क्योंकि उनमें कोई ताकत नहीं बची थी, किन्तु वे रुक न पाए। आखिर मैजिस्ट्रेट ने कहा, ‘रुक जाओ, लड़के, रुक जाओ! तुम्हें मुक्त कर दिया जाएगा। किसान तुम्हें चांदी के एक हज़ार सिक्के देता है और मैं तुम्हें तुम्हारी आज़ादी देता हूं।’ ‘ठीक है,’ लड़के ने कहा, ‘जल्लाद से कहो कि मेरी बन्दूक और चांदी के सिक्के ले कर आए तथा फिर मैं बन्द कर दूंगा।’

इसलिए जल्लाद नाचता हुआ न्यायालय भवन में गया जहां चांदी के सिक्के और बन्दूक रखे हुए थे। जब वह लड़के की चीजें अपने हाथों में लिए वापस आया, तो लड़के ने कहा, ‘बन्दूक को मेरी पेटी के साथ बांध दो और पैसे जेबों में डाल दो क्योंकि मैं किसी पर और ज्यादा विश्वास नहीं कर सकता हूं। मैं तब तक बजाना बंद नहीं करूंगा जब तक मुझे वह प्राप्त नहीं हो जाता जो मेरा अपना है और मैं तुम से इतनी दूर नहीं निकल जाता कि तुम मुझे दोबारा पकड़ न पाओ।’

(Page 5)
कठिन शब्दार्थ-1. died-(आवाज) आनी बन्द हो गई ; 2. distance-दूरी।

अनुवाद-जब बन्दूक उसकी पेटी के साथ बांध दी गई और पैसे उसकी जेबों में आ गए, तो वह वहां से चल कर जाने लगा, किन्तु वह अब भी वायलिन बजाता गया क्योंकि वह उन पर भरोसा करने को तैयार नहीं था। किसान और मैजिस्ट्रेट तथा जल्लाद चौराहे में नाचते चले गए जब तक वायलिन की आवाज़ दूर किसी स्थान से आनी बन्द नहीं हो गई। फिर वे ज़मीन पर गिर गए क्योंकि वे सब बहुत थक गए थे। किन्तु लड़का अपने भाग्य की खोज में चलता गया, अपनी वायलिन को अपनी बांह के नीचे लटकाए हुए, अपनी बन्दूक अपनी पीठ पर उठाए हुए और चांदी के एक हजार सिक्के अपनी जेबों में लिए हुए।

PSEB 12th Class Religion Solutions Chapter 9 The Sikh Way of Life

November 29, 2021November 22, 2021 by Prasanna

Punjab State Board PSEB 12th Class Religion Book Solutions Chapter 9 The Sikh Way of Life Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Religion Chapter 9 The Sikh Way of Life

Long Answer Type Questions:

Question 1.
What is the Sikh way of life?
Or
Discuss in brief but meaningful the salient features of Sikh Rahit Maryada.
Or
Examine critically the Sikh Way of Life.
Or
What is Code of Conduct? Explain in brief the Sikh Code of Conduct.
Or
Discuss in brief the Religious Sikh Way of Life.
Or
Give a brief account of the Sikh Way of Life.
Or
Write about the Sikh Way of Life.
Or
Disccribe the personal life in Sikh Code of Conduct.
Or
What is the Gurmat life? Discuss.
Or
Discribe the salient features of Sikh Way of Life.
Or
Write about the Gursikh Way of Life.
Or
What should be the Sikh Way of Life?
Or
Sikh Rahit Maryada is the source of the Sikh way of life. Discuss.
Answer:
Each conduct of life is based on some or the other philosophy. Like a true Muslim tries to lead his life according to the teachings of Quran and a true Christian leads his life according to the Bible. Though there are several sects among the Hindus, but special sects try to lead their lives according to their religious texts. The Guru Granth Sahib describes the Sikh way of life at several places. In 1699 A.D., when Guru Gobind Singh Ji created the Khalsa Panth at Anandpur Sahib, he proclaimed certain rules which had to be essentially followed by every Khalsa.

These rules are still available to us in the form of Rahitnamas. The Rahitnamas do not present any new ideology. These present a picture of the way of life so described in the Gurbani in brief. The Code of Conduct so prescribed by the Shiromani Gurdwara Prabandhak Committee, Amritsar for a Sikh and that which is authentic is briefly described as follows :

(a) Who is a Sikh?
Any woman or man who believes in the Absolute, the Ten Gurus (from Guru Nanak Dev Ji to Guru Gobind Singh Ji), the Bani and teachings of Sri Guru Granth Sahib Ji, the Nectar (amrit) of Guru Gobind Singh Ji and disbelieves any other religion is a true Sikh.

(b) Practice of Nam

A Sikh should wake up at dawn, take bath and recite the Name of the Akal Purakh (Parmatma-the Supreme Soul).
Follow the path of Nitnem. The Banis of Nitnem are as follows : Japji Sahib, Jaap Sahib, Anand Sahib, Chaupai and 10 Sawaiyyas. These Banis must be read at dawn.
Rahiras Sahib—This Bani is read out in the evening.
Sohela—This Bani must be read out at night before sleeping. It is essential to do the Ardaas at dawn and after Nitnem.
The impact of Gurbani is greater on the Sangat. Hence, it is appropriate for a Sikh that he goes to visit the Gurdwara and enjoys the benefit of listening to the Bani while sitting among the Sangat.
The illumination of the Guru Granth Sahib must take place in the Gurdwara everyday. Ordinarily, the Sukh Asan must take place after the path of Rahiras Sahib.
The Guru Granth Sahib’s illumination should be done respectfully. For the illumination, it is essential that the area is completely clean and there is light above it. The illumination should be done by covering the Manji Sahib with a clean cloth. Matresses (gaddelas) should be used for the Guru Granth Sahib Ji and a rumala should be placed on it. At the time when the Path is not taking place, the Guru Granth Sahib should be covered with a rumala. The chanwar should be used at the time of illumination.
There should be no idol-worship or any custom followed against the Gurmat.
The Ardaas should be recited while taking the Guru Granth Sahib from one place to the other. The person who holds the Guru Granth Sahib on his head should be bare foot. .
The illumination of the Guru Granth Sahib should be done along with the recitation of the Ardaas. The Vaak should be taken at the time of illumination.
When the Guru Granth Sahib is brought, then each Sikh should stand up in respect.
While entering the Gurdwara one should remove one’s shoes and slippers etc. and wash hands as well.
There is no restriction for people of any country, religion, caste etc. for darshan of the Gurdwara but they should not be in possession of things like tobacco etc. that are prohibited in Sikhism.
While sitting among the Sangat there should be no discrimination of Sikh, non-Sikh, caste-creed, high-low etc.
It is against the Gurmat (Sikhism) for any person to sit on the mattresses (gaddela), asana, chair, stool or cot etc. during the illumination of the Guru Granth Sahib Ji or while sitting among the Sangat.
No Sikh should sit with his head uncovered in the Sangat. There is a prohibition on the use of purdah or ghoonghat for the Sikh women.
Every Gurdwara must have the Nishan Sahib at a high position.
There must be a Nagara in the Gurdwara and it should be sounded at the right time.
Only a Sikh can perform Kirtan in the Sangat.
The Kirtan Gurbani should be recited in the form of ragas.
Only a Sikh (man or woman) can sit at the tabya of Guru Granth Sahib at the time of its Diwan.
After the Diwan, the Hukam must be taken.

A Gursikh should not worship any god or goddess other than the Akal Purakh (the Absolute).
A Gursikh should worship the giver of salvation i.e. the ten Guru Sahiban, Guru Granth Sahib and the Bani written in it.
A Gursikh should not believe in caste-creed, untouchability, mantra, shradha, forefathers, pinda, deeva, fasts observed on ekadashi, puranmashi, tilak, idol worship etc.
A Gursikh should not believe in any other religious pilgrimage other than the Guru Ghar.
A Gursikh should pray before Waheguru before starting any work.
It is the duty of every Sikh to enlighten his child about the teachings of Gursikhi.
The Sikhs should not consume bhaang, narcotics, liquor, tobacco etc.
A Gursikh should not indulge in killing a girl child. He should not be even associated with such a person.
A Gursikh should lead a life with honest earning.
A Gurusikh has to keep away from theft, robbery and gambling etc.
A gurusikh has to consider the other’s daughter as one’s own daughter and the other’s wife as one’s own mother.
A Gursikh should abide by the teachings of the Gurus from birth till death.
A Gursikh should greet another Sikh by saying ‘Waheguru Ji ka Khalsa, Waheguru Ji ki Fateh’.
It is not appropriate for the Sikh women to observe purdah or ghoonghat (veil).
On the birth of a child in a Sikh’s house, the family and relatives should go to the Gurdwara to express gratitude towards the Akal Purakh.
The word ‘Singh’ should be attached to the name of a Sikh boy and the word ‘Kaur’ should be attached to the name of a Sikh girl.
The Sikh marriages should be arranged without any thought being given to the caste and gotra.
Sikhs should be married according to ‘Anand’ tradition.
Child marriage is prohibited. While deciding upon the day of marriage, looking for an auspicious day or making a patri is against the Gurmat. Any day can be fixed for the marriage.
Sehra, filling the gharauli, reading chhandas, performing havans, getting prostitutes to dance, consuming liquor is against Gurmat.
The Diwan should be in the presence of the Guru Granth Sahib Ji at the time of marriage. The Kirtan should be performed by the Sangat or ragis. Then the bridegroom and bride should be made to sit in the presence of the Guru Granth Sahib. With the permission of the Sangat, the Ardaas to begin the ‘Anand’ should be offered.
Ordinarily, a Sikh cannot remarry in case his wife is alive and with him.
At the time of death, a person lying on the cot should not be put down on the ground and no other ritual against the Gurmat should be followed. One should recite the Path of Gurbani or should chant ‘Waheguru’, ‘Waheguru’:
One should not cry or observe mourning at the time of a person’s death.
A person whether minor or old should be cremated.
There should be no superstition followed regarding day or night at the time of cremation.
Deeva, mourning, the custom of pinda, shradha, death of the aged etc. is against the Gurmat. _i;
The Sikhs should pray for the blessings of Waheguru on every occasion of happiness and sorrow like griha pravesh, opening a new shop, sending a child for education etc.
Seva is a special part of Sikhism. Seva is not limited to fanning or serving the langar. A Sikh should render his service to others throughout his life.
Every Sikh should adorn the 5 K’s-Kesh, Kangha, Kachcha, Kara and Kripan.
These four malpractices should not be observed-
(1) cutting of Kesh
(2) Eating halal meat
(3) Adultery
(4) Consumption of tobacco.
If any of the above instructions is violated, he shall have to consume the immortal nectar again.
If a Sikh commits a sin pertaining to rahit, he should go to a nearby Gurdwara and accept his mistake in the presence of the Sangat.
Gurmata can be obtained only on questions pertaining to clarification of the early principles of Sikhism. This Gurmata can be passed by only a representative committee appointed by the Guru Panth or by the Sangat.

Question 2.
“Morality is the key in Sikhism as per Sikh Way of Life.” Discuss.
Or
“Morality is the hase of the Sikh Way of Life.” Elucidate.
Or
According to Sikhism, Moral Life is key of Life.
Or
Explain the special features of Sikh Morality.
Or
Moral Life is the key to Sikh Life. Discuss.
Or
“Morality is the key of Sikhism as per Sikh Way of Life.” Discuss.
Answer:
Code of Conduct of Gursikh
The Code of Conduct of the Sikhs should be according to the Gurmat is as follows :

A Gursikh should not worship any god or goddess other than the Akal Purakh (the Absolute).
A Gursikh should worship the giver of salvation i.e. the ten Guru Sahiban, Guru Granth Sahib and the Bani written in it.
A Gursikh should not believe in caste-creed, untouchability, mantra, shradha, forefathers, pinda, deeva, fasts observed on ekadashi, puranmashi, tilak, idol worship etc.
A Gursikh should not believe in any other religious pilgrimage other than the Guru Ghar.
A Gursikh should pray before Waheguru before starting any work.
It is the duty of every Sikh to enlighten his child about the teachings of Gursikhi.
The Sikhs should not consume bhaang, narcotics, liquor, tobacco etc.
A Gursikh should not indulge in killing a girl child. He should not be even associated with such a person.
A Gursikh should lead a life with honest earning.
A Gurusikh has to keep away from theft, robbery and gambling etc.
A gurusikh has to consider the other’s daughter as one’s own daughter and the other’s wife as one’s own mother.
A Gursikh should abide by the teachings of the Gurus from birth till death.
A Gursikh should greet another Sikh by saying ‘Waheguru Ji ka Khalsa, Waheguru Ji ki Fateh’.
It is not appropriate for the Sikh women to observe purdah or ghoonghat (veil).
On the birth of a child in a Sikh’s house, the family and relatives should go to the Gurdwara to express gratitude towards the Akal Purakh.
The word ‘Singh’ should be attached to the name of a Sikh boy and the word ‘Kaur’ should be attached to the name of a Sikh girl.
The Sikh marriages should be arranged without any thought being given to the caste and gotra.
Sikhs should be married according to ‘Anand’ tradition.
Child marriage is prohibited. While deciding upon the day of marriage, looking for an auspicious day or making a patri is against the Gurmat. Any day can be fixed for the marriage.
Sehra, filling the gharauli, reading chhandas, performing havans, getting prostitutes to dance, consuming liquor is against Gurmat.
The Diwan should be in the presence of the Guru Granth Sahib Ji at the time of marriage. The Kirtan should be performed by the Sangat or ragis. Then the bridegroom and bride should be made to sit in the presence of the Guru Granth Sahib. With the permission of the Sangat, the Ardaas to begin the ‘Anand’ should be offered.
Ordinarily, a Sikh cannot remarry in case his wife is alive and with him.
At the time of death, a person lying on the cot should not be put down on the ground and no other ritual against the Gurmat should be followed. One should recite the Path of Gurbani or should chant ‘Waheguru’, ‘Waheguru’:
One should not cry or observe mourning at the time of a person’s death.
A person whether minor or old should be cremated.
There should be no superstition followed regarding day or night at the time of cremation.
Deeva, mourning, the custom of pinda, shradha, death of the aged etc. is against the Gurmat.
The Sikhs should pray for the blessings of Waheguru on every occasion of happiness and sorrow like griha pravesh, opening a new shop, sending a child for education etc.
Seva is a special part of Sikhism. Seva is not limited to fanning or serving the langar. A Sikh should render his service to others throughout his life.
Every Sikh should adorn the 5 K’s-Kesh, Kangha, Kachcha, Kara and Kripan.
These four malpractices should not be observed-
(1) cutting of Kesh
(2) Eating halal meat
(3) Adultery
(4) Consumption of tobacco.
If any of the above instructions is violated, he shall have to consume the immortal nectar again.
If a Sikh commits a sin pertaining to rahit, he should go to a nearby Gurdwara and accept his mistake in the presence of the Sangat.
Gurmata can be obtained only on questions pertaining to clarification of the early principles of Sikhism. This Gurmata can be passed by only a representative committee appointed by the Guru Panth or by the Sangat.

Question 3.
Explain the Mud Mantra. Where is the Mul Mantra placed in the Guru Granth Sahib?
Or
Explain the Sikh doctrine of unity of God while discussing Mul Mantra.
Or
What is meant by Monotheism in Sikhism? Give a brief account of Mul Mantra.
Or
Describe the concept of Akal Purakh (God) in Sikhism.
Or
What is the ‘Mul Mantra’ in Sikhism? Explain.
Answer:
The beginning lines of Japji Sahib of Guru Nanak Dev Ji is called Mul Mantra. Guru Granth Sahib Ji starts with Mul Mantra. These lines are Ik-onkaar Sat-nam Karta Purakh Nirbhau Nirvair Akaal Moorat Ajoonee Saibhang Gur Prasaad. In these, are included the essence of the teachings of Guru Nanak Dev Ji. Mul Mantra means there is but one God. His name is true. He is the Creator. He is fearless. He is without enmity. He is immortal. He is beyond birth. He is self-illumined. He is realised by the grace of True Guru. A brief decription of the Mula Mantra is as follows :

1. God is One : Gurbani has stressed repeatedly that God is one though he is remembered by many names. According to the Sikh tradition, the letter T which appears in the beginning of the Mul Mantra stands for oneness of God. According to Guru Nanak Dev Ji, God is the Creator, Sustainer and Destroyer of the world. No Pir, Paigamber, Avtar, Auliya, Rishi or Muni etc. can stand up to him. They are like beggars in the court of God.

Their position before God can be compared to that of a tiny star before the glaring sun. There are thousands and lakhs of Mohammads, Brahmas, Vishnus, Maheshas, Ramas and Krishanas but God is one. Hence the Gurbani forbids the worship of all the deities except one God. Guru Amar Das Ji says,

Ever remember Him who is contained in all.
Why remember Him who is prone to birth and death.

2. Nirguna and Saguna : God has two forms. He is Nirguna (without attributes) as well as Saguna (with attributes). In the beginning there was darkness all around in the world. There were no earth and heaven or creatures etc. God existed in Himself. This was his Nirguna form. When it pleased God, He created earth, heaven, moon, sun, mountains, lakes, forests, human beings, animals, birds and flowers etc. by His single command (Hukam). Thus He revealed Himself in his creation. This is His Saguna form.

3. Creator, Sustainer and Destroyer : God alone is the Creator, Sustainer and Destroyer of the world. Before the creation of the world, there was utter darkness. There was neither earth nor heavens but only the infinite Order of God (Hukam) prevailed. When it pleased God, He created the world (universe) with a single command. God does not merely create. Having brought the world into being, He watches over it and cares for it. He is also declared to be the Destroyer and Recreator of the world. Guru Nanak Dev Ji says,

The Lord Himself created His own self and assumed Himself the name.
Secondly He made the creation and seated there in, He beholds it with delight.
Thou Thyself act the Donor and Creator and being pleased, thou bestowes and showest mercy.
Thou act the knower of all and thou givest and taketh life with a word.
Aboding within, thou beholdest thy creation with delight.

4. Sovereign : God is sovereign. He is the wielder of absolute authority. Nothing can occur against His will. He doesn’t need anybody’s help nor is He dependent on anybody for His powers. Infact, He is the supporter of everybody. Many instances of His sovereignty are cited in the Gurbani. If He wills, He can make a pauper an emperor and an emperor can be reduced to a beggar. The earth, heaven and all creatures follow His Hukam. In brief, there is nothing which God cannot do.

5. Formless and Omnipresent : God is formless. He has no form or colour. He can not be described in words. He can not be idolised and can not be seen with human eyes. Despite this He is omnipresent. He is present everywhere in water, earth and heaven. He can be seen with only divine eyes. His light is present in everybody. Hence He is near everybody. Do not consider yourself distant from Him. He is omnipresent. Guru Gobind Singh Ji says,

O Lord You are in water, you are on land.
You are in the sea, You are in the rivulet.
You are in the tree, You are in the leaf.
In short, You are present everywhere.

6. Immortal: The universe created by God is unstable and temporary but God is immortal. He is beyond the cycle of birth, death and rebirth. Thousands of Mohammads, Brahmas, Vishnus, Ramas and Krishanas stand in obedience before Him. All of them are mortal whereas God is immortal.

7. Greatness : There is a description of God’s greatness at several places in the Gurbani. He is the eternal giver. He has such a treasury of wealth that it is never depleted even if distributed. He can make anyone immensely wealthy. He can forgive all those who come to him for forgiveness. Thousands of saints and bhagats have sung songs in praise of His greatness yet not a fragment of His greatness could they express. Actually, His greatness can not be described. His greatness, His mercy, His knowledge, His gifts, what He sees and what He hears can not be described. He is the bearer of the knowledge of His own greatness. Guru Nanak Dev Ji says,

Great is thy Glory, for great is thy Name.
Great is thy Glory, for thy Justice is upon thy Truth.
Great is thy Glory, for Eternal is thy Seat.
Great is thy Glory, for Thou knowest over speech.
Great is thy Glory, for Thou Divinest our innermost thoughts.

8. Just : God is just also. Impartial justice is granted in His court without any .. discrimination. In the worldly courts, a man who commits a sin can still go seotfree through corrupt means but nobody is spared in God’s court. He is well aware of the deeds of every man. He does not even need to investigate. Justice is imparted with honesty.

Question 4.
Remembering Divine Name, Honest Labour and Sharing with the Needy are the basis of the Sikh Way of Life. Discuss.
Or
Throw light on the importance of Kirat Karo, Nam Japo and Wand Chhako.
Or
Following are the necessary elements of life in Sikhism

Remembering Divine Name
Honest Labour
Sharing with Others.

Or
Write notes on the following :
Nam Japna, Kirat Kama, Wand Chhakna.
Answer:
Nam Japna, Kirat Kama and Wand Chhakna are the three basic principles of Sikhism. It would be no exaggeration if they are referred to as the summary of all the teachings of Sikhism. Every Sikh has been inspired to lead his life according to these three principles. A brief description of the meanings of these principles and their importance is as follows:

1. Remembering Divine Name : Remembering the Divine Name or Simran is considered to be the highest form of worship of God. Guru Nanak Dev Ji said that on one hand remembering the Divine Name eradicates all sins of the heart, on the other hand it becomes placid. For this reason, man’s sorrows come to an end. All his fears are dispelled. By remembering the Divine Name, a man’s works are accomplished easily because God himself helps him in all his works.

A person who remembers the Divine Name of God, has a soul that is always gentle and fragrant like a lotus flower. A person who remembers the Divine Name is able to swim across the vicious cycle of transmigration. Without Name, man’s life on this earth is futile. Such a man is always entrapped in all types of sins and the vicious cycle of transmigration. He meets his end in the God’s court in the same manner as a castle of sand in a terrible storm.

The Divine Name of God should be remembered with a pure heart and true devotion. A person who is blessed by the Almighty Himself only can remember the Divine Name. Guru Arjan Sahib says,

Without God’s Name, he who wears and eats is like a dog, who falls in (on) impure leaf plates.
Sans the Name the entire business is futile as the decoration of a corpse.
Forgetting the Name, he, who indulges in revelments has no peace even in dream and his body becomes diseased.
Abandoning Lord’s Name, if man engages in other occupations, the whole of his false gilding would fall off.
About the importance of Nam Guru Nanak Dev Ji says,
By repeating Thy Name, I live, by forgetting It, I die.
Difficult to utter is the True Name.

2. Honest Labour : Kirat means honest labour. Honest labour is extremely important. It is the ordain of the Absolute (Hukam). We observe everyday that every creature earns his livelihood through Kirat. Hence the need for honest labour is extremely essential for man because he is the head of all creatures. Kirat is essential to keep the body healthy that shelters in it the Supreme soul. A person who does not perform honest labour cannot keep his body fit.

Such a person actually performs a sin against the Absolute. Guru Nanak Dev Ji performed Kirat by practising agriculture. He preferred to have the simple, dry chapati at Bhai Lalo’s house at Saidpur to the Brahma Bhoj of Malik Bhago. The reason for this was that Bhai Lalo performed honest labour.

The Sikh is not prohibited from taking up any occupation. He can take up any occupation such as agriculture, trade, service etc. But he is strictly prohibited from earning by means of theft, robbery, dacoity, fraud, bribery and evil. Guru Nanak Dev Ji says, For this wealth many are ruined and it has disgraced many. Without misdeeds it is not amassed, and it departs not with the dead. He, whom the Creator Himself destroys, him, He first deprives of virtue.

3. Sharing with the Needy : Sikhism has greatly emphasised on Wand Chhakna. Wand Chhakna means to share with the needy. Sikhism does not advocate sharing after eating but sharing before eating. It also inspires to treat others as brothers and sisters and to share with them. Only that person is eligible to donate or share with the needy who gives his hard earned income in charity. Sikhism believes in donating Daswandh. It means that one should spend one tenth of one’s income towards the cause of social welfare. Guru Arjan Dev Ji says,

The unique Lord is the Bestower, He is the Giver to all.
In his giving there is no stint.
Numberless are His brimful stores.

Question 5.
Explain the importance of Sangat in Sikhism.
Or
Describe the concept of Sangat in Sikhism.
Answer:
Sangat or Sadh Sangat is crux of Sikhism. The foundation of this institution was laid by Guru Nanak Dev Ji at Kartarpur. Wherever he went, the Sangat was formed there. Sangat implies ‘a congregation of the Guru lovers where they praised God.’ Every woman or man without any discrimination on tjie basis of caste, creed, colour, religion, rich, poor etc. could join it. Explaining about Sangat, Guru Nanak Sahib says, How do we describe the noble company? The place where only one Name is uttered. The utterance of one Name is the order. This is what Satguru has ordained.

The basic principle of Sikhism lies in the belief that the God Himself resides in the Sangat. Thus the life of a person who is a part of the Sangat completely changes. His heart is free from evil impulses of kam (lust), krodh (anger), lobh (greed), moh (attachment) and hankar (pride) and his heart is full of contentment, kindness, religion and honesty and other such divine virtues. Haumai (ego) disappears and enlightenment takes place.

The sins of the greatest of sinners are forgiven in the Sangat. Guru Ramdas Ji says that just as the touch of touchstone converts iron into gold, similarly a sinner becomes pure after joining the Sangat. Guru Ram Das Ji says, As by touch with the touchstone iron turns into gold. So do the downgraded persons become noble with good company.

The Sangal is so powerful that it can make even the lame climb mountains, the foolish can talk like an intellectual, the blind can see Trilok and all the dirt of his heart is removed. All his wishes are fulfilled and he attains Parmanand (supreme happiness). He sees God in each of his creatures. There is nobody he calls his own or a stranger.

He breathes along with everyone. Guru Arjan Dev Ji says, “Since the time I have attained unto the society of the saints, I have altogether forgotten to he jealous of others. No one now is my enemy nor any one a stranger to me and I am the friend of all.”

By joining the Sangat, a man can swim through the ocean of life. The man is free from all illusions. His prolonged disease of Haumai gets cured. By sitting among the Sangat one attains peace and happiness first similiar to the kind that he receives by sitting under a shady tree in the summer season after a long and weary travel. Only those people can join the Sangat on whom God is generous. They have to be kind hearted and humble.

A person who goes to the Sangat with pride (hankar) achieves nothing. In this contest Bhagat Kabir Ji gives the example of sandalwood and bamboo. The whole forest receives the fragrance of sandalwood whereas a bamboo due to its height and hollowness cannot receive it even though it may be close to it.

A person’s birth who does not join the Sangat is futile. He has to suffer a lot. He is always entrapped in the vicious circle of transmigration and keeps wandering in several jonis (life forms). In context of the importance of Sangat, the famous historian Dr. Fauja Singh says, “The Sangat acquired more and more functions as the range of interests of the Sikh movement widened and gradually attained a status even superior to that of the Guru himself.”

Question 6.
Explain the importance of Pangat in Sikhism.
Or
Describe the concept of Pangat in Sikhism.
Answer:
The institution of Pangat has a commendable role to play in the development of Sikhism. Guru Nanak Dev Ji had laid the foundation of this important institution in Kartarpur. Every woman or man without any discrimination on the basis of caste, religion, creed, rich or poor etc. could join the Pangat. Everyone had equal rights to serve. The establishment of the institution of Pangat by Guru Nanak Dev Ji was a revolutionary step. This way the- Shudras were able to serve food to the Brahmans

The object of this institution was to put an end to the caste system which was making our social system hollow. This way he brought the principle of equality into practice. Due to this reason, the feeling of mutual brotherhood among the Sikhs developed. It gave respect to the lower castes which had been oppressed by the higher classes for centuries. The money for this Langar was donated by the Sikhs of the Guru. This helped them develop the habit of donation and charity. Due to the institution of Pangat, the popularity of Sikhism spread far and wide. In context of the importance of Pangat Guru Nanak Dev Ji says,

He alone O’ Nanak knoweth the way Who earneth with the sweat of his brow, and then shareth with others. Guru Angad Dev Ji developed this institution of Pangat further. His wife Bibi Khivi Ji, herself looked after the arrangements of Langar in Khadur Sahib. Guru Amar Das Ji further expanded this institution of Langar. He announced that whoever Wanted to meet him had to first partake the Langar in the Pangat. This was done to end permanently the problem of untouchability among the Sikhs. The Mughal Emperor Akbar and the king of Haripur also had to first partake the Langar in the Pangat before meeting him.

Guru Amar Das Ji was of the view that donating food for the hungry and clothes for the needy was better than thousands of Hawans and Yajnas. u Guru Ram Das Ji continued with this institution of Pangat with full vigour in Ramdaspura (Amritsar). With a view to accumulate wealth for Langar and other important tasks from the Sikhs, he started the Masand System. Guru Aijan Dev Ji asked the Sikhs to give the Daswandh. At that time, his wife Mata Ganga Ji looked after the arrangements of Langar. During that time, the rulers of Mandi, Kullu, Suket, Haripur and Chamba kingdoms along with the Mughal Emperor Akbar received the honour of having the Langar.

Guru Hargobind Ji continued this institution of Pangat. He also started the practice of distribution of Guru’s Langar in the army. Guru Har Rai Ji announced that honour of the institution of common kitchen (Langar) can be maintained only if a weary traveller who arrives late is immediately served Langar. Besides this it was announced that before the Langar began, the nagara had to be blown so that everyone was informed of the invitation to the Langar. This institution of Pangat continued during the time of Guru Harkrishan Ji, Guru Tegh Bahadur Ji and Guru Gobind Singh Ji. This tradition continues even today not only in India but also throughout the world in the Sikh Gurdwaras with full devotion and enthusiasm.

Question 7.
Discuss the importance of ‘Sangat’ and ‘Pangat’ in the Sikh Way of Life.
Or
What is meant by the concept of Sangat and Pangat in Sikhism? Discuss.
Or
Discuss the importance of Sangat and Pangat in Sikh way of Life.
Answer:

Sangat or Sadh Sangat is crux of Sikhism. The foundation of this institution was laid by Guru Nanak Dev Ji at Kartarpur. Wherever he went, the Sangat was formed there. Sangat implies ‘a congregation of the Guru lovers where they praised God.’ Every woman or man without any discrimination on tjie basis of caste, creed, colour, religion, rich, poor etc. could join it. Explaining about Sangat, Guru Nanak Sahib says, How do we describe the noble company? The place where only one Name is uttered. The utterance of one Name is the order. This is what Satguru has ordained.

The institution of Pangat has a commendable role to play in the development of Sikhism. Guru Nanak Dev Ji had laid the foundation of this important institution in Kartarpur. Every woman or man without any discrimination on the basis of caste, religion, creed, rich or poor etc. could join the Pangat. Everyone had equal rights to serve. The establishment of the institution of Pangat by Guru Nanak Dev Ji was a revolutionary step. This way the- Shudras were able to serve food to the Brahmans

Question 8.
Describe the concept of Hukam in Sikhism.
Answer:
Hukam is an important concept of Sikh philosophy. The word Hukam is derived from an Arabic word that means order, commandment or instruction. The Hukam of the Absolute is to be accepted as sweet as has been mentioned at several places in the Gurbani. Hukam implies that supreme commandment due to which the entire universe is conducting itself in a specific manner. Guru Nanak Dev Ji writes in the ‘Japji’ that the entire universe has been created in accordance to the Hukam of God. It is because of the Hukam that a creature receives appreciation or insult.

It is because of the Hukam that they become good or evil and receive joy or sorrow. They can acquire freedom from their sins or remain entrapped in the vicious circle of transmigration because of Hukam. Not a leaf can flutter without his Hukam. Infact it is the Hukam that runs all the natural phenomena of day-night, water-earth, wind-fire, moon-sun, world or beyond the world.

As, as is Thy commands, so so does it happen.
Wheresoever Thou Thyself keepest me, there I go and stand.

Blessed is the person who can understand the will of God. He is not worried at all because he knows that whatever happens, happens because of the unchanging will of God. Man has nothing in his hands. Such a man is always contented and peaceful at heart. Guru Amar Das Ji says,

He who lives according to Guru’s will suffers no anguish.
In the will of the Guru lies ambrosia. Through equipoise hardly any one obtains it.

The persons who do not obey the will of God not only experience great suffering in this birth but also remain entrapped within the vicious circle of transmigration. Those who disobey the will of God are punished by the demons of hell. Such persons never get happiness and their birth on this earth is futile. Guru Angad Dev Ji says, How can he be called blind, who is blinded through the Lord’s will? Nanak, it is he, who understands not the Lord’s will, is called blind. Hence the Gurbani instructs the person to give up his Haumai and obey His Hukam because His will is unchanging and so the person who obeys the will of God acquires salvation (Mukti) from this world.

Question 9.
“Ego is a deep rooted disease.” How? What are the means to remove it?
Or
Describe the concept of Ego in Sikhism.
Answer:
The concept of Haumai (ego) has been described again and again in Sikh philosophy. Haumai means ‘Ego’ or T. It is a boundary that separates a creature’s soul from the omnipotent Supreme Soul. It would be no exaggeration to call the Haumai of the individual as a powerful fort of T. Because of Haumai, man can form a world of his own with his thoughts. In it, the Haumai or his ego is very strong. Hence, his world is limited to sons, daughters, brothers, nephews, sisters, brother-in-law, mother, father, mother-in-law, father-in-law, son-in-law, husband-wife etc.

and near and distant relatives. If this cord of personal relationships is extended further, then good friends can also be included in one’s personal world. But in the end, this personal world remains confined to personal acquaintances only. It is because of one’s creation of this personal world that gives birth to the feeling of ego in an individual and he considers himself to be the master of this artificial world. Consequently, he loses his true individuality.

Haumai is a chronic disease, that when afflicts a person like cancer is difficult to cure. It is the creator of the five vices-lust, anger, greed, attachment and pride. Such a man tells lies of several kinds, indulges in extravagance and takes the help of several false acts. Consequently it gives rise to the evil. It takes such a frightening form that life turns hell. A man who is filled with Haumai distances himself from the Supreme Soul and remains entrapped in the vicious circle of birth and death. What does a person do under the influence of Haumai? To this, Guru Nanak Dev Ji answers – that deeds of a person are bound by the bondage of Haumai.

He is born, he dies, gives, takes, earns, loses, speaks truth or tells lies, commits sins or performs good deeds under the influences of Haumai and makes his calculations about hell and heaven and measures intelligence and foolishness in the balance of Haumai. It is because of Haumai that a person does not identify the meaning of salvation. If he identifies Haumai, then he can see the gate of God. Man fights because of his ignorance. Accounts are written according to Karma. One receives the fruit of the kind of deeds that he performs. Guru Nanak Dev Ji says,

In pride man comes, in pride he departs.
In pride he is horn, in pride he dies.
In pride he gives, in pride he takes.
In pride he earns, in pride he loses.
In pride he becomes true or false.
In pride he reflects on virtue or vice.
In pride he falls in hell or heaven.
In pride he laughs, in pride he weeps.
In pride he is soiled, in pride he is washed off.
In pride, he loses his caste and kind.
In pride, he is ignorant, in pride he is wise.
He knows not the worth of salvation and emancipation.
In pride he loves mammon and in pride he is shadowed by it.
By taking pride the beings are created.
If ego is stilled, then is the God’s gate seen.
Without divine knowledge man prattles, prattles and wrangles.
Nanak, by Lord’s order the destiny is recorded.
As men see Themselves, so God does see Them.

Because of Haumai, a man’s good deeds are destroyed consequently, his soul is distressed. A man realises this when he grows old. A man loses all his senses by that time. Those whom he considers his own near and dear ones and with the support of whom he commits several sins, those whom he obliges several times in his life time also turn their backs on him. Consequently, the person is deeply hurt and laments on his ill-deeds. But now he is no longer capable of doing anything and he sees darkness all around him.

Undoubtedly, Haumai is a chronic disease but cannot be considered incurable. To get rid of Haumai one must be essentially able to understand it. He can attain freedom from Haumai by joining the Sangat, jap, introspection, adopting self sacrifice, service to humanity, sacrificing jealously, loving the truth etc. Guru Angad Sahib says, Ego is a chronic disease, but it has also its curing medicine.

If the Lord bestows His grace, then man acts according to Guru’s instruction (And this is the cure for ago).
Says Nanak, hear, O ye people, in this way the trouble departs.

If there is Haumai present in an individual, he cannot understand the importance of ‘Nam’ and he cannot become a devotee. The two cannot exist together. In context of Haumai Guru Amar Das Ji says,
Ego is at variance with the Name : the two dwell not in one place.
In ego, service cannot be performed, so the soul goes empty-handed.
O my soul, meditate thou on God and practise thou the Guru’s word.
If thou obey God’s order, then
Shalt thou meet Him and then alone, ego shall depart from within thee. Pause.

Question 10.
Describe the importance of Simran in Sikhism.
Or
What is meant by Simran? What are its benefits?
Or
Write a note on the concept of Nam in Sikhism.
Answer:
Simran or Nam is a major principle of Sikh philosophy. The Guru Granth Sahib gives a description of the qualities of Nam at several places. It is considered to be the best means of the attainment of God. There is no’ definition of Nam because it is endless, boundless, unfathomable and invaluable. The five enemies of man namely lust, anger, greed, attachment and pride give birth to several negative interests in his personality.

They render a man lose perspective of his true objective and keep him engrossed in luxury, taste and indulgence. With time, man’s enthusiasm for these interests declines. Hence they are called medium for the spread of what is untrue. But these five enemies produce such a fire within a man that destroys him altogether. In this way, his coming into this world is proved to be futile. Guru Nanak Dev Ji says,

The false one loves what is false and forgets the Creator.
With whom should I contract friendship, the whole world is to
pass away.

With the recitation of Nam, the ill feelings of the heart are eradicated on one hand and on the other the heart is rendered gentle and pure. Hence, man’s physical problems are also removed. In fact, with the recitation of Nam, man reaches such a high level where he loses all attachment with the world and physical hunger. With the recitation of Nam, the dirt of the evils in the heart of several births gets removed. All the sorrows of man are destroyed. All his illusions are destroyed. The veil of maya on the soul is removed and it emerges in its pristine form. Hence, the Gurbani stresses on sacrifice of cleverness by each individual and resort to the recitation of God’s name. Guru Arjan Dev Ji says,

By Lord’s meditation, man enters not the womb.
By Lord’s meditation, the torture of death flees.
By Lord’s meditation, death is removed.
By Lord’s meditation, the enemy keeps away.
By remembering the Lord no obstacle is met.
By Lord’s meditation, man remains watchful night and day.
By Lord’s meditation, fear overtakes not.
By Lord’s meditation, sorrow troubles not.
Lord’s meditation is attained in the Saints’ society.
AH the wealth, O Nanak, are in God’s love.

A person who recites the name of God is never a burden on anybody. All his works keep getting accomplished on their own because God renders his help in all his works. The soul of such a person remains pure like a lotus ’flower. Such a creature is able to swim across the ocean of this world of illusion and also escape the circle of transmigration. Such persons go the abode of the Almighty with a bright face. Guru Nanak Sahib says,

God cannot be installed nor He can be created.
The immaculate God is self-existent.
Those who contemplate Him, obtain true honour.
O Nanak ! Sing the praises of true God, who is treasury of attributes
Sing and hear His praise and keep love for Him in heart.
Taking away their sorrow, He grants them entry into the House- of Bliss.

The Nam of God can be recited by a person only if he is blessed by God Himself. To’ recite Nam it is essential to keep the heart in control, remove Haumai and adopt virtues like humility and service etc. Hence, the recitation of Nam has been often, referred to as Way of Life in Gurbani.

A man’s life is a curse without the recitation of Nam. Such a person talks nonsensical things like a donkey. He has to suffer great difficulties. He goes to hell after death. He has to face the beating of the messengers of Yama. Their faces look terrified. Such a low person’s birth in this world is futile. Farid Ji says,

Farid, dreadful are the faces of those who forget the Lord’s Name.
Here, they undergo many troubles and, hereafter, find no abode and refuge.

Guru Tegh Bahadur Ji says that after several cycles of transmigration a person; receives the birth of a human being. When in this birth, man receives a chance to meet the Supreme Soul, then why do people not recite His Nam? Guru Tegh Bahadur, Sahib aptly says, –

If thou hast not sung the praises of the World-Lord, thou hast wasted thy life in vain. .
Says Nanak, meditate thou on God, O man, like the way, the fish: loves water. .
Why art thou engrossed in the deadly sins and becomest not detached even for a moment?
Says Nanak, contemplate thou thy God, O man, that death’s noose may fall on thee not. ’
Thy youth has passed away in vain and oldage has overcome thy body.
Says Nanak, dwell thou on thy God, O man, thy life is fleeting away. ”

Question 11.
What is the importance of ‘Guru’ in Sikhism? Explain.
Answer:
A Guru has great importance in Sikhism. The power of a true Guru knows no bounds. He can give a lame the strength to climb the mountains. He can make the. blind see Trilok. He can give an ant the strength of an elephant. He can render a highly proud person great humility. He can render a poor rich and a millionaire bankrupt. He can give life to the dead and make the drowning stones rise and swim implying that he changes the impossible into possible.

Guru provides support to the helpless, is the guardian of the orphans and is always by our side. He takes a man from darkness towards light. Without him, the darkness prevalent in this world cannot be eradicated by the brightness of several moons and thousands of suns. Guru Angad Dev Ji says,

If hundred moons arise and a thousand suns appear, even with
such light, there would be pitch darkness without the Guru.

Like touchstone the touch of the Guru can enrich a man with divine virtues. By reciting the name of the Guru, poison can turn into Nectar. He can in at instant eradicate the malice in a person’s heart that has accumulated over several births. His meeting with the God gives rise to happiness in his life and he is able to develop self control over his heart. All his works are accomplished automatically. Guru Arjan Dev Ji says,

If the True Guru casts His merciful glance, I enjoy the happinesses of lakhs of empires.
Were he to bless me with His Name even for a trice, my soul and body will become cool.

Sikhism does not believe in a Guru with form because he cannot be the all in one. God Himself is the true Crura. Guru Nanak Dev Ji says,
God Himself is the Creator
Lord, who of Himself creating the creatures, assays them.
He Himself is the True Guru, Himself the attendant and Himself creates the world.

A true Guru is a person in front of whom both backbiting and appreciation are the same. His heart is a storehouse of the knowledge about the Absolute. In fact, he is the master of all the powers of the Almighty. So elevated is he at the spiritual level that it knows no bounds. In fact, a true Guru is a master of all the virtues possessed by God. For this reason, meeting a true Guru can turn around the life of a person. Guru Amar Das Ji aptly says,

When the True Guru becomes merciful, desire is fulfilled then. When the True Guru becomes merciful, man grieves not ever. When the True Guru becomes merciful, man knows no pain then. When the True Guru becomes merciful then man enjoys God’s love. When the True Guru becomes merciful, then what fear has man of death?

Another virtue of a true Guru is that he never lets himself be worshipped because he is not greedy. He knows no enemy. Friends and enemies are alike for him. Even if critic of his, comes to his shelter, he forgives him. Besides this, he does not wish evil for anyone. Guru Nanak Dev Ji says,
Nanak, deem that such is the True Guru who unites all with the Lord.
Meeting an ignorant Guru serves no purpose in life. Because, he himself is lost in the darkness of ignorance. Meeting a true Guru is possible only if one is blessed by God Himself. He can be known by Sabad.

Question 12.
Discuss the concept of ‘Kirtan’ in Sikhism.
Answer:
The Kirtan holds an important position in Sikhism. It is considered to be the highest means of attainment of spiritualism. In almost all the traditions of Sikhism, Kirtan is performed. Kirtan means that form of singing in which there is praise of the Akal Purakh. Singing the Gurbani according to ragas is called Kirtan.

It was Guru Nanak Dev Ji who started the practice of Kirtan in Sikhism. He was accompanied by Bhai Mardana Ji who throughout his travels used to play the Rabab at the time of Kirtan. While performing the Kirtan Guru Nanak Dev Ji had a magical impact on the hearts of his devotees. Consequently, not only the ordinary men but also stone-hearted persons like Sajjan Thug, Kauda Rakshasa, the witch Nurshahi, Hamza Gauss and Wali Kandhari could not help getting influenced by him and became his disciples. The remaining Gurus continued the tradition of Kirtan. With a view to arouse Veer Rasa in the Kirtan, Guru Hargobind Sahib started the tradition of Dhadhi.

Kirtan performed with a sense of love and devotion influences a man’s soul to the core. This awakens the dead souls of people and renders them free of all sufferings and cleanses his heart of all evil. He remains engrossed in recitation of Nam. It humbles a person’s hejurt. His soul feels devoted and happy and his life emerges out to be successful. For this reason, Kirtan has often been referred to as invaluable. Guru Arjan Sahib says,

All the Guru’s door one hears the God’s praise.
Meeting with the True Guru, one Utters the Lord’s praise with his mouth. ‘
Sorrows and strifes the True Guru effaces and blesses one with honour in the Lord’s court. ’

The honour of performing or listening to the Kirtan goes to those who are blessed by God. Without his blessings, neither man can acquire freedom and nor can be free himself from worldly activities and even though he manages to participate and join in the Kirtan, he is not able to concentrate with his mind and soul. Kirtan helps a man to remove all his illusions. Guru Arjan Dev Ji says,
Hymning the God’s praise day and night, the mortal is not cast into the womb again.

Question 13.
Discuss the role of Seva in the Sikh Way of Life.
Or
Discuss the importance of ‘Seva’ in Sikhism.
Answer:
Special importance has been given to Seva in Sikh philosophy. There is no doubt that there has been a glorious description about Seva in every religion but the importance that has been given to it in Sikhism is far greater than any other religion. Seva does not simply mean going to the Gurdwara and cleaning shoes, brooming, fanning the Sangat, serving water, Langar etc., because this type of Seva gives rise to Haumai. Seva means such activity that benefits humanity at large. Seva is actually devotion of higher order. It can prove to be fruitful only when it is performed without any selfish motive.

A man can not receive the privilege of performing Seva till he removes the feeling of Haumai. The interest for performing Seva does not arise in the heart of every individual. It needs character of high order to be able to perform Seva. It requires a person to surrender himself completely before God by sacrificing his Haumai. In context of Seva, Guru Nanak Dev Ji says,

He alone performs Thy service, O Lord, whom Thou yokest therewith.
Without the Lord’s service, no one attains unto Him, In duality and doubt, men are ruined.

There are several instances in Sikh history which make it quite evident that a person who performed Seva became the master of Guru Ghar whereas a person who was afflicted by Haumai did not obtain anything. Bhai Lehna Ji who tirelessly served Guru Nanak Dev Ji received the honour of being Guru Angad. Amar Das Ji though quite old in age served Gilru Angad Dev Ji so devotedly not only received the Gurgaddi but was also honoured by being called “Nithawiyaan Di Thaan’ (meaning the support to those who are helpless). On the other hand, Srichand, Datu and Dasu, Prithi Chand etc. though were the sons of Guru Sahibaan, yet they were deprived of the Gurgaddi due to lack of Seva. Guru Arjan Dev Ji says,

The disciple who lives under the guardianship of Guru;
He should accept Guru’s guidance with his heart.
He should consider himself worth nothing.
He should meditate the Divine Name with his heart.
He should sell out his mind to the True Guru.
Then all objectives of such a devotee will be fulfilled.
He, who serves without seeking any compensation;
He alone finds union with God.

Service to humanity is considered to be the highest form of Seva. In this context, the example of Bhai Kanhaiya Ji can be cited. He performed the service of giving water to the injured soldiers of the enemy and provided medical aid to them without any discrimination in the first battle of Anandpur Sahib fought during the time of Guru Gobind Singh Ji. On being asked, he said he could see the image (reflection) of Guru Gobind Singh Ji in every individual. This service performed by Bhai Kanhaiya Ji with the true devotion acts like a Pole Star for the Sikhs even today.

According to the Gurmat, Seva is a continuous part of Sikh life. It is not a matter of one or two days but has to be continued till the last breath. Seva can be performed
by those individuals who are blessed by God Himself and in whom resides true Nam. Those who resort to lies, forgery and sin can not perform the Seva. True Seva is considered to be the source of all happiness. A person who performs this kind of Seva receives adulation on both earth and heavens above.

Question 14.
Write brief notes on the following principles of Sikh Way of Life.

Haumai (Ego),
Seva (Service)
Jat-Pat (Caste).

Answer:
(1) Haumai: There is repeatedly an explanation about Haumai (ego) in Sikh philosophy. Haumai means ‘pride’ or T. It is such a boundary which aloofs the creature’s soul from the omnipresent God. If we refer to the Haumai as a powerful fort of ego of an individual, it would be no exaggeration. Haumai is a chronic disease which like cancer is difficult to cure once it takes root. It gives rise to five vices of the heart and soul that are lust, anger, greed, attachment and hypocrisy. Consequently the evil is bom. It assumes such a terrifying shape that one’s life turns hell. A life filled with Haumai gets distanced from the Supreme Soul and is never able to escape the circle of transmigration.

Undoubtedly, Haumai is a chronic disease that is not incurable. To achieve freedom from Haumai, it becoiqes extremely essential to first understand it. Participating in Sangat, jap, introspection, detachment, developing a sense of service, sacrificing jealousy and love for truth etc. are the means by which one can acquire freedom from Haumai.

(2) Seva : Special importance has been given tcrSeva in Sikh philosophy. There is no doubt that there has been a glorious description about Seva in every religion but the importance that has been given to it in Sikhism is far greater than any other religion. Seva is actually devotion of high order. It can prove to be fruitful only when it is performed without any selfish motive. A man doesn’t receive the privilege of performing Seva till he removes the feeling of Haumai. The interest for performing Seva does not arise in the heart of every individual.

It needs character of high order to be able to perform Seva. It requires a person to surrender himself completely before God by sacrificing his Haumai. There are several instances in Sikh history which make it quite evident that a person who performed Seva became the master of Guru Ghar whereas a person afflicted by Haumai did not obtain anything.

Service to humanity is considered to be the highest form of Seva. In this context, the example of Bhai Kanhaiya Ji can be cited. He performed the service of giving water to the injured soldiers of the enemy and provided them medical aid without any discrimination in the first battle of Anandpur Sahib fought during Guru Gobind Singh’s Ji’s time. On being asked, he said that he could see the reflection of Guru Gobind Singh Ji in each individual. This service performed by Bhai Kanhaiya Ji with true devotion acts like a Pole Star for the Sikhs even today. Seva is an indispensable part of a Sikh’s life according to Sikhism. It continues not for a day or two but till the end of one’s life. Seva can be performed by only those individuals who are blessed by God Himself.

(3) Caste : During Guru Nanak Dev Ji’s time, Hindu society was not only divided into four major castes—Brahman, Kshatriya, Vaishya and’ Shudra—but also divided into several sub-castes. The people belonging to higher castes took great pride in themselves and looked down upon the people of lower caste and inflicted great atrocities on them. Untouchability was quite prevalent in society. Guru Nanak Dev Ji vehemently opposed the caste system and untouchability. Guru Sahib said that in God’s court there is no question of caste-creed but a calculation of ones Karmas only.

Guru Sahib initiated the practices of ‘Sangat’ and ‘Pangat’ to provide a severe jolt to caste system. In this manner, Guru Nanak Sahib propagated a feeling of mutual brotherhood. All the Guru Sahibs who succeeded Guru Nanak Dev Ji vehemently opposed the caste system. Guru Arjan Sahib contributed significantly towards eradication of casteism by incorporating the Bani of people belonging to the lower castes in the Adi Granth Sahib as did Guru Gobind Singh Ji by founding Khalsa Panth.

Question 15.
Write a note” on the following :

Haumai
Guru
Jap
Seva.

Answer:
1. Haumai : There is repeatedly an explanation about Haumai (ego) in Sikh philosophy. Haumai means ‘pride’ or T. It is such a boundary which aloofs the creature’s soul from the omnipresent God. If we refer to the Haumai as a powerful fort of ego of an individual, it would be no exaggeration. Haumai is a chronic disease which like cancer is difficult to cure once it takes root. It gives rise to five vices of the heart and soul that are lust, anger, greed, attachment and hypocrisy. Consequently the evil is bom. It assumes such a terrifying shape that one’s life turns hell. A life filled with Haumai gets distanced from the Supreme Soul and is never able to escape the circle of transmigration.

2. Guru : Guru has an important place in Sikh philosophy. Sikh Gurus consider the Guru extremely important to reach the Almighty. According to them, Guru is the true ladder to attain salvation. Without the Guru, man can see darkness all around. It is the Guru who helps an individual to move from darkness (ignorance) to light (enlightenment). A Guru helps a person to cure his diseases- of attachment to maya and Haumai. It is he who describes the method of treading on the path of devotion by the recitation of Nam and Sabad.

A Guru is not possible without feelings of devotion and knowledge. A Guru can make the impossible possible and it can transform a person’s lifestyle completely. Meeting a true Guru is not an easy task. Without the blessings of God himself one can obtain a true Guru. Here, it is worth mentioning that when Guru Nanak Dev Ji talks about the Guru, he does not mean a Guru in human form. A true Guru is God himself who provides his teachings by means of Sabad. Guru Nanak Sahib says,

Without the true Guru none has obtained the Lord; without the True Guru, none has obtained the Lord.
In the True Guru, the Lord has placed Himself, and I openly declare and proclaim it.
Salvation is obtained for aye, by meeting the True Guru, who has banished worldly attachment from within him.
The excellent idea (theme) is this that one attaches one’s mind to the True Lord.
Like this, one attains the Beneficient Lord, the Life of the world. Slok 1st Guru.

3. Jap : Remembering the Divine Name or Simran is considered to be the highest form of worship of God. Guru Nanak Dev Ji said that on one hand remembering the Divine Name eradicates all sins of the heart, on the other hand it becomes placid. For this reason, man’s sorrows come to an end. All his fears are dispelled. By remembering the Divine Name, a man’s works are accomplished easily because God himself helps him in all his works.

The Divine Name of God should be remembered with a pure heart and true devotion. A person who is blessed by the Almighty Himself only can remember the Divine Name. Guru Arjan Sahib says,

4. Seva : Special importance has been given tcrSeva in Sikh philosophy. There is no doubt that there has been a glorious description about Seva in every religion but the importance that has been given to it in Sikhism is far greater than any other religion. Seva is actually devotion of high order. It can prove to be fruitful only when it is performed without any selfish motive. A man doesn’t receive the privilege of performing Seva till he removes the feeling of Haumai. The interest for performing Seva does not arise in the heart of every individual.

Question 16.
Write about the following concepts :

Haumai
Seva (Service)
Guru

Answer:
(1) Haumai : There is repeatedly an explanation about Haumai (ego) in Sikh philosophy. Haumai means ‘pride’ or T. It is such a boundary which aloofs the creature’s soul from the omnipresent God. If we refer to the Haumai as a powerful fort of ego of an individual, it would be no exaggeration. Haumai is a chronic disease which like cancer is difficult to cure once it takes root. It gives rise to five vices of the heart and soul that are lust, anger, greed, attachment and hypocrisy. Consequently the evil is bom. It assumes such a terrifying shape that one’s life turns hell. A life filled with Haumai gets distanced from the Supreme Soul and is never able to escape the circle of transmigration.

(3) Guru : Guru has an important place in Sikh philosophy. Sikh Gurus consider the Guru extremely important to reach the Almighty. According to them, Guru is the true ladder to attain salvation. Without the Guru, man can see darkness all around. It is the Guru who helps an individual to move from darkness (ignorance) to light (enlightenment). A Guru helps a person to cure his diseases- of attachment to maya and Haumai. It is he who describes the method of treading on the path of devotion by the recitation of Nam and Sabad. A Guru is not possible without feelings of devotion and knowledge. A Guru can make the impossible possible and it can transform a person’s lifestyle completely.

Meeting a true Guru is not an easy task. Without the blessings of God himself one can obtain a true Guru. Here, it is worth mentioning that when Guru Nanak Dev Ji talks about the Guru, he does not mean a Guru in human form. A true Guru is God himself who provides his teachings by means of Sabad. Guru Nanak Sahib says,

Question17.
Give a detail account of Amrit Ceremony.
Answer:
The Amrit Ceremony or baptism is considered of special importance in Sikhism. This ceremony was started by Guru Nanak Dev Ji. It was called charan Amrit. This ceremony remained prevalent till Guru Teg Bahadur Ji. Guru Gobind Singh Ji made a change in this ceremony. He started the ceremony of Khande da Pahul (Amrit). The taking of Amrit is compulsory for every Sikh. He who doesn’t take Amrit is never called a true Sikh. TJie actual method of Amrit ceremoney is fixed by Shiromani Gurdwara Parbandhak Committee, Amritsar, which is as follows :

(a) Ambrosial baptism should be held at an exclusive place away from common human traffic.

ib) At the place where ambrosial baptism is to be administered, the holy Guru Granth Sahib should be installed and ceremonially opened. Also present should be six committed baptised Sikhs, one of whom should sit in, attendance of the Guru Granth Sahib and the other five should be there to administer the ambrosial baptism. These six may even include Sikh women. All of them must have taken bath and washed their hair.

(c) The five beloved ones who administer ambrosial baptism should not include a disabled person, such as a person who is blind or blind in one eye, lame, one with a broken or disabled limb, or one suffering from some chronic disease. The number should not include anyone who has committed a breach of the Sikh discipline and principles. All of them should be committed baptised Sikhs with appealing personalities.

(d) Any man or woman of any country, religion or caste who embraces Sikhism and solemnly undertakes to abide by its priciples is entitled to ambrosial baptism.

The person to be baptised should not be of very young age, he or she should have attained a plausible degree of discretion . The person to be baptised must have taken bath and washed the hair and must wear all five K’s – Kesh (unshorn hair) strapped Kirpan (sword). Kachhehra (prescribed shorts), Kanga (Comb tucked in the tied up hair), Karha (Steel bracelet). He/she must not have on his/her person any token of any other faith.

He/she must not have his/her head bare or be wearing a cap. He/she must not be wearing any ornaments piercing through any part of the body. The persons to be baptised must stand respectfully with hands folded facing the Guru Granth Sahib.

(e) Anyone seeking to be rebaptised, having committed an aberration, should be singled out and the five beloved ones should award chastisement to him/her in the presence of the congregation.

(f) One from amongst the five beloved ones administering ambrosial baptism to persons seeking to be baptised should explain the principles of the Sikh religion to them : The Sikh religion advocates the renunciation of the worship of any created thing, and rendering of worship and loving devotion to, and meditating on, the One Supreme Creator. For the fulfilment of such devotion and meditation, reflection on the contents of Gurbani and practising of its tenets, participation in the congregational services, rendering service to the Panth, benevolent exertion (to promote the good of others), love of God’s name (loving reflection on and experience of the Divine), living within the Sikh discipline after getting baptised etc. are the principles means. He should conclude his exposition of the principles of Sikh religion with the query : Do you accept these willingly?

(g) On an affirmative response from the seekers of baptism, one from amongst the five beloved ones should perform the Ardas for the preparation of baptism and take the holy Hukam (commapd) . The five beloved ones should come close to the bowl for preparing the amrit (ambrosial nectar).

(h) The bowl should be of pure steel and it should be placed on a clean steel ring or other clean support.

(i) Clean water and sugar puffs should be put in the bowl and the five beloved ones should sit around it in bir posture1 and recite the undermentioned scriptural compositions.

(j) The scriptural composition to be recited are : The Japji, The Jaap, The Ten Sawayyas (commencing with Sarawag sud). The Bainti Chaupai (From “Hamri karo hath dai rachha” to “dusht dokh to leho bcchai”). Anand Sahib.

(k) Each of the five beloved ones who recites the scripture should hold the edge of the bowl with his left hand and keep stirring the water with a double-edged sword held in his right hand. He should do that with full concentration. The rest of the beloved ones should keep gripping the edge of the bowl with both hands concentrating their full attention on the ambrosial nectar.

(l) After the conclusion of the recitation, one from amongst the beloved ones should perform the Ardas.

(m) Only that person seeking to be baptised who has participated in the entire ceremony of ambrosial baptism can be baptised. One who has turned up while the ceremony was in progress cannot be baptised.

(n) After the Ardas as per clause (1) above, thinking of our Father, the tenth Master, the wearer of the aigrette, every person seeking to be baptised should sit in the bir posture , putting his/her right hand cupped on the left cupped hand and be made to drink the ambrosial mix five times, as the beloved one who pours the mix into his cupped hand exclaims : say, Waheguru ji ka Khalsa, Waheguru ji ki Fateh ! (The Khalsa is of the Wondrous, Destroyer of darkness; victory, too, is His !)

The person being baptised should after imbibing the ambrosia, repeat : Waheguru ji ka Khalsa, Waheguru ji ki Fateh. Then five handfuls of the ambrosial mix should be sprinkled into the eyes of the person being baptised and another five into his hair. Each such sprinkling should be accompanied by the beloved one administering baptism saying, “Waheguru ji ka Khalsa, Waheguru ji ki Fateh” and the person being baptised repeating the chant. Whatever ambrosial mix is left over after the administration of the ambrosial baptism to all individual seekers, should be sipped by all (men and women) baptised, together.

(o) After this the five beloved ones, all together in chorus, communicating the name of Waheguru to all who have been administered the ambrosial baptism, recite to them the mul mantar (basic creed, seminal chant) and make them repeat it aloud : ik aunkar satnam karta purakh nirbhau nirwair akal murat ajuni saibhang gur prasad.

(p) After this, one from amongst the five beloved ones should explain to the initiates the discipline of the order : Today you are reborn in the true Guru’s household, ending the cycle of migration, and joined the Khalsa Panth (order). Your spiritual father is now Guru Gobind Singh and, spiritual mother, Mata Sahib Kaur. Your place of birth is Kesgarh Sahib and your native place is Anandpur Sahib. You, being the sons of one father, are spiritual brothers. You have become the pure Khalsa, having renounced your previous lineage, professional background, calling (occupation),

beliefs, that is, having given up all connections with your caste, descent, birth, country, religion, etc. You are to worship none except the One Timeless Being—no god, goddess, incarnation or prophet. You are not to think of anyone except the ten Gurus and anything except their gospel as your saviour. You are supposed to know Gurmukhi (Punjabi alphabet). (If you do not, you must learn it).

And recite, or listen in to the recitation of, the undermentioned scriptural compositions, the daily repetition of which is ordained, every day:

The Japji Sahib,
The Jaap Sahib,
The Ten Sawayyas (Quartains) beginning “Sarawag sudh”,
The Sodar Rahiras and the Sohila, Besides,

you should read from or listen in to the recitation from the Adi Guru Granth. Have, on your person, all the time, the five K’s : The Keshas (unshorn hair), the Kirpan (sheathed sword) , the Kachhehra , the Kanga (comb), the Karha (steel bracelet ). The undermentioned four transgressions (tabooed practices) must be avoided :

Dishonouring the hair;
Eating the meat of an animal slaughtered the Muslim way ;
Cohabiting with a person other than one’s spouse;
Using tobacco.

In the event of the commission of any of these transgressions, the transgressor must get rebaptised. If a transgression is committed unintentionally and unknowingly, the transgressor shall not be liable to punishment. You must not associate with a Sikh who had uncut hair earlier and has cut it or a Sikh who smokes. You must ever be ready for the service of the Panth and of the Gurudwaras (Sikh places of worship). You must tender one tenth of your earning to the Guru. In short, you must act the Guru’s way in all spheres of activity.

You must remain fully aligned to the Khalsa brotherhood in accordance with the principles of the Khalsa faith. If you commit transgression of the Khalsa discipline, you must present yourself before the congregation and beg pardon, accepting whatever punishment is awarded. You must also resolve to remain watchful against defaults in the future.

(q) The following individuals shall be liable to chastisement involving automatic boycott :

Anyone maintaining relations or communion with elements antagonistic to the Panth including the minas (reprobates), the masands (agents once accredited to local Sikh Communities as Guru’s representatives, since discredited for their faults and aberrations), followers of Dhirmal or Ram Rai, et. al., or users of tobacco or killers of female infaints.
One who eats/drinks left-overs of the unbaptised or the fallen Sikhs;
One who dyes his beard;
One who gives off son or daughter in matrimony for a price or reward.
Users of intoxicants (hemp, opium, liquor, narcoties, cocaine, etc.);
One holding, or being a party to, ceremonies or practices contrary to the Guru’s way;
One who defaults in the maintenance of Sikh descipline.
After this sermon, one from among the five beloved ones should perform the Ardas.
Thereafter, the Sikh sitting in attendance of the Guru Granth Sahib should take the Hukam. If anyone from amongst those who have received the ambrosial baptism had not earlier been named in accordance with the Sikh naming ceremony,
he should renounce his previous name and be given a new name beginning with first letter of the Hukam now taken.
And finally, the Karhah prashad should be distributed. All the newly launched Sikh men and women should eat the karhah prashad together off the same bowl.

Question 18.
Explain the significance of the Ardaas (Prayer) in Sikhism.
Answer:
Though the Ardaas forms a part of all religions but it occupies a special position in Sikhism. The word Ardaas has been derived from a Persian word Araz Dast which means to request before someone. Ardaas is that key in Sikhism that opens the gates to the abode of God.

The system of performing the Ardaas in Sikhism was initiated by Guru Nanak Dev Ji. It was at the time of Guru Arjan Dev Ji that the system of offering the Ardaas in front of the Guru Granth Sahib was started. Guru Gobind Singh Ji started the system of offering Ardaas in the Sangat. There is no fixed time for Ardaas. It can be offered at anytime by anyone. An Ardaas performed sincerely definitely bears fruit. There are several instances for this in Sikh History. Guru Axjan Dev Ji says,

Whatever I ask of my Lord exactly that He blesses me with.
Whatever the Lord’s slave Nanak, utters with his mouth proves
true both here and hereafter.

While offering the Ardaas, if there is the illumination of Guru Granth Sahib then the entire Sangat should face the Guru Granth Sahib. In case, the illumination is not done, then the Ardaas can be offered facing any direction. While offering the Ardaas, the mind should fully concentrate because if our thoughts are somewhere else, then by merely standing with joined hands is purposeless. Hence to ensure that the Sangat is careful all the time, the Bhai Ji who offers the Ardaas keeps repeating’“Dhyan Karke Bolo Ji Waheguru” to which the entire Sangat calls out “Waheguru” loudly. At the time of Kirtan or at the time of the end of the Diwan, the entire Sangat has to stand up. If the Ardaas is offered for some specific purpose like naming ceremony, ring ceremoney or marriage ceremony etc. then the entire Sangat keeps sitting and only the related persons keep standing.

In Sikhism, every Sikh resorts to Ardaas at sometime or the other. The main subjects for offering the Ardaas are

To express gratitude towards the Almighty.
Ardaas of the Nam.
Ardaas for Bani.
Ardaas to destroy all sins.
Ardaas to ask for forgiveness.
To express gratitude on the birth of a child.
Ardaas at the time of naming the child.
Ardaas at the time of beginning of a child’s education.
Ardaas for ring ceremony and marriage ceremony.
Ardaas to ask for children.
Ardaas for good health.
Ardaas to accept Hukam.
Ardaas to start journey.
Ardaas before starting a new business.
Ardaas before entering a new house.
Ardaas after Nitnem.
Ardaas at the time of drinking the immortal Nectar.
Ardaas before starting a battle.
Ardaas to meet the Almighty.

In brief, at every juncture of life, one has to resort to Ardaas. For the benefit of students, given below is the form of Ardaas recognized, by the Shiromani Gurudwara Prabandhak Committee :

ARDAAS

ik onkar waheguru ji ke fateh
siri bhagautti ji sahai
vaar siri bhagautti ji ki paattshaahi dasmi
prithm bhagautti simar kay gur nanak laee(n) dhiaae
phir angad gur tte amardaas(u) ramdasay hoi sahai
arjan hargobind no simrau siri har rai
siri harkrishan dhiaaeeay jis dithe sabh dukh jaae
teg bahadur simriay ghar nau nidh aavay dhaae
sabh thaai(n) hoe sahai
dasvaa(n) paattshah siri guru gobind singh sahib ji sabh thaai(n) hoe sahai dasaa(n) paatshaahiaa(n) di jot siri guru granth sahib ji de path didar da dhiaan dhar ke bolo ji waheguru.
panjaa(n) piyaariaa(n), chauhaa(n) sahibzaadiaa(n), chaaliaa(n)
muktiaa(n), hathaiaa(n), jupiaa(n), tapiaa(n), jinaa(n)h tera naam jupiaa, va(n)d
chhakiaa, deg chalaaee,’ teg vaahi, dekh ke andith
keetta, tinaa(n)h piyaariaa(n) sachiaariaa(n) di kamaai da dhiaan
dharke, khalsa ji, bolo ji waheguru.
jinaa(n)h singhaa(n) singhbeeaa(n) nay dharam haytt sees dittay,
ba(n)d ba(n)d kataa-ay, khopriaa(n) luhaaiaa(n), charkiaa(n) ttay
charhay, aaray-aa(n), naal chiraa-ay gae, gurudwariaa(n) di seva laee
kurbanniaa keettiaa(n), dharam nahee(n) haariaa, sikhi kesaa(n) __
suaasaa(n) naal nibaahi, ttinaa(n) ki kamaai da dhiaan dharkey,
khalsa ji bolo waheguru.
prithmay sarbatt khalsa ji ki ardaas hay ji, sarbatt khalsa ji ko
waheguru waheguru waheguru chitt aavay, chit aavan ka sadkaa
sarab sukh hovay. jahaa(n) jahaa(n) khalsa ji sahib tahaa(n)
tahaa(n) rachhiaa riaa-aytt,
deg-tteg fatteh, bidh ki payj, panth ki jeet, siri sahib ji sahaai,
khalsa ji kay bol baalay bolo ji waheguru.
sikhaa(n) noo(n) sikhi daan, kes daan, rayhatt daan, bibayk daan,
visaah daan, bharosa daan, daanaa(n) sir daan, naam daan, siri
amritsar ji de darshan ishnaan, chau(n)kiaa(n), jha(n)day, bungay.
jugo jug atall dharam ka jaykaar, bolo ji waheguru.
he nimaneya di maan, nitaneya di taan, neouteya di oaat, Sache pita waheguru sahib jeo, aap jee
dar te ardaas hae jee (Add the purpose of the ardaas like Guruduware, dewan smapti, ceremony, gurpurb, akhand path, chardi kala, neetnam, etc.) Akhar wadha Ghata bhul chuk maaf karni. Sai peyare melloo jenha meleya tera naam cheyat awey. Nanak naam chardi kalaah tere bhaneh sarbat da bhala.

WAHEGURU JI KA KHALSA, WAHEGURU JI KI FATEH !!!
BOLAY SO(N) NIHAAL, SAT SIRI AKAL

The Ardaas has a great importance in our lives. It renders spiritual happiness to a person who offers it. Though small in length it has a wide expanse. In fact, it is nothing short of an example of an ocean in a earthem pot. It gives us an inspiration to work for the devotion of God, service, sacrifice and benefit of humanity at large. It renders one’s heart pure. It removes Haumai. It puts an end to all sufferings. It helps remove all dirt that has accumulated over one’s heart over several births. It helps a man to overcome the circle of transmigration. In this manner, the Ardaas is an important means of meeting with the Almighty. Guru Arjan Dev Ji says,

In whose power are the lords and emperors
In whose power is the whole world
By whose doing, every thing is done, besides Him, there is nothing.
Address thy supplication to the True Guru,
Thine affairs, he will all arrange.

Short Answer Type Questions:

Question 1.
Discuss in brief the Religious Sikh Way of Life.
Answer:
1. A Sikh should wake up at dawn, take bath and recite the Name of the Akal Purakh (Parmatma-the Supreme Soul).

2. Follow the path of Nitnem. The Banis of Nitnem are as follows :— Japji Sahib, Jaap Sahib, Anand Sahib, Chaupai and 10 Sawaiyyas. These Banis must be read at dawn.
Rahiras Sahib—This Bani is read out in the evening.
Sohila—This Bani must be read out at night before sleeping. It is essential to do the Ardaas at dawn and after Nitnem.

3. The impact of Gurbani is greater in the Sangat. Hence, it is appropriate for a Sikh that he goes to visit the Gurdwara and enjoys the benefit of listening to the Bani while sitting among the Sangat.

4. The illumination of the Guru Granth Sahib must take place in the Gurdwara everyday. Ordinarily, the Sukh Asan must take place after the path of Rahiras Sahib.

5. The Guru Granth Sahib’s illumination should be done respectfully. For the illumination, it is essential that the area is completely clean the there is light above. The illumination should be done by covering the Manji Sahib with a clean cloth. Matresses (gaddelas) should be used for the Guru Granth Sahib Ji and a rumala should be placed on it. At the time when the Path is not taking place, the Guru Granth Sahib should be covered with a rumala. The chanwar should be used at the time of illumination.

6. There should be no idol-worship or any custom followed against the Gurmat.

7. The Ardaas should be recited while taking the Guru Granth Sahib from one place to the other. The person who holds the Guru Granth Sahib on his head should be bare foot.

8. The illumination of the Guru Granth Sahib should be done along with the recitation of the Ardaas. The Vaak should be taken at the time of illumination.

9. When the Guru Granth Sahib is brought, then each Sikh should stand up in respect.

Question 2.
Explain in brief the Sikh Code of Conduct.
Answer:

A Gursikh should not worship any god or goddess other than the Akal Purakh (the Absolute).
A Gursikh should worship the giver of salvation i.e. the ten Guru Sahiban, Guru Granth Sahib and the Bani written in it.
A Gursikh should not believe in caste-creed, untouchability, mantra, shradha, forefathers, pinda, deeva, fasts observed on ekadashi, puranmashi, tilak, idol worship etc.
A Gursikh should not believe in any other religious pilgrimage other than the Guru Ghar.
A Gursikh should pray before Waheguru before starting any work.
It is the duty of every Sikh to enlighten his child about the teachings of Gursikhi.
The Sikhs should not consume bhaang, narcotics, liquor, tobacco etc.
A Gursikh should not indulge in killing a girl child. He should not be even associated with such a person.
A Gursikh should lead a life with honest earning.
A Gurusikh has to keep away from theft, robbery and gambling etc.
A Gurusikh has to consider the other’s daughter as one’s own daughter and the other’s wife as one’s own mother.
A Gursikh should abide by the teachings of the Gurus from birth till death.
A Gursikh should greet another Sikh by saying ‘Waheguru Ji ka Khalsa, Waheguru Ji ki Fateh’.
It is not appropriate for the Sikh women to observe purdah or ghoonghat (veil).
On the birth of a child in a Sikh’s house, the family and relatives should go to the Gurdwara to express gratitude towards the Akal Purakh.

Question 3.
Explain in brief the Mul Mantra.
Answer:
The beginning lines of Japji Sahib of Guru Nanak Dev Ji is called Mul Mantra. Guru Granth Sahib Ji starts with Mul Mantra. These lines are Ik-onkaar Sat-nam Karta Purakh Nirbhau Nirvair Akaal Moorat Ajoonee Saibhang Gur Prasaad. In these, are included the essence of the teachings of Guru Nanak Dev Ji. Mul Mantra means there is but one God. His name is true. He is the Creator, He is fearless. He is without enmity. He is immortal. He is beyond birth. He is self-illumined. He is realised by the grace of True Guru.

Question 4.
Describe any five features of Akal Purkh (God) in Sikhism.
Or
Is God Universal as per Sikh Way of life? Discuss.
Answer:
1. God is One : Gurbani has stressed repeatedly that God is one though he is remembered by many names. According to the Sikh tradition, the letter T which appears in the beginning of the Mul Mantra stands for oneness of God. According to Guru Nanak Dev Ji, God is the Creator, Sustainer and Destroyer of the world. No Pir, Paigamber, Avtar, Auliya, Rishi or Muni etc. can stand up to him.

3. Sovereign : God is sovereign. He is the wielder of absolute authority. Nothing can occur against His will. He doesn’t need anybody’s help nor is He dependent on anybody for His powers.

4. Formless and Omnipresent: God is formless. He has’ no form or colour. He can not be described in words. He can not be idolised and can pot be seen with human eyes. Despite this He is omnipresent. He is present everywhere in water, earth and heaven.

5. Immortal: The universe created by God is unstable and temporary but God is immortal. He is beyond the cycle of birth, death and rebirth. Thousands of Mohamma as, Brahmas, Vishnus, Ramas and Krishanas stand in obedience before Him. All of them are mortal whereas God is immortal.

6. Greatness : There is a description of God’s greatness at several places in the Gurbani. He is the eternal giver. He has such a treasury of wealth that it is never depleted even if distributed. He can make anyone immensely wealthy. He can forgive all those who come to him for forgiveness.

Question 5.
What is the importance of remembering Divine Name in Sikhism?
Answer:
Remembering the Divine Name or Simran is considered to be the highest form of worship of God. Guru Nanak Dev Ji said that on one hand remembering the Divine Name eradicates all sins of the heart, on the other hand it becomes placid. For this reason, man’s sorrows come to an end. All his fears are dispelled. By remembering the Divine Name, a man’s works are accomplished easily because God himself helps him in all his works. A person who remembers the Divine Name of God, has a soul that is always gentle and fragrant like a lotus flower.

A person who remembers the Divine Name is able to swim across the vicious circle of transmigration. Without Name, man’s life on this earth is futile. Such a man is always entrapped in all types of sins and the vicious circle of transmigration. He meets his end in the God’s court in the same manner as a castle of sand in a terrible storm. The Divine Name of God should be remembered with a pure heart and true devotion. A person who is blessed by the Almighty Himself only can remember the Divine Name.

Question 6.
What is the meaning of Honest Labour?
Answer:
Kirat means honest labour. Honest labour is extremely important. It is the ordain of the Absolute (Hukam). We observe everyday that every creature earns his livelihood through Kirat. Hence the need for honest labour is extremely essential for man because he is the head of all creatures. Kirat is essential to keep the body healthy that shelters in it the Supreme soul. A person who does not perform honest labour cannot keep his b’ody fit. Such a person actually performs a sin against the Absolute.

Guru Nanak Dev Ji performed Kirat by practising agriculture. He preferred to have the simple, dry chapati at Bhai Lalo’s house at Saidpur to the Brahma Bhoj of Malik Bhago. The reason for this was that Bhai Lalo performed honest labour.

For this wealth many are ruined and it has disgraced many.
Without misdeeds it is not amassed, and it departs not with the dead.
He, whom the Creator Himself destroys, first deprives him of virtue.

Question 7.
What is the importance of Sangat in Sikhism?
Answer:
Sangat or Sadh Sangat is crux of Sikhism. The foundation of this institution was laid by Guru Nanak Dev Ji at Kartarpur. Wherever he went, the Sangat was formed there. Sangat implies ‘a congregation of the Gurmu lovers where they praised God.’ Every woman or man without any discrimination on the basis of caste, creed, colour, religion, rich, poor etc. could join it. Explaining about Sangat, Guru Nanak Sahib says,
How do we describe the noble company? The place where only one Name is uttered.
The utterance of one Name is the order. This is what Satguru has ordained.

As by touch with t he touchstone iron turns into gold. So do the downgraded persons become noble with good company.
The Sangat is so powerful that it can make even the lame climb mountains, the foolish can talk like an intellectual, the blind can see Trilok and all the dirt of his heart is removed. All his wishes are fulfilled and he attains Parmanand (supreme happiness). He sees God in each of his creatures. There is nobody he calls his own or a stranger. He breathes along with everyone. This institution still persists.

Question 8.
What is the importance of Pangat in Sikh may of life?
Or
Write a short note on the Pangat.
Answer:
The institution of Pangat has a commendable role to play in the development of Sikhism. Guru Nanak Dev Ji had laid the foundation of this important institution in Kartarpur. Every woman or man without any discrimination on the basis of caste, religion, creed, rich or poor etc. could join the Pangat. Everyone had equal rights to serve.

The establishment of the institution of Pangat by Guru Nanak Dev Ji was a revolutionary step. This way the Shudras were able to serve food to the Brahmins. The object of this institution was to put an end to the caste system which was making our social system hollow. This way he brought the principle of equality into practice. Due to this reason, the feeling of mutual brotherhood among the Sikhs developed. It gave respect to the lower castes which had been oppressed by the higher classes for centuries. The money for this Langar was donated by the Sikhs of the Guru. This helped them develop the habit of donation and charity. Due to the institution of Pangat, the popularity of Sikhism spread far and wide. In context of the importance of Pangat Guru Nanak Dev Ji says,

He alone O’ Nanak knoweth the way
Who eameth with the sweat of his brow,
and then shareth with others.

Guru Angad Dev Ji developed this institution of Pangat further. His wife Bibi Khivi Ji, herself looked after the arrangements of Langar in Khadur Sahib. Guru Amar Das Ji further expanded this institution of Langar. He announced that whoever wanted to meet him had to first partake the Langar in the Pangat. This was done to permanently end the problem of untouchability among the Sikhs. The Mughal Emperor Akbar and the king of Haripur also had to first partake the Langar in the Pangat before meeting him. Guru Amar Das Ji was of the view that donating food for the hungry and clothes for the needy was better than thousands of Hawans and Yajnas. This institution still persists.

Guru Nanak Dev Ji writes in the ‘Japji’ that the entire universe has been created in accordance to the Hukam of God. It is because of theJdukam that a creature receives appreciation or insult. It is because of the Hukam’that they become good or evil and receive joy or sorrow. They can acquire freedom from their sins or remain entrapped in the vicious circle of transmigration because of Hukam. Not a leaf can flutter without his Hukam. Infact it is the Hukam that runs all the natural phenomena of day-night, water-earth, wind-fire, moon-sun, world or beyond the world.

A man’s birth on earth is successful only if he is capable enough of recognising His Hukam. Only that person can recognise Hukam who has given up Haumai (ego) and in whose heart resides the Name of God. Such a person happily accepts all joyous and sordid events as the Hukam of God. Guru Arjan Dev Ji says,
As, as is Thy commands, so so does it happen.
Wheresoever Thou Thyself keepest me, there I go and stand.
Blessed is the person who can understand the will of God. He is not worried at all because he knows that whatever happens, happens because of the unchanging will of God. Man has nothing in his hands. Such a man is always contented and peaceful at heart.

Question 10.
What is meant’by Haumai in Sikhism?
Answer:
The concept of Haumai (ego) has been described again and again in Sikh philosophy. Haumai means ‘Ego’ or ‘I’. It is a boundary that separates a creature’s soul from the omnipotent Supreme Soul. It would be no exaggeration to call the Haumai of the individual as a powerful fort of T. Because of Haumai, man can form a world of his own With his thoughts. In it, the Haumai or his ego is very strong. Hence, his world is limited to sons, daughters, brothers, nephews, sisters, brother-in-law, mother, father, mother-in-law, father-in-law, son-in-law, husband-wife etc. and near and distant relatives.

If this cord of personal relationships is extended further, then good friends can also be included in one’s ‘ personal world. But in the end, this personal world remains confined to personal acquaintances only. It is because of one’s creation of this personal world that gives birth to the feeling of ego in an individual and he considers himself to be the master of this artificial world. Consequently, he loses his true-individuality.

Question 11.
“Ego is deep rooted disease.” How? ”
Ans.Haumai is a chronic disease, that when afflicts!a person like cancer is difficult to cure. It is the creator of the five vices-lust, anger,’greed, attachment and pride. Such a man tells lies of several kinds, indulges in extravagance and takes the help of several false acts. Consequently it gives rise to the evil. It takes such a frightening form that life turns hell. A man who is filled with Haumai distances himself from the Supreme Soul and remains entrapped in the vicious circle of birth and death. What does a person do under the influence of Haumai?

To this, Guru Nanak Dev Ji answers that deeds of a person are bound by the bondage of Haumai. He is born, he dies, gives, takes, earns, loses, speaks truth or tells lies, commits sins or performs good deeds under the influences of Haumai and makes his calculations about hell and heaven and measures intelligence and foolishness in the balance of Haumai. It is because of Haumai that a person does not identify the meaning of salvation. If he identifies Haumai, then he can see the gate of God. Man fights because of his ignorance. Accounts are written according to Karma. One receives the fruit of the kind of deeds that he performs.

Question 12.
What is the importance of Guru in the teachings of Guru Nanak Dev Ji?
Answer:
Guru has an important place in Sikh philosophy. Sikh Gurus consider the Guru extremely important to reach the Almighty. According to them, Guru is the true ladder to attain salvation. Without the Guru, man can see darkness all around. It is the Guru who helps an individual to move from darkness (ignorance) to light (enlightenment). A Guru helps a person to cure his diseases of attachment to maya and Haumai. It is he who describes the method of treading on the path of devotion by the recitation of Nam and Sabad. A Guru is not possible without feelings of devotion and knowledge.

A Guru can make the impossible possible and it can transform a person’s lifestyle completely. Meeting a true Guru is not an easy task. Without the blessings of God himself one can obtain a true Guru. Here, it is worth mentioning that when Guru Nanak Dev Ji talks about the Guru, he does not mean a Guru in human form. A true Guru is God himself who provides his teachings by means of Sabad.

Question 13.
What is the importance of Kirtan in Sikhism?
Or
Kirtan is very important in the Sikh way of life.
Answer:
The Kirtan holds an important position in Sikhism. It is considered to be the highest means of attainment of spiritualism. In almost all the traditions of Sikhism, Kirtan is performed. Kirtan means that form of singing in which there is praise of the Akal Purakh. Singing the Gurbani according to ragas is called Kirtan. It was Guru Nanak Dev Ji who started the practice of Kirtan in Sikhism. He was accompanied by Bhai Mardana Ji who throughout his travels used to play the Rabab at the time of Kirtan. While performing the Kirtan Guru Nanak Dev Ji had a magical impact on the hearts of his devotees.

Consequently, not only the ordinary men but also stone-hearted persons like Sajjan Thug, Kauda Rakshasa, the witch Nurshahi, Hamza Gauss and Wali Kandhari could not help getting influenced by him and became his disciples.

The remaining Gurus continued the tradition of Kirtan. With a view to arouse Veer Rasa in the Kirtan, Guru Hargobind Sahib started the tradition of Dhadhi. k Kirtan performed with a sense of love and devotion influences a man’s soul to the core. This awakens the dead souls of people and renders them free of all sufferings and cleanses his heart of all evil. He remains engrossed in recitation of Nam. It humbles a person’s heart. His soul feels devoted and happy and his life emerges out to be successful. For this reason, Kirtan has often been referred to as invaluable.

Question 14.
Explain the importance of Seva in Sikhism.
Answer:
Special importance has been given to Seva in Sikh philosophy. There is no -<i doubt that there has been a glorious description about Seva in every religion but the
importance that has been given to it in Sikhism is far greater than any other religion. Seva is actually devotion of high order. It can prove to be fruitful only when it is performed without any selfish motive. A man doesn’t receive the privilege of performing Seva till he removes the feeling of Haumai. The interest for performing Seva does not arise in the heart of every individual. It needs character of high order to be able to perform Seva. It requires a person to surrender himself completely before God by sacrificing his Haumai.
There are several instances in Sikh history which make it quite evident that a person who performed Seva became the master of Guru Ghar whereas a person afflicted by Haumai did not obtain anything.

This service performed by Bhai Kanhaiya Ji with true devotion acts like a Pole Star for the Sikhs even today. Seva is an indispensable part of a Sikh’s life according to Sikhism. It continues not for a day or two but continues till the end of one’s life. Seva can be performed by only those individuals who are blessed by God Himself.

Question 15.
Explain the significance of Ardas (Prayer) in Sikhism.
Answer:
Though the Ardaas forms a part of all religions but it occupies a special position in Sikhism. The word Ardaas has been derived from a Persian word Araz Dast which means to request before someone. Ardaas is that key in Sikhism that opens the gates to the abode of God.

In Sikhism, every Sikh resorts to Ardaas at sometime or the other. The main subjects for offering the Ardaas are

To express gratitude towards the Almighty.
Ardaas of the Nam.
Ardaas for Bani.
Ardaas to destroy all sins.
Ardaas to ask for forgiveness.
To express gratitude on the birth of a child.
Ardaas at the time of naming the child.
Ardaas at the time of beginning of a child’s education.
Ardaas for ring ceremony and marriage ceremony.
Ardaas to ask for children.
Ardaas for good health.
Ardaas to accept Hukam.
Ardaas to start journey.
Ardaas before starting a new business.
Ardaas before entering a new house.
Ardaas after Nitnem.

Answer in One Word to One Sentence:

Question 1.
Who is a Sikh?
Answer:
Any man or woman who believes in the Absolute, the ten Gurus and the Guru Granth Sahib is called a Sikh.

Question 2.
According to what should a Sikh lead his life?
Answer:
According to Gurmat.

Question 3.
How many Banis are included in Nitnem?
Answer:
Japji Sahib, Jaap Sahib, Anand Sahib, Chaupai and 10 Sawaiyyas, Rahiras Sahib, Kirtan Sohila.

Question 4.
Name two Banis of Nitnem.
Or
Name any two Banis recited in the morning.
Answer:

Japji Sahib,
Jaap Sahib.Question 5.
Which Bani is read out in the evening after sunset?
Answer:
Rahiras Sahib.

Question 6.
Which Bani is recited by the Sikh before night?
Answer:
Kirtan Sohila.

Question 7.
What things should be kept in mind during the illumination of the Guru Granth Sahib Ji? State any one.
Answer:
During the illumination of the Guru Granth Sahib Ji, there should be canopy above.

Question 8.
Which things have been prohibited for each Sikh inside a Gurdwara? State any one.
Answer:
They should remove their shoes outside.

Question 9.
Where should the Nishan Sahib be placed in the Gurdwara?
Answer:
The Nishan Sahib should be placed at a high position in the Gurdwara.

Question 10.
Give any one principle of Gurmat life.
Answer:
He would daily recite the Ardaas before the performance of his tasks for the day.

Question 11.
Which five K’s are essential for every Sikh to acquire?
Answer:
Every Sikh should acquire Kesh, Kangha, Kara, Kachcha and Kripan.

Question 12.
Which two malpractices have been prohibited for the Sikhs?
Answer:

Cutting of hair,
Using tobacco.

Question 13.
What is meant by Gurmata?
Answer:
Decision are accepted by all the Khalsas in the presence of Guru Granth Sahib.

Question 14.
On what issues can there be Gurmata?
Answer:
There can be Gurmata for removal of doubts regarding the basic principles of Sikhism.

Question 15.
Which is considered to be the supreme in Sikhism?
Answer:
Absolute (Parmatma).

Question 16.
Give any one characteristic of Akal Purakh.
Answer:
He is Superpower.

Question 17.
What according to the Gurbani acts like a ladder between a person and the Absolute?
Answer:
Guru.

Question 18.
What is the importance of Guru in Sikhism?
Answer:
Guru is the true ladder to attain salvation.

Question 19.
Which Guru created the institution of Sangat and Pangat and at which place?
Answer:
Guru Nanak Dev Ji created the institution of Sangat and Pangat at Kartarpur Sahib.

Question 20.
What is meant by ‘Sangat’?
Answer:
The Sangat means the gathering of the Gursikhs where the Absolute is revered.

Question 21.
Who established the institution of ‘Sangat’?
Answer:
Guru Nanak Dev Ji.

Question 22.
What is the significance of Sangat in Sikhism?
Answer:
A person who goes to the Sangat is able to attain salvation.

Question 23.
What is meant by ‘Pangat’?
Answer:
Partaking the langar in a row is called Pangat.

Question 24.
Who established the institution of ‘Pangat’?
Answer:
Guru Nanak Dev Ji.

Question 25.
What is the significance of ‘Pangat’ in Sikhism?
Answer:
It encourage the propagation of Sikhism.

Question 26.
What is meant by ‘Hukam’ in Sikhism?
Answer:
Hukam means order.

Question 27.
What is the significance of ‘Hukam’ in Sikhism?
Answer:
That who follows the ‘Hukam’ is blessed by the Absolute.

Question 28.
What happens to the person who disobeys the ‘Hukam’?
Answer:
Any person who disobeys the ‘Hukam’ is trapped in the vicious circle of transmigration.

Question 29.
What is meant hy ‘Haumai’?
Answer:
Haumai means ego.

Question 30.
What kind of disease is Haumai?
Answer:
It is a chronic disease.

Question 31.
Give one way to eradicate Haumai.
Answer:
Reciting the Name of God.

Question 32.
How many pyschological vices are present in humans?
Answer:
Five.

Question 33.
From which vices a Sikh is advised to remain careful?
Answer:
Sikh is advised to remain careful from the vices-Kam, Krodh, Lobh, Moh and Ahankar.

Question 34.
State any two psychological vices of humans.
Answer:

Kam
Krodh.

Question 35.
What is meant by ‘Seva’?
Answer:
The Seva implies all those tasks that cause benefit to humanity in some form or other.

Question 36.
Which man can perform Seva in Sikhism?
Answer:
Who is blessed by the Absolute and in whom the True Name resides.

Question 37.
What is the best way to get the Absolute according to Sikhism?
Answer:
Simran is considered to be the best way to get the Absolute.

Question 38.
What is the importance of Simran in Sikhism?
Answer:
Simran saves from sufferings.

Question 39.
Which are the three principles in Sikhism that ought to he followed by each Sikh?
Answer:
Kirat Kami, Naam Japna and Wand Chhakna.

Question 40.
What is meant hy ‘Kirat’?
Answer:
Kirat means to earn money honestly.

Question 41.
Who started the Kirtan system in Sikhism?
Answer:
Gum Nanak Dev Ji started the Kirtan system in Sikhism.

Question 42.
What is meant by ‘Kirtan’?
Answer:
Kirtan is that form of singing which is sung in praise of God.

Question 43.
What is significance of Kirtan in Sikhism?
Answer:
The person who listens or recites Kirtan enables him or her to escape the cycle of transmigration.

Question 44.
What is meant by ‘Ardaas’?
Answer:
Ardaas implies a prayer or request offered to the Supreme.

Question 45.
Is there any fixed time for the Ardaas in Sikhism?
Answer:
No.

Question 46.
What is the significance of Ardaas in Sikhism?
Answer:
Ardaas removes the Haumai (ego) of a person.

Fill in the blanks:

1. Japji Sahib is read out in the ………………
Answer:
Morning (dawn).

2. …………….. bani must be read out in the evening.
Answer:
Rahiras Sahib.

3. The beginning lines of Japji Sahib is ……………..
Answer:
Mul Mantra.

4. According to Sikhism, God is ……………..
Answer:
one.

5. According to Sikhism, God has ……………. forms.
Answer:
two.

6. Absolute (Parmatma) is considered to be the …………….. in Sikhism.
Answer:
Super power.

7. There are ……………… basic principles of Sikhism.
Answer:
three.

8. Kirat means ………………. according to Sikhism.
Answer:
Honest Labour.

9. The first basic principle of Sikhism is ……………….
Answer:
Nam Japna (Remembering Divine Name).

10. The foundation of Sangat Institution was laid by ………………..
Answer:
Guru Nanak Dev Ji.

11. Partaking the langar (food) while sitting in a row is called ……………
Answer:
Pangat.

12. The word Hukam means ………………. of the absolute (God).
Answer:
order.

13. Haumai is a ……………… disease.
Answer:
chronic.

14. ……………….. started the practice of Kirtan in Sikhism.
Answer:
Guru Nanak Dev Ji.

15. Special importance has been given to ………………. in Sikh philosophy.
Answer:
Seva.

16. Sikhism gave the message of ………………
Answer:
univesal brotherhood of mankind.

17. ………………… Pyaras must be present during the initiating ceremony of Amrit.
Answer:
Five.

18. ………………. implies a prayer or request offered to the supreme in Sikhism.
Answer:
Ardas.

True Or False:

1. Japji Sahib is read out at the time of dawn.
Answer:
True

2. There is a ban on using narcotics in the Sikhism.
Answer:
True

3. Japji Sahib starts with Mul Mantra.
Answer:
True

4. Gurbani stresses that God is one.
Answer:
True

5. Gurbani tells that the world can not be destroyed.
Answer:
False

6. No importance is given to Nam Simran in the Sikhism.
Answer:
False

7. Guru Amar Das Ji started the institutions of Sangat and Pangat.
Answer:
False

8. According to Sikhism, Hukam means commandment or order of the
Answer:
True

9. Haumai is a chronic disease, according to Sikh philosophy.
Answer:
True

10. Guru Nanak Dev Ji started the practice of Kirtan.
Answer:
True

11. The presence of Panj Payaras is must during Amritpan. (baptism)
Answer:
True

12. There is no fixed time for Ardas in Sikhism.
Answer:
True

Multiple Choice Questions:

1. Which one of the following Bani is not read at the time of dawn?
(a) Japji Sahib
(b) Jaap Sahib
(c) Rahiras Sahib
(d) Anand Sahib
Answer:
(c) Rahiras Sahib

2. Which one of the following Bani is read at night before sleeping?
(a) Chaupai Sahib
(b) Anand Sahib
(c) Rahiras Sahib
(d) Sohella
Answer:
(d) Sohella

3. Which one of the following is a false fact?
(a) A Gursikh can worship any god or goddess
(b) The Sikhs should pray for blessings of Waheguru before starting any work
(c) The Sikhs should not consume narcotics
(d) Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh
Answer:
(a) A Gursikh can worship any god or goddess

4. Which of the following Bani contains Mul Mantra in it?
(a) Jaap Sahib
(b) Japji Sahib
(c) Anand Sahib
(d) Rahiras Sahib
Answer:
(b) Japji Sahib

5. According to Sikhism which one of the following statement in relation to Almighty God is Wrong?
(a) Gods are many
(b) He is Nirguna
(c) He is omnipresent
(d) He is full of greatness
Answer:
(a) Gods are many

6. How many basic principles of Sikhism are there?
(a) 2
(b) 3
(c) 4
(d) 5
Answer:
(b) 3

7. What is the first basic principle of Sikhism?
(a) Nam Japna
(b) Kirat Kami
(c) Wand Chhakna
(d) None of these
Answer:
(a) Nam Japna

8. Who started the institution of Sangat and Pangat.
(a) Guru Nanak Dev Ji
(b) Guru Angad Dev Ji
(c) Guru Amar Das Ji
(d) Guru Ram Das Ji
Answer:
(a) Guru Nanak Dev Ji

9. Who started the Kirtan System in Sikhism?
(a) Guru Har Rai Ji
(b) Guru Har Krishan Ji
(c) Guru Nanak Dev Ji
(d) Guru Gobind Singh Ji
Answer:
(c) Guru Nanak Dev Ji

10. What is the minimum number of Payaras needed at the time of Amrit Chhakauna (baptising)?
(a) 2
(b) 3
(c) 4
(d) 5
Answer:
(d) 5

11. When can a Ardaas be performed in Sikhism?
(a) At morning
(b) At evening
(c) Before Sleeping
(d) Any time
Answer:
(d) Any time

PSEB 8th Class Hindi Solutions Chapter 14 यूटा सागा

December 1, 2021November 20, 2021 by Prasanna

Punjab State Board PSEB 8th Class Hindi Book Solutions Chapter 14 यूटा सागा Textbook Exercise Questions and Answers.

PSEB Solutions for Class 8 Hindi Chapter 14 यूटा सागा

Hindi Guide for Class 8 PSEB यूटा सागा Textbook Questions and Answers

(क) भाषा – बोध

I. शब्दार्थ:

चकाचौंध = आँखों का झपकना, चुंधियाने वाली चमक।
भूकम्प = भूचाल।
बेतहाशा = अचानक और वेगपूर्वक, बिना सोचे समझे।
आगोश = गोद में लेना।
महाप्रलय = सम्पूर्ण सृष्टि का नाश।
कर्मठता = काम में कुशलता, कर्मनिष्ठता।
क्षतिग्रस्त = हानिप्राप्त।
संभावना = हो सकने का भाव, मुमकिन होना।
आपूर्ति संयंत्र = यंत्रों, औज़ारों का समूह, कारखाना।
भाग्यशाली = खुशकिस्मत।

(ख) विचार – बोध

I. इन प्रश्नों के उत्तर एक या दो वाक्यों में लिखें-

(क) यूटा सागा अपने माता-पिता के साथ कहाँ रहता है ?
उत्तर:
यूटा सागा अपने माता-पिता के साथ मियागी प्रांत के तटवर्ती क्षेत्र सेंदई में रहता है।

(ख) यूटा सागा के माता-पिता का क्या नाम है तथा वे क्या कार्य करते हैं ?
उत्तर:
यूटा सागा की माता का नाम अयूमी ऑसूगा और पिता का नाम ओसामु दाज़ाई था। उसकी माता यूनिवर्सिटी में प्रोफेसर थी और पिता फुकुशिमा न्यूक्लियर पावर प्लांट में काम करते थे।

(ग) रेडियो पर सुनामी की क्या चेतावनी जारी होती है ?
उत्तर:
रेडियो पर सुनामी के तटीय क्षेत्रों में केवल बारह मिनट में पहुँचने और लोगों को तबाही से बच निकलने की चेतावनी जारी की गई थी।

(घ) सुनामी से बचने के लिए यूटा सागा व माँ कहाँ जाते हैं ?
उत्तर:
वे दोनों जूनियभद हाई स्कूल की ऊँची इमारत में जाते हैं।

(ङ) स्कूल पहुँच कर यूटा सागा और अयूमी ऑसूगा क्या देखते हैं ?
उत्तर:
स्कूल पहुँच कर उन्होंने स्कूल की सीढ़ियों पर बूढ़े-बुजुर्गों को बेबस पड़े हुए देखा था जो ऊपर नहीं चढ़ पा रहे थे। बाद में उन्होंने सुनामी की तबाही को देखा था।

(च) ओसामु दाज़ाई अपने परिवार को कहाँ-कहाँ तलाशते हैं ?
उत्तर:
वह अपने परिवार को अपने घर, आसपास घरों, शरण स्थलों में तलाशते हैं।

(छ) रेडिएशन से किस प्रकार की बीमारियाँ फैल सकती हैं ?
उत्तर:
इससे त्वचा का जलना, ठंड लगना, आँखों में जलन, बुखार, अस्थमा, खाँसी, बोन तथा फेफड़ों का कैंसर फैल सकता है।

(ज) देश और दुनिया को खतरे से बचाने के लिए फुकुशिमा संयंत्र में कितने कर्मचारी किस तरह से काम कर रहे थे ?
उत्तर:
फुकुशिमा संयंत्र में 200 कर्मचारी चार शिफ्ट में 50-50 की टीम में काम कर रहे थे।

(झ) फुकुशिमा का शाब्दिक अर्थ क्या होता है ?
उत्तर:
फुकुशिमा का शाब्दिक अर्थ है-भाग्यशाली द्वीप।

(ञ) यूटा प्लाँट पर जाने के लिए अपने पिता का साहस कैसे बढ़ाता है ?
उत्तर:
यूटा ने प्लांट पर जाने के लिए अपने पिता से कहा था कि परिवार से बड़ा देश होता है और देश से बड़ी दुनिया होती है। आप तो परमाणु योद्धा (न्यूक्लियर निंजा) हैं। आप जाइए……आप जाइए।

II. इन प्रश्नों के उत्तर चार या पाँच वाक्यों में दें

(क) डरे सहमे लोगों द्वारा देखे गए महाप्रलय (सुनामी) के मंजर का वर्णन करें।
उत्तर:
सुनामी के भयंकर तांडव को लोगों ने डर से काँपते हुए हृदय से देखा था। महाप्रलय का मंजर ऐसा भयावह था कि तीस-तीस फुट ऊँची सागर की लहरों ने किसी को कुछ सोचने-समझने-संभलने का मौका ही नहीं दिया था। सेंदुई एयरपोर्ट में खड़े हवाई जहाज़, यात्रियों से भरी पूरी रेलगाड़ी, कारें, लोग आदि सब एक साथ बहे जा रहे थे। पूरा शहर डूबता-सा दिखाई दे रहा था।

(ख) फुकुशिमा न्यूक्लियर पावर प्लांट में विस्फोट कैसे हो गया ?
उत्तर:
फुकुशिमा न्यूक्लियर पावर प्लांट के कूलिंग सिस्टम सुनामी की हाहाकारी लहरों के कारण बिजली आपूर्ति से वंचित हो गए थे। इसमें परमाणु ईंधन को ठंडा नहीं रखा जा सका। रियेक्टरों का तापमान तेज़ी से बढ़ा। इससे उनमें विस्फोट हो गया।

(ग) अयूमी पति ओसामु दाज़ाई का हौसला कैसे बढ़ाती है ?
उत्तर:
अयूमी ने अपने पति ओसामु दाज़ाई का हौसला बढ़ाते हुए कहा था कि जापानी भाषा में ‘फुकिशमा’ का शाब्दिक अर्थ ही ‘भाग्यशाली द्वीप’ होता है। वहाँ आई मुसीबत को दूर करने वाले वे तो भाग्यशाली थे। आपदाएँ तो एक अवसर की तरह आती हैं और फिर से उठ खड़ा होने की प्रेरणा देती हैं। आपदाएँ किसी भी प्रकार राष्ट्रीय चरित्र को नहीं तोड़ सकतीं-यही सबसे बड़ी सम्पत्ति है और यही देश प्रेम है।

(ग) व्यावहारिक व्याकरण

I. इन वाक्यों में सम्बन्ध बोधक अव्ययों को रेखांकित करें

1. तटीय इलाकों में रहने वाले लोगों के पास केवल 12 मिनट हैं।
2. यूटा व माँ घर से बाहर सड़क पर बेतहाशा भागे जा रहे हैं।
3. माँ, ज़िन्दगी और मौत के बीच केवल तीन मंज़िलों का फर्क है।
4. लोग सीढ़ियों से ऊपर नहीं चढ़ पा रहे हैं।
5. यूटा सागा माँ सहित तीसरी मंजिल पर पहुँच जाता है।
उत्तर:
1. तटीय इलाकों में रहने वाले लोगों के पास केवल 12 मिनट हैं।
2. यूटा व माँ घर से बाहर सड़क पर बेतहाशा भागे जा रहे हैं।।
3. माँ, ज़िन्दगी और मौत के बीच केवल तीन मंज़िलों का फर्क था।
4. लोग सीढ़ियों से ऊपर नहीं चढ़ पा रहे हैं।
5. यूटा सागा माँ सहित तीसरी मंजिल पर पहुँच जाता है।

II. वाक्यों में प्रयोग करें

तटवर्ती – ………………
सतर्क – ………………
चेतावनी – ………………
विस्फोट – ………………
संकल्प – ………………
तबाही – ………………
ऊर्जा – ………………
उत्तर:
तटवर्ती – समुद्र के तटवर्ती क्षेत्रों में न अधिक गर्मी होती है और न अधिक सर्दी।
सतर्क – सतर्क रहना क्योंकि आगे नदी गहरी है।
चेतावनी – आप को चेतावनी दी जाती है कि इसके बाद स्कूटर तेज़ मत चलाना।
विस्फोट – भयंकर विस्फोट ने कार के परखच्चे उड़ा दिए थे।
संकल्प – आप संकल्प कीजिए कि आप कभी कोई देश विरोधी बात नहीं करेंगे।
तबाही – बाढ़ ने सारे गाँव में भयंकर तबाही मचाई थी।
ऊर्जा – सौर ऊर्जा आज के युग में बहुत उपयोगी है।

II. एकवचन बनायें

बहुवचन – एकवचन
सीढ़ियाँ = ………………
बुजुर्गों = ………………
बच्चे = ………………
बीमारियाँ = ………………
स्थलों = ………………
जापानियों = ………………
इलाकों = ………………
मंज़िलों = ………………
इमारतों = ………………
आपदाएँ = ………………
लहरों = ………………
तटों = ………………
उत्तर:
बहुवचन – एकवचन
सीढ़ियाँ = सीढ़ी
बुजुर्गों = बुजुर्ग
बच्चे = बच्चा
बीमारियाँ = बीमारी
स्थलों = स्थल
जापानियों = जापानी
इलाकों = इलाका
मंज़िलों = मंज़िल
इमारतों = इमारत
आपदाएँ = आपदा
लहरों = लहर
तटों = तट।

IV. भाववाचक संज्ञा बनायें

विनम्र = ………………
गहरा = ………………
चढ़ना = ………………
थकना = ………………
कर्मठ = ………………
उत्तर:
विनम्र = विनम्रता
गहरा = गहराई
चढ़ना = चढ़ाई
थकना = थकावट
कर्मठ = कर्मठता।

V. विशेषण बनायें

धर्म = ………………
परिवार = ………………
राष्ट्र = ………………
प्रकृति = ………………
अर्थ = ………………
चरित्र = ………………
शहर = ………………
उत्तर:
धर्म = धार्मिक
परिवार = पारिवारिक
राष्ट्र = राष्ट्रीय
प्रकृति = प्राकृतिक
घर = घरेलू
अर्थ = आर्थिक
चरित्र = चारित्रिक
शहर = शहरी।

VI. पर्यायवाची शब्द लिखें

आँख = ………………
लहर = ………………
दुनिया = ………………
पानी = ………………
सम्पत्ति = ………………
हाथ = ………………
बिजली = ………………
तट = ………………
पिता = ………………
शक्ति = ………………
उत्तर:
आँख = नेत्र, चक्षु
लहर = उर्मि, तरंग
दुनिया = संसार, विश्व
पानी = नीर, जल
सम्पत्ति = धन, दौलत
हाथ = हस्त, कर
बिजली = तड़ित, विद्युत्
तट = किनारा, पुलिन
पिता = जनक, तात
शक्ति = ताकत, पराक्रम।

VII. विपरीत शब्द लिखें

सुरक्षित = ………………
अस्थाई = ………………
सम्पन्नता = ………………
सामान्य = ………………
ज़िन्दगी = ………………
कमज़ोर = ………………
उत्तर:
सुरक्षित = असुरक्षित
अस्थाई = स्थाई
सम्पन्नता = विपन्नता
सामान्य = असामान्य
ज़िन्दगी = मौत
कमजोर = शक्तिशाली।

VIII. . अनेक शब्दों के लिए एक शब्द लिखें

ऐसा स्थान जहाँ लोग शरण लेते हैं = ………………
चारों ओर समुद्र से घिरा भू-भाग = ………………
बिना घर का = ………………
देशानुरागी व्यक्ति = ………………
उत्तर:
ऐसा स्थान जहाँ लोग शरण लेते हैं = आश्रयस्थल
चारों ओर समुद्र से घिरा भू-भाग = टापू
बिना घर का = बेघर
देशानुरागी व्यक्ति = देशभक्त।

IX. शुद्ध करें

परिक्षा – ………………
धनयवाद – ………………
परमाणू – ………………
शिवीर – ………………
वसतु – ………………
उत्तर:
अशुद्ध – शुद्ध
परिक्षा – परीक्षा
धनयवाद – धन्यवाद
परमाणू – परमाणु
शिवीर – शिविर
वसतु – वस्तु।

X. पढ़ो और समझो (हिन्दी में प्रयुक्त होने वाले अंग्रेजी शब्द)

यूनिवर्सिटी
प्रोफेसर
टेलीविज़न
टीम मिशन
कूलिंग
सिस्टम
वार्निंग
सेंटर
न्यूक्लियर
पावर
प्लांट
रिक्टर
रेडिएशन
शिफ्ट
बोन
कैंसर
एयरपोर्ट।

(ग) आत्मबोध

(i) आप भी अपने परिवार में यूटा के परिवार की तरह देश-प्रेम की भावना को प्रमुख रखें।
(ii) आप अपने देश में आने वाली प्राकृतिक आपदाओं से बचने के लिए क्या करेंगे ?
उत्तर:
अपने अध्यापक/अध्यापिका की सहायता से कीजिए।

(घ) रचना बोध

(i) प्राकृतिक आपदाओं की सूची बनायें।
(ii) जापान और जापानी संस्कृति की जानकारी एकत्रित करें।
उत्तर:
अपने अध्यापक/अध्यापिका की सहायता से कीजिए।

PSEB 8th Class Hindi Guide यूटा सागा Important Questions and Answers

बहुविकल्पीय प्रश्न निम्नलिखित प्रश्नों के उत्तर सही विकल्प चुनकर लिखें

प्रश्न 1.
‘यूटा सागा’ किस आपदा से जुड़ी कहानी है ?
(क) प्राकृतिक
(ख) मानवी
(ग) राक्षसी
(घ) आध्यात्मिक।
उत्तर:
प्राकृतिक।

प्रश्न 2.
कौन-से देश में भूकंप अधिक आते हैं ?
(क) जर्मनी
(ख) जापान
(ग) अफ्रीका
(घ) कनाडा।
उत्तर:
जापान।

प्रश्न 3.
यूटा सागा कितने वर्ष का है ?
(क) 12
(ख) 13
(ग) 14
(घ) 15.
उत्तर:
14.

प्रश्न 4.
टेलीविज़न पर किसकी चेतावनी जारी होती है ?
(क) सुनामी की
(ख) वर्षा की
(ग) सूखे की
(घ) अकाल की।
उत्तर:
सुनामी की।

प्रश्न 5.
भूकंप की तीव्रता कितनी बताई गई ?
(क) 8.4
(ख) 8.6
(ग) 8.7
(घ) 8.9.
उत्तर:
8.9.

प्रश्न 6.
सुनामी की लहरें कितने फुट ऊँची थी ?
(क) 20
(ख) 25
(ग) 30
(घ) 35.
उत्तर:
30.

प्रश्न 7.
फुकुशिमा के कितने लाख लोग शहर छोड़ चुके थे
(क) दो
(ख) तीन
(ग) चार
(घ) पाँच।
उत्तर:
पाँच।

प्रश्न 8.
न्यूक्लियर पावर प्लांट से किसका रिसाव हो रहा था ?
(क) रेडिएशन
(ख) कार्बन
(ग) हाइड्रोजन
(घ) नाइट्रोजन।
उत्तर:
रेडिएशन।

प्रश्न 9.
यूटा सागा किसे ऊपर लेकर गया ?
(क) बालक को
(ख) रेडियो को
(ग) वस्त्रों को
(घ) भोजन को।
उत्तर:
बालक को।

प्रश्न 10.
सबने कहाँ शरण ली ?
(क) अस्पताल में
(ख) स्कूल में
(ग) धर्मशाला में
(घ) होटल में।
उत्तर:
स्कूल में।

यूटा सागा Summary

यूटा सागा पाठ का सार

‘यूटा सागा’ प्राकृतिक आपदा से जुड़ी हुई एक कहानी है। जापान में भूकम्प अधिक मात्रा में आते हैं और समुद्र तल में तीव्र भूकम्प आने से सुनामी उठती है। सुनामी के कारण समुद्री जल स्थल पर तबाही लेकर आता है।

जापान के मियागी प्रान्त के तटवर्ती क्षेत्र के संदुई शहर में चौदह वर्ष का एक लड़का यूटा सागा रहता है। उसकी माँ अयूमी आँसूगा यूनिवर्सिटी में प्रोफेसर है और पिता ओसामु दाज़ाई फुकुशिमा न्यूक्लियर पावर प्लांट में काम करते हैं। उनके घर में सम्पन्नता है। एक दिन अचानक भूकम्प आया। भूकम्प जोर से आया था। आसपास का सब कुछ हिलने लगा था। टेलीविज़न पर ‘सुनामी वार्निंग सेंटर’ से सुनामी से सम्बन्धित चेतावनी जारी करने की सूचना आ रही थी कि बिजली चली गई। यूटा ने रेडियो पर सुना। भूकम्प की तीव्रता रिक्टर पैमाने पर 8.9 थी जिसके कारण जान लेवा समुद्री लहरें तटीय क्षेत्रों की ओर तेजी से बढ़ रही थीं। तरंगों को तट तक पहुँचने में केवल बारह मिनट बचे थे। यूटा ने अपनी मां का हाथ पकड़ा। वह बोला कि उनका घर सुनामी से बचने के लिए सुरक्षित नहीं था। वे दोनों तेज़ी से सड़क पर जूनियर हाई स्कूल की इमारत की ओर भागने लगे। वह इमारत आसपास की इमारतों में सबसे ऊँची थी। स्कूल की सीढ़ियाँ उन वृद्ध लोगों से अटी पड़ी थीं जो ऊपर चढ़ नहीं पा रहे थे। सीढ़ियों पर गिरी एक औरत ने यूटा का हाथ थाम कर कहा कि वह कम-से-कम उसके छोटे बच्चे को तो ऊपर ले जाए। यूटा ने बच्चे को गोद में लिया और अपनी माँ के साथ तीसरी मंजिल पर सुरक्षित जा पहुँचा। फिर वह भाग कर नीचे गया और बच्चे की माँ को भी खींचता हुआ ऊपर की ओर लपका। उसी समय सुनामी की भयंकर लहरें वहां पहुंच गईं पर यूटा उस औरत को ऊपर ले आया था। बच्चा अब अपनी माँ की गोद में था। सुनामी की तीस फुट ऊँची लहरें सब कुछ लील गई थीं।

एयरपोर्ट पर खड़े हवाई जहाज, लोगों से भरी रेलगाड़ी, कारें और लोग सब एक साथ बहे जा रहे थे। सारा शहर डूबता-सा दिखाई दे रहा था। अगले दिन बचाव कर्मियों ने स्कूल की इमारत में सुरक्षित लोगों को अस्थाई शरण-स्थल में पहुँचा दिया था। लाखों लोग बेघर हो गए थे। वे रोटी-पानी के लिए परेशान थे। यूटा के पिता उन्हें ढूंढ़ते हुए उन तक पहुँच गए थे। यह उनके धैर्य और संकल्प की घड़ी थी। पिता को कुछ ही देर बाद वापस न्यूक्लियर पावर प्लांट में वापस जाना था। सुनामी के कारण प्लांट के रिएक्टरों के कूलिंग सिस्टम की बिजली आपूर्ति रुक गई थी जिससे परमाणु ईंधन ठंडा नहीं रह पाया। रिएक्टरों का तापमान तेजी से बढ़ने के कारण उनमें विस्फोट हो गया जिससे रेडिएशन सामान्य से कई गुणा निकलने लगा था। इससे जापान को ही नहीं बल्कि अन्य देशों को भी खतरा था। फुकुशिमा के पाँच लाख लोग शहर छोड़ चुके थे। एक लाख अस्सी हज़ार लोगों को शहर से दूर राहत शिविर में पहुँचाया गया था। परमाणु विकिरण से त्वचा पर जलन, ठंड लगना, आँखों में जलन, बुखार, अस्थमा, खाँसी, बोन तथा फेफड़ों के कैंसर का भय था। प्लांट में दो सौ कर्मचारी अपनी जान खतरे में डाल कर चार शिफ्ट में काम कर रहे थे। पिता ने यह भी कहा कि उन्हें पता नहीं था कि वे प्लांट से जीवित वापस आएंगे या नहीं। अयूमी ने अपने पति का हौसला बढ़ाते हुए कहा कि उन्हें पता ही था कि जापानी भाषा ‘फु कुशिमा’ का शाब्दिक अर्थ है ‘भाग्यशाली द्वीप’। इसलिए वहाँ आई मुसीबत से रक्षा करने वाले भाग्यशाली ही हुए। ऐसी आपदाएँ उनके राष्ट्रीय चरित्र को नहीं तोड़ सकती थीं। देश प्रेम ही उनकी सबसे बड़ी सम्पत्ति थी। यूटा ने भी अपने पिता को परमाणु योद्धा (न्यूक्लियर निंजा) कहते हुए उन्हें विदा किया।

PSEB 8th Class Hindi Solutions Chapter 13 नवयुवकों के प्रति

December 1, 2021November 20, 2021 by Prasanna

Punjab State Board PSEB 8th Class Hindi Book Solutions Chapter 13 नवयुवकों के प्रति Textbook Exercise Questions and Answers.

PSEB Solutions for Class 8 Hindi Chapter 13 नवयुवकों के प्रति

Hindi Guide for Class 8 PSEB नवयुवकों के प्रति Textbook Questions and Answers

(क) भाषा – बोध

I. शब्दार्थ : देखिए

नवयुवाओ = नवयुवको, नौजवानों।
दृष्टि = नज़र।
मनुज = मनुष्य।
ज्योति = प्रकाश।
योग = सहायता, सहयोग।
देशोद्धार = देश का उद्धार करना।
कार्य = काम।
परिणत = बदलना, परिवर्तन करना।
भक्तवर = भक्तों में श्रेष्ठ।
निम्नोक्ति = नीचे लिखी उक्ति या कथन।
धरो = धारण करो, रखो।
कौमार = कुमार, यौवन की अवस्था।
भागवत = प्रभु का।
धर्माचरण = धर्म के अनुसार आचरण, व्यवहार करना।
नर-जन्म = इन्सान का जन्म।
दुर्लभ = कठिन।
अधिक = ज्यादा।
पथ = रास्ता।
असंयम = संयम से रहित, अनियन्त्रित।
अशुभ = बुरा।
शुभ = अच्छा, भला, कल्याणकारी, हितकारी।
प्रथम = पहले।

(ख) विषय – बोध

I. इन प्रश्नों के उत्तर एक या दो वाक्यों में लिखें :

(क) इस कविता के कवि का नाम लिखें।
उत्तर:
इस कविता के कवि का नाम ‘नवयुवको’ के प्रति’ है।

(ख) यह कविता किन्हें सम्बोधित की गई है ?
उत्तर:
यह कविता देश के युवाओं को सम्बोधित की गई है।

(ग) जो कुछ पढ़ो तुम कार्य में भी साथ ही परिणत करो।’ इस काव्य-पंक्ति का अर्थ लिखें।
उत्तर:
इस पंक्ति का अर्थ है कि हम पुस्तक में जो कुछ पढ़ें उसे कार्य क्षेत्र और व्यावहारिक जीवन में भी स्थान दें तभी हम उसकी उपयोगिता को समझ पाएंगे।

(घ) नवयुवकों के सम्मुख कौन-से दो पथ हैं ? उन्हें किस पथ का चुनाव करना चाहिए ?
उत्तर:
नवयुवकों के सम्मुख दो पथ हैं-असंयम का पथ और संयम का पथ । असंयम का पथ कभी नहीं चुनना चाहिए क्योंकि वह अहितकर और बुरा है जबकि दूसरा पथ संयम का है। यह दूसरा पथ हितकर होता है।

II. इन काव्य-पंक्तियों की सप्रसंग व्याख्या करें :

दो पथ असंयम ………….. संभलोगे कभी।
उत्तर:
कवि कहता है कि हे युवाओ! तुम्हें जीवन में अब सदा ही असंयम और संयम नामक दो रास्ते मिलेंगे। कभी न भूलना कि पहला रास्ता बुरा और अकल्याणकारी है और दूसरा अच्छा और कल्याणकारी है। तुम्हारा मन सदा की तरह तुम्हें पहले रास्ते की ओर झुकायेगा। हर मनुष्य को बुरा रास्ता जल्दी आकृष्ट करता है पर ध्यान रखना कि यदि तुम अभी नहीं सम्भलोगे तो फिर तुम कभी नहीं सम्भल पाओगे। भाव है कि जब मनुष्य एक बार बुराई की राह पर बढ़ चलता है तो फिर आसानी से अच्छाई की राह की ओर नहीं बढ़ पाता।

III. नवयुवक देश के उत्थान में क्या-क्या योगदान दे सकते हैं ? चार-पाँच वाक्यों में उत्तर दें।

उत्तर:
नवयुवक ही तो देश के विकास को वास्तविक दिशा देने वाले होते हैं। उनमें नये युग के साथ कदम से कदम मिला कर आगे बढ़ने की क्षमता होती है। उनके पास साहस और क्षमता के साथ-साथ नया ज्ञान होता है। उनमें नई सोच होती है जिसके कारण वे रूढ़ियों को ठोकर मार कर नया रास्ता बना सकते हैं। वे अपनी शक्ति से विरोधी शक्तियों को परे धकेल सकते हैं। वे ही अच्छे शिल्पी, सैनिक, वैज्ञानिक, कलाकार, अध्यापक, चिकित्सक, इन्जीनियर और प्रत्येक क्षेत्र में मेहनतकश कर्मी बनने की क्षमता रखते हैं।

(ग) व्यावहारिक व्याकरण

I. इन शब्दों के दो-दो पर्यायवाची शब्द लिखें :

मनुज = ………………..
ज्योति = ………………..
संसार = ………………..
पथ = ………………..
उत्तर:
मनुज = मनुष्य , मानव।
ज्योति = लौ , जोत।
संसार = विश्व , दुनिया
पथ = मार्ग , राह।

II. ‘अ’ लगाकर विपरीत शब्द बनायें :

अ + संयम = असंयम
अ + शुभ = ………………..
अ + धर्म = ………………..
अ + विश्वास = ………………..
उत्तर
अ + संयम = असंयम
अ + शुभ = अशुभ
अ + धर्म = अधर्म
अ + विश्वास = अविश्वास।

III. देश + उद्धार धर्म + आचरण इसी प्रकार नये शब्द बनायें

अ + उ = ओ
निम्न + उक्ति = निम्नोक्ति
चन्द्र + उदय = चन्द्रोदय
नव + उदय = नवोदय
सर्व + उत्तम = सर्वोत्तम
शुभ + उदय = शुभोदय
सूर्य + उदय = सूर्योदय
सर्व + उत्तम = सर्वोत्तम
भाग्य + उदय = भाग्योदय
मानव + उचित = मानवोचित
रोग + उपचार = रोगोपचार
हित + उपदेश = हितोपदेश

अ + आ = आ
कर्म + अनुसार = कर्मानुसार
सत्य + अग्रह = सत्याग्रह
युग + आदि = युगादि
मरण + आसन्न = मरणासन्न
न्याय + आलय = न्यायालय
विरह + आतुर = विरहातुर
शुभ + आरम्भ = शुभारम्भ
नव + आगत = नवागत
प्राण + आयाम = प्राणायाम
देव + आलय = देवालय
हिम + आलय = हिमालय।

PSEB 8th Class Hindi Guide नवयुवकों के प्रति Important Questions and Answers

बहुविकल्पीय प्रश्न निम्नलिखित प्रश्नों के उत्तर सही विकल्प चुनकर लिखें

प्रश्न 1.
‘नवयुवकों के प्रति’ कविता किस कवि की रचना है ?
(क) हरिवंशराय बच्चन
(ख) योगेंद्र बख्शी
(ग) मैथिलीशरण गुप्त ।
(घ) गोपाल दास नीरज।
उत्तर:
मैथिलीशरण गुप्त।

प्रश्न 2.
कवि किन्हें संबोधित कर रहा है ?
(क) बालकों को
(ख) युवाओं को
(ग) नेताओं को
(घ) कर्मचारियों को।
उत्तर:
युवाओं को।

प्रश्न 3.
कवि नवयुवकों को देश का क्या मानता है ?
(क) कर्मकार
(ख) कर्णधार
(ग) कर्मचारी
(घ) कर्मठ।
उत्तर:
कर्णधार।

प्रश्न 4.
नवयुवकों को कौन-सी आदत डाल लेनी चाहिए ?
(क) धर्माचरण की
(ख) राजनीति की
(ग) स्वार्थ की
(घ) परार्थ की।
उत्तर:
धर्माचरण की।

प्रश्न 5.
कवि ने किस मार्ग को शुभ बताया है ?
(क) असंयम
(ख) संयम
(ग) विकट
(घ) सरल।
उत्तर:
संयम।

प्रश्न 6.
कवि ने किस भक्त का उल्लेख किया है ?
(क) ध्रुव
(ख) प्रहलाद
(ग) नरसी
(घ) श्रवण।
उत्तर:
प्रहलाद

सप्रसंग व्याख्या

1. हे नवयुवाओ! देश भर की दृष्टि तुम पर ही लगी,
है मनुज जीवन की तुम्हीं में ज्योति सब से जगमगी।
दोगे न तुम तो कौन देगा योग देशोद्धार में ?
देखो, कहाँ क्या हो रहा है आजकल संसार में॥

शब्दार्थ:
नवयुवाओ = नवयुवको, नौजवानों। दृष्टि = नज़र। मनुज = मनुष्य। ज्योति = प्रकाश। योग = सहायता, सहयोग। देशोद्धार = देश का उद्धार करना।

प्रसंग:
प्रस्तुत पंक्तियाँ हमारी पाठ्य पुस्तक में संकलित कविता ‘नवयुवकों के प्रति’ से ली गई हैं। कवि ने देश के युवा वर्ग को सम्बोधित करते हुए उन्हें प्रेरणा दी है कि वे देश के विकास के लिए काम करे।

व्याख्या:
कवि कहता है कि देश के नवयुवको! सारे देश के लोगों की नज़र तुम्हारी ही ओर लगी है। मानव-जीवन ने अब तक जितनी भी विशेषताएँ समय के साथ-साथ प्राप्त की हैं वे सब प्रकाश तुम्हारे भीतर जगमगा रही हैं। तुम उन सभी गुणों और विशेषताओं से सम्पन्न हो। देश के उद्धार के लिए यदि तुम ही सहयोग नहीं दोगे तो फिर और कौन देगा ? देश का उद्धार तुम्हारे ही हाथ में है। तुम सजग और सचेत रहो। तुम देखो कि इस संसार में आजकल सभी जगह क्या हो रहा है और कैसे हो रहा है ? भाव है कि संसार की चाल को देख कर ही विकास के रास्ते पर आगे बढ़ा जा सकता है।

विशेष:

कवि ने युवावर्ग को प्रेरणा दी है कि वह समय की चाल को समझे और उसके अनुसार ही जीवन की राह में आगे बढ़े।
भाषा सरल, सरस और भावपूर्ण है।

2. जो कुछ पढ़ो तुम कार्य में भी साथ ही परिणत करो,
सब भक्तवर प्रह्लाद की निम्नोक्ति को मन में धरो”
कौमार में ही भागवत धर्माचरण कर लो यहाँ
नर-जन्म दुर्लभ और वह भी अधिक रहता है कहाँ॥

शब्दार्थ:
कार्य = काम। परिणत = बदलना, परिवर्तन करना। भक्तवर = भक्तों में श्रेष्ठ। निम्नोक्ति = नीचे लिखी उक्ति या कथन। धरो = धारण करो, रखो। कौमार = कुमार, यौवन की अवस्था। भागवत = प्रभु का। धर्माचरण = धर्म के अनुसार आचरण, व्यवहार करना। नर-जन्म = इन्सान का जन्म। दुर्लभ = कठिन। अधिक = ज्यादा।

प्रसंग:
प्रस्तुत पंक्तियाँ हमारी पाठ्य पुस्तक में संकलित कविता ‘नवयुवकों के प्रति’ से ली गई हैं। कवि ने नवयुवकों को प्रेरणा दी है कि वे देश के लिए परिश्रम करें और उसे विकास के मार्ग पर आगे ले चलें।

व्याख्या:
कवि कहता है कि हे नौजवानों! तुम जिस भी विषय को पढ़ो उसे केवल पुस्तक के ज्ञान तक सीमित न रखो बल्कि उसे उपयोगी कार्य में भी बदलो। उस शिक्षा को इस्तेमाल करना सीखो। सभी युवक भक्तों में श्रेष्ठ प्रहलाद की नीचे लिखी इस पंक्ति को भी ध्यान में रखो कि युवावस्था के आरम्भ में ही ईश्वर के नाम और धर्म के मार्ग पर आगे बढ़ने की आदत को अपना लो, ग्रहण कर लो। मानव जीवन प्राप्त करना बहुत कठिन होता है। वह आसानी से प्राप्त नहीं होता और बहुत अधिक देर तक रहता भी कहाँ है अथवा मनुष्य का जीवन छोटा होता है। भाव है कि मनुष्य को भगवान के द्वारा दिए गए अपने छोटे से जीवन में कार्यों के साथ-साथ ईश्वर के नाम की ओर भी बढ़ना चाहिए।

विशेष:

कवि का मानना है कि युवाओं को पढ़ने और कार्य करने के साथ-साथ ईश्वर का नाम भी लेना चाहिए।
भाषा सरल, सरस और भावपूर्ण है।

3. दो पथ, असंयम और संयम हैं तुम्हें अब सब कहीं॥
पहला अशुभ है, दूसरा शुभ है इसे भूलो नहीं”।
पर मन प्रथम की ओर ही तुम को झुकावेगा अभी,
यदि तुम न सम्भलोगे अभी तो फिर न संभलोगे कभी॥

शब्दार्थ:
पथ = रास्ता। असंयम = संयम से रहित, अनियन्त्रित। अशुभ = बुरा। शुभ = अच्छा, भला, कल्याणकारी, हितकारी। प्रथम = पहले।

प्रसंग:
यह अवतरण हिन्दी की पाठ्य पुस्तक में संकलित ‘नवुयवकों के प्रति’ नामक कविता से लिया गया है। इसमें कवि ने प्रेरणा दी है कि हमें अपने जीवन में उच्चता और श्रेष्ठता के लिए अच्छी राह को चुनना चाहिए।

व्याख्या:
कवि कहता है कि हे युवाओ! तुम्हें जीवन में अब सदा ही असंयम और संयम नामक दो रास्ते मिलेंगे। कभी न भूलना कि पहला रास्ता बुरा और अकल्याणकारी है और दूसरा अच्छा और कल्याणकारी है। तुम्हारा मन सदा की तरह तुम्हें पहले रास्ते की ओर झुकायेगा। हर मनुष्य को बुरा रास्ता जल्दी आकृष्ट करता है पर ध्यान रखना कि यदि तुम अभी नहीं सम्भलोगे तो फिर तुम कभी नहीं सम्भल पाओगे। भाव है कि जब मनुष्य एक बार बुराई की राह पर बढ़ चलता है तो फिर आसानी से अच्छाई की राह की ओर नहीं बढ़ पाता।

विशेष:

कवि ने प्रेरणा दी है कि मनुष्य को सदा जीवन में अच्छी राह पर आगे बढ़ना चाहिए। उसे बुरी राह छोड़ देनी चाहिए।
भाषा सरल, सरस और भावपूर्ण है।

नवयुवकों के प्रति Summary

नवयुवकों के प्रति कविता का सार

कवि देश के युवाओं को सम्बोधित करते हुए कहता है कि हे युवाओ! सारे देश की दृष्टि उन पर ही लगी हुई है। सारी मानव जाति के गुणों की चमक तुम्हीं में जगमगा रही है। तुम्हारे बिना देश के उद्धार में योगदान और कौन दे सकता है ? तुम जरा देखो तो सही कि इस संसार में आजकल क्या हो रहा है। तुम जो कुछ भी शिक्षा प्राप्त करो उसे कार्य के रूप में बदल दो। तुम सब भक्त प्रह्लाद की इस बात को मन में धारण कर लो कि युवावस्था में ही ईश्वर के प्रति अपने भक्ति भावों को मन में रखना है। प्राणियों का इन्सान का जन्म बहुत कठिनाई से प्राप्त होता है और जिनको प्राप्त होता भी है तो वह बहुत देर तक नहीं रहता। जीवन जीते हुए दो ही रास्ते मिलते हैं-असंयम और संयम। असंयम का रास्ता बुरा होता है और संयम का अच्छा। लेकिन मन प्रायः असंयम के रास्ते पर पहले चलने लगता है, इसका झुकाव उधर ही होता है। यदि इस रास्ते पर एक बार चलना शुरू कर दिया और तुम नहीं सम्भले तो फिर कभी भी नहीं सम्भल पाओगे। सदा सोच-विचार कर अच्छे और सही मार्ग पर ही चलना सीखो।

PSEB 8th Class Hindi Solutions Chapter 10 अंगुलिमाल

December 1, 2021November 20, 2021 by Prasanna

Punjab State Board PSEB 8th Class Hindi Book Solutions Chapter 10 अंगुलिमाल Textbook Exercise Questions and Answers.

PSEB Solutions for Class 8 Hindi Chapter 10 अंगुलिमाल

Hindi Guide for Class 8 PSEB अंगुलिमाल Textbook Questions and Answers

(क) भाषा बोध

I. शब्दार्थ

निरन्तर = लगातार
चकित = हैरान
सहसा = अचानक
दृष्टि = नज़र
युक्ति = तरकीब
तत्काल = उसी क्षण
जागृति = जागरण,सचेत
विकराल = भयंकर
निहत्था = बिना हथियार के
घृणा = नफ़रत
धर्मोपदेश = (धर्म + उपदेश)धर्म के उपदेश
दैत्य = राक्षस

II. इन मुहावरों के अर्थ स्पष्ट करते हुए वाक्यों में प्रयोग करें :

धीरज बँधाना = ……………………..
दृष्टि डालना = ……………………..
घिग्घी बँध जाना = ……………………..
रोम-रोम से प्रेम बरसना = ……………………..
आँखों से दया टपकना = ……………………..
जादू का-सा असर होना = ……………………..
छुट्टी लेना = ……………………..
तेज से काँपना = ……………………..
उत्तर:
1. धीरज बँधाना = साहस बढ़ाना।।
वाक्य – माँ ने तब मेरा धीरज बँधाया था जब मैं अपने जीवन से लगभग हार ही चुका था।

2. दृष्टि डालना = देखना।
वाक्य – एक बार उस गरीब की ओर भी अपनी दृष्टि डालना ना भूलना।

3. घिग्घी बँध जाना = भय के कारण बोल ना पाना।
वाक्य – जंगल में भयंकर भालू को अपनी ओर देख कर राघव की घिग्घी बँध गई थी।

4. रोम-रोम से प्रेम बरसना = प्रेम भाव को व्यक्त करना।
वाक्य – श्रद्धालुओं के प्रति महात्मा जी के रोम-रोम से प्रेम बरस रहा था।

5. आँखों से दया टपकना = दया के भाव प्रकट होना।
वाक्य – भिखारी की दशा को देख मेरी दादी की आँखों से दया टपक रही थी।

6. जादू का-सा असर होना = तत्काल प्रभाव पड़ना।
वाक्य – हकीम जी की एक ही पुड़िया से मेरे पेट दर्द पर जादू का-सा असर हुआ है।

7. छुट्टी लेना = काम छोड़ना।
वाक्य – बुढ़ापे में भी अनेक लोग अपने काम धंधे से छुट्टी नहीं लेते।

8. तेज से काँपना = बल से भयभीत हो जाना।
वाक्य – बाली भगवान राम के तेज से काँप उठा था।

(ख) विषय – बोधं

I. उपयुक्त शब्द भरकर वाक्य पूरा करें:

(क) महान् पुरुषों को धर्म का प्रचार करने के लिए …… नगर-नगर और गाँव-गाँव घूमना पड़ा।
(ख) महात्मा बुद्ध ने राजा को ……… बँधाया।
(ग) एक …….. मूर्ति सामने खड़ी थी।
(घ) मैं तो ……. गया, भला तुम कब …….।
(ङ) जीवन दु:ख रूप है और तुम उसे अपनी ……… और बढ़ा रहे हो।
(च) यह सत्य, दया और प्रेम के भावों की क्रूरता, घृणा और हिंसा पर …….. थी।
उत्तर:
(क) निरन्तर
(ख) धीरज
(घ) ठहर, ठहरोगे
(ङ) करनी से
(च) विजय।

II. इन प्रश्नों के उत्तर एक या दो वाक्यों में लिखें :

(क) प्रसेनजित कहाँ का राजा था?
उत्तर:
प्रसेनजित कौशल प्रदेश का राजा था। श्रावस्ती उसकी राजधानी थी।

(ख) प्रसेनजित किसका शिष्य था?
उत्तर:
प्रसेनजित महात्मा बुद्ध का शिष्य था।

(ग) प्रसेनजित ने महात्मा बुद्ध को अपनी व्याकुलता का क्या कारण बताया?
उत्तर:
प्रसेनजित ने महात्मा बुद्ध को अपनी व्याकुलता इसलिए बताई थी क्योंकि वह अंगुलिमाल की क्रूरता से व्याकुल हो गया था। अंगुलिमाल उसकी प्रजा को बहुत परेशान कर रहा था। उसने उन्हें बताया था किवह उस डाकू से तंग आ चुका था और उसे सहन नहीं कर सकता था।

(घ) अंगुलिमाल कौन था?
उत्तर:
अंगुलिमाल एक डाकू था। जब वह किसी की हत्या करता था तो उसकी अंगुली काट कर अपनी माला में पिरो लिया करता था।

(ङ) अंगुलिमाल ने क्या प्रतिज्ञा कर रखी थी?
उत्तर:
अंगुलिमाल ने प्रतिज्ञा कर रखी थी कि वह एक हज़ार व्यक्तियों की हत्या करेगा।

(च) महात्मा बुद्ध ने प्रसेनजित को क्या विश्वास दिलाया?
उत्तर:
महात्मा बुद्ध ने प्रसेनजित को विश्वास दिलाया था कि वे डाकू को शांति, प्रेम और अहिंसा का पाठ पढ़ायेंगे।

II. इन प्रश्नों के उत्तर चार-पाँच वाक्यों में लिखें

(क) अंगुलिमाल का नाम ‘अंगुलिमाल’ क्यों पड़ा ?
उत्तर:
अंगुलिमाल डाकू बहुत क्रूर था। वह लोगों की लूट-पाट तो करता ही था पर उनकी हत्या भी कर देता था। वह मारे गए लोगों की एक-एक अंगुली काट कर अपने गले में डाली गई माला में पिरो लेता था। इससे उसे पता रहता था कि उसने कितने लोगों की हत्या कर दी थी। इसी कारण उसका नाम अंगुलिमाल पड़ा था।

(ख) अंगुलिमाल को जब महात्मा बुद्ध ने देखा तो वह कैसा दिखाई दे रहा था?
उत्तर:
अंगुलिमाल को जब महात्मा बुद्ध ने देखा तो वह अति विकराल था। ऊँचा कद, काला शरीर, भयंकर चेहरा और लाल आँखें थीं। उसके उठे हुए बाल थे, बड़ी-बड़ी मूंछे थीं। उसके हाथ में कटार थी। वह दैत्य के समान दिखाई देता था। उसके गले में अंगुलियों की माला पड़ी हुई थी।

(ग) मैं तो ठहर गया, भला तुम कब ठहरोगे? इस पंक्ति का आशय बतायें।
उत्तर:
महात्मा बुद्ध ने डाकू अंगुलिमाल से कहा था कि वे तो ठहर गए थे पर वह कब ठहरेगा। इसका आशय था कि महात्मा बुद्ध तो अपना राज-पाट त्याग कर समाज की सेवा में लग गए थे, सब का भला करते थे पर वह डाकू कब बुरे रास्ते से दूर होगा। वह कब लोगों की लूट-पाट और हत्या के रास्ते से दूर होगा। वह बुरे काम करने से कब परे हटेगा।

(घ) अंगुलिमाल महात्मा बुद्ध के चरणों में क्यों गिर पड़ा?
उत्तर:
अंगुलिमाल महात्मा बुद्ध से बहुत प्रभावित हुआ था। अन्य लोग तो डाकू को देखते ही काँप उठते थे पर वे निर्भयतापूर्वक उसके सामने खड़े थे। महात्मा बुद्ध के शब्दों का उस पर सीधा असर हुआ था। उसने अपने घुटने टेक दिए थे और उन्हें अपना गुरु मान कर उनके चरणों में गिर पड़ा था।

(ङ) महात्मा बुद्ध ने डाकू अंगुलिमाल का कठोर हृदय कैसे जीत लिया?
उत्तर:
महात्मा बुद्ध ने डाकू का कठोर हृदय अपने मानसिक बल, साहस और सच्चाई के मार्ग पर चलते हुए जीता था। उन्होंने सच्चाई, दया और प्रेम के भावों से क्रूरता, घृणा और अन्याय पर विजय प्राप्त की थी और कठोर हृदयी डाकू के हृदय पर विजय प्राप्त कर ली थी।

(ग) व्यावहारिक – व्याकरण

I. पर्यायवाची शब्द लिखें :

राजा = ……………………..
मनुष्य = ……………………..
विजय = ……………………..
जंगल = ……………………..
राक्षस = ……………………..
चरण = ……………………..
उत्तर:
राजा = राजन, नृप, भूप, नरेश, सम्राट्, नरपति।
विजय = जीत, जय, जीतना, पछाड़ना।
राक्षस = दैत्य, निशाचर, दनुज, असुर।
मनुष्य = मानव, मनुज, इन्सान, आदमी।
जगंल = अरण्य, वन, कानन, विपिन।
चरण = पैर, पाद, पद, पाँव।

II. ‘अ’ और ‘अन’ लगाकर विपरीत अर्थ वाले शब्द बनायें :

‘अ’
समर्थ = असमर्थ
शुद्ध = ……………………..
शान्ति = ……………………..
आदर = ……………………..
हिंसा = ……………………..

‘अन’
इच्छा = अनिच्छा
इष्ट = ……………………..
सत्य = ……………………..
उचित = ……………………..
आस्था = ……………………..

उत्तर:
‘अ’
समर्थ = असमर्थ
शुद्ध = अशुद्ध
शान्ति = अशान्ति
सत्य = असत्य
हिंसा = अहिंसा

‘अन’
इच्छा = अनिच्छा
इष्ट = अनिष्ट
आदर = अनादर
उचित = अनुचित
आस्था – अनास्था

III. वाक्यांशों के लिए एक शब्द लिखें :

जिसकी आत्मा महान् हो
हिंसा करने वाला
जो निरन्तर घूमता हो ————————-
जिसके हाथ में कोई अस्त्र न हो ————————-
अत्याचार करने वाला ———————–
किसी के उपकार को मानने वाला ————————–
धर्म का उपदेश देने वाला ————————
उत्तर:
जिसकी आत्मा महान् हो = महात्मा
हिंसा करने वाला = हिंसक
जो निरन्तर घूमता हो =घुमक्कड़, यायावर
जिसके हाथ में कोई अस्त्र न हो = नि:शस्त्र
अत्याचार करने वाला = अत्याचारी
किसी के उपकार को मानने वाला = कृतज्ञ
धर्म का उपदेश देने वाला = धर्मोपदेशक।

IV. इनमें से संज्ञा व विशेषण शब्दों को अलग-अलग करके लिखें

(1) ऊँचा कद, काला शरीर, विकराल-चेहरा, लाल आँखें, उठे हुए केश, बड़ी-बड़ी मूंछे और हाथ में तेज़ कटार।
संज्ञा शब्द : ……………………..
विशेषण शब्द : ……………………..

(2) महात्मा बुद्ध ने अपनी शान्त दृष्टि उस पर डाली।
संज्ञा शब्द : ……………………..
विशेषण शब्द : ……………………..

(3) महात्मा बुद्ध ने भयंकर डाकू के कठोर हृदय को जीत लिया।
संज्ञा शब्द : ……………………..
विशेषण शब्द : ……………………..

(4) मैं एक हज़ार मनुष्यों की हत्या करूँगा।
संज्ञा शब्द : ……………………..
विशेषण शब्द : ……………………..

उत्तर:
संज्ञा – विशेषण
1. कद – उँचा
शरीर – काला
चेहरा – विकराल
आँखें – लाल
केश – उठे हुए
मूंछे – बड़ी-बड़ी
हाथ/कटार – तेज़

2. बुद्ध – महात्मा
दृष्टि – शांत

3. बुद्ध – महात्मा
डाकू – भयंकर
हृदय – कठोर

4. मनुष्यों – हजार

V. निर्देशानुसार वाक्य को बदलकर दोबारा लिखें

(1) वह प्रजा को बहुत कष्ट पहुँचाता है। (भूतकाल में बदलें)
(2) डाकू महात्मा के तेज़ से काँप रहा था। (वर्तमान में बदलें)
(3) डाकू के पास कटार थी, भाला था और महात्मा निहत्थे थे। (वर्तमान काल में बदलें)
(4) गाँव के गाँव उजड़ गये थे। (भविष्यतकाल में बदलें)
(5) इसे मैं सहन नहीं कर सकता। (भविष्यतकाल में बदलें)
(6) जंगल के बाहर एक पहरेदार नियुक्त होगा। (भूतकाल में बदलें)
(7) वह उँगलियों की माला पहनेगा। (भूतकाल में बदलें)
उत्तर:
(1) वह प्रजा को बहुत कष्ट पहुँचाता था।
(2) डाकू महात्मा के तेज़ से काँप रहा है।
(3) डाकू के पास कटार है, भाला है और महात्मा निहत्थे हैं।
(4) गाँव के गाँव उजड़ जाएंगे।
(5) इसे मैं सहन नहीं कर सकूँगा।
(6) जंगल के बाहर एक पहरेदार नियुक्त था।
(7) वह उँगलियों की माला पहने हुआ था।

PSEB 8th Class Hindi Guide अंगुलिमाल Important Questions and Answers

बहुविकल्पीय प्रश्न निम्नलिखित प्रश्नों के उत्तर सही विकल्प चुनकर लिखें-

प्रश्न 1.
महात्मा बुद्ध के मन में किस की भलाई की इच्छा रहती थी
(क) अपनी
(ख) परिवार की
(ग) पत्नी की
(घ) संसार भर की।
उत्तर:
संसार भर की।

प्रश्न 2.
महात्मा बुद्ध लगभग कितने वर्षों तक संसार के कल्याण के लिए एक स्थान से दूसरे स्थान तक घूमते रहे
(क) 40
(ख) 42
(ग) 43
(घ) 45.
उत्तर:
45.

प्रश्न 3.
कौशल की राजधानी कौन-सी थी ?
(क) पाटन
(ख) श्रावस्ती
(ग) अमरावती
(घ) अयोध्या।
उत्तर:
श्रावस्ती।

प्रश्न 4.
अंगुलिमाल कौन था ?
(क) राजा
(ख) मंत्री
(ग) डाकू
(घ) संत।
उत्तर:
डाकू।

प्रश्न 5.
महात्मा बुद्ध ने अंगुलिमाल को किस बंधन से छुट्टी लेने के लिए कहा ?
(क) परिवार के
(ख) हिंसा के
(ग) अहिंसा के
(घ) समाज के।
उत्तर:
हिंसा के।

प्रश्न 6.
अंगुलिमाल की काया कैसी थी ?
(क) विकराल
(ख) सामान्य
(ग) आकर्षक
उत्तर:
विकराल।

प्रश्न 7.
अंगुलिमाल ने कितने लोगों की हत्या की प्रतिज्ञा की थी ?
(क) एक सौ
(ख) पांच सौ
(ग) एक हजार
(घ) दो हज़ार।
उत्तर:
एक हज़ार।

प्रश्न 8.
अंगुलिमाल मारे गए लोगों के किस अंग की माला पहनता था ?
(क) सिर
(ख) हाथ
(ग) अंगुलि
(घ) कान।
उत्तर:
अंगुलि।

अंगुलिमाल Summary

अंगुलिमाल कहानी का सार

महात्मा बुद्ध संसार-भर की भलाई की इच्छा अपने मन में रखते थे। इसी कारण वे लगभग पैंतालिस वर्ष तक एक स्थान से दूसरे स्थान तक घूमते रहे थे । एक बार महात्मा बुद्ध घूमते-घूमते कौशल की राजधानी श्रावस्ती गए। वहाँ का राजा प्रसेनजित उनका शिष्य था। बुद्ध धर्मोपदेश देने वहाँ जाते थे। इस बार जब वे वहाँ गए तो राजा को परेशान पाया। पूछने पर उन्हें बताया कि अंगुलिमाल नामक डाकू मेरी प्रजा को परेशान कर रहा है। महात्मा बुद्ध ने राजा को धैर्य बंधाया और उस पर विजय प्राप्त करने का विश्वास दिलाया। वह डाकू बड़ा खतरनाक था। जनता में आंतक फैला हुआ था। वह सैंकड़ों लोगों को मार चुका था। हत्याओं की गिनती के लिए उसने हर एक की अंगुली काट कर माला बनाई हुई थी। वह माला उसने गले में पहन रखी थी। इसी कारण उसका नाम भी अंगुलिमाल रखा गया था। महात्मा बुद्ध राजा से विदा लेकर उस जगंल की ओर चले जहाँ वह डाकू रहता था। महात्मा बुद्ध अभी कुछ दूरी पर ही गए थे कि उन्हें जोर की आवाज़ सुनाई दी -‘ठहरो’। बुद्ध ने मुड़ कर देखा तो झाड़ियों को चीरता हुआ वह विकराल डाकू वहाँ आ पहुँचा जिसे देखते ही महात्मा बुद्ध समझ गए कि यह वही अंगुलिमाल डाकू है।

महात्मा बुद्ध ने प्यार से अंगुलिमाल की ओर देखा और कहा,”मैं तो ठहर गया तुम कब ठहरोगे।” अंगुलिमाल हैरान था कि यह कौन आ गया जो मेरे आगे डरने की बजाए मुस्कुरा रहा है। महात्मा बुद्ध फिर बोले , “बोल कब ठहरेगा ” महात्मा बुद्ध के इन शब्दों का उस पर जादू-सा प्रभाव पड़ा और वह घुटने टेक उनके आगे बोला ,” मैं आपकी बात नहीं समझा।” महात्मा बुद्ध ने उसे समझाया कि मैं तो इस संसार के दु:खों के बन्धन से मुक्त हो गया हूँ परन्तु तुम इस मार-काट के बन्धन से कब छुट्टी लोगे? यह सुनकर डाकू बुद्ध के पैरों पर गिर पड़ा और बोला ,”महात्मन् मुझे सही मार्ग बताइए।” महात्मा बुद्ध ने उसे शान्ति, दया तथा प्रेम का पाठ पढ़ा कर उसे अपना शिष्य बनाया और अपने प्रेम, दया और निर्मल हृदय से डाकू के कठोर हृदय को जीत लिया। इसके बाद उसने कभी भी कोई मारकाट एवं लूट-पाट का काम नहीं किया।

PSEB 8th Class Hindi Solutions Chapter 12 माँ का प्यार

December 1, 2021November 20, 2021 by Prasanna

Punjab State Board PSEB 8th Class Hindi Book Solutions Chapter 12 माँ का प्यार Textbook Exercise Questions and Answers.

PSEB Solutions for Class 8 Hindi Chapter 12 माँ का प्यार

Hindi Guide for Class 8 PSEB माँ का प्यार Textbook Questions and Answers

(क) भाषा – बोध

शब्दार्थ:

शयन कक्ष = सोने का कमरा।
सुसज्जित = सजाया हुआ।
वत्स = पुत्र।
साम्राज्य = अति विशाल राज्य।
चेष्टा = प्रयास, कोशिश।
आन = मर्यादा, इजत।
दूभर = कठिन, मुश्किल।
यवन = विदेशी। पेट की ज्वाला = भूख।
नरेश = राजा।
प्रस्थान = जाना।
घातक = हमला करने वाला।
आभारी = उपकार को मानने वाला।
पटाक्षेप = पर्दे का गिरना।

II. इन शब्दों और मुहावरों के अर्थ लिखते हुए वाक्यों में प्रयोग करें :

मृत्यु-दंड = ……………….
सत्यवादी = ……………….
कसर न उठा रखना = ……………….
प्राण न्योछावर करना = ……………….
पेट भर अन्न = ……………….
पेट की ज्वाला = ……………….
उज्वल = ……………….
आभारी = ……………….
अगाध = ……………….
हिम्मत न पड़ना = ……………….
जीवन दान = ……………….
आँखें खुलना = ……………….
वीरता कूट-कूटकर भरी होना = ……………….
उत्तर:
मृत्यु दंड = मौत की सज़ा – देश के साथ गद्दारी करने के अपराध में राजा ने अपने ही सैनिक को मृत्यु दंड दे दिया था।
सत्यवादी = सच बोलने वाला – राजा हरिश्चन्द्र को सभी लोग अब भी सत्यवादी कहकर सम्मान देते हैं। ।
कसर न उठा रखना = कोई कमी न रखना – नौकर ने कहा कि वह सबकी सेवा करने में कोई कसर न उठा रखेगा।
प्राण न्योछावर करना = मर जाना – देश के लिए हज़ारों-लाखों युवकों ने अपने प्राण न्योछावर कर दिए थे।
पेट भर अन्न = भूख मिटाने के लिए अनाज – मज़दूर और किसान दिन-रात कठोर परिश्रम करके भी पेट भर अन्न प्राप्त नहीं कर पाते।
पेट की ज्वाला = पेट की भूख-मनुष्य से पेट की आग कौन – सा अपराध नहीं कराती ?
उज्वल = प्रकाशमय – ईश्वर आपको उज्ज्वल भविष्य प्रदान करे।
आभारी = कृतार्थ – मैं आपकी इस दयालुता के लिए आभारी हूँ।
अगाध = अत्यधिक, बहुत – हे भगवान! आपने मुझ पर अपनी अगाध कृपा की है।
हिम्मत न पड़ना = साहस न होना – मुझ में कभी भी इतनी हिम्मत न पड़ती यदि मुझे तुम्हारा सहारा न मिलता।
जीवन दान = जीवन प्रदान करना – भगवान् ने मुझे इस भयंकर दुर्घटना से बचाकर जीवन दान प्रदान किया है।
आँखें खुलना = होश आना – अपने ही रिश्तेदारों के द्वारा की गई बेईमानी को देखकर अनुजा की तो आँखें खुल चुकी हैं।
वीरता कूट-कूट कर भरी होना = शक्ति सम्पन्न होना – चन्द्रगुप्त मौर्य में वीरता कूट-कूट कर भरी हुई थी।

(ख) विषय – बोध

I. इन प्रश्नों के उत्तर एक या दो वाक्यों में लिखें :

(क) मालव जी कौन था ?
उत्तर:
मालव जी शिवाजी के एक सिपाही का वीर पुत्र था जो दो वर्ष पहले मुगलों से लड़ते हुए मारा जा चुका था।

(ख) वह शिवाजी को क्यों मारना चाहता था ?
उत्तर:
पेट की आग से परेशान और एक यवन के द्वारा दिए गए लालच के कारण वह शिवाजी को मारना चाहता था।

(ग) दिखावटी रोष किसने किया और कब किया ?
उत्तर:
दिखावटी रोष शिवाजी ने किया था जब मालव जी की वीरता, विवशता और साहस को उन्होंने भली-भांति परख लिया था।

(घ) बालक ने कौन-सी प्रतिज्ञा की और क्यों की ?
उत्तर:
बालक ने माँ से मिलकर एक घंटे में वापस आने की प्रतिज्ञा की ताकि शिवाजी उसे मृत्यु दंड दे सकें।

(ङ) मालव जी के चले जाने पर शिवाजी ने तानाजी से क्या कहा ?
उत्तर:
मालव जी के चले जाने के बाद शिवाजी ने तानाजी से कहा था कि वह बहुत वीर, सत्यवादी और साहसी था।

(च) बालक ने अपनी माँ से मृत्यु दंड की बात क्यों नहीं बतायी ?
उत्तर:
बालक ने अपनी माँ को अपने मृत्यु दंड की बात नहीं बताई थी। ऐसा करने पर वह उसे मरने के लिए वापस न भेजती।

(छ) शिवाजी ने बालक को क्षमा क्यों किया ?
उत्तर:
शिवाजी ने बालक को उसकी सत्यवादिता, ईमानदारी, वीरता और भारत माता की सेवा के लिए क्षमा किया था।

(ज) जीवन दान मिलने पर बालक ने शिवाजी को कौन-सा वचन दिया ?
उत्तर:
जीवन दान मिलने पर बालक ने शिवाजी को वचन दिया था कि जब तक उसके शरीर में जान है तब तक वह मातृभूमि की सेवा से कभी पीछे नहीं हटेगा।

II. ये वाक्य किसने, किससे कहे :

PSEB 8th Class Hindi Solutions Chapter 12 माँ का प्यार 1
उत्तर:
किसने कहा – किससे कहा
(क) मालव जी – शिवाजी
(ख) तानाजी – शिवाजी
(ग) शिवाजी – तानाजी
(घ) शिवाजी – मालव जी
(ङ) तानाजी – शिवाजी
(च) शिवाजी – तानाजी
(छ) मालव जी – शिवाजी
(ज) मालव जी – शिवाजी
(झ) मालव जी – शिवाजी

(ग) व्यावहारिक व्याकरण

I. विपरीतार्थक शब्द लिखें :

अपराध = ………………
दंड = ……………….
मृत्यु = ……………….
झूठ = ……………….
मालिक = ……………….
सौभाग्य = ……………….
कर्तव्य = ……………….
सत्यवादी = ……………….
वीर = ……………….
कृतज्ञ = ……………….
सन्देह = ……………….
आदर = ……………….
उपस्थित = ………………
आशा = ………………
वैरी = ……………….
उत्तर:
अपराध = निरपराध
दंड = पुरस्कार
मृत्यु = जीवन
झूठ = सच
मालिक = सेवक
सौभाग्य = दुर्भाग्य
कर्त्तव्य = अकर्तव्य
सत्यवादी = मिथ्यावादी
वीर = कायर
कृतज्ञ = कृतघ्न
संदेह = निस्सन्देह
आदर = निरादर/अनादर
उपस्थित = अनुपस्थित
आशा = निराशा
वैरी = मित्र

II. पर्यायवाची शब्द लिखें :-

तलवार = ……………….
वार = ……………….
मालिक = ……………….
वैरी = ……………….
ज्वाला = ……………….
लालच = ……………….
नरेश = ……………….
जेलखाना = ……………….
माँ = ……………….
माता-पिता = ……………….
संदेह = ……………….
भेद = ……………….
अपराध = ……………….
उत्तर:
तलवार = असि , कृपाण।
वार = आघात , चोट।
मालिक = स्वामी , ईश्वर।
वैरी = रिपु , दुश्मन।
ज्वाला = लपट , लौ।
लालच = तृष्णा , लोभ।
नरेश = राजा , राजन।
जेलखाना = बंदीगृह , कारागार।
माँ = माता , जननी।
माता-पिता = मात-पितु , जन्मदाता।
संदेह = शक , शंका।
भेद = रहस्य , अन्तर।
अपराध = जुर्म , गलती।

III. नीचे एक और कुछ विशेषण शब्द दिये हैं, दूसरी ओर विशेष्य। उपयुक्त विशेषण के साथ विशेष्य जोड़कर लिखें :

विशेषण – विशेष्य
अगाध साम्राज्य
बड़ा – अवस्था
भयानक – प्राण
समस्त – साहस
दिखावटी – प्रेम
स्वप्न – मराठा
छोटी – कठिन
अपने – भार
इतना – रोष
उत्तर:
विशेषण – विशेष्य
अगाध – प्रेम
भयानक – स्वप्न
दिखावटी – रोष
छोटी – अवस्था
इतना – साहस
बड़ा – कठिन
समस्त – भार
मराठा – साम्राज्य
अपने – प्राण।

IV. समासों का विग्रह करें :

मृत्युदंड = ……………….
कुलभूषण = ……………….
वीर पुत्र = ……………….
महाराज = ……………….
सेनानायक = ……………….
शयनकक्ष = ……………….
प्रेमभरी = ……………….
उत्तर:
मृत्यु दंड = मृत्यु का दंड
कुलभूषण = कुल का भूषण
वीर पुत्र = वीर का पुत्र
महाराज = महान् है जो राजा
सेनानायक = सेना का नायक
शयनकक्ष = शयन का कक्ष
प्रेमभरी = प्रेम से भरी।

V. सन्धि करें :

वि + आकुल = ……………….
वि + अवहार = ……………….
उत् + ज्वल = ……………….
परि + ईक्षा = ……………….
सम् + सार = ……………….
निः + भय = ……………….
उत्तर
संसार
वि + आकुल = व्याकुल
वि + अवहार = व्यवहार
उत् + ज्वल = उज्ज्वल
परि + ईक्षा = परीक्षा
सम् + सार = संसार
निः + भय = निर्भय।

VI. निम्नलिखित में से प्रत्यय छांटकर अलग लिखें :

वीरता = ……………….
पूजनीय = ……………….
हिन्दुत्व = ……………….
कायरता = ……………….
आभारी = ……………….
उत्तर:
वीरता = ता
पूजनीय = ईय
हिन्दुत्व = त्व
कायरता = ता
आभारी = ई

PSEB 8th Class Hindi Guide माँ का प्यार Important Questions and Answers

बहुविकल्पीय प्रश्न निम्नलिखित प्रश्नों के उत्तर सही विकल्प चुनकर लिखें

प्रश्न 1.
‘माँ का प्यार’ में किस वीर बालक की गाथा प्रस्तुत की गई है ?
(क) ताना जी
(ख) नाना जी
(ग) मालव जी
(घ) मालक जी।
उत्तर:
मालव जी।

प्रश्न 2.
मालव जी हाथ में नंगी तलवार लेकर किसकी हत्या करना चाहते हैं ?
(क) नाना जी की
(ख) शिवाजी की
(ग) यवन की .
(घ) पिता की।
उत्तर:
शिवाजी की।

प्रश्न 3.
मालव जी के पिता किन से लड़ते हुए वीरगति को प्राप्त हुए थे ?
(क) अंग्रेज़ों
(ख) मुग़लों
(ग) तुर्कों
(घ) तुगलकों।
उत्तर:
मुग़लों।

प्रश्न 4.
शिवाजी ने बालक को क्या दण्ड दिया ?
(क) अर्थदंड
(ख) मृत्युदंड
(ग) आजीवन कारावास
(घ) देश निकाला।
उत्तर:
मृत्युदंड।

प्रश्न 5.
शिवाजी ने बालक को किस कारण क्षमादान दिया ?
(क) उसकी माता के
(ख) उसके पिता की मृत्यु के
(ग) उसकी वीरता के
(घ) उसके क्षमा माँगने के।
उत्तर:
उसकी वीरता के।

प्रश्न 6.
बालक किसकी सेवा करने की प्रतिज्ञा करता है ?
(क) अपनी माता की
(ख) अपने समाज की
(ग) शिवाजी की
(घ) मातृभूमि की।
उत्तर:
मातृभूमि की।

माँ का प्यार Summary

माँ का प्यार एकांकी का सार

शिवाजी अपने कमरे में सो रहे थे। मालव जी नाम का एक बालक अपने हाथ में नंगी तलवार लिए हुए उनका वध करने के लिए आया। जैसे ही उसने शिवाजी पर वार करना चाहा वैसे ही तानाजी ने पीछे से आकर उसका हाथ पकड़ लिया। शिवाजी की नींद खुल चुकी थी। उन्होंने उस बालक से नाम पूछा तो उसने बताया कि वह मालव जी था। वध का प्रयास करने का कारण पूछने पर उसने बताया कि उसके पिता उनकी सेना में सिपाही थे। वे उनकी ओर से मुगलों से लड़ते हुए दो वर्ष पहले मारे गए थे। उनकी रोजी-रोटी का कोई भी और साधन नहीं था। उन्हें पेट-भर अन्न मिलना भी अब कठिन हो गया था। इन्सान सब कुछ सहन कर सकता है लेकिन पेट की आग नहीं। शिवाजी ने उससे पूछा कि यदि उन माँ-बेटे को इतना अधिक कष्ट था तो वे उसके पास सहायता के लिए क्यों नहीं आए थे। उसने उत्तर दिया कि जिस सिपाही ने उनकी सेना में भर्ती होकर उनका नाम उज्ज्वल किया था उसके बाल-बच्चों की देखरेख करना उनका कर्त्तव्य था।

उसने यह भी बताया कि उसे एक यवन ने उनकी हत्या के लिए कुछ इनाम देने का लालच दिया था। शिवाजी उसकी वीरता और निडरता पर मुग्ध हो गए थे। उन्होंने बनावटी क्रोध दिखाते हुए तानाजी से कहा कि उस बालक को जेलखाने में बंद कर दो और कल उसे मृत्यु-दंड दिया जाएगा। मालव जी ने शिवाजी से प्रार्थना की कि वह मरने से पहले एक बार अपनी माँ से मिलना चाहता था। यह शंका प्रकट करने पर कि वह वापस नहीं लौटेगा उसने कहा कि वह वीर पुत्र था और वह माँ के दर्शन करने के पश्चात् एक घंटे बाद अवश्य वहाँ आ जाएगा। शिवाजी ने उसे घर जाकर माँ से मिलकर लौट आने की आज्ञा दे दी। ठीक एक घंटे बाद बालक वापस आ गया। उसने बताया कि उसकी माँ उसकी प्रतीक्षा कर रही थी। उसने उसे अपनी छाती से लगाया। उसने उसे वापस लौटने और मृत्यु दंड भोगने के बारे में उसे नहीं बताया था। मालव जी ने शिवाजी से प्रार्थना की कि वे उसकी माँ की देखरेख का सारा भार अपने ऊपर ले लें। शिवाजी ने यह सुनकर कहा कि वे वीरों का आदर करते हैं। वे अब तक उसकी परीक्षा ले रहे थे। उन्होंने उसके अपराध को क्षमा कर दिया और उसे बताया कि जैसे वह अपनी माँ के लिए चिन्तित था वैसे ही वे भारत माता के लिए चिन्तित थे और उसका दुःख दूर करना चाहते थे। मालव जी ने कहा कि जब तक उसके शरीर में जान है वह मातृभूमि की सेवा से कभी भी पीछे नहीं हटेगा।

PSEB 8th Class Hindi Solutions Chapter 11 बाबा साहेब अम्बेदकर

December 1, 2021November 20, 2021 by Prasanna

Punjab State Board PSEB 8th Class Hindi Book Solutions Chapter 11 बाबा साहेब अम्बेदकर Textbook Exercise Questions and Answers.

PSEB Solutions for Class 8 Hindi Chapter 11 बाबा साहेब अम्बेदकर

Hindi Guide for Class 8 PSEB बाबा साहेब अम्बेदकर Textbook Questions and Answers

(क) भाषा बोध

शब्दार्थ:

समस्त = सम्पूर्ण।
उपेक्षित = जिसकी उपेक्षा की गई हो, तिरस्कृत ।
दृढ़ संकल्प = पक्का निश्चय।
परिश्रम = मेहनत। कटु = कड़वा।
आजीविका = रोजी, पेट भरने का धन्धा।
पीड़ित = सताया हुआ।
शोषित = जिसका शोषण किया गया हो।
छात्रवृत्ति = वज़ीफा।
दुर्व्यवहार = बुरा बर्ताव।
उद्विग्न = दुःखी।
जागृति = जागना।
क्षितिज = आसमान।

(ख) विषय बोध

I. इन प्रश्नों के उत्तर एक या दो वाक्यों में लिखें :

(क) बाबा अम्बेदकर का जन्म कब, कहाँ और किसके घर हुआ ?
उत्तर:
अम्बेदकर का जन्म मऊ (इन्दौर) के निकट 14 अप्रैल, सन् 1891 को श्री राम जी राव के घर हुआ।

(ख) इन की प्रारम्भिक शिक्षा कहाँ हुई ?
उत्तर:
डॉ० अम्बेदकर की प्रारम्भिक शिक्षा ग्राम के स्कूल में हुई।

(ग) सामाजिक भेदभाव को मिटाने के लिए डॉ० अम्बेदकर का क्या योगदान रहा ?
उत्तर:
सामाजिक भेदभाव समाप्त करने के लिए डॉ० अम्बेदकर ने ‘बहिष्कृत हितकारिणी सभा’ स्थापित की। इससे सम्बद्ध ही ‘बहिष्कृत भारत’ समाचार-पत्र निकाला।

(घ) इन्होंने कौन-कौन से समाचार-पत्रों में काम किया ?
उत्तर:
डॉ० अम्बेदकर ने बहिष्कृत हितकारिणी सभा’ और ‘बहिष्कृत भारत’ समाचारपत्रों में काम किया।

II. इन प्रश्नों के उत्तर चार या पाँच वाक्यों में लिखें :

(क) बाबा साहब अम्बेदकर को ‘उपेक्षितों का मसीहा’ क्यों कहा जाता है ? लगभग 50 शब्दों में उत्तर लिखो।
उत्तर:
डॉ० अम्बेदकर ने समाज के उपेक्षित वर्ग को समानता का अधिकार दिलाया है। उन्हीं के प्रयासों से समाज के इस वर्ग को सभी क्षेत्रों, स्कूलों, गाड़ियों, होटलों, तीर्थों, मन्दिरों में समानता के अधिकार प्राप्त हुए। अब सरकारी नौकरियों और चुनाव क्षेत्रों में उनके लिए स्थान आरक्षित हैं। इन्हीं कारणों से उन्हें उपेक्षितों का मसीहा कहा जाता है।

(ख) छुआछूत को मिटाने के लिए बाबा साहिब का क्या योगदान रहा ? ।
उत्तर:
छुआछूत के कलंक को मिटाने के लिए डॉ० अम्बेदकर ने अनेक प्रयत्न किए। उन्होंने भाषणों, लेखों द्वारा छुआछूत की कुरीति के विरुद्ध प्रचार किया। लन्दन की गोलमेज़ सभा में भी इस समस्या की चर्चा की। वायसराय की कार्यकारिणी के सदस्य होने पर वहाँ भी इस प्रश्न को उठाया। उन्हीं के प्रयत्न से स्वतन्त्र भारत के संविधान ने छुआछूत को दण्डनीय अपराध माना है।

(ग) व्यावहारिक व्याकरण

I. शुद्ध करके लिखें

परिशरम – …………………….
दरिदरता – …………………….
संसकृत – …………………….
छातरवृती – …………………….
जागरित – …………………….
आकरषित – …………………….

उत्तर:
अशुद्ध रूप – शुद्ध रूप
परिशरम – परिश्रम
दरिदरता – दरिद्रता
संसकृत – संस्कृत
छातरवृती – छात्रवृत्ति
जागरित – जागृत।
आकरषित – आकर्षित

II. भाववाचक संज्ञाएँ बनाएँ

एक – …………………….
समान – …………………….
महान – …………………….
स्वतंत्र – …………………….
उत्तर:
भाववाचक – संज्ञाएँ
एक – एकता
समान – समानता
महान् – महानता
स्वतंत्र – स्वतंत्रतां।

III. विशेषण बनाएं

परिवार – …………………….
शिक्षा – …………………….
परिश्रम – …………………….
समाज – …………………….
आधार – …………………….
अनुभव – …………………….
आरक्षण – …………………….
आयोजन – …………………….
धर्म – …………………….
शोषण – …………………….
उत्तर:
विशेषण
परिवार – पारिवारिक
शिक्षा – शैक्षिक
परिश्रम – पारिश्रमिक
समाज – सामाजिक
आधार – आधारित
अनुभव – अनुभवी
आरक्षण – आरक्षित
आयोजन – आयोजित
धर्म – धार्मिक
शोषण – शोषित।

IV. सुशिक्षित में ‘सु’, दुर्व्यवहार में ‘दुर्’ और विलीन में ‘वि’ उपसर्ग हैं। अब ‘सु’, ‘दुर्’, ‘वि’ उपसर्गों से पाँच-पाँच नये शब्द बनाएँ।

उत्तर:
‘सु’-सुरक्षा, सुधीर, सुगंध, सुचारु, सुगठित।
“दुर्’-दुर्गम, दुर्भिक्ष, दुर्दिन, दुर्बोध, दुर्जेय।
“वि’-विकार, विक्रय, विग्रह, विपक्ष, विफल।

V. समस्त पद बनायें :

मंत्रियों का मण्डल – …………………….
संविधान की सभा – …………………….
कानून का मंत्री – …………………….
बुद्ध का धर्म – …………………….
परिषद् के सदस्य – …………………….
अभ्यास की पुस्तिका – …………………….
स्त्री और पुरुष – …………………….
महान् है जो राजा – …………………….
राष्ट्र की भाषा – …………………….

उत्तर:
मंत्रियों का मण्डल – मंत्रिमण्डल
संविधान की सभा – संविधानसभा
कानून का मंत्री – कानून मंत्री
बुद्ध का धर्म – बौद्धधर्म
परिषद् के सदस्य – परिषद् सदस्य
अभ्यास की पुस्तिका – अभ्यासपुस्तिका
स्त्री और पुरुष – स्त्री-पुरुष
महान् है जो राजा – महाराजा
राष्ट्र की भाषा – राष्ट्रभाषा।

VI.
(1) संधि करें :

सम् + विधान = …………………….
सम् + कल्प = …………………….
सम् + पूर्ण = …………………….
सम् + उन्नत = …………………….
सम् + तोष = …………………….
उत्तर:
सम् + विधान = संविधान
सम् + पूर्ण = संपूर्ण
सम् + तोष = संतोष
सम् + उन्नत = समोन्नत
सम + कल्प = संकल्प।

(2) संधि विच्छेद करें:

प्रधानाध्यापक = …………………….
व्यवहार = …………………….
परीक्षा = …………………….
विद्यालय = …………………….
दुर्व्यवहार = …………………….
अध्यवसाय = …………………….
शताब्दी = …………………….
संगठित = …………………….
उत्तर:
प्रधानाध्यापक = प्रधान + अध्यापक
व्यवहार = विः + अव + हार
परीक्षा = परि + ईक्षा
विद्यालय = विद्या + आलय
दुर्व्यवहार = दुः + व्यवहार
अध्यवसाय = अधि + अव + साय
शताब्दी = शत + अब्दी
संगठित = सम् + गठित।

VII. विराम चिह्न लगाएँ

सैनिक सचिव के पद पर रहते हुए उन्हें अनेक कटु अनुभव हुए चपरासी तक उनके हाथों से फाइलें लेने में कतराते थे उन्हें पानी तक नहीं मिलता था अंत में तंग आकर उन्होंने नौकरी छोड़ दी और बम्बई चले गए।
उत्तर:
सैनिक सचिव के पद पर रहते हुए उन्हें अनेक कटु अनुभव हुए। चपरासी तक उनके हाथों से फाइलें लेने में कतराते थे। उन्हें पानी तक नहीं मिलता था। अंत में तंग आकर उन्होंने नौकरी छोड़ दी और बम्बई चले गए।

VIII. इन वाक्यों में उचित योजक शब्द लगायें :

(1) वे संस्कृत पढ़ना चाहते थे ……….. अध्यापक उन्हें संस्कृत पढ़ाने को तैयार न थे।
(2) उन्होंने दृढ़ निश्चय किया था ……. वे समाज के इस दुर्व्यवहार के प्रति संघर्ष करेंगे।
(3) वहाँ उन्हें सबसे प्यार …….. समानता का व्यवहार मिला।
(4) समाज में मनुष्य शिक्षा से ही सम्मान पा सकता है ……… वे अपने प्रिय पुत्र भीमराव को उच्च शिक्षा दिलाने के इच्छुक थे।
(5) वे बौद्ध धर्म को पसन्द करते थे ……….. वह समानता पर आधारित है।
(6) डॉ० अम्बेदकर के जीवन को देखकर यही सिद्ध होता है ……… कोई भी व्यक्ति जन्म से नहीं, बल्कि कर्म से महान् बनता है।
उत्तर:
(1) लेकिन
(2) कि
(3) और
(4) इसलिए
(5) क्योंकि
(6) कि

PSEB 8th Class Hindi Guide बाबा साहेब अम्बेदकर Important Questions and Answers

बहुविकल्पीय प्रश्न निम्नलिखित प्रश्नों के उत्तर सही विकल्प चुनकर लिखें

प्रश्न 1.
बाबा साहब अम्बेडकर का पूरा नाम क्या है ?
(क) डॉ० भीमराव अम्बेडकर
(ख) रामराव अम्बेडकर
(ग) भीष्मराव अम्बेडकर
(घ) डॉ. भीमा सिंह अम्बेडकर।
उत्तर:
डॉ० भीमराव अम्बेडकर।

प्रश्न 2.
बाबा साहब अम्बेडकर के पिता का क्या नाम था ?
(क) श्री राम राव
(ख) श्री राम जी राव
(ग) श्री रामकुमार राव
(घ) श्री रामरत्न राव।
उत्तर:
श्री राम जी राव।

प्रश्न 3.
बाबा साहब अम्बेडकर का जन्म कब हुआ था ?
(क) 14-4-1879
(ख) 14-4-1889
(ग) 14-4-1891
(घ) 14-4-1899.
उत्तर:
14-4-1891

प्रश्न 4.
बाबा साहब अम्बेडकर अमेरिका पढ़ने किस राज्य की छात्रवृत्ति पर गए थे?
(क) मैसूर
(ख) बड़ौदा
(ग) इंदौर
(घ) ग्वालियर।
उत्तर:
बड़ौदा।

प्रश्न 5.
अमेरिका के किस विश्वविद्यालय से बाबा साहब अम्बेडकर ने डाक्टरेट की उपाधि प्राप्त की थी ?
(क) न्यूजर्सी
(ख) कोलम्बिया
(ग) न्यूयार्क
(घ) कैलफोरनिया।
उत्तर:
कोलम्बिया।

प्रश्न 6.
बाबा साहब अम्बेडकर अमेरिका में कब से कब तक पढ़ते रहे ?
(क) 1913 से 1917 तक
(ख) 1913 से 1916 तक
(ग) 1913 से 1918 तक
(घ) 1913 से 1919 तक।
उत्तर:
1913 से 1917 तक।

प्रश्न 7.
बड़ौदा रियासत में बाबा साहब ने किस सचिव के पद पर कार्य किया ?
(क) वित्त
(ख) शिक्षा
(ग) सैनिक
(घ) गृह।
उत्तर:
सैनिक।

प्रश्न 8.
स्वतंत्र भारत में बाबा साहब को किस विभाग का मंत्री बनाया गया ?
(क) वित्त
(ख) विधि
(ग) गृह
(घ) शिक्षा।
उत्तर:
विधि।

प्रश्न 9.
बाबा साहब स्वतंत्र भारत में किस समिति के अध्यक्ष थे ?
(क) समाज कल्याण
(ख) संविधान
(ग) रक्षा
(घ) शिक्षा।
उत्तर:
संविधान।

प्रश्न 10.
बाबा साहब का निधन कब हुआ ?
(क) 6-12-1955
(ख) 6-12-1956
(ग) 6-12-1957
(घ) 6-12-1958.
उत्तर:
6-12-1956.

बाबा साहब अम्बेदकर Summary

बाबा साहब अम्बेदकर पाठ का सार

डॉ० भीमराव अम्बेदकर आधुनिक भारत के प्रमुख विधिवेत्ता, समाज सुधारक और राष्ट्रीय नेता थे। उनका जन्म 14 अप्रैल, सन् 1891 ई० को मऊ में हुआ जो अब मध्य प्रदेश में इन्दौर के पास स्थित है। वे महार जाति के थे। उनके पिता श्री राम जी राव एक सैनिक स्कूल के प्रधानाध्यापक थे। उन्होंने भीमराव को जीवन में आगे बढ़ने के उद्देश्य से उच्च शिक्षा दिलाने का संकल्प किया। बी० ए० की परीक्षा पास करने के बाद वे बड़ौदा राज्य की छात्रवृत्ति पर अमेरिका में अध्ययन के लिए गए। वहाँ उन्होंने पीएच० डी० की उपाधि प्राप्त की। अध्ययन के उपरान्त बड़ौदा लौटकर वे बड़ौदा महाराज के सैनिक सचिव बन गए। इसके बाद उन्होंने वकालत शुरू करने का इरादा बनाया। समाज में बराबरी के अधिकार के लिए उन्होंने जीवन भर संघर्ष किया।

जब भारत आजाद हुआ तो पं० नेहरू ने उन्हें अपने मन्त्रिमण्डल में विधि मन्त्री बनाया। वे स्वतन्त्र भारत का संविधान तैयार करने वाली समिति के अध्यक्ष थे। उन्हीं के प्रयत्नों से समानता के मूल अधिकारों को सुरक्षित रखा गया। डॉ० अम्बेदकर के जीवन को देखकर यही सिद्ध होता है कि कोई भी व्यक्ति जन्म से नहीं बल्कि कर्म से महान् बनता है। कर्म करते रहने से व्यक्ति किसी भी उच्च स्तर तक पहुँच सकता है। लगभग तीस वर्षों तक देश के क्षितिज पर चमकने वाला यह नक्षत्र 6 दिसम्बर, सन् 1956 को सदा के लिए विलीन हो गया।

PSEB 9th Class English Main Course Book Solutions Poem 3 The Nightingale and the Glow-worm

November 20, 2021 by Prasanna

Punjab State Board PSEB 9th Class English Book Solutions English Main Course Book Poem 3 The Nightingale and the Glow-worm Textbook Exercise Questions and Answers.

PSEB Solutions for Class 9 English Main Course Book Poem 3 The Nightingale and the Glow-worm

Question 1.
What did the nightingale do throughout the day ?
(बुलबुल दिन भर क्या करती रही ?)
Answer:
The nightingale sang throughout the day.
बुलबुल दिन भर गाती रही।

Question 2.
Why did it stop singing in the evening ?
(इसने शाम को गाना क्यों बन्द कर दिया ?)
Answer:
It felt very hungry in the evening. So it stopped singing.
इसे शाम को बहुत भूख महसूस हुई। इसलिए इसने गाना बन्द कर दिया।

Question 3.
What is the central idea of the poem, ‘The Nightingale and the Glow-worm’?
(इस कविता का केन्द्रीय भाव क्या है ?)
Answer:
The poem ‘The Nightingale and the Glow-worm is based on the idea : ‘Live and let live’. Everyone has a talent. He should be free to make the world beautiful. Let no one be harmed..
यह कविता ‘जियो और जीने दो’ के विचार पर आधारित है। प्रत्येक में कोई न कोई गुण होता है। वह संसार को सुन्दर बनाने के लिए स्वतन्त्र होना चाहिए। किसी को हानि नहीं पहुंचानी चाहिए।

Question 4.
A nightingale beautifies and cheers the night. How does it do that?
(एक बुलबुल रात को सुन्दर और प्रसन्न बनाती है। यह ऐसा कैसे करती है ?)
Answer:
A nightingale beautifies and cheers the night with his sweet song.
एक बुलबुल अपने मधुर गीत से रात को सुन्दर और प्रसन्न बनाती है।

Question 5.
How does a glow-worm beautify and cheer the night ?
(एक जुगनू रात को सुन्दर और प्रसन्न कैसे बनाता है ?)
Answer:
A glow-worm beautifies and cheers the night with his light.
जुगनू अपने प्रकाश से रात को सुन्दर और प्रसन्न बना देता है।

Question 6.
How does the glow-worm plead his case with the nightingale ? Say in your own words.
(जुगनू बुलबुल के साथ अपनी बात का तर्क कैसे देता है ? अपने शब्दों में लिखें।)
Answer:
The glow-worm speaks words of great wisdom. He says that both of them can beautify the world — one with music and the other with light. The nightingale feels impressed and lets the glow-worm go.

जुगनू बहुत बुद्धिमत्ता के शब्द बोलता है। वह कहता है कि दोनों संसार को सुन्दर बना सकते हैंएक अपने संगीत के साथ और दूसरा अपने प्रकाश के साथ। बुलबुल प्रभावित हो जाती है और जुगनू
को जाने देती है।

Question 7.
A synonym means a word with a similar meaning. Find synonyms of the following words from the poem :
hunger, speech, dinner, God.
Answer:
hunger = appetite
speech = oration dinner = supper
God = power divine

Question 8.
Antonyms are words opposite in meaning. Find antonyms for the following words from the poem :
arrested, sad, bright.
Answer:
arrested → released
sad → cheer
bright → dark

Stanzas For Comprehension

Stanza 1

A nightingale, that all day long?
Had cheered the village with his song.
Nor yet at eve his note suspended,
Nor yet when eventide was ended,
Began to feel as well he might,
The keen demands of appetite.

Question.
1. What did the nightingale do all day long ?
2. When did he stop singing ?
3. Where was the nightingale singing ?
4. What did he begin to feel ?
Answers
1. The nightingale sang the whole day long.
2. He stopped singing when it was dark.
3. The nightingale was singing in the village.
4. The nightingale began to feel very hungry.

Stanza 2 (For Practice)

When, looking eagerly around,
He spied far off, upon the ground,
A something shining in the dark,
And knew the glow-worm by his spark ;
So, stooping down from hawthorn top,
He thought to put him in his crop.

Questions
1. Name the poem and the poet.
2. How was the nightingale looking around ?
3. What did he see in the dark ?
4. What did he do ?
5. Where was the nightingale sitting ?

Stanza 3

The worm, aware of his intent,
Harangued him thus, right eloquent
“Did you admire my lamp,” quoth he,
“As much as I your minstrelsy?
You would abhor to do me wrong,
As much as I to spoil your song:
For’t was the self-same power divines
Taught you to sing, and me to shine.”

Questions
1. Who does ‘his’ in the first line refer to ?
2. What was his intent ?
3. What worm has been referred to in these lines ?
4. Whose intent was the worm aware of ? What was the intent ?
5. How did the glow-worm beautify the night ?
Answer:
1. The word “his’ here refers to the nightingale.
2. His intent was to have the glow-worm for his food.
3. The worm is a glow-worm.
4. The worm was aware of the nightingale’s intent. His intent was to kill the worm and eat it.
5. The glow-worm beautified the night with his light.

Stanza 4 (For Practices)

“That you with music, I with light,
Might beautify and cheer the night.”
The songster heard his short oration,

And warbling out his approbation
Released him, as my story tells,
And found a supper somewhere else.

Questions
1. Who was the songster?
2. Whose oration did he hear?
3. Whom did he release ?
4. Who found his supper somewhere else ?
5. Which word in these lines means ‘approval or agreement ?

Objective Type Questions

Answer the following in one word / phrase / sentence :

Question 1.
Who wrote the poem, “The Nightingale and the Glow-worm’ ?
Answer:
William Cowper.

Question 2.
Where was the nightingale singing ?
Answer:
In the village.

Question 3.
What did the nightingale see in the dark ?
Answer:
He saw a glow-worm.

Question 4.
What did the nightingale intend to do with the glow-worm ?
Answer:
He intended to eat the glow-worm.

Question 5.
What did the nightingale do after releasing the glow-worm ?
Answer:
He started finding his supper somewhere else.

Complete the following:

1. The nightingale ……………….. throughout the day.
2. The nightingale feels …………… with the glow-worm’s words.
3. A nightingale cheers the night with his ….
Answer:
1. sang
2. impressed
3. sweet song.

Write True or False against each statement :

1. The nightingale stopped singing when it was dawn.
2. The nightingle speaks words of great wisdom.
3. The glow-worm beautifies the night with his light.
Answer:
1. False
2. False
3. True.

The Nightingale and the Glow-worm Summary in English

The Nightingale and the Glow-worm Introduction:

PSEB 9th Class English Main Course Book Solutions Poem 3 The Nightingale and the Glow-worm 1

Once a nightingale was hungry. He saw a glow-worm in the dark. He wanted to eat the glow-worm. But the glow-worm was a good speaker. He said that both of them were useful for the world. The glow-worm cheered the world with his light. The nightingale cheered the world with his music. The same God had created both of them. The nightingale was impressed. He let the glow-worm go. He found his supper somewhere else.

The Nightingale and the Glow-worm Summary in English:

A nightingale had pleased the villagers with his music throughout the day. At night he felt hungry. He looked around for food. He saw a glow-worm. He came down to eat it. The glowworm requested him to spare his life. He said that both of them were precious creatures. The glow-worm cheered the world with his light while the nightingale cheered the world with his music. The same God had created both of them to fulfil their duties in the world. The glow-worm’s speech had a good effect on the nightingale. He let the glow-worm go. He found his supper somewhere else.

The Nightingale and the Glow-worm Summary in Hindi

The Nightingale and the Glow-worm Introduction:

एक बार एक बुलबुल को भूख लगी हुई थी। उसने अन्धेरे में एक जुगनू को देखा। वह जुगनू को खाना चाहती थी। परन्तु जुगनू एक अच्छा वक्ता था। उसने कहा कि संसार के लिए वे दोनों ही लाभदायक हैं। वह अपने प्रकाश से संसार को प्रसन्न बनाता है। बुलबुल अपने गीतों से संसार को प्रसन्न करती है। दोनों को एक ही ईश्वर ने बनाया है। बुलबुल प्रभावित हो गई। उसने जुगनू को छोड़ दिया। उसने अपना भोजन कहीं और ढूंढ लिया।

The Nightingale and the Glow-worm Summary in Hindi:

कविता का विस्तृत सार एक बुलबुल ने अपने गीतों से सारा दिन गाँव वालों को प्रसन्न किया था। रात को उसे भूख लग गई। उसने भोजन की तलाश में चारों तरफ़ देखा। उसे एक जुगनू दिखाई दिया। वह उसे खाने के लिए नीचे आई। जुगनू उसके इरादे को जान गया। वह एक अच्छा वक्ता था। उसने बुलबुल से उसे न मारने की प्रार्थना की। उसने कहा कि वे दोनों अमूल्य जीव हैं। जुगनू अपने प्रकाश से संसार को रोशन करता था जबकि बुलबुल अपने गीतों से संसार को खुश करती थी। एक ही ईश्वर ने दोनों को संसार में अपने-अपने कर्तव्य निभाने के लिए बनाया था। जुगनू के उपदेश का बुलबुल पर अच्छा असर पड़ा। उसने जुगनू को मुक्त कर दिया। उसने अपना भोजन कहीं और तलाश कर लिया।

The Nightingale and the Glow-worm Translation in Hindi

(Line 1-6)

A nightingale, that all day long
Had cheered the village with his song,
Nor yet at eve his note suspended,
Nor yet when eventide was ended.
Began to feel as well he might,
The keen demands of appetite;

कठिन शब्दार्थ-
1. cheered – प्रसन्न किया ; 2. eve – शाम का समय ; 3. suspended – बन्द किया; 4. eventide – सायंकाल ; 5. keen – तीव्र ; 6. demands – माँगें ; 7. appetite – भूख। अनुवाद

एक बुलबुल,’ जो दिन भर
मनोरंजन करती रही थी गांव वालों का अपने गीत से
सायंकाल होने तक भी उसने अपना गीत बन्द नहीं किया था ।
तब भी नहीं जब सायंकाल समाप्त हो चुका था।
शुरू कर दिया था उसने महसूस करना जितना वो कर सकती थी,
भूख की तीव्र कसक को।

(Lines 7-12)

When, looking eagerly around,
He spied far off, upon the ground,
A something shining in the dark,
And knew the glow-worm by his spark;
So, stooping down from hawthorn top,
He thought to put him in his crop.

कठिन शब्दार्थ- 1. eagerly —- उत्सुकता से ; 2. around – चारों तरफ़ ; 3. spied – देखा ; 4. ground – ज़मीन, भूमि ; 5. shining – चमकता हुआ ; 6. dark – अन्धेरा ; 7. glow-worm – जुगनू ; 8. spark – चमक ; 9. stooping – झुकते हुए ; 10. crop – चिड़िया के गले में एक थैली जहां भोजन जमा होता है ; 11. hawthorn – कॉटेदार झाड़ी।

अनुवाद
जब देख रही थी वह उत्सुकतापूर्वक चारों ओर,
उसने देखी दूर, ज़मीन के ऊपर,
कोई चीज़ अन्धेरे में चमकती हुई,
और पहचान लिया उसने जुगनू को उसकी चमक से;
इसलिए झुकते हुए नीचे को काँटेदार झाड़ी से,
उसने सोची बात उसे अपने मुंह में डालने की।

(Lines 13-20)

The worm, aware of his intent,
Harangued him thus, right eloquent
“Did you admire my lamp”, quoth he,
“As much as I your minstrelsy ?
You would abhor to do me wrong,
As much as I to spoil your song;
For’t was the self-same power divine,
Taught you to sing, and me to shine;

कठिन शब्दार्थ-1. intent – नीयत ; 2. harangued – लम्बा और सच्चाई भरा भाषण दिया ; 3. eloquent – भावपूर्ण ; 4. admire – प्रशंसा करना ; 5. quoth – कहना ; 6. minstrelsy – गाना ; 7. abhor – नफ़रत करना ; 8. spoil – बर्बाद करना ; 9. divine – दैविक।

अनुवाद

जुगनू ने, भांपते हुए उसकी नीयत को,
उसे दिया एक लम्बा सच्चा भावपूर्ण भाषण,
“क्या तुम मेरे प्रकाश की उतनी प्रशंसा करते हो,”
पूछा उसने, “जितनी करता हूं मैं तुम्हारे गीत की ? तुम्हें चाहिए घृणा करनी मुझे हानि पहुँचाने से,
जितनी करता हूं मैं तुम्हारे गीत को नष्ट करने से ;
क्योंकि वही एक थी अलौकिक शक्ति,
जिसने सिखाया था तुम्हें गाना और मुझे चमकना।

(Lines 21-26)

“That you with music, I with light,
Might beautify and cheer the night.”
The songster heard his short oration.
And warbling out his approbation
Released him, as my story tells,
And found a supper somewhere else.

कठिन शब्दार्थ-1. music – संगीत ; 2. light – प्रकाश ; 3. beautify – सुन्दर बनाना ; 4. cheer – खुश करना ; 5. oration — व्याख्यान, भाषण ; 6. warbling – विनम्र स्वर में गाना ; 7. approbation – समर्थन, अनुमोदन ; 8. released – मुक्त किया ; 9. supper – रात का भोजन।

अनुवाद

“ताकि तुम संगीत से और मैं प्रकाश से,
बना सकें रात को सुन्दर और खुशी-भरा।”
इस गायक ने सुना उसका छोटा-सा भाषण।
और मीठा गाते हुए दिया अपना समर्थन
छोड़ दिया उसे, जैसा कि बताती है मेरी कहानी,
और खोज लिया कहीं और अपना रात का भोजन।

PSEB 12th Class Religion Solutions Chapter 8 Ethical Teachings of Jainism

November 29, 2021November 20, 2021 by Prasanna

Punjab State Board PSEB 12th Class Religion Book Solutions Chapter 8 Ethical Teachings of Jainism Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Religion Chapter 8 Ethical Teachings of Jainism

Long Answer Type Questions:

Question 1.
What do you know about the origin of Jainism? Explain.
Answer:
Jainism is one of the most ancient religions of India. Its path of asceticism and traditions of yoga can be traced down to the Harappan period. Even the Vedic literature describes the Jaina Acharyas. From this, we know that Jainism was popular at that time. According to Jain traditions, Rishabhnatha who was the first Tirthankara was the first person who led to the beginning of human civilization. Hence, Jainism was prevalent at the time when civilization began.

The word Jain was derived from the Sanskrit word Jin which means victorious. The victorious means a person who has control over his senses and heart. Jainism has been called Nirgrantha from the beginning. Nirgrantha means freedom from bondage or free. Jain Acharyas are also called Tirthankar. Tirthankara means one who acts like a bridge or a guru who helps to cross the ocean of life. Jain philosophy is also called Arhat philosophy. Arhat means respectable. Those who followed Jainism were called Jains. The Jains believed in 24 Tirthankaras. Their names are as follows :

Rishabhanatha
Ajita
Sambhava
Abhinandana
Sumati
Padmaprabha
Suparshva
Chandraprabha
Pushpadanta
Shitala
Sheyansha
Vasupujya
Vimala
Ananta
Dharma
Shanti
Kunthu
Araha
Malli
Munisuvrata
Nami
Nemi
Parshavanatha
Mahavira

The Jains consider Rishabhanatha or Rishabadeva as the founder of Jainism. According to the Jaina traditions, he was born in Ayodhya. He ruled for several years. Later he gave the responsibility of the state to his son Bharat and left the materialistic world to lead the life of an ascetic. At last, he attained enlightenment. He preached the knowledge to other people. Therefore, he was called the first Tirthankara. It is not possible to give the history of the 21 Tirthankaras after him, but there is a description of them in the Jain traditions. In Jainism, the 23rd Tirthankara Parshavanatha and the 24th Tirthankara Mahavira are historically important people.

Lord Parshavanatha was born 250 years before Lord Mahavira at the house of King Ashvasena in Banaras. The name of his mother was Vamadevi. He had a luxurious childhood. At the age of 30 years, Parshavanatha gave up all the pleasures of life and went out in search of true knowledge. He attained enlightenment after 83 days of meditation. He spent the rest of the 70 years of life in preaching. Around 777 B.C., he “attained Nirvana at a mountain called Mount Sammeta.

The teachings of Parshavanatha are called Chaturyama or the four pledges. These four pledges are

Do not harm the living beings (ahimsa).
Do not tell lies (sunrita).
Do not take without giving (asteya).
Do not desire any materialistic things, (aparigraha)

Lord Mahavira added one more principle to these four principles which is called Brahmacharya. This is why Lord Mahavira is not regarded as the founder of Jainism, but is considered as a reformer or rejuvenator of £he faith which was already in existence and had a long tradition.

Question 2.

Give the total number of Tirthankaras in Jainism.
Throw light on the life of Lord Mahavira.

Or
Give the name of Mahavira’s mother. How many dreams did Lord Mahavira’s mother had before giving birth to Mahavira? Write a note on the life of Lord Mahavira.
Or
Give the number of Tirthankaras in Jainism. Write a note on the life of the 24th Tirthankara.
Or
What was Lord Mahavira’s number among Jain Tirthankaras? Write about Mahavira’s life.
Answer:
1. Birth and Childhood of Mahavira: Mahavira was born in 599 B.C. at Kundagrama near Vaisali (Bihar). A few historians believe his birth date to be 540 B.C. Mahavira’s childhood name was Vardhamana. Mahavira’s father’s name was Siddhartha. He was the chief 6f the Kshatriya tribe Jantrinka. Mahavira’s mother’s name was Trishala. She was the Sister of the Chetak, the ruler of Lichchavi dynasty. Before his birth, Mahavira’s mother had 14 dreams. Special arrangements were made for the education of Mahavira. Right from childhood, Mahavira had no interest in materialistic things. He was always lost in his own thoughts.

2. Marriage: To attract Mahavira’s attention towards materialism, his father got Mahavira married to a beautiful princess Yashoda. There is no definite information regarding Mahavira’s age at the time of his marriage. After some time, a daughter was born at Mahavira’s house. She was named Priyadarshana.

3. Renunciation and Enlightenment: Married life could not in any way hinder Mahavira’s religious interests. After his parents died, Mahavira took permission from his elder brother Nandivarman and left his household to go to the jungle in search of enlightenment. He was’30 years old at that time. He vigorously meditated in thfe jungle for 12 years. At last, he attained Kavala Jnana (enlightenment) at Jrimbhikagrama on the bank of the river Rijupalika. It was only after the attainment of enlightenment the Vardhaman began to be called Jin (one who has been able to conquer victory) and Mahavira (great conqueror). Mahavira was 42 at the time of enlightenment.

4. Preachings: After the attainment of enlightenment, Mahavira started preaching in order to eradicate the prevalent superstitions and to propagate his preachings about the True Path. Several people were impressed by his preachings and several people became his disciples. The famous preaching centres of Mahavira were Rajgriha, Vaishali, Kosala, Mithila, Videha and Anga. According to Jain traditions, the ruler of Magadha i.e. Bimbisara and his son Ajatasatru also ambraced Jainism.

5. Nirvana: Lord Mahavira preached for nearly 30 years. It was at Pava (Patna) that Mahavira attained salvation in the year 527 B.C. at the age of 72. At that time, Mahavira had 14,000 disciples.

Question 3.
Discuss the origin and development of Jainism.
Or
Describe Jainism.
Answer:
Jainism is one of the most ancient religions of India. Its path of ascetism and traditions of yoga can be traced down the Harappan period. Even the Vedic literature describes the Jaina Acharyas. From this, we know that Jainism was popular at that time. According to Jain traditions, Rishabhnatha who was the first Tirthankara was the first person who led to the beginning of human civilization. Hence, Jainism was prevalent at the time when the civilization began.

The Jains consider Rishabhanatha or Rishabadeva as the founder of Jainism. According to the Jaina traditions, he was born in Ayodhaya. He ruled for several years. Later he gave the responsibility of the state to his son Bharat and left the materialistic world to lead the life of an ascetic. At last he attained enlightenment. He preached the knowledge to the other people. Therefore, he was called the first Tirthankara. It is not possible to give the history of the 21 Tirthankaras after him, but there is a description about them in the Jain traditions. In Jainism, the 23rd Tirthankara Parshavanatha and the 24th Tirthankara Mahavira are historically important people.

Lord Parshavanatha was born 250 years before Lord Mahavira at the house of King Ashvasena in Banaras. The name of his mother was Vamadevi. He had a luxurious childhood. At the age of 30 years, Parshavanatha gave up all the pleasures of life and went out in search of true knowledge. He attained enlightenment after 83 days of pieditation. He spent the rest of his 70 years of life in preaching. Around 777 B.C., he “attained Nirvana at a mountain called Mount Sammeta.

The teachings of Parshavanatha are called Chaturyama or the four pledges. These four pledges are

Do not harm the living beings (ahimsa).
Do not tell lies (sunrita).
Do not take without giving (asteya).
Do not desire any materialistic things, (aparigraha)

1. Birth and Childhood of Mahavira : Mahavira was born in 599 B.C. at Kundagrama near Vaisali (Bihar). A few historians believe his birth date to be 540 B.C. Mahavira’s childhood name was Vardhamana. Mahavira’s father’s name was Siddhartha. He was the chief 6f a Kshatriya tribe Jantrinka. Mahavira’s mother’s name was Trishala. She was the Sister of the Chetak, the ruler of Lichchavi dynasty. Before his birth, Mahavira’s mother had 14 dreams. Special arrangements were made for the education of Mahavira. Right from childhood, Mahavira had no interest in materialistic things. He was always lost in his own thoughts.

2. Marriage : To attract Mahavira’s attention towards materialism, his father got Mahavira married to a beautiful princess Yashoda. There is no definite information regarding Mahavira’s age at the time of his marriage. After some time, a daughter was born at Mahavira’s house. She was named Priyadarshana.

It was only after the attainment of enlightenment the Vardhaman began to be called Jin (one who has been able to conquer victory) and Mahavira (great conqueror). Mahavira was 42 at the time of enlightenment.

5. Nirvana : Lord Mahavira preached for nearly 30 years. It was at Pava (Patna) that Mahavira attained salvation in the year 527 B.C. at the age of 72. At that time, Mahavira had 14,000 disciples.

PSEB 12th Class Religion Solutions Chapter 8 Ethical Teachings of Jainism Img 1

Question 4.
“Ethical teachings are the foundation of Jainism.”
Or
Discuss the Ethical teachings of Jainism.
Or
Describe in brief but meaningful the basic teachings of Jainism.
Or
Describe the basic teachings of Lord Mahavira.
Or
“Moral Values are the basis of Jainism.” Elucidate.
Or
Describe the Ethical teachings of Lord Mahavira.
Or
Describe the Ethical values of Jainism.
Or
Discuss about the Ethical teachings of Jainism.
Or
Write a detailed note on Jain Ethics.
Or
Discuss the Ethical values of Jainism.
Or
Discuss the main teachings of Jainism.
Or
Discuss the Ethical teachings of Jainism.
Or
Give information about moral teachings of Jainism.
Or
Write the teachings of Jainism.
Answer:
The main ethical teachings of Jainism or Mahavira have significantly contributed to our Indian culture that we are proud of it even today. Jainism taught people the lesson of Tri-Ratna, Ahimsa, good behaviour and mutual brotherhood. It vehemently opposed the superstitions prevalent in society. It had no faith in yajnas, sacrifices, Vedas and sanctity of Sanskrit as a language. It inspired people to lead a simple and pious life. Undoubtedly, Jainism, with its ethical teachings performed the great task of rendering a new direction to the Indian society.

1. Tri-Ratna : Acocrding to Jainism, the prime objective of human life is the attainment of salvation or Nirvana. For its attainment, a person must tread on the path of the Tri-Ratnas known as the three gems. These are : Right Belief, Right Knowledge and Right Conduct. According to the first ratna, each person must have firm faith in the 24 Tirthankaras, Nine Truths and the Jain shastras. According to the second ratna, the Jains should acquire true and complete knowledge.

This is acquired by an indepth study of the preachings of the Tirthankaras. There are two forms of this knowledge which are called the direct knowledge and the indirect knowledge. The knowledge obtained through the Self is direct knowledge whereas knowledge obtained through one’s senses is called the indirect knowledge.

There are five types of knowledge whose names are as follows : Mati Jnana, Shruti Jnana, Swadhi Jnana, Manparyadi Jnana and Kevala Jnana. According to the third ratna, every man should spend his life with the right conduct. Right conduct is that of which Jainism gives us a teaching. All the three ratnas move together. In the absence of even one of these, man cannot achieve his goal. As an example, just as it is very important to put oil, wick and fire to light a lamp because in the absence of even any one of these, there would be no illumination.

2. Ahimsa : Jainism emphasises a lot on Ahimsa. Aacharanga Sutra emphasises on the importance of Ahimsa by saying, “One’s life is dear to everyone, all want happiness, no one desires sorrow, no one wants in excess, life is dear to everybody and all have a desire to live.” Hence, whatever is pleasurable for us is pleasurable for others as well. Violence is of two types : violence through the heart and violence through Karma. Before violence comes in action or through Karma, violence first comes in one’s heart i.e. in one’s thoughts. Anger, pride, greed and fraud are forms of violence of the heart. Hence, it is extremely important to purify the thoughts of the heart in order to avoid violence. According to Jainism, besides human beings, the Soul also resides in animals, stones and trees etc.

Hence we should not give any trouble to the living or non-living beings. For this reason, the Jains walk barefoot, wear a cloth over the mouth, drink water after sieving and eat nothing after dark to avoid killing of any small creature. According to Harbans Singh and L.M. Joshi, “The doctrine of non-violence (ahimsa) is a cardinal principle of Jain religion.”

3. Nine Truths : Jain philosophy teaches that there are Nine Truths. These truths are :

Jiva—In Jain philosophy, the Jiva means atman or soul. It is eternal and absolute. It enjoys or suffers the fruits of its deeds. It transmigrates.
Ajiva—It is the non-living element. It does not have the power to think. It has two types. One that has form (Rupi) and one that is formless (Arupi)
Punya—It is a consequence of good actions. There are nine ways to merit.
Papa—It is the main cause of the bondage of Jiva. Papa results in terrible punishment. It leads to 82 different censequences.
Asarva—It is the process of accumulation of deeds or Karmic matter by the soul. The Karmas are of 8 types.
Samvara—The process that prevents the Karma to come near the Self is called Samvara. There are 57 ways to inhibit the Karma.
Bandha—It means bondage. It is the union of Jiva with Pudgala. There are 5 reasons responsible for bondage.
Nirjara—It means to eradicate. It helps to destroy Karma.
Moksha—In this, the creature is freed from the vicious circle of Karma. It is a state of complete peace wherein he attains freedom from all kinds of sorrows.

4. Karma Theory : In Jainism, the Karma theory has a significant place. According to this theory, ‘”You shall reap what you shall sow. If one indulges in good deeds, one shall obtain good fruit, if one performs bad deeds then the consequence shall be negative, under no circumstances would they be able to acquire freedom from Karma.” As soon as one has a good or a bad thought, it immediately attaches itself to the Jiva (Self) just as the dust particles stick themselves to the oily body. These Karmas are of eight types :

Gyanvarniya Karmas—They inhibit the knowledge of Self.
Darshanvamiya Karmas—They inhibit the desire of the Self.
Vaidniya Karmas—These actions lead to happiness and sorrow.
Mohniya Karmas—These are Karmas that entrap the Self in the vicious circle of attachment.
Ayu Karmas— These Karmas determine the age of a person.
Naam Karmas—These Karmas determine the personality of a person.
Gotra Karmas—These determine the- gotra and hence his higher and lower status in society.
Antriya Karmas—These are Karmas that inhibit good Karmas.

Because of one’s Karmas, man is trapped in the vicious circle of transmigration. Man can obtain freedom by destroying one’s Karmas.

5. The Doctrine of Manyness : The Doctrine of Manyness is a unique philosophical theory of Jain philosophy. The word manyness indicates many elements of severs! religions or virtues. It means that whatever form of knowledge we have about a thing may be quite different from the form of knowledge another person has about that thing. As an example, a child is considered to be a son by a mother, a brother by a sister, paternal grandson by a paternal grandmother, maternal grandson by maternal grandmother and a friend by other children.

It means that every element has many virtues or there is manyness attached to every element. For this reason, our knowledge about each element is only partial. It is called Syadvaad. It is another form of manyness.

6. Five Mahavartas or Annuvartas : According to Jainism, a man should follow the Five Mahavartas in his life. According to these

Man should always follow the policy of Ahimsa (non-violence),
He should always speak the truth.
He should not keep any thing with him which he has not obtained in charity,
He should not keep wealth with him.
He should follow Brahmacharya.

Of these, the first four principles were popularised by Parshavanatha whereas the fifth principle was incorporated by Mahavira. According to Dr. K.C. Sogani, “The observance of these five vows is capable of bringing about individual as well as social progress.”2

7. Good Character : Lord Mahavira gave special importance to good character. He said that we should stay away from vices; like stealing, telling lies, backbiting, greed etc. He said that we should lead a simple and pious life. Man should detest evil and not the evil doer.

8. Worship of Twenty Four Tirthankaras : Those who believed in Jainism worshipped the 24 Tirthankaras. They strongly believed in the Tirthankaras to attain salvation.

9. Belief in Equality : Jainism believed in the principle of equality. According to it, all men are equal. Hence one should not discriminate on the basis of rich-poor, high-low etc.

10. Disbelief in Yajnas and Sacrifices : Jainism shows disbelief in yajnas, sacrifices and other customs and traditions in vain. According to them, no human being can attain salvation with the exhibition of religious practices. Hence Jainism asked people to keep away from all superstitions.

11. Disbelief in Vedas and Sanskrit Language : Lord Mahavira did not have any faith in the holy texts, the Vedas. He was of the view that the Vedas were not composed as a result of divine knowledge. Hence it is useless to read the Vedic mantras. He did not believe in the sanctity of Sanskrit language. He considered all the languages as sacred. He propagated his preachings in the prevalent Ardhamagadhi language.

12. Disbelief in God : Jainism does not believe in the existence of God. According to this, God is not responsible for the creation, preservation and destruction of the world. There is no need to have a God to attain salvation. Man’s Self is his greatest power. Man can attain salvation by leading a simple and pious life.

13. Nirvana : According to Mahavira, the main aim of human life is the attainment of Nirvana. In Jainism, Nirvana implies the attainment of freedom from the cycle of transmigration. After the attainment of Nirvana, man is freed from the cycle of transmigration and he attains eternal peace.

Question 5.
Describe the life and important teachings of Bhagwan Mahavira.
Answer:
1. Birth and Childhood of Mahavira : Mahavira was born in 599 B.C. at Kundagrama near Vaisali (Bihar). A few historians believe his birth date to be 540 B.C. Mahavira’s childhood name was Vardhamana. Mahavira’s father’s name was Siddhartha. He was the chief 6f a Kshatriya tribe Jantrinka. Mahavira’s mother’s name was Trishala. She was the Sister of the Chetak, the ruler of Lichchavi dynasty. Before his birth, Mahavira’s mother had 14 dreams. Special arrangements were made for the education of Mahavira. Right from childhood, Mahavira had no interest in materialistic things. He was always lost in his own thoughts.

2. Marriage : To attract Mahavira’s attention towards materialism, his father got Mahavira married to a beautiful princess Yashoda. There is no definite information regarding Mahavira’s age at the time of his marriage. After some time, a daughter was born at Mahavira’s house. She was named Priyadarshana.

5. Nirvana : Lord Mahavira preached for nearly 30 years. It was at Pava (Patna) that Mahavira attained salvation in the year 527 B.C. at the age of 72. At that time, Mahavira had 14,000 disciples.

The main ethical teachings of Jainism or Mahavira have significantly contributed to our Indian culture that we are proud of it even today. Jainism taught people the lesson of Tri-Ratna, Ahimsa, good behaviour and mutual brotherhood. It vehemently opposed the superstitions prevalent in society. It had no faith in yajnas, sacrifices, Vedas and sanctity of Sanskrit as a language. It inspired people to lead a simple and pious life. Undoubtedly, Jainism, with its ethical teachings performed the great task of rendering a new direction to the Indian society.

Before violence comes in action or through Karma, violence first comes in one’s heart i.e. in one’s thoughts. Anger, pride, greed and fraud are forms of violence of the heart. Hence, it is extremely important to purify the thoughts of the heart in order to avoid violence. According to Jainism, besides human beings, the Soul also resides in animals, stones and trees etc.

3. Nine Truths : Jain philosophy teaches that there are Nine Truths. These truths are :

Jiva—In Jain philosophy, the Jiva means atman or soul. It is eternal and absolute. It enjoys or suffers the fruits of its deeds. It transmigrates.
Ajiva—It is the non-living element. It does not have the power to think. It has two types. One that has form (Rupi) and one that is formless (Arupi)
Punya—It is a consequence of good actions. There are nine ways to merit.
Papa—It is the main cause of the bondage of Jiva. Papa results in terrible punishment. It leads to 82 different censequences.
Asarva—It is the process of accumulation of deeds or Karmic matter by the soul. The Karmas are of 8 types.
Samvara—The process that prevents the Karma to come near the Self is called Samvara. There are 57 ways to inhibit the Karma.
Bandha—It means bondage. It is the union of Jiva with Pudgala. There are 5 reasons responsible for bondage.
Nirjara—It means to eradicate. It helps to destroy Karma.
Moksha—In this, the creature is freed from the vicious circle of Karma. It is a state of complete peace wherein he attains freedom from all kinds of sorrows.

Gyanvarniya Karmas—They inhibit the knowledge of SelT-
Darshanvamiya Karmas—They inhibit the desire of the Self.
Vaidniya Karmas—These actions lead to happiness and sorrow.
Mohniya Karmas—These are Karmas that entrap the Self in the vicious circle of attachment.
Ayu Karmas— These Karmas determine the age of a person.
Naam Karmas—These Karmas determine the personality of a person.
Gotra Karmas—These determine the- gotra and hence his higher and lower status in society.
Antriya Karmas—These are Karmas that inhibit good Karmas.

Because of one’s Karmas, man is trapped in the vicious circle of transmigration. Man can obtain freedom by destroying one’s Karmas.

6. Five Mahavartas or Annuvartas : According to Jainism, a man should follow the Five Mahavartas in his life. According to these

Man should always follow the policy of Ahimsa (non-violence),
He should always speak the truth.
He should not keep any thing with him which he has not obtained in charity,
He should not keep wealth with him.
He should follow Brahmacharya.

8. Worship of Twenty Four Tirthankaras : Those who believed in Jainism worshipped the 24 Tirthankaras. They strongly believed in the Tirthankaras to attain salvation.

9. Belief in Equality : Jainism believed in the principle of equality. According to it, all men are equal. Hence one should not discriminate on the basis of rich-poor, high-low etc.

Question 6.
What is meant by three Jewels in Jainism? Discuss.
Or
Explain Tri-Ratna and tell to which religion do they belong?
Or
Explain the three Jewels of Jainism.
Or
Discuss the Tri-Ratnas of Jainism.
Answer:
It is clear from the principles of Jain philosophy that first the creature (self) is in its pure form. Later, because of karmic elements, it loses its sanctity. As a consequence, man has to face grave problems. If these karmic elements are destroyed, then man can successfully cross the sea of transmigration and attain salvation. Jain philosophy considers the attainment of salvation as the highest objective of human life. A person of any caste, sex, religion, class or age can tread on this path. To tread on this path the Tri-Ratnas have been prescribed in Jainism.

These Tri-Ratnas are

Right Belief
Right Knowledge
Right Conduct.

These Tri-Ratnas are not three different paths for the attainment of salvation but three ways are complementary to the same path. If a single path from amongst them is missing, then man would not be able to achieve his objective. As an example, if a man needs to go to the terrace, he would have to use a ladder but if the ladder is placed against the wall and even one of the supports is missing in between them, that man will never be able to reach the top. A brief description of the Tri-Ratnas is as follows :

1. Right Belief: Among the Tri-Ratnas, the Ratna of Right Belief has been given the first and foremost position. Because if man does not have the Right Belief then he cannot acquire true knowledge and true conduct. . Right Belief means that a person who wants to attain salvation must have complete faith in the 24 Jain Tirthankaras, Nine Great Truths and the Jain Shastras. According to the Jain Shastras, Right Belief can be accomplished only when the concerned person a,dorns its 8 parts.

These 8 parts are :

No doubt in any of the principles of Janism.
There should be no love for materialistic goods,
Despite uncountable vices in the body, one should not develop a sense of resentment for it.
One should not have a bent of mind towards the incorrect path,
The pious should be praised but the others should not be criticised,
People who have deviated from the path of Dharma must be shown the right path,
The religious minded people should be completely respected,
Tireless efforts should be made to propagate Jain principles.

Right Belief can be acquired by a person only when he keeps at bay from three kinds of superstitions and 8 kinds of pride.

The 3 kinds of superstitions are as follows :

To think of oneself pious by climbing mountains, bathing in the rivers or walking on fire,
To believe in the false gods and goddesses,
To serve the false ascetics.

The 8 kinds of pride are as follows :

Pride in knowledge,
Pride in worship,
Pride in family,
Pride in one’s caste,
Pride in one’s power,
Pride in wealth,
Pride in meditation,
Pride in physical beauty. Right Belief prepares the foundation of prosperity and salvation for us.

2. Right Knowledge : Right Knowledge is the foundation of right belief. For this reason, there is a strong relationship between Right Belief and Right Knowledge. Right Knowledge is that which is given in the Jain Shastras. A person who wants to attain salvation, should essentially attain Right Knowledge. This knowledge does not come from outside but comes by removing the curtains of the element of Karma from one’s life. This knowledge is said to have two forms which are called direct and indirect. The knowledge that one acquires directly through the Soul is called direct whereas the knowledge that one acquires through senses is called indirect knowledge.

The Jains give five types of knowledge :

Mati Jnana : This knowledge is acquired through the senses and is limited,
Shruti Jnana : This knowledge is acquired by reading or listening. Through this, the knowledge of the past, present and future can be acquired. This knowledge too can be acquired through the senses,
Awadhi Jnana : The knowledge acquired through the Soul about a distant time and place is called Awadhi Jnana.
Manparyaya Jnana : This knowledge too can be acquired through the Soul,
Kevala Jnana : It is the complete true knowledge. It is also called Parmarthic Gyan. A person who acquires this knowledge is called Siddha.

Errors in knowledge are caused because of :

an error caused by senses
incorrect study
vague perspective.

Just as a little amount of sourness added to milk can make the entire milk sour, similarly a small flaw in one’s knowledge prohibits a person from acquiring the Right Knowledge.

3. Right Conduct : In order to attain salvation, aft.er acquiring Right Belief and Right Knowledge, it is extremely essential to acquire the Right Conduct. Right Conduct alone destroys the karmic elements of a person and prepares the path of salvation for him. To follow the Right Conduct, Jainism has prescribed some rules. These rules though apply in the same manner to the common people and the Jain ascetics but the degree of enforcement is different. The Jain ascetics have to strictly follow these rules whereas some concessions have been granted to the common people. These rules are called the five Mahavratas or five Annuvratas.

According to- these :

Man should never give suffering to others and he should follow the policy of Ahimsa.
He should always speak the truth. He should speak sweet and good for all.
He should not keep anything with him which he has not received in charity.
He should not desire any materialistic things.
He should follow Brahmacharya.

By following the above mentioned Tri-Ratnas, a creature’s karmic deeds start getting destroyed slowly and he attains his ultimate objective i.e. Moksha. In the end, we agree with the words of J.P. Sudha, “According to the Jains, the three Jewels of right faith, right knowledge and right conduct, known as Triratna constitute the path which prevents fresh karmic matter from entering the soul and frees the individual from the bond of rebirth.”

Question 7.
Write a note on Ahimsa (non-violence) of Jainism.
Or
Throw light on the Jain principle of Ahimsa.
Or
What is meant by Ahimsa? What is its importance in Jainism?
Or
Write a note on the concept of Ahimsa in Jainism.
Answer:
1. Meaning of Ahimsa : No other religion in the world has given so much importance to the policy of Ahimsa as has Jainism. There would be no exaggeration if one would call Ahimsa as the foundation of Jainism. Ahimsa means not to give suffering to any living being. Tightly roping the living creatures, hitting them, making them carry bulk greater than their stamina, keeping them deprived of food and water is prohibited in Jainism. Besides this, it is absolutely inappropriate to kill them for one’s own food.

According to Jain philosophy, there is life in trees and stones even. Hence, we should not cause any harm to them also. It is said in the Aacharang Sutra, “Life is dear to all, all desire happiness, no one wants sorrow, no one wants more, life is dear to all and all desire to live.” Hence, what is happiness for one, is happiness for the others also.

2. Two types of Violence : Violence is of two types : violence in thought or inner violence and violence in action or physical and external violence. All violence in action is preceded by violence in thought. In order to prevent-violence one must purify one’s thoughts. One commits sin and becomes guilty of violence when one has passionate ideas. The impure state of the inner self is a state of violence. Man gets entrapped in the vicious circle of materialistic greed and turns to violence in order to fulfil his lust, to dupe someone or to take revenge on someone.

When thoughts pertaining to this come to a person’s mind, he first pollutes his Soul. He does not stop there, but resorts to external violence and thus causes suffering to others and to himself as well. It is imperative for a person that he purifies his thoughts to prevent violence. While preaching to his disciples, Mahavira said, “Oh ! Shramanas, first fight with yourself and then proceed towards the purification of the Soul. Nothing can be achieved through external battles.”

3. Ahimsa is a Way of Life : Ahisma has been described as a way of life in Jain philosophy. A person can observe complete control over violence only when he knows about the various kinds and forms of violence. The Jain Sutras give a description of 108 types of violence that have been divided into four categories. In the first category, there are three levels of violence. Violence can be practised by self, can be made to be performed by the others or practised wishfully by the others. Man can practise violence through his heart, speech and body.

In the second category, the three tier violence becomes that of nine levels because it is practised through each of the media of heart, speech and body. In the next category, violence acquires 27 levels because there are three stages of violence-thoughts of violence, preparation for violence and then putting violence into practice. In the fourth category, the 27 level violence becomes the 108 level violence because it rises from any one of the 4 internal states of mind.

4. Ways to Escape Ahimsa : It is impossible to escape the various forms of violence. Still, the Jains observe several rules to escape from these in their lives. They walk barefoot so that no insect gets killed under their feet. They cover their mouth with a cloth so that no insect goes into their mouth. With this objective, they sieve water before drinking and do not have food after sunset. Jains mostly undertake trade as a profession and do not practise agriculture at all because they feel that during agricultural process a number of creatures get killed.

Jainism prohibits a person from consuming alcohol and intoxicants, eating flesh and fighting battles in order to prevent the thoughts of violence from entering one’s mind. By consuming these intoxicants, there is an arousal of lust and other vices in the body. This leads to a feeling of evil and causes violence. Consequently, man indulges in violence in carelessness. There is a restriction on the eating of flesh, so that to stop killing of animals and birds for food and participating in violence.

During war, a person feels proud in killing enemies, but according to Jainism killing is absolutely incorrect. It is clear from the abpve description, that in comparison to the other rules, more emphasis is laid on the principle of Ahimsa. Dr. Jyoti Prasad Jain has aptly remarked, ‘ “The Ahimsite way of life is the sure panacea for all moral, social, economic and political ills. Ahimsa is the highest religion, and where there is Ahimsa, there is Victory.”

Question 8.
What is meant by Nine Truths of Jainism? Explain briefly.
Or
Which are the Nine Tatvas in Jainism? Discuss.
Or
Write a note on Nine Tatvas of Jainism.
Or
What do we learn from Nine Tatvas of Jainism?
Or
Describe the Nine Ratnas of Jainism.
Answer:
The Nine Truths or Tatvas hold a central position in Jaina philosophy. A person who desires to attain salvation should know about these Nine Truths.

These Nine Truths are :

Jiva
Ajiva
Punya
Papa
Asarva
Bandha
Samvara
Nirjara
Moksha.

According to the Digambara sect there are seven truths. They do not consider Papa and Punya as separate, According to them, they take them as part of Asarva and Bandha. A brief description of these truths is as follows :

1. Jiva : The word Jiva means Atman (soul). It is a living entity. There are two types of Jiva in Jain philosophy. They are also called worldly creatures and free creatures. Wordly creatures are also called bonded creatures. This creature is trapped in the vicious cycle of transmigration and keeps taking birth again and again according to one’s actions and receives the good and bad fruit. A free creature is one that is free from rebirth. This creature is one with unlimited knowledge, unlimited power and unlimited qualities. This creature is free from the web of Karma.

2. Ajiva : Ajiva implies those non-living elements which have no life in them like books, paper, table and ink etc. As an example, Jiva expands in the body of the camel till it becomes as big as a camel and Jiva contracts in the body of the ant till it becomes as small as an ant. This Jiva is not visible but one can experience its presence on the basis of the actions of the body. But when the body ceases to exist, then the Jiva also becomes non-existent.

The Jiva acquires the form of the body that it occupies. Ajiva is of two types Rupi and Arupi. Rupi are those that are visible like chair, pen, pot etc. Arupi are those that are not visible like time, worry and happiness etc. There are 5 non-living elements of the Ajiva in Jain philosophy. A brief description of these is given as follows:

(a) Pudgala : Pudgala means elements or atoms. The Pudgala has four qualities of rupa, sparsh, rasa and gandh. The pudgala of agni have qualities of rupa (form), Pudgala of vayu have qualities of sparsh (touch) and Pudgala of prithvi have qualities of gandh (smell). There are two forms of Pudgala : anu rupa and skandha rupa. Anu rupa Pudgala are not worth consumption by the creatures whereas skandha rupa Pudgala are worth consumption by the creatures. The Pudgalas are considered to be the basic foundation of the creation of the entire materialistic world.

(b) Dharma : This element renders movement to the creatures and Pudgalas and aids their mutual cooperation. For example, fish needs water for its movement in the same manner, the creatures and pudgalas imperatively require Dharma for movement. There can be no movement without Dharma.

(c) Adharma : Its form and action are completely different from Dharma. It causes obstacles in the movement of the creatures and Pudgalas. But Adharma is not the exact opposite of Dharma. The obstacle in the movement of the creature by Adharma is considered helpful for the leisure of the creature.

(d) Akasha : Akasha means that place which houses all the expansive elements of Jiva, Pudgala, Dharma and Adharma. It is on the basis of the elements that one can assume the presence of the Akasha. According to Jain philosophy, there are two types of Akasha, Lokakasha and Alokakasha. Lokakasha is that Akasha in which the materialistic world is present and the Akasha present above this is called Alokakasha.

(e) Kala : Kala means time. It is not an expansive element. Its presence can be felt only through assumption. The Kala is considered to be the prime cause of changes in the world. The Kala is associated with the past, present and future. Kala is called the element of the beginning and end.

3. Punya : Punya is that Karma that is earned through good deeds. There are different ways of earning Punya. Giving food to the hungry, giving water to the thirsty, giving clothes to the naked, to care for others and serving them, speaking sweetly etc. are actions of Punya. There are 42 means of deserving Punya. Good health, financial prosperity, fame, good marital life, good relatives, having good friends, good education and appointment to high posts etc. are consequences of good Punya. Punya is considered to be an aid to the Self because it gives happiness.

4. Papa : Papa is considered to be the main cause for the bonds of a creature. Killing of creatures, telling lies, stealing, greed, attachment, pride, forgery, drug abuse and enemity etc. lead to an increase in the bulk of the Papa. The evils are subjected to great punishments. You must have seen that two real brothers born in the same house have great disparity in their lives. One may be designated at a high post and may acquire great fame.

The other flees from pillar to post, indulges in stealing and earns a bad name. Why does this happen? According to Jain philosophy, there is a reason for such a person earning Punya and Papa. An evil doer can never be happy and has to suffer grave problems in his life. Even his Soul keeps suffering. According to Jain Sutras, there are 82 different consequences of Papa (evil).

5. Asrava : There are uncountable karmic elements in the universe that the Soul attracts towards itself according to good and bad deeds. This action of entry is called Asrava. A man’s Karmas are included in a person’s Soul in the same manner as water enters a boat through a hole. Karma is the main cause for a creature’s bonds. Karmas are material.

Hence they do not enter the Jiva directly, they enter the Jiva with the help of the heart, thought and body. Karmas are of two types, good and bad. If good Karmas enter the Jiva, it acquires happiness and if bad Karmas enter the Jiva, then it experiences suffering. Hence, whether the Karmas are good or bad depends on the nature of a person.

6. Bandha : When the karmic matter veils the pure form of a creature, it gets impure. It becomes the cause of bondage of a creature. According to Jain philosophy, there are five reasons for going in this direction,

Mithyadarshana : It means wrong belief,
Avirati : It means lack of promise,
Pramada : It means carelessness,
Kashaya : It means lust,
Yoga : It means the action of the body, heart and speech.

Bandhas are of four types,

Prakriti : The nature of karmic elements attached to the Jiva.
Sthiti : The time duration for which the karmic elements are attached to the Jiva.
Anubhaga : The karmic elements are either harsh or soft in character.
Pradesh Jiva : The number of particles in the karmic matter attached to the Jiva.

A Jiva entrapped in the vicious cycle of Karma is behaviourally destroyed and gets entrapped in bandhan. For this reason, he takes birth again and again and experiences imprisonment of the body.

7. Samvara : It is because of yoga that the karmic matter is attracted towards the Jiva. Hence it is extremely essential to stop this activity for the attainment of salvation. It is called Samvara. It is also called Asravanirodha which means to prevent the Karmas from entering our body. There are 57 ways to stop the Karma. These include self control, good thoughts, to avoid greed, attachment, pride, anger and evil deeds.

Because of these, a huge wall is erected around the Jiva that prevents the karmic elements from entering the Jiva. Just as it is feasible to stop the water flowing from a drain pipe by blocking the drain pipe, similarly it is possible to block the karmic elements from entering the Jiva through Samvara.

8. Nirjara : Nirjara means to remove the karmic elements from the Jiva. It is a major mean of destroying the karmic elements, accumulated by the Jiva. With Samvara, one can stop the growth and entry of Karmas in a Jiva. But the older Karmas that have been subjected to Asrava can be destroyed through Niijara. Nirjara involves meditation. Meditation destroys the karmic elements accumulated like fire and reduces them to ashes. In this manner when the veil of karmic elements is removed from the Jiva, then its pure form emerges. Just as a glass appears black when covered by a black cloth but when the cloth is removed, it retrieves its shine back.

9. Moksha : According to Jain philosophy, a man’s ultimate objective is attainment of Moksha or Nirvana. In this, the Jiva acquires freedom from all bonds. It is only with end of Karma, that man can attain Moksha. Hence Samvara and Nirjara is essential. To break the bond of Karmas, the Jains advocate to follow the Three Jewels of Jainism which are called Tri-Ratna. These are Right Belief, Right Knowledge and Right Conduct. Moksha is the supreme objective of a Jiva. A person who attains Moksha is called siddha. Siddha is free from birth, death, joy and sorrow. He acquires immortal place in this universe.

Question 9.
Describe the importance of Five Mahavartas in Jainism.
Or
Discuss the five Mahavartas of Jainism.
Or
What is the importance of Five Mahavartas in Jainism? Elucidate.
Or
Describe the Five Anuvartas of Jainism.
Answer:
The Five Mahavartas of Jainism occupy a significant place. It is essential for every Jain to observe these rules. These rules are very hard for every Jain monk and nun. There is some relaxation in these for the householders. These rules are called Five Mahavartas in Jainism. These Mahavartas are also known as Anuvartas. A brief account of these is as follows :

1. Ahimsa : Jainism emphasises a lot on Ahimsa. Aacharanga Sutra emphasises on the importance of Ahimsa by saying, “One’s life is dear to everyone, all want happiness, no one desires sorrow, no one wants in excess, life is dear to everybody and all have a desire to live.” Hence, whatever is pleasurable for us is pleasurable for others as well. Violence is of two types : violence through the heart, and violence through Karma. Before violence comes in action or through Karma, violence first comes in one’s heart i.e. in one’s thoughts. Anger, pride, greed and fraud are forms of violence of the heart.

Hence, it is extremely important to purify the thoughts of the heart in order to avoid violence. According to Jainism, besides human beings, the Soul also resides in animals, stones and trees etc. Hence we should not give any trouble to the living or non-living beings. For this reason, the Jains walk barefoot, wear a cloth over the mouth, drink water after sieving and eat nothing after dark to avoid killing of any small creature. According to Harbans Singh and L.M. Joshi, “The doctrine of non-violence (ahimsa) is a cardinal principle of Jain religion.”

2. Satya : In Jainism great emphasis is laid on satya i.e. speaking of truth. We should always speak sweetly. By doing this one can cast its spell on the other person. One hurts its own self by speaking harsh, unpleasant and violent words. Such a person could never find solace. By speaking falsehood one increases its problems. There is no end to these problems. The consequence of falsehood is always disgracable. Therefore, we should never speak falsehood due to fear or due to any other cause. Therefore, we should think twice before speaking. We should not be angry with anybody.

In Jainism, it is emphasised that we should not put false blame on anybody. We should not deceive anybody. We should not waylay any honest person. We should not tie up any relation which is based on falsehood. We should never give false evidence in Panchayat or any other judicial court. Falsehood results in himsa (violence). Satya is the base of Ahimsa.

3. Asteya : The principle of Asteya is given special importance in Jainism. Asteya means not to steal. In Jainism theft is very encompassed. To steal a thing is a direct crime. On the other hand in Jainism if one uses a forgotten thing of others is also considered a theft. So we should not use the thing of any other person if it is not given by the owner. We shouldn’t enter the house of anybody unless called by the owner.

If allowed to enter we should not touch any thing kept in the house. We shouldn’t accept anything which is not given by the owner. We shouldn’t stay in anybody’s house unless told by the owner. Adulteration, abetment of theft, smuggling, use of false weights and measures, receiving stolen property and the like come under stealing. If a person commits theft once in his life time he borns in the house of poor. If he commits theft many times then he borns as a slave next time.

4. Aparigraha : In Jainism Aparigraha is given great importance. Aparigraha means non-attachment to worldly things. Generally it is seen that house holders used to accumulate more things than were required. It is not bad to accumulate the required things. But to accumulate them in large numbers is a sin. It deprives the other person of his right to have things. The more a person accumulates the more he remains mentally disturbed.

Today, men and nations are striving for enhancement of their wealth and territory at the cost of others. As a consequence the individual and national tensions are inceasing. The Jain monks and nuns are prohibited from taking more food clothes to wear and the like things than required. A person who strictly follows aparigraha attains Nirvana.

5. Brahmacharya : Brahmacharya is also given special importance in Jainism. It means to free oneself completely from sexual inclination. The Jain monks and nuns are strictly commanded to follow this rule. The Jain monks are strictly prohibited to come in contact with any women or talk with them. They should not even think of any women with whom they had any contact in the past even in their dreams. They should not visit any house where only a single lady lives. Similarly the Jain nuns are prohibited to think of men or to talk with them.

The house holder who abstains himself from the sexual contacts with all other women except his nuptial partner is observing brahmcharya. In Jainism sex passion is called an evil which ends life. Dr. K.C. Sogani aptly says, “The observance of these five vows is capable of bringing about individual as well as social progress. Thus, the Jaina faith and morals sum up the spiritual and moral living of the individual along with the social upliftment.”

Question 10.
Write about the main sects in Jainism.
Answer:
The Jains are divided into several sects. A few of the major sects have been briefly described as follows :

1. The Ajivika : The founder of the Ajivika sect was Goshala. He was the disciple of Lord Mahavira and got separated from him after 6 years. This sect was popular for its principle of niyati (luck). According to this, the destiny of every thing is pre¬determined. It cannot be changed by man’s efforts. This sect popularised by Goshala prospered till the 13th century and later it became non-existent.

2. The Digambara and Shvetambara Sects : The Digambara and Shvetambara sects were the most popular sects of Jainism. There was a terrible famine in Magadha during the reign of Chandragupta Maurya. Hence Bhadrabahu, who was the leader of Jain monks went to Mysore (Karnataka) with a lot of monks. The monks who were left behind in Magadha appointed Sthoolbhadra as their leader. These monks organised a meeting in Pataliputra and gave their literature a new form.

They called this literature as Anga. Besides this, these monks gave up the practice of always being naked and started wearing white clothes. After 12 years, when Bhadrabahu came back to Magadha along with other monks they could not accept these changes. Consequently, the Jains were divided into two sects, the Digambara and Shvetambara. Digambara meant those who remained naked and Shvetambara meant those who wore white clothes. The main differences between the two sects are as follows :

The Digambaras remain naked while the Shvetambaras clad themselves in white clothes.
The Digambaras believe that women cannot attain salvation till they are born in the form of males. The Shvetambaras refute this principle. They feel that the women can attain salvation in this birth itself.
The Digambaras do not allow women to be a part of the Jain Sangha. On the other hand, the Shvetambara sect exerts no such restriction on the women. They say that Malli the 19th Tirthankara was a woman. The Digambaras refute this belief.
The Digambaras believe that Lord Mahavira did not get married. The Shvetambaras believe that Lord Mahavira was married. He had a daughter whose name was Priyadarshana.
Those belonging to the Digambara sect are of the view that the ascetics who attain enlightenment do not need any food whereas the Shvetambaras refute this.
The religious literature of Digambara and Shvetambara sects is different.
The idols of the Digambara sect are bare whereas those of Shvetambara sect are clad in clothes and they are decorated with ornaments.

3. Lonka Sect : The founder of this sect was Lonka Sa. He was a resident of Ahmedabad. In 1474 A.D., a Jain ascetic Jhanaji asked Lonka Sa to copy some religious Jain texts. While reading these texts, Lonka Sa realised that there was no mention of idol worship whereas the Jains had been indulging in idol worship for past so many centuries. Hence he vehemently opposed the prevalent system of idol worship in Jainism. This started a major controversy. Bhanaji was in agreement with the Lonka sect and thus became the first preacher (acharya) of Lonka sect.

4. Sthanakavasi : The founder of this sect was Viraji. He was a resident of Surat. The name of this new sect was Sthanakavasi because the saints of this sect lived in maths rather than temples. They led an extremely simple life. They did not believe in idol worship and pilgrimages.

5. Terapantha : The founder of this sect was Bhikanji of Marwar. It was established in 1706 A.D. There were 13 religious rules of this sect and hence the name of this sect came to be Terapanth. This sect also did not believe in idol worship. They emphasised strongly on meditation and discipline.

6. Taranapantha : This sect was established by Lord Tarana in Gwalior. The followers of this sect were against idol worship, the practices of religion and caste discrimination. They have separate temples in which the idols are not worshipped but the sacred texts are worshipped instead.

Question 11.
What are the main sects in Jainism? Explain their similarities and differences.
Or
Describe the sects Digambara and Shvetambra of Jainism.
Answer:
In Jainism great emphasis is laid on satya i.e. speaking of truth. We should always speak sweetly. By doing this one can cast its spell on the other person. One hurts its own self by speaking harsh, unpleasant and violent words. Such a person could never find solace. By speaking falsehood one increases its problems. There is no end to these problems. The consequence of falsehood is always disgracable. Therefore, we should never speak falsehood due to fear or due to any other cause. Therefore, we should think twice before speaking. We should not be angry with anybody.

Question 12.
Explain the salient features of Jain Sangha.
Or
Discuss the Sangha discipline of Jainism.
Answer:
The Jain Sangha was established by Lord Mahavira in Pava. It appreciably contributed towards the growth of Jainism.

1. Member : Four kinds of people could join the Jain Sangha who were called monks (sharmana) and nuns (sadhvi) and laymen called upaska or sharavaka and laywomen called upasika or shravika. Monks and nuns were those, who had given up the materialistic world. Shravakas and shravikas were those who led a married life,

2. Initiation : Those people who wanted to join the Jain Sangha had to take permission from the parents and guardian. After this they had their head shaved off, took bath, wore white clothes and took an alms bowl for initiation by a major Jaip Acharya. This custom was called the Nishkarman Sanskara. Women too could join the Jain Sangha. The doors of the Jain Sangha were open for people of all castes. Only evil doers were not allowed to join the Jain Sangha.

3. Disciplined Life : After taking initiation, the monks and nuns had to lead a very disciplined life. They had to follow the Five Mahavratas of ahimsa, sunit, asteya, aparigriha and brahmacharya. They were prohibited from exercising violence on anyone from the heart, thought and body.

They were strictly prohibited from telling lies, stealing, keeping wealth with oneself, use of fragrant objects, shoes, umbrella, bed and chair etc. entering the others’ premises without permission, eating in the utensils of the household, excessive eating, eating after sunset, criticising someone, talking to a woman, staying at a house where a woman lived etc. Though married people were also asked to observe these rules, but not so strictly.

4. Daily Life : Each monk or nun divided his daily life into 8 parts. Of these, 4 parts were for study of the religious texts, 2 for meditation, 1 part for food consumption and 1 part for sleep. They ate their food after begging for it. They were prohibited from collecting alms from more than one house. All the members of Jain Sangha lived at one place during the four months of monsoon to study Jainism. During the rest of the eight months, they had to go to different places to preach Jainism.

5. Chief of the Jain Sangha : The chief of the Jain Sangha was called Acharya: He maintained control over all the monks of the Sangha. Only he had the right to render initiation, make member of the Sangha and award punishment to anyone. Only a very simple and a person of high character could be appointed to this post. The women had their separate Sanghas. Its chief was called Pravartini. Her main duty was to maintain discipline in the Sangha.

6. Role of Jain Sangha : The Jain Sangha played a vital role in the popularisation of Jainism in India. The monks and nuns who were working in these Sanghas left no stone unturned for the spread of Jainism. S.C. Ray Choudhary aptly writes, “In fact, it is mainly due to their efforts that Jainism took root into Indian soil and still survives.”

Question 13.
What is the language of Jain scriptures? Give preliminary information about Jain scriptures.
Or
Give preliminary information about the major Jain scriptures.
Or
Give information about the prominent scriptures of Jainism.
Or
What do you know almut the prominent scriptures of Jainism?
Or
Throw light on the prominent Jain scriptures.
Answer:
The Jains composed several religious texts. Of these, texts available to us are 45 in number. All these texts are associated with the Shvetambra sect of Jainism. These texts have been written in -either Prakrit or Ardhamagadhi which was the spoken language of common people of that time. These texts were given a written form in 5th century at a place called Vallabhi in Gujarat. These were completed by a popular Jain saint Devaridhi. These texts are divided into 6 parts.

Their names are :

12 Angas
12 Upangas
10 Prakirans
6 Chedasutras
4 Mulasutras
2 miscellaneous books.

A brief description of these is as follows :

1. The Twelve Angas : Of all the religious texts, the 12 Angas are considered to be the most sacred. A brief description and the names of these Angas are as given below :

Aacharanga Sutra : It gives a description of the rules prescribed for the Jain monks and nuns. It also gives a description of the life of Mahavira.
Sutrakritanga : It gives a description of the principles of Karma and Ahimsa and also about the sufferings of hell. Besides this, it also raises objection to the principles of the opposing religions with an objective to further strengthen the faith of the Jains in their religion.
Sthananga : It gives a description of the various subjects of Jainism.
Samavayanga : It gives a description of the Jain principles numericallly.
Bhagvati Sutra : It is considered to be the most important text of the Jaina religious literature. It describes the Jain principles in question-answer form. These questions were put forward by the main disciple of Lord Mahavira i.e. Gautam Indrabhuti and were answered by Lord Mahavira.
Jnatridharmakatha : It gives a description of the popular stories related to Jainism. These stories have been explained with instances.
Upasakadasha : It gives a description of those 10 rich people of Lord Mahavira’s time who had become Mahavira’s disciples and those who attained salvation after great meditation.
Antakriddasha : It gives a description of the lives of those Jain ascetics who attained salvation after great meditation.
Anuttarapapatika : It also gives a description of the lives of some Jain hermits.
Prashna Vyakarana : It gives a description of the five mahavratas and the five annuvratas.
Vipaka Sutra : It describes the fruits of the good and evil deeds.
Drishtivada : This part has now become non-existent.

From the other texts, one can get information related to this part on the basis of which one can interpret that it gives a brief description of the various principles.

2. The Twelve Upangas : Each Anga has an Upanga. It gives information on astrology, geography and universe etc. At certain places, there is a mention of historical events of all the twelve Upangas. The most popular Upanga is Rajapaseniya. It gives a description of the conversation between the Jain ascetic Kesha and a king called Payosa.

3. The Ten Prakirans : These give information about the various subjects of Jainism in prose form. These give important information about the life and preachings of Lord Mahavira.

4. The Six Chedasutras : These give a description of the behavioural norms set for the Jain monks and nuns. Of all the Chedasutras, the most popular one is Kalpasutra. It was composed by Bhadrabahu. It gives a detailed description of the life history of Lord Mahavira.

5. The Four Mulasutras : The four Mulasutras namely Uttaradhyayana, Avashyaka, Dashvaikalika and Pindaniryukti are considered valuable in Jain literature. They give a description of the stories related to Jainism and the moral teachings, rules of Jain Sangha and the life and teachings of some Jain asectics. They are in their original form.

6. Two Miscellanous Texts : These include texts by the name of Nandisutra and Anuyogadvara. They are a kind of encyclopaedia. These give information related to the various branches and religious principles of Jainism.

7. Books related with Digambara Sect : The Digambaras maintain that the original texts containing Mahavira’s teachings are lost.They revere only the four scriptures namely-Prathamanuyoga. Karananuyoga, Charananuyoga and Dravyanuyoga.

Question 14.
What is the legacy of Jainism to Indian Civilization?
Answer:
There is no doubt about the fact that Jainism could not prosper like Buddhism but still it left a great impact on the social, religious, cultural and political fields in India.

1. Legacy in the Social Field : The Jains played an important role in the social field. In the sixth century, the caste system became very stringent in Hinduism. People belonging to one caste despised people belonging to the other caste. The people of the Shudra caste were treated badly like animals. Mahavira vehemently opposed the caste system. He admitted people of every religion into Jainism. He preached mutual brotherhood and equality among people. Consequently, he was successful in eradicating mutual hatred prevalent among people to quite an extent. In this manner, the Jains gave a new form to Indian society.

2. Legacy in the Religious Field : The Jains coptributed appreciably towards the religious field. Jainism inspired people to lead a simple and pious life. There was no room for useless rituals and customs, yajnas and sacrifices etc. Because of the efforts of Jainism, several superstitions prevalent in the religious field were eradicated. Seeing the growing popularity of Jainism, the leaders of Hinduism made some important amendments in the religion in order to reform it.

3. Legacy in the Cultural Field : Jainism contributed greatly in the cultural field also. The principles of Jainism were written in their texts in Prakrit, Gujarati, Hindi, Marathi, Kannada and Tamil languages. Consequently, it gave a lot of encouragement to these regional languages. Though, it mainly describes the issues pertaining to religion, yet it also gives important information about the social and political condition. For this reason, these Jain texts are considered to be valuable source of Indian History.

The Jains constructed several influential and famous temples. Several attractive idols were placed in them. The Jain temples of Mount Abu in Rajasthan and Shravana Belagola in Karnataka are famous not only in India but the entire world. Besides these, the Jains constructed several popular stupas in India.

4. Legacy in the Field of Public Welfare : Lord Mahavira preached about social service among his disciples. For this reason, the Jains constructed several dharmashalas to give facilities to the people. To propagate education, the Jains established educational institutes, hospitals for human beings and animals and several other works of public welfare. Several of the educational institutes established by the Jains are popular even today. Free treatment is given to the poor sick people in the hospitals established by the Jains even today and so are the animals taken care of.

5. Legacy in the Political Field : Jainism lays a lot of emphasis on the principle of Ahimsa. It inspired the people to lead a peaceful life. Consequently, several kings stopped participating in battles so that the innocent people were not killed. They became peace loving. For this reason, India experienced peace and prosperity for quite some time but on the other hand it had an adverse impact on Indian polity. Due to lack of participation in battles the Indian army grew weak. Consequently, later they could not face the foreign invasions. For this reason, the Indians had to live under foreign rule for several years.

To conclude, we can say that the Jains gave valuable contribution in several fields of Indian society. In the end, we agree with the words of Dr. V.A. Sangve, “In fact, the most outstanding characteristic of Jains in India is their very impressive record of contributions to Indian culture. In comparison with the limited and small population of Jains, the achievements of Jains in enriching the various aspects of Indian culture are really great.”

Short Answer Type Questions (Type-1):

Question 1.
What do you mean by Tirthankara?
Answer:
Acharyas are called Tirthankara. Tirthankara means a guru who helps to cross the ocean of life. The jains believed in 24 Tirthankaras. The First Tirthankaras was Rishabhanatha. The 23rd Tirthankaras was Parshavanatha. He was born 250 ears before Lord Mahavira. The 24rd Tirthankaras was Lord Mahavira. He is msidered the actual founder of Jainism.

Question 2.
Parshavanatha.
Answer:
Parshavanatha was the 23th Tirthankara of Jainism. The teachings of Parshavanatha were :

Do not harm the living beings (ahimsa).
Do not tell lies (sunrita).
Do not take without giving, (asteya).
Do not desire any materialistic things (aparigraha). Around 777 B.C., he attained Nirvana at a mountain called Mount Sammeta.

Question 3.
Write a short note on Lord Mahavira.
Answer:
Lord Mahavira was born at Kundagrama near Vaishali in 599 B.C. The name of his father was Siddhartha and the name of his mother was Trishala. The childhood name of Mahavira was Vardhmana. Mahavira was married to a beautiful princess named Yashoda. Mahavira renounced the world at the age of 30. He got enlightenment after hard penance of 12 years. He preached his knowledge in order to remove darkness from the minds of people. Rajgriha, Vaishali, Kosala, Mithila, Videha and Anga were his famous preaching centres. He attained his salvation at Pava in 527 B.C.

Question 4.
Discuss about the teachings of Lord Mahavira.
Or
Teachings of Lord Mahavira.
Answer:
The teachings of Lord Mahavira were very simple and impressive. According to him, the ultimate aim of life is to attain salvation. Accordingly, he taught his followers to follow Tri-Ratnas :

right belief
right knowledge
and right conduct.

He believed in hard penance. He laid more emphasis on non-violence. According to him, besides human beings and animals, we should not harm even birds, plants and trees. He believed in the doctrines of karma and transmigration of soul. He preached equality and universal brotherhood of mankind. He inspired the people to lead a simple and pure life. He believed in the worship of Tirthankaras.

Question 5.
What is meant by Tri-Ratnas? What is its importance?
Or
Write about the Tri-Ratnas of Jainism.
Answer:
According to Jainism, the ultimate aim of a man’s life is to attain salvation. In order to achieve it, it is utmost necessary for every person to follow Tri-Ratnas. These three Ratnas are right belief, right knowledge and right conduct. According to first Ratna, every man should have firm faith in 24 Tirthankaras, 9 truths and the Jain scriptures. According to second Ratna, the Jains should attain true and complete knowledge. It can be acquired through deep study of sermons of Tirthankaras. According to third Ratna, one should spend one’s life with right conduct taught by Jainism. All these three Ratnas go side by side.

Question 6.
What is the importance of AJijUqsa in Jainism?
Answer:
Jainism emphasises a lot on Ahimsa. Aacharanga Sutra emphasises on tl imnortance of Ahimsa bv savine. “One’s life is dear to evervone. all want hanDiness. one desires sorrow, no one wants in excess, life is dear to everybody and all have a desire to live.” Hence, whatever is pleasurable for us is pleasurable for others as well. The Soul also resides in animals, stones and trees etc. Hence we should not give any trouble to the living or non-living beings. For this reason, the Jains walk barefoot, wear a cloth over the mouth, drink water after sieving and eat nothing after dark to avoid killing of any small creature.

Question 7.
What is the importance of Karma Theory in Jain Philosophy?
Answer:
In Jainism, the Karma theoiy has a significant place. According to this theory, as soon as one has a good or a bad thought, it immediately attaches itself to the Jiva (Self) just as the dust particles stick themselves to the oily body. These Karmas are of eight types :

Gyanvamiya Karmas
Darshanvamiya Karmas
Vaidniya Karmas
Mohniya Karmas
Ayu Karmas
Naam Karmas
Gotra Karmas
Antriya Karmas.

Because of one’s Karmas, man is trapped in the vicious circle of transmigration. Man can obtain freedom by destroying one’s Karmas.

Question 8.
What is meant by Papa and Punya in the Jainism?
Answer:

Papa : Papa is considered to be the main cause for the bonds of a creature. Killing of creatures, telling lies, stealing, greed, attachment, pride, forgery, drug abuse and enemity etc. lead to an increase in the bulk of the Papa. The evil doers are subjected to great punishments. According to Jain Sutras, there are 82 different consequences of Papa (evil).
Punya : Punya is that Karma that is earned through good deeds. There are different ways of earning Punya. Giving food to the hungry, giving water to the thirsty, giving clothes to the naked, to care for others and serving them, speaking sweetly etc. are actions of Punya. There are 42 means of deserving Punya.

Question 9.
Write a note on Digambara and Svetambara.
Or
What do you understand by Digambara and Svetambara?
Answer:

The followers of Digambara sect live naked whereas the followers of Svetambara sect wore white clothes.
The Digambara sect does not allow women to join Jain Sanghas wheres Svetambara sect does not impose any such restriction.
The followers of Digambara sect are of the opinion that women cannot get salvation unless they take birth as men.

The followers of Svetambara sect do not believe in this doctrine. They are of the view that women can get salvation in their present life.

Question 10.
Why could not Jainism become popular in India?
Answer:
In spite of its high ideals Jainism could not gain much popularity in India lue to many reasons. Firstly, Jainism lacked effective machinery to propagate and onvey its message to the common people. Secondly, though Jainism received royal

Question 3.
Describe any four features of Akal Purkh (God) in Sikhism.
Answer:

Guru Nanak Dev Ji believed in one God only,
God has two forms. He is Nirguna (without attributes) as well as Saguna (with attributes),
By his order (Hukam) the universe came into existence,
He is beyond the cycle of birth, death and rebirth.

Question 4.
What is the importance of remembering Divine Name in Sikhism?
Answer:
Remembering the Divine Name or Simran is considered to be the highest form of worship of God. Guru Nanak Dev Ji said that on one hand remembering the Divine Name eradicates all sins of the heart, on the other hand it becomes placid. For this reason, man’s sorrows come to an end. All his fears are dispelled. By remembering the Divine Name, a man’s works are accomplished easily because God himself helps him in all his works. A person who remembers the Divine Name of God, has a soul that is always gentle and fragrant like a lotus flower. A person who remembers the Divine Name is able to awim across the vicious circle of transmigration. Without Name, man’s life on this earth is futile.

Question 5.
What is the meaning of Honest Labour?
Answer:
Kirat means honest labour. Honest labour is extremely important. It is the ordain of the Absolute (Hukam). We observe everyday that every creature earns his livelihood through Kirat. Hence the need for honest labour is extremely essential for man because he is the head of all creatures. Kirat is essential to keep the body healthy that shelters in it the Supreme soul. A person who does not perform honest labour cannot keep his body fit. Such a person actually performs a sin against the Absolute. But he is strictly prohibited from earning means of theft, robbery, dacoity,- fraud, bribery and evil.

Question 6.
What is the importance of Sangat in Sikhism?
Answer:
Sangat or Sadh Sangat is crux of Sikhism. The foundation of this institution was laid by Guru Nanak Dev Ji at Kartarpur. Wherever he went, the Sangat was formed there. Sangat implies ‘a congregation of the Gurmu lovers where they praised God.’ Every woman or man without any discrimination on the basis of caste, creed, colour, religion, rich, poor etc. could join it. The basic principle of Sikhism lies in the belief that the God Himself resides in the Sangat. Thus the life of a person who is a part of the Sangat completely changes.

Question 7.
What is the importance of Pangat in Sikh Way of life?
Or
Write a short note on the Pangat.
Answer:
The institution of Pangat has a commendable role to play in the development f Sikhism. Guru Nanak Dev Ji had laid the foundation of this important institution i Kartarpur. Every woman or man without any discrimination on the basis of caste, religion, creed, rich or poor etc. could join the Pangak Everyone had equal rights to serve. Due to this reason, the feeling of mutual brotherhood among the Sikhs developed.

It gave respect to the lower castes which had been oppressed by the higher classes for centuries. The money for this Langar was donated by the Sikhs of the Guru. This helped them develop the habit of donation and charity. Due to the institution of Pangat, the popularity of Sikhism spread far and wide.

Question 8.
What is the importance of Sangat and Pangat in Sikhism? Elucidate.
Answer:
Sangat or Sadh Sangat is crux of Sikhism. The foundation of this institution was laid by Guru Nanak Dev Ji at Kartarpur. Wherever he went, the Sangat was formed there. Sangat implies ‘a congregation of the Gurmu lovers where they praised God.’ Every woman or man without any discrimination on the basis of caste, creed, colour, religion, rich, poor etc. could join it. The basic principle of Sikhism lies in the belief that the God Himself resides in the Sangat. Thus the life of a person who is a part of the Sangat completely changes.

The institution of Pangat has a commendable role to play in the development f Sikhism. Guru Nanak Dev Ji had laid the foundation of this important institution i Kartarpur. Every woman or man without any discrimination on the basis of caste, religion, creed, rich or poor etc. could join the Pangak Everyone had equal rights to serve. Due to this reason, the feeling of mutual brotherhood among the Sikhs developed.

Question 9.
Describe the concept of Hukam in Sikhism.
Answer:
Hukam is an important concept of Sikh philosophy. The word Hukam is derived from an Arabic word that means order, commandment or instruction. The Hukam of the Absolute is to be accepted as sweet as has been mentioned at several places in the Gurbani. Guru Nanak Dev Ji writes in the ‘Japji’ that the entire universe has been created in accordance to the Hukam of God. It is because of the Hukam that they become good or evil and receive joy or sorrow. They can acquire freedom from their sins or remain entrapped in the vicious circle of transmigration because of Hukam.

Question 10.
What is meant by Haumai in Sikhism?
Answer:
The concept of Haumai (ego) has been described again and again in Sikh philosophy. Haumai means ‘Ego’ or T. It is a boundary that separates a creature’s soul from the omnipotent Supreme Soul. It would be no exaggeration to call the Haumai of the individual as a powerful fort of T. Because of Haumai, man can form a world of his own with his thoughts. In it, the Haumai or his ego is very strong. Consequently, he loses his true individuality.

Question 11.
“Ego is deep rooted disease.” How?
Answer:
Haumai is a chronic disease, that when afflicts a person like cancer is difficult to cure. It is the creator of the five vices-lust, anger, greed, attachment and pride. Such a man tells lies of several kinds, indulges in extravagance and takes the help of several false acts. Consequently it gives rise to the evil. It takes such a frightening form that life turns hell. A man who is filled with Haumai distances himself from the Supreme Soul and remains entrapped in the vicious circle of birth and death.

Question 12.
What is the importance of Guru in the teachings of Guru Nanak Dev Ji?
Or
What was the concept of ‘Guru’ of Guru Nanak Dev Ji?
Answer:
Guru has an important place in Sikh philosophy. Sikh Gurus consider the ‘Guru’ extremely important to reach die’Almighty. According to them, Guru is tb true ladder to attain salvation. Without1 the Guru, man can see darkness all around. It is the Guru who helps an individual to move from darkness (ignorance) to light (enlightenment). A Guru helps a person to cure his diseases of attachment to maya and Haumai. It is he who describes’ the method of treading on the path of devotion by the recitation of Naam and Shabads A Guru is not possible without feelings of devotion and knowledge. A Guru can make the impossible possible and it can transform a person’s lifestyle completely.

Question 13.
What is the importance of Kirtan in Sikhism?
Or
Kirtan is very important in the Sikh way of life.
Answer:
The Kirtan holds an important position in Sikhism. It is considered to be the highest means of attainment of spiritualism. In almost all the traditions of Sikhism, Kirtan is performed. Kirtan means that form of singing in which there is praise of the Akal Purakh. Singing the Gurbani according to ragas is called Kirtan. It was Guru Nanak Dev Ji who started the practice of Kirtan in Sikhism. He was accompanied by Bhai Mardana Ji who throughout his travels used to play the Rabab at the time of Kirtan. Kirtan performed with a sense of love and devotion influences a man’s soul to the core.

This awakens the dead souls of people and renders them free of all sufferings and cleanses his heart of all evil. He remains engrossed in recitation of Nam. It humbles a person’s heart. His soul feels devoted and happy and his life emerges out to be successful. For this reason, Kirtan has often been referred to as invaluable.

Question 14.
Explain the importance of Seva in Sikhism.
Answer:
Special importance has been given to Seva in Sikh philosophy. There is no doubt that there has been a glorious description about Seva in every religion but the importance that has been given to it in Sikhism is far greater than any other religion. Seva is actually devotion of high order. It can prove to be fruitful only when it is performed without any selfish motive. A man doesn’t receive the privilege of performing Seva till he removes the feeling of Haumai.

Question 15.
What were the views of Sikh Gurus regarding Caste?
Or
Describe the views of Guru Nanak Sahib Ji regarding Caste System.
Answer:
During Guru Nanak Dev Ji’s itme, Hindu Society was not only divided into four major castes—Brahman, Kshatriya, Vaishya and Shudra—but also divided into several sub-castes. The people belonging to higher castes took great pride in themselves md looked down upon the people of lower caste and inflicted great atrocities on them, ntouchability was quite prevalent in society. Guru Nanak Dev Ji vehemently opposed e caste system and untouchability. Guru Sahib said that in God’s court there is no estion of caste-creed but a calculation of ones Karmas only. Guru Sahib initiated ; practices of ‘Sangat’ and ‘Pangat’ to provide .a severe jolt to caste system.

Question 16.
Explain the significance of Ardaas (Prayer) in Sikhism.
Or
What is the significance of Ardaas (Prayer) in Sikhism?
Answer:
Though the Ardaas forms a part of all religions but it occupies a special position in Sikhism. The word Ardaas has been derived from a Persian word Araz Dast which means to request before someone. Ardaas is that key in Sikhism that opens the gates to the abode of God. The system of performing the Ardaas in Sikhism was initiated by Guru Nanak Dev Ji. There is no fixed time for Ardaas. It can be offered at anytime by anyone. An Ardaas performed sincerely definitely bears fruit. There are several instances for this in Sikh History.

Short Answer Type Questions (Type-2):

Question 1.
Write a short note on Lord Parshavanatha.
Answer:
Lord Parshavanatha was born 250 years before Lord Mahavira at the house of King Ashvasena in Banaras. The name of his mother was Vamadevi. He had a luxurious childhood. At the age of 30 years, Parshavanatha gave up all the pleasures of life and went out in search of true knowledge. He attained enlightenment after 83 days of meditation. He spent the rest of the 70 years of life in preaching. Around 777 B.C., he attained Nirvana at a mountain called Mount Sammeta. The teachings of Parshavanatha are called Chaturyama or the four pledges. These four pledges are :

Do not harm the living beings (ahimsa).
Do not tell lies (sunrita).
Do not take without giving, (asteya).
Do not desire any materialistic things (aparigraha).

Question 2.
Write a short note on Lord Mahavira.
Answer:
Lord Mahavira was the 24th Tirathankara of Jainism. He is considered as the real founder of Jainism. He was born at Kundagrama near Vaishali in 599 B.C. The name of his father was Siddhartha and the name of his mother was Trishala. The childhood name of Mahavira was Vardhmana. He was very meditative in his childhood. He took little interest in worldly affairs. Mahavira was married to a beautiful princess named Yashoda. A daughter was born to them and she was named Priyadarshana. Mahavira renounced the world at the age of 30. He got enlightenment after hard penance of 12 years.

He preached his knowledge in order to remove darkness from the minds of people. Rajgriha, Vaishali, Kosala, Mithila, Videha and Anga were his famous preaching centres. Mahavira laid emphasis on Tri-Ratnas, non-violence, hard penance and right conduct etc. He did not believe in yajnas, sacrifices, Vedas, Sanskrit language and the existence of God. He attained his salvation at Pava in 527 B.C. Undoubtedly, his contribution was invaluable for the development of Jainism.

Question 3.
Discuss about the teachings of Lord Mahavira.
Or
Discuss the pre-eminent teachings of Jainism.
Or
Discuss briefly the teachings of Lord Mahavira.
Or
What are the main teachings of Jainism?
Answer: The teachings of Lord Mahavira were very simple and impressive. According to him, the ultimate aim of life is to attain salvation. Accordingly, he taught his followers to follow Tri-Ratnas :

right belief
right knowledge
and right conduct.

He believed in hard penance. He laid more emphasis on non-violence. According to him, besides human beings apd animals, we should not harm even birds, plants and trees. He believed in the doctfines of karma and transmigration of soul. He preached equality and universal brotherhood of mankind. He inspired the people to lead a simple and pure life. He condemned in strong words, the false rituals and yajnas which were prevalent in Hinduism.

He did not believe in the purity of Vedas and Sanskrit language. He preached in the common language of the people. He did not believe in the existence of God. He asserted that man is the architect of his own fate. He does not need any help from God. The man will get the reward of his deeds. He believed in worshipping Tirthankaras.

Question 4.
What is meant by Tri-Ratnas? What is its importance?
Or
Write about the Tri-Ratnas of Jainism.
Answer:
According to Jainism, the ultimate aim of a man’s life is to attain salvation. In order to achieve it, it is utmost necessary for every person to follow Tri-Ratnas. These three Ratnas are right belief, right knowledge and right conduct. According to first Ratna, every man should have firm faith in 24 Tirthankaras, 9 truths and the Jain scriptures. According to second Ratna, the Jains should attain true and complete knowledge. It can be acquired through deep study of sermons of Tirathankaras. There are two forms of this knowledge, direct and indirect.

The direct knowledge is that knowledge which is received by soul and indirect knowledge is that knowledge which is received through senses. According to third Ratna, one should spend one’s life with right conduct taught by Jainism. All these three Ratnas go side by side. The absence of anyone of these cannot lead a man to his destination. For example, oil, wick and fire are necessary for a lamp to give light. If anyone of these things is missing, it cannot give light.

Question 5.
What is the importance of Ahimsa in Jainism?
Answer:
Jainism emphasises a lot on Ahimsa. Aacharanga Sutra emphasises on the importance of Ahimsa by saying, “One’s life is dear to everyone, all want happiness, no one desires sorrow, no one wants in excess, life is dear to everybody and all have a desire to live.” Hence, whatever is pleasurable for us is pleasurable for others as well. Violence is of two types : violence through the heart and violence through Karma. Before violence comes in action or through Karma, violence first comes in one’s heart i.e. in one’s thoughts. Anger, pride, greed and fraud are forms of violence of the heart.

Hence, it is extremely important to purify the thoughts of the heart in order to avoid violence. The Soul also resides in animals, stones and trees etc. Hence we should not give any trouble to the living or non-living beings. For this reason, the Jains walk barefoot, wear a cloth over the mouth, drink water after sieving and eat nothing after dark to avoid killing of any small creature.

Question 6.
Write a short note on the Nine Truths of the Jainism.
Answer:
Jain philosophy teaches that there are Nine Truths.

These truths are :

Jiva—In Jain Philosophy, the Jiva means atman or souk It is eternal and absolute. It enjoys or suffers the fruits of its deeds.
Ajiva—It is the non-living element. It does not have the power to think. It has two types. One that has form (Rupi) and one that is formless (Arupi)
Punya—It is consequence of good actions. There are nine .ways to merit.
Papa—It is the main cause of the bondage of Jiva. Papa results in terrible punishments.
Asarva—It is the process of accumulation of deeds or karmic matter by the soul. The Karmas are of eight types.
Samvara—The process that prevents the Karma to come near the Self is called samvara. There are 57 ways to inhibit the Karma.
Bandha—It means bondage. It is the union of Jiva with Pudgala. There are 5 reasons responsible for bondage.
Nirjara—It means to eradicate. It helps to destroy Karma.
Moksha—In this, the creature is freed from the vicious circle of Karma. It is a state of complete peace wherein he attains freedom from all kinds of sorrows.

Question 7.
What is the importance of Karma Theory in Jain Philosophy?
Answer:
In Jainism, the Karma theory has a significant place. According to this theory, as soon as one has a good or a bad thought, it immediately attaches itself to the Jiva (Self) just as the dust particles stick themselves to the oily body. These Karmas are of -eight types :

Gyanvamiya Karmas—They inhibit the knowledge of Self.
Darshanvamiya Karmqs—They inhibit the desire of the Self.
Vaidniya Karmas— These actions lead to happiness and sorrow.
Mohniya Karmas—These are Karmas that entrap the Self in the vicious circle of attachment.
Ayu Karmas—These Karmas determine the age of a person.
Naam Karmas—These Karmas determine the personality of a person.
Gotra Karmas—These determine the gotra and hence his higher and lower status in society.
Antriya Karmas—These are Karmas that inhibit good Karmas. Because of one’s Karmas, man is trapped in the vicious circle of transmigration. Man can obtain freedom by destroying one’s Karmas.

Question 8.
What is meant by Jiva and Ajiva in the Jainism?
Or
What is meant by Jiva in Jainism?
Answer:
1. Jiva : The world Jiva means Soul. It is a living entity. There are two types pf Jiva in Jain philosophy. They are also called worldly creatures and free creatures. Worldly creatures are also called bonded creatures. This creature is trapped in the vicious cycle of transmigration and keeps taking birth again and again according to One’s actions and receives the good and bad fruit. A free creature is one that is free from rebirth. This creature is one with unlimited knowledge, unlimited power and unlimited qualities. This creature is free from the web of Karma.

(2) Ajiva : Ajiva implies those non-living elements which have no life in them like books, paper, table and ink etc. As an example, Jiva expands in the body of the camel till it becomes as big as a camel and Jiva contracts in the body of the ant till it becomes as small as an ant. This Jiva is not visible but one can experience its presence on the basis of the actions of the body. But when the body ceases to exist, then the Jiva also becomes non-existent. The Jiva acquires the form of the body that it occupies.

Question 9.
What is meant by Papa and Punya in the Jainism?
Answer:
1. Papa : Papa is considered to be the main cause for the bonds of a creature. Killing of creatures, telling lies, stealing, greed, attachment, pride, forgery, drug abuse and enemity etc. lead to an increase in the bulk of the Papa. The evil doers are subjected to great punishments. You must have seen that two real brothers born in the same house have great disparity in their lives. One may be designated at a high post and may acquire great fame. The other flees from pillar to post, indulges ih stealing and earns a bad name. Why does this happen?

According to Jain philosophy, there is a reason for such a person earning Punya and Papa. An evil doer can never be happy and has to suffer grave problems in his life. Even his Soul keeps suffering. According to Jain Sutras, there are 82 different consequences of Papa (evil).

2. Punya : Punya is that Karma that is earned through good deeds. There are different ways of earning Punya. Giving food to the hungry, giving water to the thirsty, giving clothes to the naked, to care for others and serving them, speaking sweetly etc. are actions of Punya. There are 42 means of deserving Punya. Good health, financial prosperity, fame, good marital life, good relatives, having good friends, good education and appointment to high posts etc. are consequences of good Punya. Punya is considered to be an aid to the Self because it gives happiness.

Question 10.
What was the importance of Mahavira’s teachings in the life of a common man?
Answer:
The teachings of Mahavira were very important for common people. At that time the caste system had become very rigid and complex in Hinduism. High caste people hated the low caste people. Mahavira opposed caste system. Mahavira opened the gates to people of different categories for his religion. This helped to overcome the feeling of mutual hatred and the feeling of brotherhood and affection spread among people. Mahavira strongly denounced the prevalent superstitions in the society.

Common people were against such rituals, so the “teachings of Mahavira had great impact on their minds. Because of Mahavira’s policy of non-violence, people started hating wars and became the votaries of peace. Mahavira advised the people to serve the people and the society as well. Consequently, the Jains built many inns, hospitals, schools and other institutions of public utility.

Question 11.
What type of life a Jain monk had to lead according to the teachings of Mahavira?
Answer:
According to the teachings of Mahavira, a Jain monk should lead a very pure life. Every monk had to take five vows :

He had to always speak the truth.
He had to follow the policy of non-violence.
He should not keep anything with him which he had not got in charity.
He could not keep any money with him.
He had to follow Brahmacharya i.e.,

he had to shun all pleasures. It was essential for a wear simple clothes and eat simple food. He was restrained from using umbrellas or perfumes. He was not allowed to talk to any woman. He was asked to speak softly so that he did not hurt anybody. He had to take care that he did not kill even germs while walking or eating.

Question 12.
Write a note on Digambara and Svetambara.
Or
What do you understand by Digambara and Svetambara?
Answer:
Among all the sects of Jainism the Digambara and Svetambara sects were most prominent. Digambara meant those who remained naked and Svetambara meant those who wore white clothes. The main differences between these two sects were as follows :

The followers of Digambara sect live naked whereas the followers of Svetambara sect wore white clothes.
The Digambara sect does not allow women to join Jain Sanghas wheres Svetambara sect does not impose any such restriction.
The followers of Digambara sect are of the opinion that women cannot get salvation unless they take birth as men. The followers of Svetambara sect do not believe in this doctrine. They are of the view that women can get salvation in their present life.
The followers of Digambara sect are of the opinion that Lord Mahavira did not marry. The followers of Svetambar sect believe that Lord Mahavira married and had a daughter whose name was Priyadarshna.
The literature of Digambra and Svetambra sects is different.
The idols of the Digambara sect are naked whereas the idols of Svetambara sect are dressed and decorated with ornaments.

Question 13.
Why could not Jainism become popular in India?
Answer:
In spite of its high ideals Jainism could not gain much popularity in India due to many reasons. Firstly, Jainism lacked effective machinery to propagate and convey its message to the common people. Secondly, though Jainism received royal patronage from the rulers like Bimbisara, Ajatasatru and Kharvela yet this patronage was too meagre to elevate Jainism to the height of its glory. Thirdly, Jainism laid too much emphasis on hard penance, austerity and self-mortification. As these high ideals were too difficult to be practised by the common people so they did not join Jainism en- masse.

Fourthly, in Jainism too much emphasis is laid.on Ahimsa. Even the unconscious killing of an ant while walking was considered a sin. Such strictness and rigidity, instead of drawing people closer to Jainism, kept them away. Fifthly, the rise of Buddhism with its simple principles, was one of the major reasons of waning popularity of Jainism. Sixthly, with the passage of time Jainism adopted some principles of Hinduism. As a consequence Jainism found it difficult to maintain its separate identity.

Question 14.
The Jain Sources.
Answer:
The Jain sources throw ample light on the history of ancient India. The Jains composed several religious texts. These texts were written in Prakrit or Ardhamagadhi which was the common language of communication at that time. Twelve Angas of the Jains are considered most important and sacred. These throw light on the life of Mahavira and principles of Jainism. There are 12 Upangas in Jainism. The 10 Prakirans of Jainism give information about the life of Mahavira and his sermons. The 6 Chedasutras describe the rules for the Jain monks. The 4 Mulasutras are considered valuable for Jain literature. They give us important information about the stories related to Jainism.

Question 15.
What is the legacy of the Jainism to the Indian Civilization?
Answer:
Jainism gave valuable contribution to the Indian Civilization in many fields. Mahavira condemned caste-system vigorously. He included people of all castes in his religion. He preached equality and universal brotherhood of mankind. Consequently, the widespread hatred in society was removed to a large extent. Jainism inspired people to lead a simple and pure life. Due to its efforts, many superstitions prevalent in society came to an end.

Being influenced by the increasing fame of Jainism, the leaders of Hinduism introduced necessary reforms into it. The scholars of Jainism wrote their scriptures in many languages. These scriptures are invaluable sources of Indian history. The Jains got built many significant and famous temples. As a result, Indian architecture got a new impetus. Jainism got built several inns, educational institutions and hospitals etc. for the welfare of the people, which exist even today. Jainism gave the message of peace. It was against wars. It had adverse effect on the politics of India.

Answer in One Word to One Sentence:

Question 1.
What is meant by the word ‘Jain’?
Answer:
Conqueror.

Question 2.
By what name was Jainism originally known?
Answer:
Nirgrantha.

Question 3.
What is meant by Nirgrantha?
Answer:
Freedom from bondage.

Question 4.
By what other name the Jain Acharyas are known?
Answer:
Tirthankaras.

Question 5.
What is meant by Tirthankara?
Answer:
Tirthankara means builder of the bridge or the Guru who ferries across the ocean of the world.

Question 6.
Jainism had how many Tirthankaras?
Answer:
24 Tirthankaras.

Question 7.
Who was the first Jain Tirthankara?
Or
Name the first Tirthankara in Jainism.
Answer:
Rishabanatha.

Question 8.
Who was the 23rd Tirathankara of Jainism?
Answer:
Parshavanatha.

Question 9.
Where was Swami Parshavanatha born?
Answer:
Banaras.

Question 10.
Who was Swami Parshavanatha’s father?
Answer:
Swami Parshavanatha’s father was king Ashavasena of Banaras.

Question 11.
At what age Swami Parshavanatha renounced his home?
Answer:
30 years.

Question 12.
For how long did Parshavanatha went into, austere meditation?
Answer:
83 days.

Question 13.
How many principles of conduct did Parshavanatha enunciate?
Answer:
He enunciated four principles.

Question 14.
What are the teachings of Parshavanatha called?
Answer:
Chatuiyama.

Question 15.
Mention any one principle of Swami Parshavanatha.
Answer:
Do not tell a lie.

Question 16.
For how many years Lord Parshavanatha preached?
Answer:
Lord Parshavanatha preached for 70 years.

Question 17.
When did Lord Parshavanatha attain Nirvana?
Answer:
777 B.C.

Question 18.
Who was the founder of Jainism and as Tirathankar what was his place?
Answer:
Mahavir Swami was the founder of Jainism and he was 24th Tirathankar.

Question 19.
Who was the last Tirthankara of the Jains?
Or
Who was the 24th Tirthankara of the Jains?
Answer:
Swami Mahavira.

Question 20.
When and where was Lord Mahavira born?
Answer:
599 B.C. at Kundagrama.

Question 21.
Who was the father of Lord Mahavira?
Answer:
Siddhartha.

Question 22.
What was the name of Lord Mahavira’s mother?
Answer:
Trishla.

Question 23.
How many dreams Trishla had before Lord Mahavira was born?
Answer:
14.

Question 24.
What was Lord Mahavira’s original name?
Answer:
Vardhmana.

Question 25.
To which clan did Lord Mahavira belong?
Answer:
Jantrika.

Question 26.
To whom was Lord Mahavira married?
Answer:
Yashoda.

Question 27.
What was the name of Mahavira’s daughter?
Answer:
Priyadarshana.

Question 28.
What was Mahavira’s age at the time of renunciation?
Answer:
30 years.

Question 29.
For how many years Lord Mahavira meditated?
Answer:
12 years.

Question 30.
When did Lord Mahavira attain enlightenment?
Answer:
At the age of 42.

Question 31.
What is meant by Kevala Jnana?
Answer:
Supreme truth.

Question 32.
For how long Lord Mahavira preached?
Answer:
30 years.

Question 33.
Mention any two famous centres of Mahavira’s preachings.
Answer:

Rajgriha,
Vaishali.

Question 34.
When did Lord Mahavira attain Nirvana?
Answer:
527 B.C.

Question 35.
Where did Lord Mahavira attain Nirvana?
Answer:
Pava.

Question 36.
At what age Lord Mahavira attain Nirvana?
Answer:
72 years.

Question 37.
Give the main teaching of Jainism.
Answer:
It believed in Ahimsa.

Question 38.
With which religion Tri-Ratnas are associated?
Answer:
Tri-Ratnas are associated with Jainism.

Question 39.
Mention Jainism’s Tri-Ratnas.
Or
What are the Tri-Ratnas of Jainism?
Answer:

Right faith,
Right knowledge,
Right conduct.

Question 40.
Who introduced the principle of Brahmacharya in Jainism?
Answer:
Lord Mahavira.

Question 41.
How many truths does Jainism admit?
Or
What are the basic elements of Jain philosophy?
Answer:
9.

Question 42.
Mention two truths of Jainism.
Answer:
Papa (Sin) and Punya (Virtue).

Question 43.
How is Atman designated in Jainism?
Answer:
Jiva.

Question 44.
What are the two forms of Ajiva in Jainism?
Answer:

Rupi,
Arupi.

Question 45.
What was the process which prevented Karma to come near the self?
Answer:
Samvara.

Question 46.
What is meant by Asarva?
Answer:
It is a process by which the soul accumulates the Karmas within.

Question 47.
What according to Jainism Pudgala mean?
Answer:
Elements or atoms.

Question 48.
According to jainism there are how many Karmas?
Answer:
8.

Question 49.
Mention any one type of Karmas mentioned by Jainism.
Answer:
Jnanavamiya Karma.

Question 50.
What according to Jain philosophy Jivd?
Answer:
Soul.

Question 51.
What according to Jain philosophy Ajiva mean?
Answer:
Inanimate.

Question 52.
How many types of violence are mentioned in Jain philosophy?
Answer:
108.

Question 53.
How many ways are for acquiring punya according to Jainism?
Answer:
42.

Question 54.
How many consequences one faces due to Papa (Vice)?
Answer:
It results in 82 consequences.

Question 55.
With which religion Anekantvad (manyness) is associated?
Answer:
It is related with Jainism.

Question 56.
According to Jainism how many Anuvartas man should observe in life?
Answer:
Man should observe five Anuvartas.

Question 57.
What according to Jainism Nirvana mean?
Answer:
Nirvana means freedom from the cycle of birth and rebirth.

Question 58.
Why is Jainism called atheism?
Answer:
It is because Jainism does not believe in the existence of God.

Question 59.
Who was the founder of Ajivika sect?
Answer:
Goshal.

Question 60.
What was the main principle of Ajivika?
Answer:
Ajivika believed in pre-determined destiny.

Question 61.
Mention two principal sects of Jains.
Answer:

Digambaras,
Shvetambaras.

Question 62.
What does Shvetambara mean?
Answer:
The sect that wore white clothes.

Question 63.
What does Digambara mean?
Answer:
One who remains naked.

Question 64.
Who was Lonka Sa?
Answer:
He was the leader of Lonka Sa sect of Jainism.

Question 65.
Who was the founder of Sthanakavasi sect?
Answer:
Viraji.

Question 66.
Who was the founder of Terapantha sect?
Answer:
Bhikhanji.

Question 67.
How many categories of members the Jain Sangha had?
Answer:
Four.

Question 68.
Who were not permitted to join Jain Sangha?
Answer:
Evil doers.

Question 69.
What were male and female Jain Sangha members called?
Answer:
Bhikshus and Bhikshunis.

Question 70.
What is the language of Jain Holy Texts?
Answer:
It is Prakrit or Ardhamaghdi.

Question 71.
Which is the holiest Jain scripture?
Answer:
Twelve Angas.

Question 72.
Mention any two Jain Angas.
Answer:

Acharangasutra,
Bhagvatisutra.

Question 73.
Which Jain Sutra prescribes rules for Jain monks?
Answer:
Acharangasutra.

Question 74.
How many Upangas Jain religion has?
Answer:
12 Upangas.

Question 75.
Who wrote Kalpasutra?
Answer:
Bhadrabahu.

Question 76.
What is the subject of Kalpasutra?
Answer:
It gives a detailed history of Lord Mahavira.

Question 77.
How many Chedasutras are in Jainism?
Answer:
Jainism has 6 Chedasutras.

Question 78.
How many Mulasutras Jainism has?
Answer:
4.

Question 79.
How many books on Digambara sect are available?
Answer:
Four.

Question 80.
Mention any one Digambara related books.
Answer:
Prathamanuyoga.

Fill in the Blanks :

1. Jainism was originally called …………….
Answer:
Nirgrantha

2. The total number of Jain Tirathankaras is ……………..
Answer:
24

3. The first Tirathankara of Jainism is …………….
Answer:
Rishabanatha

4. …………… was the 23rd Tirathankara of Jgjnism.
Answer:
Parshavanatha.

5. ………….. was the 24th and last Tirathankara of Jainism.
Answer:
Swami Mahavira.

6. Swami Mahavira was born in …………..
Answer:
599 B.C.

7. …………… was the mother of Swami Mahavira.
Answer:
Trishla.

8. Swami Mahavira’s mother had ………….. dreams before his birth.
Answer:
14.

9. The name of Swami Mahavira’s daughter was …………..
Answer:
Priyadarshana.

10. Mahavira was …………… years old at the time of enlightenment.
Answer:
42.

11. Lord Mahavira attained Nirvana in …………
Answer:
527 B.C.

12. Jainism believed in ……………. Ratans (Jewels).
Answer:
Three.

13 introduced the principle of Brahmacharya in Jainism.
Answer:
Lord Mahavira.

14. Jainism believed in …………… truths.
Answer:
nine.

15. According to Jainism, …………… is a process by which the soul accumulates the Karmas within.
Answer:
Asarava.

16. Jainism believed in …………….. types of Karmas.
Answer:
8.

17. Anekantvad is also called as …………..
Answer:
Sayadwad.

18. Jainism believed in observing ……………. Anuvartas.
Answer:
five.

19. According to Jain religion, the main aim of human life is the attainment of ………….
Answer:
Nirvana.

20. According to Jainism, Pudgala means …………….
Answer:
Atoms (elements).

21. The founder of Ajivika sect was …………..
Answer:
Goshal.

22. Ajivika sect believed in predetermined …………..
Answer:
destiny.

23. The sect that wore white clothes were called …………
Answer:
Shvetambara.

24. …………… was the leader of Lonka sect.
Answer:
Lonk Sa.

25. ………….. was the founder of Terapantha sect.
Answer:
Bhikhanji.

26. The chief of the Jain Sangha was called …………..
Answer:
Acharya.

27. Jain Religions has …………… Angas.
Answer:
12.

True Or False:

1. Jainism believes in 20 Tirathankars.
Answer:
False

2. The first Tirathankar of Jain religion was Vimala.
Answer:
False

3. Lord Parshavanatha was the 23rd Tirathankar of the Jainism.
Answer:
True

4. Lord Parshavanatha got enlightenment after 23 days of vigrous meditation.
Answer:
False

5. Swami Parshavanatha’s teachings are called Chaturyama.
Answer:
True

6. Lord Mahavira was the 24th Tirathankar of Jainism.
Answer:
True

7. Lord Mahavira was bom in 567 B.C.
Answer:
False

8. The childhood name of Swami Mahavira was Vardhmana.
Answer:
True

9. The name of the mother of Swami Mahavira was Mahamaya.
Answer:
False

10. Lord Mahavira was 42 years old at the time of enlightenment.
Answer:
True

11. Lord Mahavira got Nirvana at Pava.
Answer:
True

12. Jainism have belief in Tri-Ratnas.
Answer:
True

13. Jainism does not have faith in Ahimsa.
Answer:
False

14. Jain philosophy teaches that there are Nine Tatvas.
Answer:
True

15. In Jainism, three karmas are significant.
Answer:
False

16. According to Jain religion, a man should follow five Annuvartas in his life.
Answer:
True

17. According to Jain Religion, the main aim of human life is the attainment of Nirvana.
Answer:
True

18. Right knowledge is the foundation of right belief as per Jainism.
Answer:
True

19. The Jains give five types of knowledge.
Answer:
True

20. Jainism believes in eight types of violence.
Answer:
False

21. The word Jiva means Atman (soul) in Jain philosophy.
Answer:
True

22. There are 42 means of attaining Punya, according to Jaina philosphy.
Answer:
True

23. Jainism professes that there are 57 ways to stop the Karma.
Answer:
True

24. According to Jainism, man should follow five Annuvartas.
Answer:
True

25. The Ajivika sect believed in the principle of Niyati (luck).
Answer:
True

26. The founder of Taranapantha was Bhikanji.
Answer:
False

27. The founder of Sthanakavasi was Viraji.
Answer:
True

28. Of all the religious texts of the Jains, 12 Angas are considered to be the most important.
Answer:
True

Multiple Choice Questions:

1. Jainism believed in how many Tirathankars?
(a) 20
(b) 23
(c) 24
(d) 25
Answer:
(c) 24

2. Who was the First Tirathankar?
(a) Parshavanatha
(b) Mahavira
(c) Vimala
(d) Rishabhanatha
Answer:
(d) Rishabhanatha

3. Who was 23rd Tirathankar of Jainism?
(a) Vimala
(b) Ananta
(c) Rishabhanatha
(d) Paeshavanatha
Answer:
(d) Paeshavanatha

4. Who was 24th Tirathankar?
(a) Abhinandana
(b) Mahavira
(c) Pushpadanta
(d) Ajita
Answer:
(b) Mahavira

5. When was Lord Mahavira born?
(a) 566 B.C.
(b) 567 B.C.
(c) 569 B.C.
(d) 599 B.C.
Answer:
(d) 599 B.C.

6. Where was Lord Mahavira born?
(a) Lumbini
(b) Kundagrama
(c) Kushinagra
(d) Kapila Vastu
Answer:
(b) Kundagrama

7. What was the name of the father of Lord Mahavira?
(a) Siddhartha
(b) Rahul
(c) Vardhamana
(d) None of these
Answer:
(a) Siddhartha

8. What was the name of Swami Mahavira’s mother?
(a) Trishala
(b) Yashodhara
(c) Mahamaya
(d) Prajapati Gautmi
Answer:
(a) Trishala

9. How many dreams were seen by Lord Mahavira’s mother before his birth?
(a) 8
(b) 10
(c) 12
(d) 14
Answer:
(d) 14

10. What was the childhood name of Lord Mahavira?
(a) Vardhmana
(b) Siddhartha
(c) Rahul
(d) None of these
Answer:
(a) Vardhmana

11. What was the age of Swami Mahavira at the time of enlightenment?
(a) 20 years
(b) 30 years
(c) 35 years
(d) 42 years
Answer:
(d) 42 years

12. Where was Swami Mahavira enlightened?
(a) Jrimbhikagrama
(b) Bodh Gaya
(c) Vaishali
(d) Kundagrama
Answer:
(a) Jrimbhikagrama

13. Which one of the following was not the preaching centres of Lord Mahavira?
(a) Rajgriha
(b) Vaishali
(c) Angla
(d) Purushpur
Answer:
(d) Purushpur

14. Where did Mahavira attain Nirvana?
(a) Videha
(b) Anga
(c) Rajgriha
(d) Pava
Answer:
(d) Pava

15. What was the age of Mahavira at the time of Nirvana?
(a) 60 years
(b) 62 years
(c) 72 years
(d) 80 years
Answer:
(c) 72 years

16. Which of the following religion believed in Tri-Ratana?
(a) Buddhism
(b) Jainism
(c) Islam
(d) Parsi.
Answer:
(b) Jainism

17. How many truths Jainism believed?
(a) 3
(b) 5
(c) 7
(d) 9
Answer:
(d) 9

18. According to Jainism, what is the main cause of the bondage of Jiva?
(a) Papa
(b) Asrava
(c) Moksha
(d) Ajiva
Answer:
(a) Papa

19. Which one of the following is not a preaching of Lord Mahavira?
(a) Belief in ahimsa
(b) Belief in karma philosophy
(c) Belief in equality
(d) Belief in God
Answer:
(d) Belief in God

20. Jainism believed in how many Anuvartas?
(a) 3
(b) 5
(c) 7
(d) 9
Answer:
(b) 5

21. How many types of violence are mentioned in Jain philosophy?
(a) 2
(b) 3
(c) 4
(d) 5
Answer:
(a) 2

22. Which element renders movement to the creatures and Pudgalas?
(a) Pudgala
(b) Dharma
(c) Adharma
(d) Papa
Answer:
(b) Dharma

23. Who was the founder of Ajivika sect?
(a) Goshala
(b) Swami Mahavira
(c) Veeraji
(d) BhikhanJi
Answer:
(a) Goshala

24. Which of the following sect is not associated with Jainism?
(a) Digambara
(b) Shvetambara
(c) Lonka
(d) Mahayana
Answer:
(d) Mahayana

25. Which of the following religious text is not associated with Jainism?
(a) Deepvansha
(b) Kalpasutra
(c) Bhagvati Sutra
(d) Aacharanga Sutra
Answer:
(a) Deepvansha

PSEB 9th Class English Main Course Book Solutions Poem 2 No Men are Foreign

November 20, 2021 by Prasanna

Punjab State Board PSEB 9th Class English Book Solutions English Main Course Book Poem 2 No Men are Foreign Textbook Exercise Questions and Answers.

PSEB Solutions for Class 9 English Main Course Book Poem 2 No Men are Foreign

Question 1.
What is the theme or central idea of the poem ?
(इस कविता का उद्देश्य अथवा केन्द्रीय भाव क्या है ?)
Answer:
All men are the same. They have the same kind of body. They breathe in the same way. Thus no men are strange or foreign. We should never hate others. They are all our brothers. By hating others, we lose their love. Thus the poet gives the message of love and brotherhood.

सब लोग एक ही प्रकार के होते हैं। वे एक ही प्रकार का शरीर रखते हैं। वे एक ही प्रकार से सांस लेते हैं। इसलिए कोई भी आदमी बेगाने या विदेशी नहीं हैं। हमें कभी भी दूसरों से घृणा नहीं करनी चाहिए। वे सब हमारे भाई हैं। दूसरों से घृणा करके हम उनके प्यार को खो बैठते हैं। इस प्रकार कवि प्यार और भाईचारे का सन्देश देता है।

Question 2.
Write the summary of the poem in your own words.
(कविता का सार अपने शब्दों में लिखें।)
Answer:
The poet says that no men are foreign and no countries are strange. Men all over the world have the same kind of body. Similarly, no countries are strange or foreign. It is the same earth everywhere. When there is war, fire and dust pollute the air all around. So the poet says that we should not heed those who tell us to hate others.

कवि कहता है कि कोई मनुष्य बेगाने नहीं होते और कोई देश बाहरी नहीं होते। संसार-भर के लोग एक जैसा ही शरीर रखते हैं। उसी प्रकार हम किसी देश को भी बेगाना या बाहरी नहीं कह सकते हैं। सब जगह वही धरती है। जब लड़ाई होती है, तो आग और धूल पूरी धरती के गिर्द की हवा को दूषित कर देती है। इसलिए कवि कहता है कि हमें उन लोगों की ओर ध्यान नहीं देना चाहिए जो हमें दूसरों से नफरत करने के लिए कहते हों।

Question 3.
What inspiration do we derive from this poem ?
(इस कविता से हमें क्या प्रेरणा मिलती है ?)
Answer:
The poet inspires us to look upon the people of all countries as our brothers. No men are foreign. No countries are strange. Everywhere there are men who live and die in the same manner. Therefore, we should love all and hate none.

यह कविता हमें प्रेरित करती है कि हम सभी देशों के लोगों को अपने भाई समझें। कोई आदमी विदेशी नहीं हैं। कोई देश बेगाने नहीं हैं। हर जगह लोग हैं जो एक ही तरह से जीवन बिताते हैं और मरते हैं। इसलिए हमें सभी से प्रेम करना चाहिए और किसी से घृणा नहीं करनी चाहिए।

Question 4.
What will happen if we hate our fellow beings ?
(यदि हम अपने साथियों से घृणा करने लगें तो क्या होगा ?)
Answer:
If we hate our fellow beings, we shall lose their love. All men are our brothers. Thus when we hate others, we hate ourselves only.
यदि हम अपने साथी जीवों से घृणा करेंगे तो हम उनका प्यार खो बैठेंगे। सभी लोग हमारे भाई हैं। इस प्रकार जब हम दूसरों से घृणा करते हैं तो हम स्वयं अपने से ही घृणा करते हैं।

Question 5.
How are all men similar to one another?
(सभी लोग एक-दूसरे के जैसे किस तरह हैं ?)
Answer:
All people have the same kind of body. They breathe the same air. They sleep and wake up in the same way. They eat in the same way. After their death, they lie under the same earth. Thus all men are similar to one another.

सभी लोग एक ही किस्म का शरीर रखते हैं। वे एक ही किस्म की हवा में श्वास लेते हैं। वे एक ही तरह से सोते हैं और जागते हैं। वे एक ही तरह से खाते हैं। अपनी मृत्यु के पश्चात् वे एक ही धरती के नीचे पड़े होते हैं। इस प्रकार सभी मनुष्य एक-दूसरे के जैसे ही होते हैं।

Question 6.
Write True or False against the following sentences :
(a) No men are strange and no countries are foreign.
(b) People are different from one another.
(c) We should hate our brothers.
(d) We should not defile our earth.
Answer:
(a) True
(b) False
(c) False
(d) True

Question 7.
This poem is an attempt to create ‘brotherhood’ amongst people. Discuss.
(यह कविता लोगों के मध्य ‘भ्रातृभाव’ पैदा करने का एक यत्न है। विवेचना करें।)
Answer:
This poem tries to create a feeling of brotherhood among all people. It says that no men or countries are foreign. All men have the same kind of body. They breathe in the same way. They eat, sleep and wake up in the same manner. After their death, they lie under the same earth. Thus all men are brothers.

यह कविता सभी लोगों में भ्रातृत्व की एक भावना पैदा करने का यत्न करती है। यह कहती है कि कोई भी लोग या देश बेगाने नहीं होते। सभी मनुष्यों का एक जैसा शरीर होता है। वे एक ही ढंग से श्वास लेते हैं। वे एक ही ढंग से खाते, सोते और जागते हैं। अपनी मृत्यु के पश्चात् वे एक ही धरती के नीचे पड़े होते हैं। इस तरह सभी लोग हमारे भाई हैं।

Stanzas For Comprehension

Stanza -1

Remember, no men are strange, no countries foreign
Beneath all uniforms, a single body breathes
Like ours; the land our brothers walk upon
Is earth like this, in which we all shall lie.

Questions
1. Name the poem and the poet.
2. What should we remember?
3. What are all men to us?
4. Where do we all walk upon?
5. Where shall we all lie in the end?
Answer
1. The name of the poem is ‘No Men Are Foreign’. The name of the poet is James Kirkup.
2. We should remember that no men are strange and no countries are foreign.
3. All men are brothers to us.
4. We all walk upon the same earth.
5. We shall all lie in the same land.

Stanta – 2

They, too, aware of sun and air and water
Are fed by peaceful harvests, by war’s long winter starved.
Their hands are ours, and in their lives we read
A labour not different from our own.

Questions
1. Who does ‘They’ refer to in these lines ?
2. What do they all make use of ?
3. What are they fed by ?
4. What is meant by
(a) ‘peaceful harvests’
(b) ‘war’s long winter’?
5. What do we read in their lives?
Answer:
1. “They’ here refers to all men of the world.
2. They all make use of the same sun and air.
3. They are fed by the harvests that they grow.
4.
(a) ‘Peaceful harvests’ means the crops that we can grow in times of peace.
(b) ‘War’s long winter’ means the painful days when we have to stay in and can have nothing to feed ourselves.
5. We read in their lives that they do the same labour that we have to do.

Stanza – 3

Remember they have eyes like ours that wake
Or sleep, and strength that can be won
By love. In every land is common life
That all can recognize and understand.

Questions
1. Who does ‘they’ here refer to ?
2. What kind of eyes do they have ?
3. How can we win their strength ?
4. What is there in every land ?
5. What can all recognize and understand ?
Answer::
1. The word ‘they’ here refers to all men of the world.
2. They have eyes like ours.
3. We can win it by love.
4. In every land, there is the same kind of life.
5. All can recognize and understand that there is the same kind of life everywhere.

Stanza – 4

Let us remember, whenever we are told
To hate our brothers, it is ourselves
That we shall dispossess, betray, condemn.
Remember we who take arms against each other,
It is the human earth that we defile,
Our hells of fire and dust outrage the innocence
Of air that is everywhere our own.
Remember, no men are foreign, and no countries strange.

Questions
1. Who have been called “our brothers’ ?
2. Who should we not hate and why ?
3. What shall happen if we take up arms against each other?
4. What is everywhere our own ?
5. What message does the poet want to convey in these lines ?
Answer:
1. All men of the world have been called our brothers.
2 We should not hate others because they are all our brothers.
3. We shall defile this earth of ours.
4. The pure and fresh air is everywhere our own.
5. The poet means to say that all men of the world are our brothers. No men are foreign and no countries are strange.

Objective Type Questions

Answer the following in one word / phrase / sentence :

Question 1.
Who has written the poem, ‘No Men Are Foreign’ ?
Answer:
James Kirkup.

Question 2.
What type of a poem this poem is ?
Answer:
It is an anti-war poem.

Question 3.
Where do all men move ?
Answer:
They move on the same earth.

Question 4.
Who shouldn’t be heeded, according to the poet ?
Answer:
Those who tell us to hate others.

Question 5.
What will we be doing if we hate others ?
Answer:
We will be robbing ourselves.

Complete the following :

1. The poet ‘says that no men are ……….
2. According to the poet, no …………………. are foreign.
3. By taking up arms against others, we will be defiling the …….
Answer:
1. strange
2. countries
3. earth.

Write True or False against each statement :

1. All other countries are foreign, according to the poet.
2. We should not hate anybody.
3. War pollutes the air that we all breathe.
Answer:
1. False
2. True
3. True.

Choose the correct option for each of the following :

Question 1.
According to the poem, no countries are
(a) developed
(b) developing
(c) bad
(d) foreign
Answer:
(d) foreign

Question 2.
The poem is ………….
(a) an anti-war poem
(b) a sonnet
(c) an elegy
(d) a hymn.
Answer:
(a) an anti-war poem

No Men are Foreign Poem Summary in English

No Men are Foreign Introduction:

This poem contains a very noble idea. It advocates the unity of mankind. No men are strange, and no countries are foreign. All men live on the same earth and breathe the same air. If we hate others, it is like hating ourselves because there is no difference between us and others. Love is the best weapon to win others. By taking up arms against one another, we defile the human earth itself. So we should always remember that no men are foreign and no countries are strange.

No Men are Foreign Summary in English:

This is an anti-war poem that teaches the basic oneness of mankind and folly of going to war. The poet says that no men are strange and no countries are foreign. Under the outward superficial differences, the inner essence is everywhere the same. Under all kinds of different dresses, all men have the same kind of body. The bodies of all men breathe in the same way as our body does. All men move on the same earth. And after death, all men lie under the same earth. Everywhere it is the same sun, air and water that people enjoy. Everywhere people are fed on the crops that are grown during times of peace. And everywhere they have to starve when there is a long winter of war.

Everywhere men have the same kind of hands. They do the same kind of labour. They have the same kind of eyes that wake and sleep. They have the same kind of strength that can be won by love. Everywhere, the same kind of life is lived which can be understood and recognized easily.

Therefore, the poet says that we shouldn’t heed those who tell us to hate others. We should remember that by hating others, it is only ourselves that we rob, deceive and criticize. By taking up arms against others, we only defile this earth that belongs to all of us. The fire and destruction of war pollutes the air that we all breathe. So, the poet asks us to remember that no men are foreign and no countries are strange.

No Men are Foreign Poem Summary in Hindi

No Men are Foreign Introduction:

कविता का संक्षिप्त परिचय इस कविता में एक बहुत ही महान विचार भरा हुआ है। यह मानवता की एकता की वकालत करती है। कोई भी मनुष्य भिन्न नहीं होते और कोई भी देश पराए नहीं होते। सब लोग एक ही धरती के ऊपर रहते हैं और एक ही हवा में सांस लेते हैं। यदि हम दूसरों से घृणा करेंगे, तो यह खुद अपने से घृणा करने के समान होगा क्योंकि हमारे में और दूसरों में कोई अन्तर नहीं है। दूसरों को जीतने के लिए प्यार सबसे बढ़िया हथियार होता है। एक-दूसरे के विरुद्ध घातक हथियार उठाकर हम मानव धरती को दूषित करते हैं। इसलिए हमें सदा याद रखना चाहिए कि कोई मनुष्य विदेशी नहीं होते और कोई देश बेगाने नहीं होते हैं।

No Men are Foreign Summary in Hindi:

यह एक युद्ध-विरोधी कविता है जो मनुष्य-जाति की मौलिक एकता और युद्ध करने की मूर्खता के बारे में शिक्षा देती है। कवि कहता है कि कोई लोग बेगाने नहीं होते और कोई देश बाहरी नहीं होते। बाहरी दिखावे के अन्तरों के नीचे अन्दरूनी वास्तविकता सब जगह एक जैसी ही होती है। भिन्न-भिन्न प्रकार की सब पोशाकों के नीचे सब लोगों का एक ही प्रकार का शरीर होता है। सब लोगों के शरीर उसी प्रकार सांस लेते हैं जिस . प्रकार हमारा शरीर साँस लेता है। सब लोग एक ही धरती के ऊपर चलते-फिरते हैं और मरने के बाद एक ही धरती के नीचे सोते हैं।

हर जगह वही सूरज, हवा और पानी है जिसका लोग आनन्द उठाते हैं। हर जगह लोग उन फसलों से भोजन प्राप्त करते हैं जो शान्ति के समय के दौरान उगाई जाती हैं। और हर जगह उनको भूखों मरना पड़ता है जब युद्ध-रूपी लम्बी सर्दी आ जाती है। हर जगह लोगों के एक ही प्रकार के हाथ होते हैं और वे एक ही प्रकार की मेहनत करते हैं। उनकी एक ही प्रकार की आँखें होती हैं जो जागती हैं और सोती हैं। उनके पास एक ही प्रकार की ताकत होती है जिसको प्यार से जीता जा सकता है। हर जगह एक ही प्रकार का जीवन गुज़ारा जाता है जिसको आसानी से समझा जा सकता है, और पहचाना जा सकता है।

इसलिए कवि कहता है कि हमें उन लोगों की ओर कोई ध्यान नहीं देना चाहिए जो हमें दूसरों से घृणा करने के लिए कहते हों। हमें याद रखना चाहिए कि दूसरों से नफ़रत करने से हम सिर्फ खुद को ही लूट रहे होते हैं, धोखा दे रहे होते हैं और बुरा-भला कह रहे होते हैं। दूसरे लोगों के विरुद्ध हथियार उठा कर हम केवल इस धरती को गन्दी और अपवित्र बनाते हैं जो हमारी सब की सांझी है। युद्ध की अग्नि और विनाश उसी हवा को दूषित करते हैं जिसमें हम साँस लेते हैं। इसीलिए कवि हमें याद रखने के लिए कहता है कि कोई लोग बेगाने नहीं होते और कोई देश बाहरी नहीं होते।

No Men are Foreign Poem Translation in Hindi

(Lines 1-4)

Remember, no men are strange, no countries foreign
Beneath all uniforms, a single body breathes
Like ours; the land our brothers walk upon
Is earth like this, in which we all shall lie.

कठिन शब्दार्थ-1. strange – पराए ; 2. beneath – के नीचे; 3. uniform – पोशाक ; 4. breathes – श्वास लेती है।

अनुवाद-
याद रखो कि कोई भी मनुष्य पराए नहीं होते; कोई देश बेगाने नहीं होते।
सभी प्रकार की पोशाकों के नीचे उसी प्रकार का शरीर होता है जिस प्रकार का हमारा है ।
सभी शरीर उसी प्रकार साँस लेते हैं जिस प्रकार हमारा शरीर साँस लेता है।
वह जमीन जिसके ऊपर हमारे भाई चलते हैं वैसी ही है, जिसके ऊपर हम चलते-फिरते हैं।
हम सब उसी धरती के नीचे पड़े होंगे जब हम मरेंगे।

(Lines 5 – 8)

They, too, aware of sun and air and water,
Are fed by peaceful harvests, by war’s long winter starvd.
Their hands are ours, and in their lives we read
A labour not different from our own.

कठिन शब्दार्थ-1. aware of – ज्ञान होना, प्रयोग करना ; 2. are fed -भोजन प्राप्त करते हैं ; 3. peaceful harvests – शान्ति के समय पैदा की जा सकने वाली फसलें ; 4. starved – भूखे मरना ; 5. labour – परिश्रम ।

अनुवाद- दूसरे सब लोग उसी धूप, हवा और पानी का उपयोग करते हैं जिसका हम करते हैं। वे सब हमारे समान ही शान्ति के समय के दौरान फसलों से भोजन प्राप्त करते हैं और जब युद्ध रूपी लम्बी सर्दी आती है तो सब को समान रूप में भूखों मरना पड़ता है। उनके हाथ उसी तरह के हैं जैसे हमारे पास हैं, तथा उनकी जीवनियों में हम पढ़ सकते हैं वैसी ही मेहनत जो हमें हमारे जीवन में करनी पड़ती है।

(Lines 9-12)

Remember they have eyes like ours that wake
Or sleep, and strength that can be won
By love. In every land is common life
That all can recognize and understand.

कठिन शब्दार्थ-1. wake – जागना ; 2. common life – एक जैसा जीवन ; 3. recognize – पहचानना ।

अनुवाद-
याद रखो, उनकी आंखें हमारी आँखों के समान ही हैं।
उनकी आँखें उसी प्रकार सोती-जागती हैं
जिस प्रकार हमारी आँखें सोती-जागती हैं।
उनके अन्दर उसी प्रकार की ताकत होती है जिस प्रकार की ताकत हमारे अन्दर होती है
ऐसी ताकत जिसको प्यार के द्वारा जीता जा सकता है। .
प्रत्येक देश में एक ही प्रकार की ज़िन्दगी गुजारी जाती है।
जीवन के उस सांझे तरीके को हम सब पहचान सकते हैं और समझ सकते हैं।

(Lines 13-20)

Let us remember, whenever we are told
To hate our brothers, it is ourselves
That we shall dispossess, betray, condemn.
Remember, we who take arms against each other,
It is the human earth that we defile,
Our hells of fire and dust outrage the innocence
Of air that is everywhere our own.
Remember, no men are foreign, and no countries strange.

कठिन शब्दार्थ
-1. dispossess – खो देना, लूटना ; 2. betray – धोखा देना ; 3. condemn – लोचना करना ; 4 defile – गन्दा और अपवित्र बनाना ; 5. human earth – धरती जिसके ऊपर मनुष्य रहते हैं ; 6. outrage – नष्ट करना ; 7. innocence – शुद्धता।

अनुवाद-
जब कभी हमें अपने ही भाइयों से घृणा करने के लिए कहा जाए, तो हमें याद रखना चाहिए कि
यह हम खुद ही होंगे जो खुद को (उनके प्यार से) लूट रहे होंगे।
दूसरों से घृणा करके हम केवल खुद को ही धोखा दे रहे होंगे और केवल खुद की ही
आलोचना कर रहे होंगे।
याद रखो कि जब हम एक-दूसरे के विरुद्ध हथियार उठा लेते हैं,
तो हम केवल इस मानव धरती को ही दूषित कर रहे होते हैं।
युद्ध के दौरान आग और धूल के जो नर्क पैदा हो जाते हैं,
वे उसी हवा को दूषित करते हैं ।
जो सब जगह हमारी अपनी ही है।
इसलिए हमें याद रखना चाहिए कि कोई लोग बाहरी नहीं होते,
और कोई देश बेगाने नहीं होते।