Class 12 – PSEB Solutions

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

January 17, 2025January 16, 2025 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.

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. 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 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 12th Class Religion Solutions Chapter 7 Ashta Marga of Buddhism

January 9, 2025January 8, 2025 by Prasanna

Punjab State Board PSEB 12th Class Religion Book Solutions Chapter 7 Ashta Marga of Buddhism Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Religion Chapter 7 Ashta Marga of Buddhism

Long Answer Type Questions:

Examine critically the Four Noble Truths of Buddhism.
Or
Explain Four Noble Truths of Buddhism.
Or
Explain the Four Social Virtues of Buddhism.
Or
What are the Four Noble Truths of Buddhism? Explain.
Or
Describe the Four Noble Truths of Buddhism.
Or
Write about the Four Noble Truths of Buddhism.
Answer:
The Four Noble Truths form the basis of Buddhism. These truths had been acquired by Lord Buddha through his own life’s experience. These Four Noble Truths are philosophy in themselves. These are also called the Four Aryan Truths because they are immortal and are based on truth. Lord Buddha was of the belief that man could get permanent relief from his sorrows if he tread on them and could attain Nirvana. To follow these, man does not necessarily have to be a priest and do not need to indulge in other formal rituals. Leading a pious life is its basic foundation.

The Four Noble Truths are as follows :

1. Life is full of suffering.
2. There is a cause of suffering.
3. Sufferings can be stopped.
4. There is a way to stop sufferings.

1. Life is full of Sufferings: According to Lord Buddha, suffering is the first and absolute truth. No person can deny that this life is full of suffering. Any person who takes birth in the world is bound to suffer from the disease, old age and death. It is great suffering. Besides these, there are several other sufferings faced by man. As an example, if a man does not achieve what he desires, he is depressed. Some are distressed because of poverty while some others suffer even when they are rich because they desire more riches.

Some suffer because they do not have children while others suffer because they have too many children. If some one is hungry, he is distressed and on 147 the other hand, overeating also causes suffering. Some are distressed on being separated from a beloved while some suffer when they see the face of their enemy.

What man considers happiness is actually the cause of suffering because happiness is short lived. Infact suffering is an important part of one’s life. It accompanies man from birth till death. According to Lord Buddha, the death is not the end to sufferings because death is not the end of life. It is just the end of the story. Old virtues are attached to new life. In brief, life is a long journey of sufferings.

2. There is a Cause of Sufferings : The second Noble Truth of Lord Buddha is that there is a cause of sufferings. Each incident has one or the other reason. It is not possible that there is no reason for any incident. Each incident is related to a past event or circumstances due to the presence of which it occurs and due to the absence of which it does not occur. There is no consequence without a cause. Now the question arises as to what is the cause of human suffering.

There is desire throughout life. It does not die even after death and through the next birth it rejuvenates itself with double effort. This desire is of three kinds

desire to enjoy
desire to live
desire to undo. Illiteracy employs lack of knowledge.

It is for this reason that man remains gripped in the vicious cycle of transmigration and there is no end to his sufferings. It is lack of knowledge that man supposes this life, world, wealth and family as permanent whereas all this is mortal. Whatever takes birth, dies one day.

3. Sufferings can be Stopped : The third Noble Truth is that these sufferings can be stopped. There is no doubt about the fact that the sufferings of life are based on the harsh realities. But it does not mean that Buddhist philosophy is pessimistic. Actually this acts like a lamp for a suffering man. It says that sufferings.can be stopped. As mentioned above, every suffering has a cause. If one can overcome these causes, then one can obtain freedom from all sufferings.

The main cause for desire is suffering. If one can get rid of desire completely one can get rid of one’s sufferings. To put an end to desire means to put an end to one’s lusts and greed. By doing so, man can obtain freedom from all his sufferings and attain salvation.

4. There is a way to stop Sufferings : The fourth Noble Truth of Lord Buddha is that there is a way to stop sufferings. According to him, both Pravirti (the path of consumption) and Nivriti (the path of ascetism) are incorrect because they are based on extremes. According to the path of Pravriti a man should not kill his desires, rather he should fulfil them. According to Buddha, the fulfilment of desires does not put an end to it, rather it increases day by day. Each fulfilment of desires acts like adding fuel to fire. Desires only lead to the attainment of temporary happiness which only leads to sufferings in turn.

On the other hand, according to the path of Nivriti, man has to suppress his desires. According to Lord Buddha, the suppression of desires does not mean that desires stop following man. They keep boiling inside and blaze out when given an opportunity. Besides this, the suppression of desires leads to several mental and physical sufferings.

Hence Lord Buddha has called both the paths incorrect. He has propagated in favour of the adoption of the Middle Path. By treading on the Middle Path, the desires slowly come under one’s control and one acquires extreme peace. Lord Buddha’s Middle Path is based on the eight virtues for which reason, it is also called the Ashta Marga.

These eight virtues are

Right View
Right Intention
Right Speech
Right Action
Right Livelihood
Right Effort
Right Mindfulness
Right Concentration.

In brief, man can acquire freedom from sufferings by following the Middle Path and can attain salvation. Harbans Singh and L.M. Joshi have rightly remarked, “The four holy truths thus teach that there is suffering and that there is a way leading beyond suffering.”

Question 2.
Describe the Ashta Marga of Buddhism.
Or
Examine critically the Ashtang Marga of Buddhism.
Or
“Basic teachings of Buddhism are incorperated in Ashtang Marga. Elucidate.
Or
Discuss in brief but meaningful Ashta Marga of Lord Buddha.
Or
“Ashta Marga is the key to Buddhism.” Elucidate.
Or
Discuss the Ashtang Marga of Buddhism.
Or
In Buddhism the key to way of life is middle way which is realized through Ashtang Marga. Explain.
Or
Discuss in detail the Ashtang Marga.
Or
Write about the Ashtang Marga in Buddhism.
Or
Which way has been told by Lord Buddha to stop sufferings? Explain its features and importance.
Or
What do you know about Madhya Marga in Buddhism.
Or
Ashta Marga is the basis of Buddhist ethics.
Or
Write a note on Ashta Marga of Buddhism.
Or
Write a detailed note on the Ashta Marga of Buddhism.
Or
Write about the Ashtang Marga of Buddhism.
Or
Describe the Middle Path of Buddhism.
Or
What is the meaning of Ashta Marga? Answer in brief.
Or
Describe the way of Nirvana according to Buddhism.
Or
Explain briefly about Ashta Marga.
Or
What is Ashtang Marga of Buddhism? Discuss.
Answer:
Lord Buddha inspired people to follow the Eightfold Path to obtain peace by putting an end to sufferings, acquisition of wisdom, knowledge and attainment of Nirvana. According to him, both the paths of consumption and asceticism Eire incorrect because they are based on extremes. A life spent in great luxury or spent in great deprivation are both painful and futile. Lord Buddha had seen both, the aspects of worldly consumption and hard meditation in his lifetime.

He said that one could not overcome one’s desires by following any of these paths. One should overcome desires with control. Hence, Lord Buddha discovered the Eightfold Path. Because it is the way between the two extremes, hence it is also called the Middle Path. This path tells us how we should lead our moral and religious life. The following are the eight paths

Right View
Right Intention
Right Speech
Right Action
Right Livelihood
Right Effort
Right Mindfulness
Right Concentration.

1. Right View: Right View 14 the foundation of moral life. It is also called the true knowledge. If man’s ideas are incorrect, then his life is surrounded by sufferings. He can never attain salvation and keep wandering in the cycle of transmigration. Lack of knowledge is responsible for this. According to Lord Buddha, belief in the Four Nobel Truths is the true belief because it opens the path to put an end to the sufferings.

2. Right Intention: According to Lord Buddha, man’s character should be honest. Determination to perform good deeds is called true character. Man should always stay away from worldly pleasures. He should lead a life in the world in a manner just as the lotus grows in a puddle of mud. Man should adopt a feeling of kindness and non-violence towards others.

3. Right Speech : According to Lord Buddha, man’s speech should always be honest and sweet. Words should be such that they should not hurt other’s feelings. Even while punishing a criminal, we should observe respect towards him. We should stay away from all kinds of lies, criticism, insult and wrong testimony. Sweet words render peace to the heart on one hand, and mutual love among men on the other.

4. Right Action : Right Action means to perform the right deeds. According to Lord Buddha, there are two kinds of deeds (a) evil deeds (6) pious deeds. Those deeds which cause man to take a rebirth are called evil deeds. Whereas those deeds which help a man to get relief from the cycle of transmigration are called pious deeds. Lord Buddha emphasises on sacred deeds by following Ahimsa, not indulging in stealing, speaking the truth, not consuming intoxicants and escape sexual pleasures. Following these four pious truths is the foundation of pious,Jdeeds.

5. Right Livelihood : Lord Buddha has emphasised upon Right Livelihood. He believed that one should earn one’s livelihood honestly. We should not earn such a livelihood which employs the use of betrayal, violence, stealing and corruption etc. The trade of weapons, intoxicants, flesh and humans are not means to earn the Right Livelihood because they are the cause of all human sufferings.

6. Right Effort: Right Effort helps to control the rise of vices. It means that the evil thoughts that rise in a man’s heart should be brought to an end and the mind should be taken in the right direction. According to Lord Buddha one should always cross-examine one’s mind and should always be alert towards one’s thoughts. A moment’s carelessness can cause an evil thought to enter our mind and man can fall into the pit of vices. Hence we should introspect our vices and should put in an effort to generate good thoughts.

7. Right Mindfulness : Right Mindfulness is the foundation of Buddhist yoga and dhyana. It means that one should be mindful towards the actions of one’s body and heart. If mindfulness is right, good thoughts and good behaviour flourish on their own. According to Lord Buddha, man should always observe the four sacred truths. He should be alert towards physical insanctity and mental vices.

8. Right Concentration : According to Lord Buddha right concentration can help a man attain salvation. Hence, he has emphasised on Right Concentration (samadhi). Hence, it is important to transcend four stages. In the first stage, man should keep one’s heart pure and should always be occupied in concentration, to acquire happiness. In the second stage, all the doubts of man are cleared and he experiences inner peace and happiness.

In the third stage, pleasure comes to an end and the heart rises above all happiness and suffering. This is called nirvikar dhyana. There is nothing left in the fourth stage and the living being reaches the zero stage i.e. it attains Nirvana. This is the last stage of concentration. Dr. S.B. Shastri has aptly remarked “This noble Eightfold path forms the keynote of Buddha’s teachings for emancipating oneself from the ills of life.”

Question 3.
Which are the Four Noble Truths of Buddhism? Describe Ashta Marga.
Or
Discuss in brief but meaningful the Ashtang Marga and Four Noble Truths of Buddhism.
Answer:
(a) Four Noble Truths : The Four Noble Truths of Buddhism are as follows :

Life is full of sufferings.
There is a cause of sufferings.
Sufferings can be stopped.
There is a way to stop sufferings.

Lord Buddha inspired people to follow the Eightfold Path to obtain peace by putting an end to sufferings, acquisition of wisdom, knowledge and attainment of Nirvana. According to him, both the paths of consumption and asceticism Eire incorrect because they are based on extremes. A life spent in great luxury or spent in great deprivation are both painful and futile. Lord Buddha had seen both, the aspects of worldly consumption and hard meditation in his lifetime.

Right View
Right Intention
Right Speech
Right Action
Right Livelihood
Right Effort
Right Mindfulness
Right Concentration.

There is nothing left in the fourth stage and the living being reaches the zero stage i.e. it attains Nirvana. This is the last stage of concentration. Dr. S.B. Shastri has aptly remarked, “This noble Eightfold path forms the keynote of Buddha’s teachings for emancipating oneself from the ills of life.”

Short Answer Type Questions (Type-1):

Question 1.
What do you know about Four Noble Truths of Buddhism?
Or
Four Noble Truths of Buddhism.
Answer:
The core of Buddhism are the Four Noble Truths or Arya Satyas.

The world is full of sorrows. Birth, illness, old age and death are the chief causes of sorrow,
Desires and attachment are the causes of sorrows. Due to these desires man is caught in the cycle of birth and death,
Desires or sorrows can be ended.
Desires can be overcome by following the Eightfold Path.

Question 2.
Eightfold Path or Middle Path.
Answer:
Mahatma Buddha guided the people to follow the eightfold path to attain mokhsa. This path was called Madhya Marga because it is the middle path between meditation and worldly affairs. The Eightfold path includes

Right Action
Right Thought
Right Belief
Right Living
Right Speech
Right Efforts
Right Recollection
Right Meditation.

Short Answer Type Questions (Type-2):

Question 1.
What are the Four Noble Truths of Buddhism?
Answer:
The Four Noble Truths form the basis of Buddhism. These truths had been acquired by Lord Buddha through his own life’s experience. These Four Noble Truths are a philosophy in themselves. These are also called the Four Aryan Truths because they are immortal and are based on truth. Lord Buddha was of the belief that man could get a permanent relief from his sorrows if he tread on them and could attain Nirvana. To follow these, man do not necessarily have to be a priest and do not need to indulge in other formal rituals. Leading a pious life is its basic foundation.

The Four Noble Truths are as follows :

Life is full of sufferings.
There is a cause of sufferings.
Sufferings can be stopped.
There is a way to stop sufferings.

Question 2.
According to Lord Buddha is life full of sufferings?
Answer:
According to Lord Buddha, suffering is the first and absolute truth. No person can deny that this life is full of sufferings. Any person who takes birth in the world is bound to suffer from disease, old age and death. It is a great suffering. Besides these, there are several other sufferings faced by man,

As an example, if a man does not achieve what he desires, he is depressed. Some are distressed because of poverty while some others suffer even when they are rich because they desire more riches. Some suffer because they do not have children while others, suffer because.they have too many children.

If some one is hungry, he is distressed and on the other hand, overeating also causes suffering. Some are distressed on beirig separated from a beloved while some suffer when they see the face of their enemy. What man considers happiness is actually the cause of suffering because happiness is short lived. Infact suffering is an important part of one’s life. It accompanies man from birth till death. According to Lord Buddha, the death is not the end to sufferings because death is not the end of life. It is just the end of the story. Old virtues are attached to new life. In brief, life is a long journey of sufferings.

Question 3.
According to Lord Buddha is there a cause of sufferings?
Answer:
The second Noble Truth of Lord Buddha is that there is a cause of sufferings. Each incident has one or the other reason. It is not possible that there is no reason for any incident. Each incident is related to a past event or circumstances due to the presence of which it occurs and due to the absence of which it does not occur. There is no consequence without a cause. Now the question arises as to what is the cause of human suffering.

According to Lord Buddha desire and illiteracy are the main sources of all sufferings. It is because of desire that we take birth again and again and suffer a lot. Desire is the cause of suffering because where there is desire, there the human being is unsatisfied. If he is satisfied, then there is no desire. There is desire throughout life. It does not die even after death and through the next birth it rejuvenates itself with double effort. This desire is of three kinds

desire to enjoy
desire to live
desire to undo.

Illiteracy employs lack of knowledge. It is for this reason that man remains gripped in the vicious circle of transmigration and there is no end to his sufferings. It is lack of knowledge that man supposes this life, world, wealth and family as permanent whereas all this is mortal. Whatever takes birth, dies one day.

Question 4.
According to Lord Buddha can sufferings be stopped?
Answer:
The third Noble Truth is that these sufferings can be stopped. There is no doubt about the fact that the sufferings of life are based on the harsh realities. But it does not mean that Buddhist philosophy is pessimistic. Actually this acts like a lamp for a suffering man. It says that sufferings can be stopped. As mentioned above, every suffering has a cause. If one can overcome these causes, then one can obtain freedom from all sufferings. The main cause for desire is suffering. If one can get rid of desire completely one can get rid of one’s sufferings. To put an end to desire means to put an end to one’s lusts and greed. By doing so, man can obtain freedom from all his sufferings and attain salvation.

Question 5.
According to Lord Buddha is there a way to stop sufferings?
Answer:
The fourth Noble Truth of Lord Buddha is that there is a way to stop sufferings. According to him, both Pravirti (the path of consumption) and Nivriti (the path of ascetism) are incorrect because they are based on extremes. According to the path of Pravriti a man should not kill his desires, rather he should fulfil them. According to Buddha, the fulfilment of desires does not put an end to it, rather it increases day by day.

Each fulfilment of desires acts like adding fuel to fire. Dfesires only lead to the attainment of temporary happiness which only leads to sufferings in turn. On the other hand, according to the path of Nivriti, man has to suppress his desires. According to Lord Buddha, the suppression of desires does not mean that desires stop following man.

They keep boiling inside and blaze out when given an opportunity. Besides this, the suppression of desires leads to several mental and physical sufferings. Hence Lord Buddha has called both the paths incorrect. He has propagated in favour of the adoption of the Middle Path. By treading on the Middle Path, the desires slowly come under one’s control and one acquires extreme peace. Lord Buddha’s Middle Path is based on the eight virtues for which reason, it is also called the Ashta Marga.

These eight virtues are

Right View
Right Intention
Right Speech
Right Action
Right Livelihood
Right Effort
Right Mindfulness
Right Concentration.

Question 6.
What do you understand by Middle Path or Eightfold Path of Lord Buddha?
Or
What is the Astha Marga of Buddhism? Elucidate.
Or
What is Ashtang Marga of Buddhism?
Answer:
Lord Buddha preached that men should tread on the Eightfold Path. The Eightfold Path is also called the Middle Path because it was the path in between strict penance and a luxurious life. The following were the principles of the Eightfold Path :

Right Action : Man should perform pious deeds. He should keep away from stealing, luxury and killing of creatures. He should love all mankind.
Right Thought: All men should have the right thoughts. They should keep away from all worldly evils and futile customs and traditions.
Right Belief : Man should have a strong belief that by sacrificing all his desires he can put an end to all his sufferings. They should not deviate from the Eightfold Path.
Right Living : All men should have the right living. They should not indulge in unscrupulous activities.
Right Speech: Man’s speech should be pious and sweet. He should not criticize anyone nor should talk evil and should always speak the truth.
Right Efforts : Man should make the right efforts to condemn evil deeds and work for the welfare of others.
Right Recollection: Man should spendhis life in right recollection and lead a simple life.
Right Meditation : Man should not think about the vices and should adopt right meditation.

Question 7.
Explain any two Margas of Buddhism.
Answer:
(1) Right Speech. According of Lord Buddha, man’s speech should always be honest and sweet. Words should be such that they should not hurt other’s feelings. Even while punishing a criminal, we should observe respect towards him. We should stay away from all kinds of lies, criticism, insult and wrong testimony. Sweet words render peace to the heart on one hand, and mutual love among men on the other.

(2) Right Action. Right Action means to perform the right deeds. According to Lord Buddha, there are two kinds of deeds

evil deeds
pious deeds

Those deeds which cause man to take a rebirth are called evil deeds. Whereas those deeds which help a man to get relief from the cycle of transmigration are called pious deeds. Lord Buddha emphasises on sacred deeds by following Ahimsa, not indulging in stealing, speaking the truth, not consuming intoxicants and escape sexual pleasures. Following these four pious truths is the foundation of pious deeds.

Answer in One Word to One Sentence:

Question 1.
Buddlhism believed in how mainy Noble Truths?
Answer:
Four.

Question 2.
State any one Noble Ttuth of Huddhisno.
Answer:
Life iti full of sufferings.

Question 3.
According to Buddhism how can sufferings be put to an end?
Answer:
Sufferings can be put to an end by treading on the Ashta Marga.

Question 4.
Who started Ashta Marga?
Or
What is Ashta Marga?
Answer:
Mahatma Buddha.

Question 5.
What do you mean by Ashta Marga?
Answer:
Ashta Marga means those eight paths, treading on which a man could Nirvana.

Question 6.
By what other name is the Ashta Marga known?
Answer:
Middle Path.

Question 7.
How many parts are of Ashta Marga and what is its another name?
Answer:

There are eight parts of Ashta Marga.
Its another name was Middle Path.

Question 8.
What is the foundation of moral life according to Buddhism?
Answer:
Right View.

Question 9.
What is ‘Right View’ in Ashta Marga?
Answer:
Four Noble Truths are Right View in Ashta Marga.

Question 10.
Which path should necessarily be followed to attain salvation according to Buddhism?
Answer:
It is necessary to follow the Ashta Marga to attain salvation according to Buddhism.

Question 11.
To which religion is Ashta Marga associated?
Answer:
Ashta Marga is associated to Buddhism.

Question 12.
How many types of Karmas are there according to Buddhism?
Answer:
Two types.

Question 13.
Name two types of Karmas according to Buddhism.
Answer:
The two types of Karmas according to Buddhism are :

Holy (Punya) Karma,
Unholy (Papa) Karma.

Fill in the Blanks:

1. Buddhism believed in …………….. Noble Truths.
Answer:
Four.

2. Four Noble Truths are also known as Four …………..
Answer:
Aryan Truths.

3. According to Buddhism, life is full of ………….
Answer:
sufferings.

4. According to Buddhism, desire is of …………. kinds.
Answer:
three.

5. Illiteracy means ………….
Answer:
lack of knowledge.

6. Ashta Marga is related to ………….
Answer:
Buddhism.

7. Ashta Marga (Eight Fold Path) is also called ………….
Answer:
Middle Path.

8. According to Buddhism, …………. is the foundation of moral life.
Answer:
Right view.

9. According to Lord Buddha, man’s character should be ………….
Answer:
honest.

10. According tb Buddhism, deeds are of …………. kinds.
Answer:
two.

11. Right …………. is the foundation of Buddhist yoga and dhyana.
Answer:
Mindfulness

Ture Or False:

1. The four Noble Truths are the basic of the Buddhism.
Answer:
True

2. Mahatma Buddha told that suffering is the first and absolute truth.
Answer:
True

3. According to Buddhism, desire is of five types.
Answer:
False

4. Suffering can never be stopped as considered by Buddhism.
Answer:
False

5. The Eight Fold Path is associated with Jainism.
Answer:
False

6. According to Buddha religion, Karmas are of two types.
Answer:
True

7. According to Buddha religion, Right effort helps to control the rise of vices in a man’s heart.
Answer:
True

8. According to Lord Buddha, the Eight Fold Path is must to end the sufferings.
Answer:
True

Multiple Choice Questions:

1. Buddhism believed in how many Noble truths?
(a) 3
(b) 4
(c) 5
(d) 8
Answer:
(b) 4

2. Which is the first noble Truth in Buddhism?
(a) There is a cause of sufferings
(b) Life is full of sufferings
(c) Sufferings can be stopped
(d) There is a way to stop sufferings
Answer:
(b) Life is full of sufferings

3. Buddhism believed in how many paths?
(a) 5
(b) 6
(c) 7
(d) 8
Answer:
(d) 8

4. The Eight Fold Path is associated to which religion?
(a) Jainism
(b) Buddhism
(c) Hinduism
(d) Islam
Answer:
(b) Buddhism

5. By what other name is the Ashta Marga (The Eight Fold Path) known as?
(a) Peace Path
(b) Middle Path
(c) Parviti Path
(d) Nivriti Path
Answer:
(b) Middle Path

6. Which of the following path is the foundation of Buddhist Yoga and Dhyana?
(a) Right effort
(b) Right Intention
(c) Right View
(d) Right Mindfulness
Answer:
(d) Right Mindfulness

PSEB 12th Class Religion Solutions Chapter 6 The Adi Granth

January 9, 2025January 8, 2025 by Prasanna

Punjab State Board PSEB 12th Class Religion Book Solutions Chapter 6 The Adi Granth Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Religion Chapter 6 The Adi Granth

Long Answer Type Questions:

Question 1.
Describe the Editorial Scheme of Sri Guru Granth Sahib adopted by Sri Guru Arjan Dev Ji.
Or
Discuss the Editing Art of Sri Guru Granth Sahib Ji.
Or
Who compiled, how compiled, when compiled and where was compiled Guru Granth Sahib? Discuss.
Or
Who and how did the editing work of Sri Guru Granth Sahib? Discuss.
Or
Give number of the Sikh Gurus whose composition are included in the Guru Granth Sahib. Write a note on the Editorial Scheme of Guru Granth Sahib.
Or
Examine critically the Editorial Scheme of Guru Granth Sahib.
Or
Discuss the history of Compilation and Editing Scheme of Guru Granth Sahib.
Or
Describe the Editing Art of Guru Arjan Dev Ji in the context of editing Guru Granth Sahib.
Or
Write a note on the Editorial Scheme of Guru Arjan Dev on the basis of Guru Granth Sahib.
Or
Describe about the editing of Gurubani.

Or
Write a brief history of the compilation of the Guru Granth Sahib. Give the number of musical measures under which hymns are included in the Guru Granth Sahib.
Or
Write a brief history of the compilation of the Guru Granth Sahib. Give names of any five Bhaktas, whose hymns are included in the Guru Granth Sahib.
Or
Throw light on the history of the compilation of the Guru Granth Sahib.
Or
Sahib? What do you know about its editorial scheme?
Or
Guru Arjan Dev Ji made a significant contribution to the development of the Sikh faith by providing it with a scripture. Discuss.
Or
Write about the editorial scheme of Guru Granth Sahib.
Or
Write a brief history of the compilation of the Guru Granth Sahib.
Or
Why was Adi Granth compiled? Also, explain its importance.
Or
Write a note on Guru Arjan Dev’s editing of the Guru Granth Sahib.
Or
Throw light on the editorial scheme of Guru Granth Sahib.
Or
Discuss the contents of Sri Guru Granth Sahib Ji.
Or
Describe the compilation and editing Art of Sri Guru Granth Sahib Ji.
Answer:
The compilation of the Adi Granth Sahib in 1604 A.D. was undoubtedly the greatest achievement of Guru Arjan Dev Ji. Its main objective was to give a new direction not only to the Sikhs but to the entire humanity. Its compilation work was done by Bhai Gurdas Ji under the supervision of Guru Arjan Sahib. It includes the Bani of the first 5 Gurus, 15 Bhagats and Sufi Saints, 11 Bhatts and 4 devotees of the Guru’s house without any caste or religious discrimination.

Guru Arjan Dev Ji made the greatest contribution in the Bani of Adi Granth Sahib Ji. The Bani of Adi Granth Sahib has been divided according to 31 Ragas. The Bani is full of Shabads of admiration for God. It holds no place for vain customs and superstitions. The first illumination of

PSEB 12th Class Religion Solutions Chapter 6 The Adi Granth Img 1

the Adi Granth Sahib was done in Amritsar on 16th August, 1604 A.D. and Baba Buddha Ji was appointed as its first Granthi. In 1706 A.D. Guru Gobind Singh Ji prepared the second edition of Adi Granth Sahib at Damdama Sahib. He included in it 116 Shabads and Salokas of Guru Tegh Bahadur Ji. It was compiled by Bhai Mani Singh Ji under the supervision of Guru Gobind Singh Ji. Adi Granth Sahib, thus have the Banis of 37 great personalities. On 6th October, 1708 A.D. Guru Gobind Singh Ji honoured Adi Granth Sahib Ji with the name of Guru Granth Sahib Ji.

The Guru Granth Sahib Ji holds the same respect for the Sikhs, as does the Bible for the Christians, the Quran for the Muslims and Vedas and Gita for the Hindus. In reality, it is not just a sacred religious scripture of the Sikhs but is an invaluable heritage for the entire humanity.

I. Editiorial Scheme

1. Need for its Compilation : There were many reasons responsible for the compilation of the Adi Granth Sahib. During the time of Guru Arjan Dev Ji, Sikhism was spreading very fast. It was essential to compile a religious scripture to guide them. Secondly, Prithia, Guru Arjan Dev Ji’s elder brother wanted to acquire the Gurgaddi. With this objective, he started propagating his own teachings in the name of the Bani of Guru Ji. Guru Arjan Sahib wanted to put the Bani in record in its pure form, so that the Sikhs had no doubt.

Thirdly, if the Sikhs wanted to establish their own independent state, it was essential for them to have their own religious scriptures. Fourthly, Guru Amar Das Ji also encouraged the Sikhs to read the divine Bani of Guru Sahib. Guru Sahib says in the Anand Sahib, Come, ye beloved disciples of the Guru, sing ye the true word. Sing ye the word of the Guru, which is the most sublime of all. They, on whom is the Lord’s Grace, cherish it in the mind.

So drink in ye the Lord’s Nectar and be ever imbued with His love and dwell on the lord the support of the earth. Says Nanak, “Sing ye ever the word of the True Guru.” Due to these reasons, Guru Arjan Dev Ji felt the need for the compilation of the Adi Granth Sahib.

2, Collection of Hymns: Guru Arjan Dev Ji used various sources for writing the Bani. The Bani of the first three Gurus—Guru Nanak Dev Ji, Guru Angad Dev Ji and Guru Amar Das Ji was with the eldest son of Guru Amar Das Ji i.e. Baba Mohan Ji. To compile the Bani, Guru Arjan Dev Ji first sent Bhai Gurdas Ji and then Baba Buddha Ji to Baba Mohan Ji but they were not successful in their objective. After this, Guru Sahib himself went from Amritsar to Goindwal Sahib barefooted. Impressed by the humility of Guru Ji, Baba Mohan Ji gave away the entire Bani to Guru Ji.

Guru Arjan Dev Ji already had the Bani of Guru Ram Das Ji with him. Guru Sahib included his own Bani in it. After this Guru Sahib called upon the devotees of Hindu Bhagats and Muslim Saints and asked them to recite the hymns of their saints correctly. The hymns of only those Bhagats and Saints were included in the Guru Granth Sahib which were similar to the Bani of the Gurus. The works of Kahna, Chhajju, Shah Hussain and Pilu were rejected.

PSEB 12th Class Religion Solutions Chapter 6 The Adi Granth Img 2

3. Compilation of Adi Granth Sahib : For the compilation of the Adi Granth Sahib, Guru Arjan Sahib was on a look out for a silent and beautiful place towards the south of Amritsar. At this place Guru Sahib got the Ramsar tank built. Along the banks of this sarovar, under a pipal tree, the Guru Ji got a tent erected. Guru Arjan Dev Ji sat here to compile the work of Adi Granth Sahib.

Guru Arjan Dev Ji kept dictating the hymns and Bhai Gurdas Ji kept writing. This great work came to an end in August, 1604 A.D. The first illumination of Adi Granth Sahib Ji was done in Harmandir Sahib Ji in Amritsar and Baba Buddha Ji was appointed as its First Head Granthi.

4. Contributors in the Granth Sahib : The Adi Granth Sahib is a vast Granth. The contributors in the Granth Sahib can be divided into four classes :

(a) Sikh Gurus : The greatest contribution towards the Adi Granth Sahib Ji is made by the Sikh Gurus. It consists of 976 Sabads of Guru Nanak Dev Ji, 62 Sabads of Guru Angad Dev Ji, 907 Sabads of Guru Amar Das Ji, 679 Sabads of Guru Ram Das Ji and 2216 Sabads of Guru Arjan Dev Ji. Thereafter, during the time of Guru Gobind Singh Ji, 116 Sabads and Salokas of Guru Tegh Bahadur Ji were included in it.

(b) Bhagats and Saints : Adi Granth Sahib Ji includes the Bani of 15 Hindu Bhagats and Saints. Important among these Bhagats and Saints are Bhagat Kabir Ji, Sheikh Farid Ji, Guru NamdevJi, Ravidas Ji, Bhagat Dhanna Ji, Bhagat Ramanand Ji and Bhagat Jaidev Ji. Of them all, the maximum number of Sabads, are those of Kabir Ji i.e. 541 Sabads. ‘

(c) Bhatts : The Adi Granth Sahib Ji has the hymns of 11 Bhatts. The total number of these hymns is 125. Some popular Bhatts are Nal, Bal, Jalap, Bhikha and Harbans.

(d) Others : Besides the above great personalities, the Ballads of Satta, Balwand, Mardana and Sunder are also included in the Adi Granth Sahib Ji.

5. Arrangement of the Matter : The Adi Granth Sahib Ji has a total of. 1430 pages. The hymns registered in it can be divided into three parts. The first part includes Japji Sahib, Rehras Sahib and Sohila. They are described in pages 1-13 of the Guru Granth Sahib. The second part which is called the main part of the Guru Granth Sahib Ji is divided into 31 parts on the basis of 31 Ragas.

One thing to take notice of is that the Ragas that represent extreme joy or extreme sorrow are not included in the Guru Granth Sahib Ji. Each Raga after the praise of God consists of the Shabads of first Guru, Guru Nanak Dev Ji and then the rest of the Gurus in chronological order.

Since the hymns of all the Gurus had the name of ‘Nanak’ in them hence to distinguish between the hymns of different Gurus, the Mahalas are used. The Bani of Guru Nanak Sahib comes under the first Mahala and we use the second Mahala with Guru Angad Sahib Ji.

In every Rag Mala, after the hymns of Guru Sahibs, the creations of Bhagats and Sufi Saints is given in chronological order. It is covered in pages from 14 to 1353. The third part includes the Sawaiyas and the Shalokas of the Sikh Gurus and Bhagats that cannot be further divided into Ragas. The Adi Granth Sahib ends with two Shalokas of the ‘Mundavani’. These Shalokas are recited by Guru Arjan Sahib. Here he gives the summary of Adi Granth Sahib Ji and thanks God. In the end, is the Antika under the title of‘Rag Mala’. The third part includes the pages 1354 to 1430 of the Adi Granth Sahib Ji.

Japji Sahib	1 – 8
Rehras Sahib	8 – 12
Sohila	12 – 13
Sri-Rag	14 – 93
Majh	94 – 150
Guari	151 – 346
Asa	347 – 488
Gujri	489 – 526
Devgandhari	527 – 536
Bihagra	537 – 556
Wadahans	557 – 594
Sorath	595 – 659
Dhanasri	660 – 695
Jait Sri	696 – 710
Todi	711 – 718
Bairari	719 – 720
Tilang	721 – 727
Suhi	728 – 794
Bilaval	795 – 858
Gaund	859 – 875
Ramkali	876 – 974
Natnarain	975 – 983
Mah Gaura	984 – 988
Maru	989 – 1106
Tukhari	1107 – 1117
Kedara	1118 – 1124
Bhairav	1125 – 1167
Basant	1168 – 1196
Sarang	1197 – 1253
Malar	1254 – 1293
Kanra	1294 – 1318
Kalyan	1319 – 1326
Prabhati	1327 – 1351
Jaijawanti	1352 – 1353
S&ialoka Sahskriti	1353 – 1360
Gatha	1360 – 1361
Funhe	1361 – 1363
Chaubole	1363 – 1364
Shaloka Kabir	1364 – 1377
Shaloka Farid	1377 – 1384
Swaiyas Guru Aijan	1385 – 1389
Swaiyas Bhats	1389 – 1409
Shalokas Gurus	1409 – 1426
Shalokas Guru Tegh Bahadur	1426 – 1429
Mundavani	1429
Rag Mala	1429 – 1430

6. Synthesis of Bani and Music: The Sikh Gurus had profound knowledge and taste for music. Rababi Mardana always accompanied Guru Nanak Sahib. Guru Aijan Sahib performed the kirtan using Saranda. He was well versed with music. He gave order to a major part of the Bani according to the Ragas during the compilation of Adi Granth Sahib. The Bani consists of 31 Ragas. 30 Ragas from Sri Raga to Prabhati Raga have been composed by Guru Aijan Dev Ji himself. The Bani of Guru Tegh Bahadur Ji is composed in Jaijawanti Rag. It is quite significant to note that Ragas expressing deep sorrow or joy are not included in the Adi Granth Sahib.

7. Subject: The Adi Granth Sahib was written in the praise of God. It renders light on Jap, attainment of Sachch Khand and importance of Guru. It gives the message of welfare of mankind, unity of God and world peace. It does not mention the lives and miracles or any of the worldly associations of the Gurus. The subject matter of Guru Granth Sahib Ji is purely religious.

8. Language: The Adi Granth has been written in the Gurmukhi script. It makes use of the words from Punjabi, Hindi, Marathi, Gujarati, Sanskrit and Persian languages spoken in 15th, 16th and 17th centuries. The hymns of the Gurus are in Punjabi while those of the other Bhagats and Sikh Saints are in other languages.

Significance of Adi Granth Sahib:

The Adi Granth Sahib is a unique religious scripture not only of the Sikhs but of j the entire world. The compilation of this scripture gave the golden principles of life to the Sikh community and also further consolidated it. The hymns of Guru Granth Sahib Ji gives the message of unity of God and brotherhood of mankind.

1. Importance for the Sikhs: The compilation of the Adi Granth Sahib Ji is a great landmark in the history of the Sikhs. It provided the Sikhs with a unique religious scripture. The Hindu scriptures now held no importance for them. It initiated a feeling of a separate communal entity and they totally disintegrated from Hinduism. After Guru Gobind Singh Ji left for his heavenly abode, the Guru Granth Sahib Ji was considered as their Guru by the Sikhs.

These days each Gurdwara in the world has Guru Granth Sahib Ji installed at a higher platform wrapped in silk cloth under a canopy. All the Sikhs revere it and bow before it with great respect. All Sikh ceremonies right from birth till death are done in the presence of the Guru Granth Sahib Ji. For the Sikhs, Guru Granth Sahib is not only a lighthouse but also the main source of inspiration for them. According to Dr. Wazir Singh, “The Adi Granth was indeed his most precious gift to the Sikh world.”

In the words of Dr. G.S. Mansukhani, “As long as mankind lives, it will derive peace, wisdom and inspiration from this scripture. It is a unique treasure, a noble heritage for the whole human race.”

3. Literary Importance: From the literary point of view Guru Granth Sahib is a unique work. It occupies the highest place in Punjabi literature. It contains beautiful similies and embellishments. It has a form and finish not equalled by subsequent writers. Therefore, from the literary point of view Guru Granth Sahib carries immense importance.

4. Historical Importance: No doubt Guru Granth Sahib is a religious scripture, yet it furnishes valuable information regarding the social, religious, political and economic life of 16th and 17th centuries. In the political sphere Guru Nanak Sahib has severely criticised the administrative system of the Lodi rulers. Ruling class had become barbarian. Qazi gave justice after taking bribe. The moral standard of Mughal rulers and other courtiers had touched its lowest ebb.

At the time of Babar’s invasion the people of Punjab were leading a miserable life which is described in Guru Nanak Sahib’s ‘Babar Bani.’ In social field women’s position was miserable. They occupied a very low place in the society. The evils of Sati and Purdah system had further worsened their lot. A widow was cursed by one and all. Hindu society was divided into a number of castes and sub-castes. People of higher castes were provided with special privileges. So they had become very haughty.

They treated very the people of low castes harshly. The spirit of both Hinduism and Islam was hidden beneath a mass of formalities and extraneous observances. Brahmans of the Hindu society and Mullas of the Muslim society were fleecing people in the name of religion. Being related to the ruling class the Muslims enjoyed all types of privileges while the Hindus were exploited in all possible ways.

Guru Granth Sahib also throws a good deal of light on the agriculture and trade and commerce in that period. According to Dr. AC. Bannerjee, “The Adi Granth is a rich mine of information on political, religious, social and economic conditions in the Punjab from the last years of the fifteenth to the beginning of the seventeenth century.”

The Adi Granth vehemently opposed the prevalent superstitions in the society thus lending the human race a new direction. It also tells us that we should keep ourselves detached from the materialism of the world just as a dove keeps its wings dry while swiflalniifg in water. It instructs us to do kirtan, recite Nam and get baptised.

The music that accompanies the Bani has the capacity to take the human beings to mysterious heights. Nowhere else nor in any religion can we find such an example as of giving the’Guru Granth Sahib, the due respect of the Guru. To conclude it can be said that the Guru Granth Sahib instructs us righteously in all the spheres of life thereby showering his rich jewels in our lap. In the end, we agree with the words of Dr. H.R. Gupta, “The compilation of the Adi Granth formed an important landmark in the history of the Sikhs.”

Question 2.
Write a brief note on the contributors of Guru Granth Sahib prepared by Guru Arjan Dev.
Or
How many are the contributors of Sri Guru Granth Sahib Ji? Give description of them.
Answer:
No doubt Guru Granth Sahib is a religious scripture, yet it furnishes valuable information regarding the social, religious, political and economic life of 16th and 17th centuries. In the political sphere Guru Nanak Sahib has severely criticised the administrative system of the Lodi rulers. Ruling class had become barbarian. Qazi gave justice after taking bribe. The moral standard of Mughal rulers and other courtiers had touched its lowest ebb.

Question 3.
Sri Guru Granth Sahib is a sacred Granth of all common people. Discuss.
Answer:
The Adi Granth Sahib is a unique religious scripture not only of the Sikhs but of j the entire world. The compilation of this scripture gave the golden principles of life to the Sikh community and also further consolidated it. The hymns of Guru Granth Sahib Ji gives the message of unity of God and brotherhood of mankind.

1. Importance for the Sikhs : The compilation of the Adi Granth Sahib Ji is a great landmark in the history of the Sikhs. It provided the Sikhs with a unique religious scripture. The Hindu scriptures now held no importance for them. It initiated a feeling of a separate communal entity and they totally disintegrated from Hinduism. After Guru Gobind Singh Ji left for his heavenly abode, the Guru Granth Sahib Ji was considered as their Guru by the Sikhs.

2. Message of Brotherhood : Adi Granth Sahib is the only sacred book of the world which contains hymns without any distinction on the basis of caste, colour or creed. By doing so Guru Arjan Dev Ji has given the message of brotherhood to all human beings. In the present age, when the feeling of communal harmony is disappearing and the whole world is overclouded with the fear of war, the importance of this Granth has increased to a great extent. In the words of Dr. G.S. Mansukhani, “As long as mankind lives, it will derive peace, wisdom and inspiration from this scripture. It is a unique treasure, a noble heritage for the whole human race.”

3. Literary Importance : From the literary point of view Guru Granth Sahib is a unique work. It occupies the highest place in Punjabi literature. It contains beautiful similies and embellishments. It has a form and finish not equalled by subsequent writers. Therefore, from the literary point of view Guru Granth Sahib carries immense importance.

4. Historical Importance : No doubt Guru Granth Sahib is a religious scripture, yet it furnishes valuable information regarding the social, religious, political and economic life of 16th and 17th centuries. In the political sphere Guru Nanak Sahib has severely criticised the administrative system of the Lodi rulers. Ruling class had become barbarian. Qazi gave justice after taking bribe. The moral standard of Mughal rulers and other courtiers had touched its lowest ebb. At the time of Babar’s invasion the people of Punjab were leading a miserable life which is described in Guru Nanak Sahib’s ‘Babar Bani.’ In social field women’s position was miserable.

They occupied a very low place in the society. The evils of Sati and Purdah system had further worsened their lot. A widow was cursed by one and all. Hindu society was divided into a number of castes and sub-castes. People of higher castes were provided with special privileges. So they had become very haughty.

5. Other Importances: Besides the above, there are several other importances of the Adi Granth Sahib Ji. It gives us direction to better our lives now and hereafter. Women who were treated like a shoe were given a new respect. Guru Nanak Sahib says, “Why belittle her who gives birth to Rajas?” The Adi Granth vehemently opposed the prevalent superstitions in the society thus lending the human race a new direction. It also tells us that we should keep ourselves detached from the materialism of the world just as a dove keeps its wings dry while swiflalniifg in water. It instructs us to do kirtan, recite Nam and get baptised.

Short Answer Type Questions (Type-1):

Question 1.
Write a note on the compilation and importance of Adi Granth Sahib (Guru Granth Sahib Ji).
Or
Write a note on Adi Granth Sahib Ji.
Answer:
The most important work during Guru Arjan DeV Ji’s pontificate was the compilation of Adi Granth Sahib. The objective was to compile the Bani of Gurus in one place. Guru Arjan Dev Ji initiated this great work at Ramsar. The Bani of the first five Guru Sahibs, Saints, and Bhagats was included in it. The job of writing Guru Granth Sahib was done by Bhai Gurdas Ji. This great work was completed in 1604 A.D. Later on, the Bani of Guru Tegh Bahadur Ji was also included in it. Adi Granth Sahib occupies a special place in the history of Sikhism.

Question 2.
Briefly explain the importance of Adi Granth Sahib Ji.
Or
What is the importance of Adi Granth Sahib Ji?
Answer:
No doubt Guru Granth Sahib is a religious scripture, yet it furnishes valuable information regarding the social, religious, political, and economic life of the 16th and 17th centuries. Guru Nanak Sahib gave a vivid account of the political condition o- that time in Babar Vani. In the social field, women’s position was miserable. The compilation of Adi Granth Sahib is a landmark in the history of the Sikhs. It gave the message of the universal brotherhood of mankind to the world.

Short Answer Type Questions (Type-2):

Question 1.
Write a note on the compilation and importance of Adi Granth Sahib Ji.
Answer:
The most important work during Guru Aijan Dev Ji’s pontificate was the compliation of Adi Granth Sahib. The objective was to compile the Bani of Gurus at one place and provide the Sikhs with a separate scripture. Guru Arjan Dev Ji initiated this great work at Ramsar. The Bani of Guru Nank Dev Ji, Guru Angad Dev Ji, Guru Amar Das Ji, Guru Ram Das Ji and Guru Aijan Dev Ji was included in it. Guru Aijan Dev Ji’s Sabads are maximum in number. Its number is 2216. Besides, Guru Aijan Dev Ji included the Bani of some other Saints and Bhagats. The job of writing Guru Granth Sahib was done by Bhai Gurdas Ji.

This great work was completed in 1604 A.D. Later on, the Bani of Guru Tegh Bahadur Ji was also included in it. The compilation of Adi Granth Sahib is a great landmark in Sikh history. With its compilation, the Sikhs got a separate scripture of their own. Guru Arjan Dev Ji set a new example by including the Bani written by people of various religions and castes. Adi Granth Sahib is the main source for our information regarding the political, social, religious and economic condition of people of Punjab in the 15th and 16th centuries. Moreover, Adi Granth Sahib is am invaluable treasure of India’s spirituality, culture, literature and languages.

Question 2.
What was the need of the compilation of the Adi Granth Sahib Ji?
Answer:
There were many reasons responsible for the compilation of the Adi Granth Sahib. During the time of Guru Aijan Dev Ji, Sikhism was spreading very fast. It was essential to compile a religious scripture to guide them. Secondly, Prithia, Guru Aijan Dev Ji’s elder brother wanted to acquire the Gurgaddi. With this objective, he started propagating his own teachings in the name of the Bani of Guru Ji. Guru Aijan Sahib wanted to put the Bani in record in its pure form, so that the Sikhs had no doubt. Thirdly, if the Sikhs wanted to establish their own independent state, it was essential for them to have their own religious scriptures.

Fourthly, Guru Amar Das Ji also encouraged the Sikhs to read the divine Bani of Guru Sahib. Guru Sahib says in the Anand Sahib, Come, ye beloved disciples of the Guru, sing ye the true word. Sing ye the word of the Guru, which is the most sublime of all. They, on whom is the Lord’s Grace, cherish it in the mind. So drink in ye the Lord’s Nectar and be ever imbued with His love and dwell on the lord the support of the earth. Says Nanak, “Sing ye ever the word of the True Guru.” Due to these reasons, Guru Aijan Dev Ji felt the need for the compilation of the Adi Granth Sahib.

Question 3.
How were the hymns collected for Adi Granth Sahib Ji?
Or
Describe the compilation and editing of Sri Guru Granth Sahib Ji.
Or
How Guru Arjan Dev Ji edited Adi Granth Sahib? Discuss.
Or
Which sacred Granth was edited by Sri Guru Arjan Dev Ji? Discuss.
Answer:
Guru Arjan Dev Ji used various sources for writing the Bani. The Bani of the first three Gurus—Guru Nanak Dev Ji, Guru Angad Dev Ji and Guru Amar Das Ji was with the eldest son of Guru Amar Das Ji i.e. Baba Mohan Ji. To compile the Bani, Guru Arjan Dev Ji first sent Bhai Gurdas Ji and then Baba Buddha Ji to Baba Mohan Ji but they were not successful in their objective. After this, Guru Sahib himself went from Amritsar to Goindwal Sahib barefooted. Impressed by the humility of Guru Ji, Baba Mohan Ji gave away the entire Bani to Guru Ji.

Question 4.
What do you know about the importance of Adi Granth Sahib Ji?
Answer:
1. Importance for the Sikhs : The compilation of the Adi Granth Sahib Ji is a great landmark in the history of the Sikhs. It provided the Sikhs with a unique religious scripture. The Hindu scriptures now held no importance for them. It initiated a feeling of a separate communal entity and they totally disintegrated from Hinduism.

3. Literary Importance : From the literary point of view Guru Granth Sahib is a unique work. It occupies the highest place in Punjabi literature. It contains beautiful similies and embellishments. It has a form and finish not equalled by subsequent writers. Therefore, from the literary point of view Guru Granth Sahib carries immense importance.

Answer in One Word to One Sentence:

Question 1.
Why was the Adi Granth compiled? Give one reason.
Answer:
Compilation was essential to guide the Sikhs.

Question 2.
From whom did the hymns of First three Gurus collected by Guru Arjan Dev Ji?
Answer:
Baba Mohan Ji.

Question 3.
Who was Baba Mohan Ji?
Answer:
The eldest son of Guru Amar Das Ji.

Question 4.
When and by whom was the Adi Granth compiled?
Or
When and by whom did the first compilation of Guru Granth Sahib takes place?
Or
By which Guru Sahib, Guru Granth Sahib was compiled?
Answer:
The Adi Granth Sahib was compiled by Guru Aijan Dev Ji in 1604 A.D.

Question 5. In which year and at what place was Guru Granth Sahib compiled?
Answer:
Guru Granth Sahib was compiled in 1604 A.D. at Ramsar.

Question 6.
Whom did Guru Arjan Dev Ji appoint to write the Adi Granth Sahib?
Answer:
Bhai Gurdas Ji.

Question 7.
Who was the first editor of Guru Granth Sahib?
Answer:
Guru Aijan Dev Ji was the first editor of Guru Granth Sahib.

Question 8.
Who compiled the First ‘Bir’ and where?
Answer:
Guru Aijan Dev Ji compiled the First ‘Bir’ at Ramsar.

Question 9.
In which year and at what place was the First Bir compiled?
Answer:
The First Bir was compiled in 1604 A.D. at Ramsar.

Question 10.
When and where was Second ‘Bir’ compiled?
Answer:
The Second Bir was compiled by Guru Gobind Singh Ji at a place called Damdama Sahib.

Question 11.
Who was writer of Second ‘Bir’?
Answer:
Bhai Mani Singh Ji.

Question 12.
Where was first illumination of the Adi Granth Sahib done?
Answer:
At Harmandir Sahib Ji in Amritsar.

Question 13.
When was first illumination of the Adi Granth Sahib was done?
Or
In which year First Parkash of Sri Guru Granth Sahib Ji took place?
Answer:
The first illumination of the Adi Granth Sahib was done on 16th Aug. 1604 A.D.

Question 14.
Who was the First Head Granthi of Harmandir Sahib, Amritsar?
Answer:
The First Head Granthi of Harmandir Sahib, Amritsar was Baba Buddha Ji.

Question 15.
How many great people contributed to the Guru Granth Sahib?
Or
Who was contributors towards the Guru Granth Sahib?
Or
How many composers of Bani are there in Guru Granth Sahib?

Question 16.
The Bani of how many Sikh Gurus have been incorporated in the Guru Granth Sahib?
Answer:
6 Gurus.

Question 17.
Name the Sikh Gurus whose Bani has been incorporated in the Adi Granth Sahib.
Answer:

Guru Nanak Dev Ji,
Guru Angad Dev Ji,
Guru Amar Das Ji,
Guru Arjan Dev Ji.

Question 18.
How many Sabads of Guru Nanak Dev Ji are there in the Adi Granth Sahib?
Answer:
976 Sabads.

Question 19.
Whose Shabads are incorporated the maximum in the Adi Granth Sahib?
Answer:
Guru Arjan Dev Ji.

Question 20.
How many Shabads of Guru Arjan Dev Ji are included in the Adi Granth Sahib?
Answer:
2216 Shabads.

Question 21.
The Bani of how many Bhagats have been incorporated in the Adi Granth Sahib?
Answer:
The Bani of 15 Bhagats has been incorporated in the Adi Granth Sahib.

Question 22.
Of all the Bhagats, whose Bani has been incorporated in Guru Granth Sahib? Name any four.
Answer:

Bhagat Kabir Ji,
Bhagat Farid Ji,
Bhagat Namdev Ji,
Guru Ravidas Ji.

Question 23.
Which Bhagat has contributed maximum Shabads to the Adi Granth Sahib?
Or
In Sri Guru Granth Sahib which Bahgat-Bani is included most.
Answer:
Bhagat Kabir Ji.

Question 24.
How many Shabads of Kabir Ji are there in the Adi Granth Sahib?
Answer:
541 Shabads.

Question 25.
The Bani of how many Bhatts has been incorporated in the Adi Granth Sahib?
Answer:
The Bani of 11 Bhatts.

Question 26.
Whose Bani has not been included in the Adi Granth Sahib?
Answer:

Kanha,
Chhajju,
Shah Hussain,
Pilu.

Question 27.
How many pages are there in Adi Granth Sahib?
Answer:
The Adi Granth Sahib contains a total of 1430 pages.

Question 28.
Give the total number of Ragas used in Guru Granth Sahib.
Answer:
31 Ragas.

Question 29.
Name any two Ragas used in the Guru Granth Sahib.
Answer:
Ramkali and Basant.

Question 30.
With which composition does the Guru Granth Sahib begin?
Answer:
The Mul Mantra is at the beginning of the Guru Granth Sahib.

Question 31.
Who is the composer of Japji Sahib?
Answer:
Guru Nanak Dev Ji.

Question 32.
Who was composer of Sukhmani Sahib?
Answer:
Guru Arjan Dev Ji was composer of Sukhmani Sahib.

Question 33.
What is main subject of the Adi Granth Sahib?
Answer:
The main subject of the Adi Granth Sahib is the devotion towards the Absolute.

Question 34.
Which is the script of the Adi Granth Sahib?
Answer:
Gurmukhi is the script of the Adi Granth Sahib.

Question 35.
Name two languages whose Salads are contributed in the Adi Granth Sahib.
Answer:

Punjabi,
Persian.

Question 36.
Name the main religious book of the Sikhs.
Answer:
The name of the main religious book of the Sikhs is the Adi Granth Sahib or Guru Granth Sahib.

Question 37.
Who gave Guru Granth Sahib the position of Guru in Sikhism?
Answer:
Guru Gobind Singh Ji gave Guru Granth Sahib the position of Guru in Sikhism.

Question 38.
Who gave the Guru Granth Sahib its position and when?
Answer:
The Adi Granth Sahib was given the position of Guru on 6th Oct., 1708 A.D. by Guru Gobind Singh Ji.

Question 39.
Give anyone importance of the Adi Granth Sahib.
Answer:
Adi Granth Sahib gave the message of unity of the whole mankind.

Fill in the Blanks:

1. Adi Granth Sahib was compiled in ……………
Answer:
1604 A.D.

2. Adi Granth Sahib was compiled by ……………..
Answer:
Guru Arjan Dev Ji.

3. Adi Granth Sahib was written at ………………
Answer:
Ramsar.

4. Adi Granth Sahib was written by ……………..
Answer:
Bhai Gurdas Ji.

5. The first illumination of Adi Granth Sahib was done at ……………….
Answer:
Harmandir Sahib.

6. ……………. was the first Head Granthi.
Answer:
Baba Buddha Ji.

7. ……………. compiled the second Bir of Adi Granth Sahib.
Answer:
Guru Gobind Singh Ji.

8. ……………. gave the the position of Guru to Adi Granth Sahib.
Answer:
Guru Gobind Sahib Ji.

9. Adi Granth Sahib contains the Bani of ………….. great people.
Answer:
36.

10. ……………. Shabads of Guru Nanak Dev Ji are present in the Adi Granth Sahib.
Answer:
976.

11. The maximum Shabads of …………….. are incorporated in the Adi Granth Sahib.
Answer:
Guru Aijan Dev Ji.

12. Bani of ……………… Bhagats have been incorporated in the Adi Granth Sahib.
Answer:
15.

13. …………….. Shabads of Kabir are given in the Adi Granth Sahib.
Answer:
541.

14. The Adi Granth Sahib has a total of …………… pages.
Answer:
1430.

15. Bani of Adi Granth Sahib is divided into ……………. Ragas.
Answer:
31.

16. ……………….. is the script of Adi Granth Sahib.
Answer:
Gurmukhi.

True Or False:

1. Adi Granth Sahib was compiled by Guru Ramdas Ji.
Answer:
False

2. Adi Granth Sahib was compiled in 1675 A.D.
Answer:
False

3. Bhai Gurdas Ji did the work of writing Adi Granth Sahib.
Answer:
True

4. The first illumination of Adi Granth Sahib was done at Anandpur Sahib.
Answer:
False

5. Baba Buddha Ji was the first Head granthi of the Harmandir Sahib.
Answer:
True

6. The Second Bir of Adi Granth Sahib was compiled by Guru Gobind Singh Ji.
Answer:
True

7. 36 great persons contributed to the Adi Granth Sahib.
Answer:
True

8. The largest number of Shabads of Guru Nanak Dev Ji were in the Adi Granth Sahib.
Answer:
False

9. Adi Granth Sahib contains the Banis of the Six Sikh Gurus.
Answer:
True

10. The Bani of five Hindu Bhagats and Muslim Saints is included in Adi Granth Sahib.
Answer:
False

11. 541 Shabads of Kabir are present in Adi Granth Sahib.
Answer:
True

12. The Bani of 11 Bhatts have been included in Adi Granth Sahib.
Answer:
True

13. Adi Granth Sahib has total of 1420 pages.
Answer:
False

14. The Bani of Adi Granth Sahib is divided according to 31 Ragas.
Answer:
True

15. Adi Granth Sahib is written in Gurmukhi.
Answer:
True

16. Adi Granth Sahib gives us historical knowledge.
Answer:
True

Multiple Choice Questions:

1. Who compiled the Adi Granth Sahib?
(a) Guru Nanak Dev Ji
(b) Guru Amar Das Ji
(c) Guru Arjan Dev Ji
(d) Guru Tegh Bahadur Ji
Answer:
(c) Guru Arjan Dev Ji

2. When was the Adi Granth Sahib compiled?
(a) 1604 A.D.
(b) 1605 A.D.
(c) 1606 A.D.
(d) 1675 A.D.
Answer:
(a) 1604 A.D.

3. Where was the Adi Granth Sahib compiled?
(a) Gangsar
(b) Ramsar
(c) Kartarpur
(d) Kiratpur
Answer:
(b) Ramsar

4. Who of the following helped Guru Arjan Dev Ji during the compilation of Adi Granth Sahib?
(a) Baba Buddha Ji
(b) Bhai Mani Singh Ji
(c) Bhai Gurdas Ji
(d) Bhai Deep Singh Ji
Answer:
(c) Bhai Gurdas Ji

5. Where was the first illumination of Adi Granth Sahib done?
(a) Harmandir Sahib
(b) Nankana Sahib
(c) Anandpur Sahib
(d) Punja Sahib
Answer:
(a) Harmandir Sahib

6. Who was the first head Granthi of Harmandir Sahib?
(a) Bhai Gurdas Ji
(b) Baba Buddha Ji
(c) Syfu Saint Mian Mir Ji
(d) Bhai Mani Singh Ji
Answer:
(b) Baba Buddha Ji

7. The Bani of how many Sikh Gurus have been incorporated in the Guru Granth Sahib?
(a) 5
(b) 6
(c) 8
(d) 10
Answer:
(b) 6

8. How many shabads of Guru Aijan Dev Ji are incorporated in the Adi Granth Sahib?
(a) 689
(b) 907
(c) 976
(d) 2216
Answer:
(d) 2216

9. Which of the following Bhagats has contributed maximum shabads to the Adi Granth Sahib?
(a) Farid Ji
(b) Namdev Ji
(c) Kabir Ji
(d) Ravidas Ji
Answer:
(c) Kabir Ji

10. In how many Ragas the Bani of Adi Granth has been divided?
(a) 11
(b) 21
(c) 30
(d) 31.
Answer:
(d) 31

11. What is the total number of pages of the Adi Granth Sahib?
(a) 1405
(b) 1420
(c) 1430
(d) 1440
Answer:
(c) 1430

12. Who gave the Adi Granth Sahib the position of Guru Granth Sahib?
(a) Guru Nanak Dev Ji
(b) Guru Aijan Dev Ji
(c) Guru Tegh Bahadur Ji
(d) Guru Gobind Singh Ji
Answer:
(d) Guru Gobind Singh Ji

13. When was the Adi Granth Sahib given the status of Guru Granth Sahib?
(a) 1604 A.D.
(b) 1675 A.D.
(c) 1705 A.D.
(d) 1708 A.D.
Answer:
(d) 1708 A.D.

14. Who wrote the Second Bir of Adi Granth Sahib?
(a) Bhai Gurdas Ji
(b) Bhai Mani Singh Ji
(c) Baba Buddha Ji
(d) Guru Gobind Singh Ji
Answer:
(b) Bhai Mani Singh Ji

15. In which language was the Adi Granth Sahib written?
(a) Gurmukhi
(b) Hindi
(c) English
(d) Sanskrit
Answer:
(a) Gurmukhi

PSEB 12th Class Religion Solutions Chapter 5 General Introduction to Puranas, Upanishads and Shastras

January 7, 2025January 6, 2025 by Prasanna

Punjab State Board PSEB 12th Class Religion Book Solutions Chapter 5 General Introduction to Puranas, Upanishads and Shastras Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Religion Chapter 5 General Introduction to Puranas, Upanishads and Shastras

Long Answer Type Questions:

Question 1.
Discuss in brief but meaningful the salient features of Purana literature and its importance in Hinduism.
Or
Discuss the importance of Puranas in Hinduism.
Or
Give a brief account of important Puranas.
Or
Discuss in brief but meaningful the subject-matter of Puranas.
Or
Explain how Puranas were written?
Or
What is meant by Puranas? Give a brief account of the various Puranas.
Or
Write in brief about the Puranas.
Or
Give information about famous five Puranas.
Answer:
The Puranas are the ancient texts of the Hindus. The Purana means ancient. They have been written in Sanskrit. No definite period is given for their writing. These are not a creation of single century. They are described in the Atharvaveda, Upanishads and epics. There have been made changes in them from time to time and new chapters were added to them. The Puranas were given their final touch in the Gupta period. Hence the Puranas have been written by several writers.

The Puranas were called the Fifth Veda and the Shudras were given the permission to read them. The total number of Purans are 18. These Puranas have been divided into three parts. There Eire 6 PurEihas in each part and they Eire called Shiva, Vaishnava, and Brahman Pur ana.

These parts are as follows :

1. Shiva Purana :

Vayu
Linga
Skanda
Agni
Matsya
Kurma.

2. Vaishnava Purana :

Vishnu
Bhagvata
Narada
Garuda
Padma.

3. Brahman Purana :

Brahman
Brahmand
Brahmavaivrata
Markandeya
Bhavishya and
Vamana.

The prevalent Vedic and Non-Vedic religious beliefs, myths and stories are compiled in the Puranas. Myths are those stories that have no proof, but they Eire very popular. Each Purana is divided into five parts. These parts are :

Search: It describes about the creation of the world.
Pratisarga: It gives a description about the development, destruction and recreation of the world.
Vansh: It gives a description of the lineage of the famous kings and Rishis.
Manzanar: It gives a description of the great battles fought on this earth and the important event in each of them.
Vanshanucharita: It gives a description of the kings of great lineage and the feats of the Rishis.

What is worth remembering here is that we do not have the original Puranas with us. What we have with us today as the Puranas, may not necessarily have the. descriptions as per the above divisions. A brief description of the Puranas is as follows :

1. The Brahman Purana: It is also called the Adi Purana. It has 14,000 shlokas in it. Most of it describes the pilgramage places of India. Besides this, it also gives a description of Krishana, Rama, Surya, famous royal families, earth, hell,’ various castes and about Varna Ashrama system.

2. The Padma Purana: This is the biggest Purana. It has almost 55,000 shlokas in it. It describes the Srishti Khand, Bhumi KhEind, Swarga Khand and Pataal Khand. It gives a detailed description of the Vishnu Katha and Rama Katha. Besides these, this Purana also describes about the holy places and fasts. Several stories pertaining to myths Eire Eilso recorded in it.

3. The Vishnu Purana: This Purana has 23,000 shlokas in it.*It says that Vishnu is the supreme god. He alone has created the world and protects it. Famous among the stories given in it are the stories of Prahlad and Dhruva. It also describes the strange things about this world and the people of heaven. It gives a description of several famous lineages. In the fifth and last part, the various miraculous deeds of Krishna have been discussed.

4. The Vayu Purana : This Purana has 11,000 shlokas in it. It describes several stories associated with the glory of Shiva. For this reason, it is also called the Shiva Pursina. It describes several lineages. It has great historical importance because it is based on facts. It also gives the geographical description which is quite useful.

5. The Bhagvata Purana : Most popular among the Puranas associated with Lord Vishnu is the Bhagavata Purana. It gives a description of several stories associated with the life of Lord Krishna. It also says that Lord Buddha and the founder of Sankhya philosophy, Kapil are incarnations of Vishnu. This Purana is not very important from historical point of view.

6. The Narada Purana : This Purana consists of 25,000 shlokas. This Purana is related to the worship of Vishnu. It gives a detailed description of the prevalent ‘ education in ancient India. It does not give a description of the lineages.

7. The Markandeya Purana : There are 900 shlokas in this Purana. It gives a detailed description of the Vedic gods Indra, Surya and Agni etc. It also gives a description of several famous lineages.

8. The Agni Purana : This Purana has 15,400 shlokas. According to a belief, this Purana was narrated to Rishi Vashisht by Agni god himself. This Purana is associated with Shaivism. It throws ample light on several important subjects like war tactics, methods to perform the yajans, astrology, geography, law, grammar, medicine, fasts, donation, marriage etc. Undoubtedly, this Purana is like an encyclopaedia.

9. The Bhavishya Purana : This Purana has 14,000 shlokas in it. There are several stories related to the gods Brahma, Vishnu, Shiva and Surya. It also describes several ancient royal families and sages. Besides these, it also discusses several rituals which were performed at that time.

10. The Brahmavaivarta Purana : This Purana has 18,000 shlokas in it. This Purana tells Brahman as the creator of this universe. It gives a detailed description of Lord Krishna’s life. It also describes about Radha. In it, Ganesha has been called is an incarnation of Krishna.

11. The Linga Purana : This Purana has 11,000’shlokas in it. This Purana is associated with Shaivism. It describes about the incarnations of Shiva, fasts and holy places. It preaches to worship the linga as a form of Shiva.

12. The Varaha Purana: It has 10,700 shlokas in it. It giyes a detailed description of the worship of Vishnu in the incarnation of Varaha. It also gives a description related to Shiva, Durga and Ganesha.

13. The Skanda Purana : It was a large Purana. It describes 51,000 shlokas in it. This Purana is not available now. Information about it can be gathered from examples cited in the other texts. This Purana mainly describes about the worship of Shiva. Besides this, it gives useful information about the several holy places and temples of India.

14. The Vamana Purana : There are 10,000 shlokas in this Purana. Most of this Purana describes about the worship of gods like Shiva, Vishnu and Ganesha etc. It also describes several mythical stories.

15. The Kurina Purana : There are 18,000 shlokas in this Purana. It describes the worship of the Kurma incarnation of Vishnu. It gives a description of several mythical stories.

16. The Matsya Purana: It has 14,000 shlokas in it. This Purana is a conversation between a matsya (fish) and Manu. When this world was destroyed then this fish saved man. It gives a detailed description of several famous royal families. Besides these, there is a description of several fairs and pilgrimages.

17. The Garura Purana : There are 18,000 shlokas in this Parana. There is a description of the methods involved in the worhship of Vishnu. It gives important information about the yajnas, astrology, grammar, social science, physical education and ghosts and spirits. It gives detailed information about the last rites, sati system and pitra shradhs.

18. The Brahmanda Parana : There are 12,000 shlokas in this Pur ana. This Purana was read by Brahman. It gives a description about several dynasties and pilgramages. Importance of the Pur anas The Puranas present a detailed picture of the ancient Indian culture. The customs and traditions prevalent in Hinduism today are a gift of the Puranas. These Puranas throw ample light on the religious beliefs of the Hindus, the methods of worship of the gods and goddesses, fasts, shradhs, birth, marriage and rites performed at the time of death.

Idol worship and belief in incarnation is also a gift of the Puranas. These Puranas popularized the tradition of worship of forefathers further. People were inspired to donate. The description of the popular dynasties given in the Puranas proved to be quite useful historically.

The description of the pilgramages and temples gives us important infbrmation about the contemporary art. Besides these, the Puranas throw ample light on the social, economic and political condition of ancient India. Undoubtedly, it would be no exaggeration if the Puranas are called the encyclopaedia of Indian culture. Dr. R.C. Hazra has aptly remarked, “The Puranas have played a very important part in the life of the Hindus for more than two thousand years.

They have brought home to the common man the wisdom of the saints of the highest order without creating any discord. The authors of these works took every individual into consideration and made such prescriptions as would benefit him in.his social and religious life.”

Question 2.
Discuss in brief but meaningful the subject matter and importance of Upanishads.
Or
Give a brief account and importance and meaning of Upanishads.

Or
Discuss the contents of Upanishads and their importance.
Or
Explain the subject-matter of Upanishadls.
Or
Write a short note on the main teachings of the Upanishads.
Or
Discuss the main teachings of the Upanishads.
Or
What do you know about the main teachings of the Upanishads?
Or
What do you know about the main doctrines of the Upanishads?
Or
What is meant by Upanishads? Give a brief account of their main features.
Or
Give introduction about the Upanishads.
Or
Write about the m$dn teachings of the Upanishads. Name two earliest Upanishads.
Or
What is meant by Upanishads? Describe any two of them in brief.
Answer:
The Upanishads are considered as the true origin of Indian philosophy. Upanishads are those texts which incorporate in them the spiritual knowledge of the „ world of highest order just as pearls are held together in a string. The lustre o’f these pearls helps to eradicate the inner darkness of a person and, he is illuminated to such an extent that it outshines the light of the even sun. It would be no exaggeration to say that the Upanishads are the prime source of Indian philosophy. The word Upanishad is made from a combination of three words. The word ‘Up’ means near, ‘Ni’ means devotion and ‘Shad’ means to sit. Thus the word Upanishad’ means sitting beside with complete devotion.

In fact, Upanishad is such knowledge which a guru gives to his students secretly. The Upanishads are also called Vedanta because they are considered to be consequential part of the Vedas. Vedanta means the last knowledge. This means that there is no knowledge beyond or after Upanishads. The Upanishads were composed by different sages between 1000 B.C. and 300 B.C. The total number of all Upanishads is 108. Upanishads like Isha, Kena, Prashna, Mundaka, Taittiriya, Aitareya, Chhandogya, Brihadaranyaka Shvetashvatara, Kaushitaki and Katha are considered the most important. The main teachings of the Upanishads are as follows :

1. Nature of Self : The word Self has been frequently used in the Upanishads because it is considered as the ultimate source of all knowledge. Self is the omnipresent living element. This element forms the basic foundation of all elements. This assumes a living form and resides in the hearts of all people. This is Brahman or the Atman (Absolute). For this reason, the Self is considered as the source of all light. According to the Upanishads, the Self is the only element about which there is no doubt. The Self is the determined strength. It is not transitory. It itself forms the basis of all transitory elements. For this reason, it is unchanging itself.

2. Nature of the Absolute : The word ‘Brahman’ is derived from an element of Sanskrit language called ‘Briha’ which means to grow or to proceed. From philosophical point of view, Brahman is an element which led to the creation of the visible world. Brahman is considered as an epitome of the power of man and nature. He is the master of unlimited powers because he himself is boundless. He is all pervading and the light of all lights. Despite being the basis of all virtues it is called Nirguna. He is the source of complete knowledge. It is impossible to describe his knowledge in words. Undoubtedly, he is the basic cause and foundation of the entire world.

3. Identity of Self and the Absolute : The sages have considered the Self and Brahman as a single entity in the Upanishads. They were considered as one basic element. For this reason, in the Upanishads, the words Self and the Absolute are used interchangeably at- several places. The distinction is only in words but not in meaning or element. There is only one primary element. He is sometimes called Self and sometimes called the Absolute. Just as a river joins the sea, so does the Self sublime with the Parmatman. Because the Self and the Absolute are one, therefore they cannot be differentiated. In brief, the Upanishadic philosophy looks like an ocean in a drop.

4. Creation of the World : There are several instances of the description of the creation of the world in the Upanishads. It tells that Brahman (the Absolute) created the world. Prior to the creation of the world, Brahman was present in its own Self. Then Brahman decided to express Himself in various forms. In this manner, began the creation of the world.

5. Belief in Karma Theory : The Upanishads believed in the Karma Theory. According to this, each person had to pay for his deeds (Karmas). The fruits of the deeds of the previous birth would have to be borne during the present birth. The fruits of the deeds of this birth would be borne in the next birth. The joys and sufferings of our lives depend upon our own deeds. Hence we should always indulge in good deeds and keep a distance from evil deeds. It is due to one’s ill deeds that a man gets separated from the Parmatman and continues to be a part of the vicious circle of transmigration.

6. Moral Virtues : The Upanishads have greatly emphasised on moral virtues. It is only when one adopts the moral virtues then he can swim across the ocean of this life. These virtues are :

Always speak the truth.
Love all beings.
Think of others’ misery as one’s own.
Keep distance from pride, greed and evil thinking,
Do not indulge in stealing or robbing,
Obey the tenets of religion.
Do not show laxity towards the study of the Vedas, education, deities and forefathers,
Be sincere towards social welfare,
Respect your guru.

7. Maya : The Upanishads have thrown ample light on the principle of Maya. The world and its elements have been referred to as Maya. Ignorant men run after the attractive elements of this world. To acquire them, they do not hesitate to use even the worst meAnswer:Maya veils one’s intelligence and renders man to be trapped in the cycle of transmigration. An intelligent man understands the mystery of Maya and so does not fall a prey to this vicious Maya. Only such persons attain salvation (Moksha).

8. Moksha : The attainment of Moksha is the prime objective of a man’s life. Through Karma, a man is subjected to the sufferings of transmigration. The Atman inside the body is the partner to all joys and sufferings. Till the time, the Atman is trapped in the body, it cannot free itself of joys and sufferings. Ignorance is the prime cause of all bonds of man. When this ignorance is destroyed, man is freed from all bonds and he attains salvation.

Moksha is the last step of ladder of man’s knowledge upon reaching there, he achieves all. Nothing supersedes the joy of attaining Moksha. According to the Upanishads, Moksha can be attained only through knowledge. The famous historian Dr. S.N. Sen has aptly remarked, “The Upanishads are rich in deep philosophical content and are the bed¬rock on which all the latter philosophical development rests.”

Question 3.
Explain the meaning and nature of Self and the Absolute.
Or
What is the relationship between Self and the Absolute? Explain.
Answer:
A detailed information in context of the Self and Brahman has been given in the Upanishads. What is the Self? What is meant by Brahman? What is the form of these two and what is the relationship between these two, a brief description in this context is given as follows :

(A) Nature of Self
The word Self has been used quite often in the Upanishads because they are considered to be a storehouse of complete knowledge. Self is the omnipresent living element. This element is the basic foundation of all elements (both materialistic and non-materialistic). It takes the form of a living being and resides in all hearts. It is Brahman or the Absolute. For this reason, Self is called the flame of all flames. The form of Self has been described in the Upanishads in the following manner :

1. Self is Certain Being: According to the Upanishads, the Self is the only thing which cannot be put to doubt. Self is a certain being. It does not need to be proved because it is self evident. It is considered to be a basis of all materialistic and non- materialistic elements. No experience is without the Self being involved in it, but it does not experience. It is the witness to all experiences.

2. Self is Permanent: Self is permanent. It is not transitory. It is the basis of all temporary things. Hence, it cannot be changed. It is beyond all psychological actions
and hence it is not affected by worldly changes. In fact, it is the creator of all changes but lives in its past. Hence one cannot deny the permanence of Self.

3. The Doctrine of Five Layers : To understand the form of Self, the Taittiriya Upanishad gives the Doctrine of the Five Layers. These five layers are :

Annamayi Kosh : It is a non-living and lifeless element. It comes at a materialistic level.
Pranmayi Kosh : It comes at a living level. It includes all flora and fauna.
Manomayi Kosh : It comes at a stage of consciousness. It is the objective of life.
Vigyanmayi Kosh : It is at a level of self consciouness. In it consciousness develops logical intellect.
Anandmayi Kosh : It is the true level of the Self. It destroys the spirit of diversity and differentiation.

The first four layers become a part of this pleasure (Anand) which is the last stage of their development. Hence the Doctrine of Five Layers proves that the Self is pure, living form of pleasure.

4. The Four Stages : The Mandukya Upanishad tries to explain the four stages of Self on the basis of consciousness. These four stages are :

The Stage of Wakefulness : In this stage the heart experiences pleasure from things of the world with the help of his senses.
The Stage of Dreams : In this stage consciousness presents several pictures (reflections) in itself.
The Stage of beep Sleep : It is the stage of deep sleep. The pleasure experienced in this stage is not real.
The Turiya Stage : It is a religious state. All ignorance gets destroyed here. The state of pleasure that the Self attains at this stage is indescribable.

(B) Nature of the Absolute:

The word ‘Brahman’ is derived from an element ‘Briha’ in Sanskrit language which means to grow, increase and sprout. It can thus give a philosophical conclusion that Brahman is that element that has created this visual world. Brahman is considered-: to be a form of a person and nature is considered to be a form of power. His powers are unlimited because he Himself is without boundation. He is considered to be omnipotent and the source of all fight.

He is Nirguna (Attributeless) despite being the basis of all forms. He is the storehouse of all knowledge. It is impossible to describe his knowledge in words. Undoubtedly, He is the root cause and basis of the entire universe. A brief description of the form of the Absolute is as follows :

1. Absolute is Qualified Essence: The Upanishads have referred to the sages as the form of the Absolute at several places. The Mundaka Upanishad talks about the form of the Absolute as being present everywhere south-north, west-east, above the sky and below the earth. The Absolute is the universe. Brihadaranyaka Upanishad states that initially there was the Absolute alone but when he attained form, it became omnipresent.

The Chhandogya Upanishad says that the Brahman reaches everyone through all actions, all desires, all fragrances and all tastes. In short, it implies that Absolute is all in one.

2. Absolute is Attributeless Essence : The Upanishads refer to the Absolute as the attributeless essence. It has no form, colour, shape etc. For this reason it can neither be seen nor can it be understood. The Mundaka Upanishad says that the Brahman is neither visible, nor receivable and without clan, eyes, ears, hands and feet etc. Shankar says that the Brahman is the cause of all the universe but it cannot be converted into it. It is the basis of all changes. Since the Absolute is nondescriptive, it has been described using the words ‘Neti, Neti’ (no end, no end).

3. Absolute is the Cause of World : The Upanishads call the Absolute as the cause of the world. According to the Taittiriya Upanishad, it is Brahman which leads to the creation of all things and because of which they continue to be in existence and in the end they become a part of it. The Chhandogya Upanishad calls the Absolute as ‘Tajlan’ which means that which originates from the Absolute, lives with the help of its support and in the end becomes an inseparable part of it. It implies that the Absolute gave an expression to this world and its origin and end is caused by the Absolute.

4. Absolute is the Source of Light: The Upanishads consider the Absolute as the source of light. The sun, moon, stars etc. give light as parts of the light of the Absolute. The light of the Absolute should not be considered to be a form of the materialistic light because the materialistic light can be seen with the eyes but the light of the Absolute can be seen only through the power of Yoga. The spiritual light of the Absolute is present in all the things of this worl’d.

5. Absolute is Existence : The Absolute is considered to be of existence according to the Upanishads. In philosophy, Absolute means existence. The Absolute is the basis of all existence. Wherever there is existence, it is because of the Absolute. The Absolute is not dependent on anything for its existence but it is considered to be the foundation of the existence of all creatures and elements. Consequently, the Absolute is considered to be the form of all truth.

6. Absolute is Bliss : The Absolute is called a bliss in the Upanishads. What is worth remembering here is that this bliss is not like the other pleasures of the world. It is limitless and endless like the sea of pleasure. It is due to the bliss of the Absolute that all creatures are bom in this universe. It is the cause of life of all creatures. Each creation experiences this pleasure on the basis of one’s potential. In the end, all the creatures get immersed in this pleasure. There is no end to this pleasure of the Absolute because it is the form of complete bliss.

Identity of Self and the Absolute:

The sages in the Upanishads have made no distinction between the Self and the Absolute. They considered it as one basic element. For this reason, they often use the terms Self and the Absolute interchangeably. The distinction is merely that of words but there is no distinction of meaning or element. The basic element of this world is only one. It is sometimes called Self and sometimes called the Absolute. Just as a river meets the sea and becomes a part of it, similarly the Self becomes a part of the Absolute. Because the form of Self and the Absolute is one, hence, they cannot be distinguished. In brief, looking for the ocean in one drop or one drop in the ocean is what the Upanishadic philosophy is all about.

Question 4.
Give a brief account of the main teachings of Bhagvadgita.
Or
Explain the basic teachings of Bhagvadgita.
Or
Discuss in detail the Karamayoga.
Answer:
The Bhagvadgita is a part of the Mahabharata. It is more popularly known by the name Gita. There are 18 chapters and 700 shlokas (verses) in it. The sermon of Gita was given by Lord Krishna to Aijuna before the battle of Mahabharata began. The ideology imparted by Gita was usually beyond the comprehension of the common man. The ideas of Gita have a magical impact on the common people. It is for this reason, that the Gita is dear to all the Hindus even today. Ramanuja (1017—1137) wrote a commentary on Bhagvadgita and interpreted its teachings.

It has been translated into many languages of the world. Its most popular English translation have been done by Edwin Arnold under the title, The Song Celestial. A brief description of the main teachings of the Gita is as follows :

1. God : The Gita calls the Parmatman (God) as the creator of all world. He is one. He is omnipotent and present in all creatures and objects. He is the creator, preserver and destroyer of all creatures. God is the basis of all knowledge, truth, joy, sorrow, violence, non-violence, courage, happiness, fame and disrespect etc. The tenth chapter of the Gita says, “I am the initiator of everything. Everything is borne out of me. Knowing this, the intelligent men with full devotion worship me.” God is immortal. He is free from the bonds of birth and death. He is the greatest of all.

2. Atman : According to the Gita, the body is not the Atman (soul). The circle of birth and death is related to the body and not the Atman. The Soul is the indestructible element. The water, wind, weapons etc. have no impact on the Atman. Neither does it bom, nor does it die. Just as a man removes his old and tattered clothes to wear new ones, similarly the Atman discards old bodies to enter into new ones.

3. Karamayoga : Karamayoga is a famous principle of the Gita. No creature can spend a single moment without Karma. A person who is able to control his senses and work selflessly is called Karamayogi and those persons who fall a victim to their senses and work to show off are called hypocrite. Except Karamayogi (Karma which does not desire of any fruits), the rest are all full of bonds. Hence, the Gita inspires a man to be a Karamayogi. According to the Gita, every Karma bears fruit which has to be borne by the person. It is never possible that a person performs an action and escapes its fruit. It is an inevitable principle. The fruits of one’s deeds lead one into the vicious circle of transmigration.

He bears the sufferings of fruit of the deeds of the previous birth and through new deeds, gathers the fruits of this birth to move on to the next birth. As a consequence of his deeds, man attains several stages of life, the highest being the Parampad which is his highest goal. Only through Karamayoga man can attain Parampad.

4. Bhaktiyoga : Bhaktiyoga is counted among the three main paths of the Gita. Bhakti is of several types :

Prapti Bhakti : It is a kind of bhakti in which the devotee comes with a pious heart in the shelter of God and gets detached from the materialistic elements,
Swarth Bhakti : Most of the bhakti in this world is purposeful. The reason for this is that some people resort to bhakti after they are hassled by troubles and they want to get rid of them,
Jnana Bhakti: Such bhagats deeply study the Shastras to fulfil their desire of knowledge and by God’s grace are able to attain true knowledge,
Nirguna Bhakti : This is a kind of bhakti in which God is considered omnipresent in all forms and thus he serves all the creatures.
Saguna Bhakti : In this kind of bhakti, the devotee with a pure heart pays devotion to the idol of his god.
Kirtan Bhakti : In this bhakti, the devotee constantly indulges in Kirtan in the name of God.
Shravana Bhakti : This type of bhakti is for the less educated. For this reason, they cannot deeply study the Shastras. Consequently, they listen to the sermons of Shastras from the others and tread on the path of bhakti. All these forms of bhakti are considered as a source of Mukti (salvation).

5. Jnanayoga : According to the Bhagvadgita, the fire of knowledge reduces all the bonds of Karma to ashes. For this reason, there is no purer a thing than knowledge in this world. This knowledge is not limited to the knowledge of ordinary elements. It actually means pure knowledge of the Soul. This is called Jnanayoga. Of Karmayoga, Bhaktiyoga and Jnanayoga, Jnanayoga receives prominence because without the knowledge of the Soul, a man can neither be a true Karamayogi nor can he be a true devotee.

After attaining human form, the creature who is not able to attain the knowledge of the Soul can never attain freedom from the bondage of cycle of Karma. Knowledge is the best way to attain salvation because knowledge sets the seed of Karma on fire and a burnt seed cannot give rebirth to a plant.

Question 5.
What do you know about the three paths shown in the Bhagwadgita for the benefit of mankind?
Or
Which are the three Yogas mentioned in the Bhagvadgita? Discuss.
Or
How many Yogas are referred to in the Bhagvadgita? Discuss in detail.
Or
Which are three Yogas mentioned in the Bhagvadgita? Discuss Bhaktiyoga.
Answer:
The Bhagvadgita or the Gita is one of the sacred texts of the Hindus. It gives a simple solution in clear words to all the problems of human life. The Gita does not suggest any one way of life for the attainment of salvation. It says that if every man’s behaviour is different from the other, then there ought to be different ways of reaching one’s ultimate goal. There are three ways of doing this Karamayoga, Bhaktiyoga and Jnanayoga. A man chooses his own path of life according to his nature and interest.

1. Karamayoga : Karamayoga is a famous principle of the Gita. No creature can spend a single moment without Karma. A person who is able to control his senses and work selflessly is called Karamayogi and those persons who fall a victim to their senses and work to show off are called hypocrite. Except Karamayogi (Karma which does not desire of any fruits), the rest are all full of bonds. Hence, the Gita inspires a man to be a Karamayogi. According to the Gita, every Karma bears fruit which has to be borne by the person. It is never possible that a person performs an action and escapes its fruit. It is an inevitable principle. The fruits of one’s deeds lead one into the vicious circle of transmigration.

2. Bhaktiyoga : Bhaktiyoga is counted among the three main paths of the Gita. Bhakti is of several types :

Prapti Bhakti : It is a kind of bhakti in which the devotee comes with a pious heart in the shelter of God and gets detached from the materialistic elements,
Swarth Bhakti : Most of the bhakti in this world is purposeful. The reason for this is that some people resort to bhakti after they are hassled by troubles and they want to get rid of them,
Jnana Bhakti: Such bhagats deeply study the Shastras to fulfil their desire of knowledge and by God’s grace are able to attain true knowledge,
Nirguna Bhakti : This is a kind of bhakti in which God is considered omnipresent in all forms and thus he serves all the creatures.
Saguna Bhakti : In this kind of bhakti, the devotee with a pure heart pays devotion to the idol of his god.
Kirtan Bhakti : In this bhakti, the devotee constantly indulges in Kirtan in the name of God.
Shravana Bhakti : This type of bhakti is for the less educated. For this reason, they cannot deeply study the Shastras. Consequently, they listen to the sermons of Shastras from the others and tread on the path of bhakti. All these forms of bhakti are considered as a source of Mukti (salvation).

3. Jnanayoga : According to the Bhagvadgita, the fire of knowledge reduces all the bonds of Karma to ashes. For this reason, there is no purer a thing than knowledge in this world. This knowledge is not limited to the knowledge of ordinary elements. It actually means pure knowledge of the Soul. This is called Jnanayoga. Of Karmayoga, Bhaktiyoga and Jnanayoga, Jnanayoga receives prominence because without the knowledge of the Soul, a man can neither be a true Karamayogi nor can he be a true devotee.

Question 6.
What do you know about Nishkama Karma of Bhagvadgita?
Answer:

Karamayoga : Karamayoga is a famous principle of the Gita. No creature can spend a single moment without Karma. A person who is able to control his senses and work selflessly is called Karamayogi and those persons who fall a victim to their senses and work to show off are called hypocrite. Except Karamayogi (Karma which does not desire of any fruits), the rest are all full of bonds. Hence, the Gita inspires a man to be a Karamayogi. According to the Gita, every Karma bears fruit which has to be borne by the person. It is never possible that a person performs an action and escapes its fruit. It is an inevitable principle. The fruits of one’s deeds lead one into the vicious circle of transmigration.

Question 7.
Who gave the lesson contained in the Bhagvadgita and to whom? Of the three Yogas in the Gita, write about the Bhakti Yoga.
Answer:
The preachings given in the Bhagvadgita were given by Lord Krishna to Aijuna.

Bhaktiyoga : Bhaktiyoga is counted among the three main paths of the Gita. Bhakti is of several types :

Prapti Bhakti : It is a kind of bhakti in which the devotee comes with a pious heart in the shelter of God and gets detached from the materialistic elements,
Swarth Bhakti : Most of the bhakti in this world is purposeful. The reason for this is that some people resort to bhakti after they are hassled by troubles and they want to get rid of them,
Jnana Bhakti: Such bhagats deeply study the Shastras to fulfil their desire of knowledge and by God’s grace are able to attain true knowledge,
Nirguna Bhakti : This is a kind of bhakti in which God is considered omnipresent in all forms and thus he serves all the creatures.
Saguna Bhakti : In this kind of bhakti, the devotee with a pure heart pays devotion to the idol of his god.
Kirtan Bhakti : In this bhakti, the devotee constantly indulges in Kirtan in the name of God.
Shravana Bhakti : This type of bhakti is for the less educated. For this reason, they cannot deeply study the Shastras. Consequently, they listen to the sermons of Shastras from the others and tread on the path of bhakti. All these forms of bhakti are considered as a source of Mukti (salvation).

Question 8.
What do you mean by Dharma Shastras? Write a note on the main Dharma Shastras.
Or
Which subjects have been touched in Dharma Shastras? Explain.
Or
What is Dharma Shastra? Explain any one of the Dharma Shastra.
Or
What is Shastra? Give brief description of any Hindu Scripture (Shastra).
Or
Write a brief note on Hindu Scriptures (Shastras).
Or
Describe the main features of Shastras.
Or
Explain the importance of Dharma Shastras.
Or
Describe Dharma Shastras.
Answer:
The Dharma Shastras Eire ancient texts of the Hindus. These are also called Smritis. Of these Dharma Shastras, the most famous are Manu’s Dharma Shastra or Manu Smriti. Besides this, the Smritis composed by Yajnavalkaya, Vishnu and Narda are also important. The historians disagree on the period of the composition of the Dharma Shastras. The common view is that they were created between 1st B.C. and Ith B.C. These Dharma Shastras are composed in Sanskrit. In these, the Vishnu Sihriti is composed in prose whereas the rest of the three Dharma Shastras are written in the form of a poem.

These Dharma Shastras render light on the religious, social, political and economic regulations of ancient India explicitly. Consequently, these Dharma Shastras are a valuable source for us to know about the condition of the people of that time. A brief description of the main Dharma Shastras is as follows :

1. Manu Smriti : Manu Smriti is also known by the name Manu Samhita. It was composed by Manu. Manu is considered as the world’s first law giver. In his compositions, he has given important information about the origin of Dharma and its sources. It clearly defines the roles of the Brahmans, Kshatriyas, Vaishyas and Shudras. The Brahmanas occupied the highest position in society whereas the Shudras were considered the lowest. In it, human life is divided into four ashramas i.e. Brahmacharya, Grihastha, Vanaprastha and Sanyasa and the associated responsibilities and importance is also described in it.

If they are angry with usr we should not lose our temper. Because we can never repay them for what they have done for us. A person who disrespects them should be fined with 100 pana. According to Manu, women should not be given the right to study the Vedas or the right to property. Their ideas should never be trusted. They should not be given freedom. He was in favour of early marriage. He opposed widow remarriage and Niyoga practices.

According to Manu, people should lead a simple and pious life. According to him, wicked and evil doers have to face several difficulties in hell. He was strictly against gambling. According to him, the government should fix the prices of goods. Besides these subjects, Manu has also given information about Yoga, Meditation, Transmigration and Moksha in his composition.

2. Yajnavalkya Smriti : Though Yajnavalkya Smriti is brief as compared to Manu Smriti but it is important in several aspects. The description in it is bound by principles and the language is lucid. It is considered to be composed between 100 B.C. and 300 B.C. Yajnavalkya Smriti is divided into three chapters. The first chapter deals with the values right from conception to marriage, the duties of a wife, the rights and duties of the four Vamas, the rules of charity, the rules for observing shradhas and the fruits of observing them, the appropriate qualities of a ruler and his ministers, judicial system and the penance for criminals and the tax system explicitly.

The second chapter gives the difference between Dharma Shastra and Artha Shastra. Rights to property, the rules relating to slavery, gambling, theft, rape, border disputes . are given in great details. The third chapter renders light on the last rites, period of sorrow, means of attaining purity, Atman, path to Moksha, evil doers, yogis, means to attain knowledge of the Atman, hell, objectives of remorse, killing of creatures etc.

The Yajnavalkya Smriti and Manu Smriti differ on certain issues. Manu on one hand has allowed a Brahmana to marry the daughter of a Shudra, on the other hand Yajnavalkya opposed it. Manu has criticised Niyoga whereas Yajnavalkya was in favour of it. Manu believed that the widows should have no right over property whereas Yajnavalkya was completely in favour of it. Manu was strictly against gambling whereas Yajnavalkya did not consider it bad. He was in favour of bringing it under the control of the government to obtain revenue. Yajnavalkya has provided important and useful information about biology and medical science in his Smriti.

3. Vishnu Smriti : This Smriti was composed between 100 A.D. and 300 A.D. It was written in the form of prose. In it some shlokas have been taken from Manu and Yajnavalkya’s Smritis. In Vishnu Smriti, the Aryan region has been described more explicitly than Manu Smriti. It covers almost the whole of India. It proves that during the period when Vishnu Smriti was composed, the Aryans had spread in the whole of India. The rulers were the focus of administration.

To expand their empires and protect their subjects was their prime duty. A Council of Ministers was appointed to help the king to run the administration efficiently, The ministers were appointed primarily on the basis of their abilities and loyalty towards the state. The smallest unit of administration was called Gram (village). To give fair justice to the subjects was the prime responsibility of the ruler. Vishnu Smriti gives a detailed description of the types of crimes and the punishments awarded for them.

The Manu Smriti describes that due to their highest position in society there should be no tax imposed on the Brahmans but the Vishnu Smriti favoured it. Vishnu Smriti was against gambling and considered it as a blot on society. It believed in the Varna system and Ashrama system prevalent in society. The Shudras too could become ascetics whereas according to the Manu Smriti they could not attain Sanyasa. During this period, the situation of women worsened.

This can be guaged from the fact that the Sati system began during this period. Vishnu Smriti emphasises on the fact that people should lead simple and pious life. They should not even speak to the crooked people. Vishnu Smriti also describes the coins namely yava, masha, swama, nishak, kishnal etc. It proves that trade at that time was not only conducted through the barter system but also by coins.

4. Narda Smriti : This Smriti was composed between 100. A.D. and 400 A.D. This Smriti has some shlokas from the Manu Smriti but it has its own qualities. The king appointed spies to keep him informed of the incidents of the kingdom. Kul, Shreni and Gana were institutions for social welfare. These institutions made their own policies and rules. The king interfered less in the internal affairs of these institutions. The Narda Smriti gives a detailed account of the judicial process of the state. The king was considered as the supreme justice of the state. His decisions were final.

Narda was in favour of bringing gambling under government control so that the government could earn some income from it. He was not in favour of a widow being given the property of her husband. He supported widow-remarriage and Niyoga traditions. He described the 15 kinds of slaves prevalent in society. Their duty was to serve the main three castes. They had no right to own property.

There was a system of partnership in business and the profit or loss was to be distributed proportionately among the partners. Narda has described the coins called dinar, pana and swama. He laid down some rules for the learning of students and artisAnswer:They had to go to the workshops of their masters to learn work. They could not leave their masters before the prescribed period of learning or else they were heavily penalised.

It is clear from the above mentioned description that the Dharma Shastras render great light on the various laws and traditions and customs. They are very important from historical point of view. Dr. R.C. Majumdar has aptly remarked, “The Dharma Shastras, also called Smritis, have played a very important part in Hindu life during the last two thousand years. Although the Vedas are regarded as the ultimate sources of dharma, in practice it is the Smriti works to which the Hindus all over India turn for the real exposition of religious duties and usages. They are also regarded as the only authentic sources of Hindu law and social customs.”

Question 9.
What is meant by Manu Smriti? What subjects have been discussed in it?
Or
What do you know about Manu Smriti? Explain.
Answer:
The Manu Smriti is counted^irst amongst the few in the Dharma Shastras. It is also called the Manava Dharma Shastra. It was composed between 200 B.G. and 200 A.D. There are 27,000 shlokas in it and there are 12 chapters in it. It is written in Sanskrit in poem form. Manu is considered to be the first law giver to the world. In his creation, Manu has thrown ample light on the religious, social, political and economic regulations of India, during the contemporary era. A brief description of these regulations is as given below :

1. Four Sources of Dharma : The biggest contribution of Manu towards Indian heritage is his information about the four sources of Dharma. According to him, Vedas are the first source of Dharma. They give the basic element to all the religions of the world. The second source is Smriti. Smriti implies all those things that are written on the basis of one’s memory power. Smriti is different from Shruti. Shruti includes those things which are directly heard from the Absolute.

Dharma Shastras come under Smriti and the Vedas come under Shruti. A person who obeys the laws given in the Shruti and Smriti, attains fame in one’s lifetime and becomes the recepient of extreme pleasure in the next birth. The third source is the recognised customs and traditions but they should be based on good behaviour. The fourth source is that which is followded by the Self but that too should be based on good behaviour.

2. Administrative Laws : The Manu Smriti renders a great significance to the role of the king. He was the chief of the state. He was considered to be a form of God. His main duty was to protect Dharma and his subjects. It was essential for his subjects to follow his orders. The king was absolute. He used to form a Council of Ministers comprising 7 or 8 ministers with the objective of running the administration properly. Mukhyamatya was the head of this council and he was usually a Brahmana.

It explicitly describes the capabilities of the ministers and their duties, rules of battle, taxes imposed by the king over his subjects. Manu was not in favour of imposing taxes on the Brahmanas. Even the handicapped were not taxed. For administrative convenience, every kingdom was divided into several administrative units. The smallest administrative unit was Gram (village) which was headed by the Gramini. The king hardly interfered in the local administration.

3. Judicial Administration : Manu contributed commendably towards the field of law. He was the first person who distinguished between the civil and criminal laws. He considered it to be the first duty of the king to give fair justice. The ruler established several courts in his kingdom. The Kul, Shreni and Gana were also given the right to establish their own courts. If not satisfied by the decision of the court, any appellant could plead before the ruler. Manu has described 18 types of crimes like default in repayment of loan, breach of trust, breaking one’s promise, stealth, robbery, defamation, succession relation, extra marital affairs, non-payment of dues, border disputes etc.

Different punishments have been fixed for different crimes. Manu was not in favour of awarding death sentence to the Brahmanas. To make the criminals commit their crimes, they were even made to go through a fire test or a water test. In brief, there was no branch of the modem law system that remained untouched by Manu.

4. Varna System : Manu was in favour of the*prevalent Varna system. According to him, the Brahmanas were bom out of the mouth of the Absolute, the Kshatryias emerged from his arms, the Vaishyas from the stomach and the Shudras from his feet. The Brahmanas had the highest position in society. Their main work was to study the Vedas and help others to study them, to perform yajnas for the benefit of others, giving and taking donations, to act as the judge and the chief advisor of the ruler. They were expected to lead a pious and simple life. The main work of the Kshatriyas was to protect people.

Besides this they had been asked to study the Vedas, perform yajnas and give gifts. The primary works of a Vaishya were trade- commerce, agriculture and cattle rearing. They too could study the Vedas. The work of the Shudras was to serve the above mentioned three castes selflessly. They were not allowed to study the Vedas.

5. The Four Ashramas : Considering human life span to be approximately of 100 years, Manu has divided it into 4 Ashramas of 25 years each. They were Brahmacharya Ashrama, Grihastha ashrama, Vanaprastha Ashrama and Sanyasa Ashrama. All these Ashramas were fixed for the above mentioned three castes. The first ashrma was Brahmacharya. In it a child attained knowledge from the age of 5 years to the age of 25 years. Grihastha Ashrama was from 25 to 50 years. In it man marries in order to
have children. He took complete responsibility of their rearing.

It was esssential for every family to have a son. Vanaprastha Asharma was from 50 to 75 years. In it a man left his home and went to the forest to lead the life of an ascetic. The fourth and the last ashrama was Sanyasa. It was from 75 to 100 years. In it a man lived like a Sanyasi and tried to attain salvation.

6. Views about Women: Manu was not in favour of giving independence to women. He was of the view that a woman should be taken care of by her father when unmarried, by her husband when married and by her sons if her husband dies. He said that women put men on the wrong path. He was not in favour of believing what women said. Manu had favoured child marriage. He said that women should get married between the age of 8 to 12 years. Manu opposed widow remarriage and the system of Niyoga.

According to Niyoga system, a widow could marry her brother-in-law to produce a son. Manu was not in favour of giving property rights to women. She could only obtain ‘Istree Dhan’ which she got with herself as dowry. Despite all the restrictions that were placed on women, Manu respected women greatly in the form of a housewife. He said, “God resides where women are respected, and if women are not respected, religious rites are futile”.

7. Some Other Views : Manu has advised people to lead a holy and pious life. He said that an evil person always lives in suffering. He considered liars as the greatest thieves. Such evil doers go straight to hell. He said that parents, teachers and elders should always be respected. Whoever does not do so, should be punished. Manu has also thrown light on the rules pertaining to commercial trade. In the words of A.A. MacDonell,“No work has enjoyed so great a reputation and authority, throughout India for centuries as the Manava Dharmashastra, also called the Manu Smriti.”

Question 10.
Write short notes on any two of the following :

Puranas
Upanishads
Shastras.

Answer:
The Puranas are the ancient texts of the Hindus. The Purana means ancient. They have been written in Sanskrit. No definite period is given for their writing. These are not a creation of single century. They are described in the Atharvaveda, Upanishads and epics. There have been made changes in them from time to time and new chapters were added to them. The Puranas were given their final touch in the Gupta period. Hence the Puranas have been written by several writers.

These parts are as follows :

1. Shiva Purana :

Vayu
Linga
Skanda
Agni
Matsya
Kurma.

2. Vaishnava Purana :

Vishnu
Bhagvata
Narada
Garuda
Padma.

3. Brahman Purana :

Brahman
Brahmand
Brahmavaivrata
Markandeya
Bhavishya and
Vamana.

Search: It describes about the creation of the world.
Pratisarga: It gives a description about the development, destruction and recreation of the world.
Vansh: It gives a description of the lineage of the famous kings and Rishis.
Manzanar: It gives a description of the great battles fought on this earth and the important event in each of them.
Vanshanucharita: It gives a description of the kings of great lineage and the feats of the Rishis.

6. The Narada Purana : This Purana consists of 25,000 shlokas. This Purana is related to the worship of Vishnu. It gives a detailed description of the prevalent education in ancient India. It does not give a description of the lineages.

7. The Markandeya Purana : There are 900 shlokas in this Purana. It gives a detailed description of the Vedic gods Indra, Surya and Agni etc. It also gives a description of several famous lineages.

15. The Kurina Purana : There are 18,000 shlokas in this Purana. It describes the worship of the Kurma incarnation of Vishnu. It gives a description of several mythical stories.

The Upanishads are considered as the true origin of Indian philosophy. Upanishads are those texts which incorporate in them the spiritual knowledge of the „ world of highest order just as pearls are held together in a string. The lustre o’f these pearls helps to eradicate the inner darkness of a person and, he is illuminated to such an extent that it outshines the light of the even sun. It would be no exaggeration to say that the Upanishads are the prime source of Indian philosophy. The word Upanishad is made from a combination of three words. The word ‘Up’ means near, ‘Ni’ means devotion and ‘Shad’ means to sit. Thus the word Upanishad’ means sitting beside with complete devotion.

6. Moral Virtues : The Upanishads have greatly emphasised on moral virtues. It is only when one adopts the moral virtues then he can swim across the ocean of this life. These virtues are :

Always speak the truth.
Love all beings.
Think of others’ misery as one’s own.
Keep distance from pride, greed and evil thinking,
Do not indulge in stealing or robbing,
Obey the tenets of religion.
Do not show laxity towards the study of the Vedas, education, deities and forefathers,
Be sincere towards social welfare,
Respect your guru.

The Dharma Shastras Eire ancient texts of the Hindus. These are also called Smritis. Of these Dharma Shastras, the most famous are Manu’s Dharma Shastra or Manu Smriti. Besides this, the Smritis composed by Yajnavalkaya, Vishnu and Narda are also important. The historians disagree on the period of the composition of the Dharma Shastras. The common view is that they were created between 1st B.C. and Ith B.C. These Dharma Shastras are composed in Sanskrit. In these, the Vishnu Sihriti is composed in prose whereas the rest of the three Dharma Shastras are written in the form of a poem.

Short Answer Type Questions (Type 1):

Question 1.
Describe the salient features of Puranas Literature in brief but meaningful.
Or
What is meant by Puranas?
Answer:
The Puranas are the ancient texts of the Hindus. The Purana means ancient, ’hey have been written in Sanskrit. There have been made changes in them from me to time and new chapters were added to them. Hence the Puranas have been itten by several writers. The Puranas were called the Fifth Veda and the Shudras re given the permission to read them. The total number of Purans are 18. These Puranas have been divided into three parts. There are six Puranas in each part and they are called Shiva, Vaishnava and Brahman Purana.

Question 2.
What is discussed in the Puranas?
Answer:
The prevalent Vedic and Non-Vedic religious beliefs, myths and stories are compiled in the Puranas. Each Purana is divided into five parts. These parts are :

Sarga : It describes about the creation of the world.
Pratisarga : It gives a description about the development, destruction and recreation of the world.
Vansh : It gives a description of the lineage of the famous kings and Rishis.
Manvantar : It gives a description of the great battles fought on this earth and the important event in each of them.
Vanshanucharita : It gives a description of the kings of great lineage and the feats of the Rishis.

Question 3.
Describe in brief but meaningfully the two popular Puranas.
Answer:

The Brahman furana : It is also called the Adi Purana. It has 14,000 shlokas in it. Most of it describes the pilgrimage places of India. Besides this, it also gives a description of Krishna, Rama, Surya, famous royal families, earth, hell, various castes, Varna Ashrama system and about Shradhs.
The Padma Purana : This is the biggest Purana. It has almost 55,000 shlokas in it. It describes the Srishti Khand, Bhumi Khand, Swarga Khand and Pataal Khand. It gives a detailed description of the Vishnu Katha and Rama Katha. Besides these, this Purana also describes about the holy places and fasts.

Question 4.
Describe the importance of Puranas Literature.
Answer:
The Puranas present a detailed picture of the ancient Indian culture. The customs and traditions prevalent in Hinduism today are a gift of the Puranas. These Puranas throw ample light on the religious beliefs of the Hindus, the methods of worship of the gods and goddesses, fasts, shradhas, birth, marriage and rites performed at the time of death. Idol worship and belief in incarnation is also a gift of the Puranas. These Puranas popularized the tradition of worship of forefathers further. People were inspired to donate. The description of the popular dynasties given in the Puranas proved to be quite useful historically.

Question 5.
What do you mean by the Upanishads?
Answer:
The Upanishads are those texts which describe knowledge. They are 108 in number and they were composed by different hermits between 550 B.C. to 100 B.C. These throw light on the indepth spiritual subjects. These try to tell what soul is and what is its relation to the Supreme Soul. They have tried to solve severa mysteries pertaining to life and death.

Question 6.
What is the nature of Self and Absolute according to the Upanishads?
Answer:

Nature of Self: The word Self has been frequently used in the Upanisha because it is considered as the ultimate source of all knowledge. Self is the omniorese living element. This element forms the basic foundation of all elements. This assumes a living form and resides in the hearts of all people.
Nature of the Absolute : The word ‘Brahman’ is derived from an element of Sanskrit language called ‘Briha’ which means to grow or to proceed. From philosophical point of view, Brahman is an element which led to the creation of the visible world. Brahman is considered as an epitome of the power of man and nature. He is the master of unlimited powers because he himself is boundless. He is all pervading and the light of all lights.

Question 7.
According to Upanishads ‘Brahma’ is formless. Elucidate.
Or
According to Upanishads Brahma is the creator of Universe. Discuss.
Answer:
Brahman is considered as an epitome of the power of man and nature. He is the master of unlimited powers because he himself is boundless. He is all pervading and the light of all lights. Despite being the basis of all virtues it is called Nirguna. He is the source of complete knowledge. It is impossible to describe his knowledge in words. Undoubtedly, he is the basic cause and foundation of the entire world.

Question 8.
What is meant by Moksha according to the Upanishads?
Answer:
According to the Upanishads, the attainment of Moksha is the prime objective of a man’s life. Through Karma, a man is subjected to the sufferings of transmigration. The Atman inside the body is the partner to all joys and” sufferings. Till the time, the Atman is trapped in the body, it cannot free itself of joys and sufferings. Ignorance is the prime cause of all bonds of man. When this ignorance is destroyed, man is freed from all bonds and he attains salvation. –

Question 9.
Write a short note on Bhagvadgita.
Answer:
The Bhagvadgita is one of the sacred texts of the Hindus. The Bhagvadgita is a part of the Mahabharata. It is more popularly known by the name Gita. There are 18 chapters and 700 shlokas in it. The sermon of Gita was given by Lord Krishna to Arjuna before the battle of Mahabharata began. The ideas of Gita have a magical impact on the common people. It is for this reason, that the Gita is dear to all the Hindus even today. It gives a simple solution in clear words to all the problems of human life.

Question 10.
Write a short note on the Karmayoga.
Answer:
Karamyoga is a famous principle of the Gita. No creature can spend a single moment without Karma. A person who is able to control his senses and works selflessly is called Karamayogi and those persons who fall a victim to their senses and works to show off are called hypocrite. Except Karamayoga (Karma which does not desire of my fruits), the rest are all full of bonds. Hence, the Gita inspires a man to be a laramayogi. Acce ding to the Gita, every Karma bears fruit which has to be borne by e person. It is never possible that a person performs an action and escapes its fruit.

Question 11.
What do you mean by Jnanayoga?
Answer:
According to the Bhagvadgita, the fire of knowledge reduces all the bonds of Karma to ashes. For this reason, there is no purer a thing than knowledge in this world. This knowledge is not limited to the knowledge of ordinary elements. It actually means pure knowledge of the Soul. This is called Jnanayoga. Knowledge is the best way to attain salvation because knowledge sets the seed of Karma on fire and a burnt seed cannot give rebirth to a plant.

Question 12.
What are the Dharma Shastras?
Answer:
The Dharma Shastras are ancient texts of the Hindus. Of these Dharma Shastras, the most famous are Manu’s Dharma Shastra or Manu Smriti. Besides this, the Smritis composed by Yajnavalkaya, Vishnu and Narda are also important. These Dharma Shastras are composed in Sanskrit.

Short Answer Type Questions (Type-2):

Question 1.
Describe the salient features of Puranas Literature in brief but meaningful.
Or
What is meant by Puranas?
Answer:
The Puranas are the ancient texts of the Hindus. The Pur ana means ancient. They have been written in Sanskrit. No definite period is given for their writing. These are not a creation of any single century. They are described in the Atharvaveda, Upanishads and epics. There have been made changes in them from time to time and new chapters were added to them. The Puranas were given their final touch in the Gupta period. Hence the Puranas have been written by several writers. The Puranas were called the Fifth Veda and the Shudras were given the permission to read them. The total number of Purans are 18. These Puranas have been divided into three parts. There are six Puranas in each part and they are called Shiva, Vaishnava and Brahman Purana.

These parts are as follows :

(1) Shiva Purana :

Vayu
Linga
Skanda
Agni
Matsya
Kurina.

(2) Vaishnava Purana :

Vishnu
Bhagvata
Narada
Garura
Padma.

(3) Brahman Purana :

Brahman
Brahmand
Brahmavaivrata
Markandeya
Bhavishya
Vamana.

Question 2.
What is discussed in the Puranas?
Answer:
The prevalent Vedic and Non-Vedic religious beliefs, myths and stories are compiled in the Puranas. Myths are those stories of which there is no proof, but they are very popular. Each Purana is divided into five parts. These parts are :

Sarga : It describes’ about the creation of the world.
Pratisarga : It gives a description about the development, destruction and recreation of the world.
Vansh : It gives a description of the lineage of the famous kings and Rishis.
Manvantar : It gives a description of the great battles fought on this earth and the important event in each of them.
Vanshanucharita : It gives a description of the kings of great lineage and the feats of the Rishis.

What is worth remembering here is that we do not have the original Puranas with us. What we have with us today as the Puranas, may not necessarily have the descriptions as per the above divisions.

Question 3.
Give a brief account of any five Puranas.
Answer:
(1) The Brahman Purana : It is also called the Adi Purana. It has 14,000 shlokas in it. Most of it describes the pilgrimage places of India. Besides this, it also gives a description of Krishna, Rama, Surya, famous royal families, earth, hell, various castes, Varna Ashrama system and about Shradhs.

(2) The Padma Purana : This is the biggest Purana. It has almost 55,000 shlokas in it. It describes the Srishti Khand, Bhumi Khand, Swarga Khand and Pataal Khand. It gives a detailed description of the Vishnu Katha and Rama Katha. Besides these, this Purana also describes about the holy places and fasts.

(3) The Vishnu Purana : This Purana has 23,000 shlokas in it. It says that Vishnu is the supreme god. He alone has created the world and protects it. It also describes the strange things about this world and the people of heaven. It gives a description of several famous lineages.

(4) The Vayu Purana : This Purana has 11,000 shlokas in it. It describes several stories associated with the glory of Shiva. For this reason, it is also called the Shiva Purana. It describes several lineages. It has great historical importance.

(5) The Bhagvata Purana : Most popular among the Puranas associated with Lord Vishnu is the Bhagavata Purana. It gives a description of several stories associated with the life of Lord Krishna.

Question 4.
Describe the importance of Puranas Literature.
Or
What are the main features of Puranas literature?
Or
Puranas are very important in Hinduisim. Discuss.
Answer:
The Puranas present a detailed picture of the ancient Indian culture. The customs and traditions prevalent in Hinduism today are a gift of the Puranas. These Puranas throw ample light on the religious beliefs of the Hindus, the methods of worship of the gods and goddesses, fasts, shradhas, birth, marriage and rites performed at the time of death. Idol worship and belief in incarnation is also a gift of the Puranas. These Puranas popularized the tradition of worship of forefathers further. People were inspired to donate.

The description of the popular dynasties given in the Purana?’ proved to be quite useful historically. The description of the pilgrimages and temples gives us important information about the contemporary art. Besides these, the Puranas throw ample light on the social, economic and political condition of ancient India. Undoubtedly, it would be no exaggeration if the Puranas are called the encyclopaedia of Indian culture.

Question 5.
What do you mean by the Upanishads?
Or
Describe the name of five Upanishads and their importance.
Or
Give informations about Upanishads literature.
Answer:
The Upanishads are those texts which describe knowledge. Since they are the last part of the Vedas, they are also called the Vedanta. They are 108 in number and they were composed by different hermits between 1000-500 B.C. These throw light on the indepth spiritual subjects. These try to tell what soul is and what is its relation to the Supreme Soul. They have tried to solve several mysteries pertaining to life and death. They throw ample light on subjects like Karma, Moksha, Maya and Transmigration. Dr. S.R. Goyal has rightly said, “The Upanishadic philosophy is rightly regarded as the source of all Indian Philosophy.”

Question 6.
What is the nature of Self and Absolute according to the Upanishads?
Answer:
1. Nature of Self: The word Self has been frequently used in the Upanishads because it is considered as the ultimate source of all knowledge. Self is the omnipresent living element. This element forms the basic foundation of all elements. This assumes a living form and resides in the hearts of all people. This is Brahman or the Parmatman
Or
According to Upanishads Brahma is the creator of Universe. Discuss.
Answer:
The word ‘Brahman’ is derived from an element of Sanskrit language called ‘Briha’ which means to grow or to proceed. From philosophical point of view, Brahman is an element which led to the creation of the visible world. Brahman is considered as an epitome of the power of man and nature. He is the master of unlimited powers because he himself is boufidless. He is all pervading and the light of all lights. Despite being the basis of all virtues it is called Nirguna. He is the source of complete knowledge. It is impossible to describe his knowledge in words. Undoubtedly, he is the basic Cause and foundation of the entire world.

Question 8.
What do you know about the Doctrine of Five Layers?
Answer:
To understand the form of Self, the Taittiriya Upanishad gives the Doctrine of the Five Layers. These five layers are :

Annamayi Kosh : It is a non-living and lifeless element. It comes at a materialistic level.
Pranmayi Kosh : It comes at a living level. It includes all flora and fauna.
Manomayi Kosh : It comes at a stage of consciousness. It is the objective of life.
Vigyanmayi Kosh : It is at a level of self consciousness. In it consciousness develops logical intellect.
Anandmayi Kosh : It is the true level of the Self. It destroys the spirit of diversity and differentiation.

The first four layers become a part of this pleasure (Anand) which is the last stage of their development. Hence the Doctrine of Five Layers proves that the Self is pure, living form of pleasure.

Question 9.
What is meant by Moksha according to the Upanishads?
Answer:
According to the Upanishads, the attainment of Moksha is the prime objective of a man’s life. Through Karma, a man is subjected to the sufferings of transmigration. The Atman inside the body is the partner to all joys and sufferings. Till the time, the Atman is trapped in the body, it cannot free itself of joys and sufferings. Ignorance is the prime cause of all bonds of man. When this ignorance is destroyed, man is freed from all bonds and he attains salvation. Moksha is the last step of ladder of man’s knowledge. Upon reaching there he achieves all. Nothing supersedes the joy of attaining Moksha. According to the Upanishads, Moksha can be attained only through knowledge.

Question 10.
Write a short note on Bhagvadgita.
Answer:
The Bhagvadgita is one of the sacred texts of the Hindus. The Bhagvadgita is a part of the Mahabharata. It is more poularly known by the name Gita. There are 18 chapters and 700 shlokas in it.

The sermon of Gita was given by Lord Krishna to Arjuna before the battle of Mahabharata began. The ideology imparted by Gita was usually beyond the comprehension of the common man. The ideas of Gita have a magical impact on the common people. It is for this reason, that the Gita is dear to all the Hindus even today. It gives a simple solution in clear words to all the problems of human life. The Gita does not suggest any one way of life for the attainment of salvation.

It says that if every man’s behaviour is different from the other, then there ought to be different ways of reaching one’s ultimate goal. There are three ways of doing this : Karamayoga, Bhaktiyoga and Jnanayoga. A man chooses his own path of life according to this nature and interest.

Question 11.
Write a short note on the Karmayoga.
Answer:
Karamyoga is a famous principle of the Gita. No creature can spend a single moment without Karma. A person who is able to control his senses and works selflessly is called Karamayogi and those persons who fall a victim to their senses and works to show off are called hypocrite. Except Karamayoga .(Karma which does not desire if any fruits), the rest are all, full of bonds. Hence, the Gita inspires a man to be ,a Karamayogi. According to the Gita, every Karma bears fruit which has to be borne by the person. It is never possible that a person performs an action and escapes its fruit.

It is an inevitable principle. The fruits of one’s deeds lead one into the vicious circle of transmigration. He bears the sufferings of fruit of the deeds of the previous birth and through new deeds, gathers the fruits of this birth to move on to the next birth. As a consequence of his deeds, man attains several stages of life, the highest being the Parampad which is his highest goal. Only the Karamyoga can help man attain Parampad.

Question 12.
Give a brief account of the Bhaktiyoga.
Answer:
Bhaktiyoga is counted among the three main paths of the Gita. Bhakti is of several types :

(1) Prapti Bhakti : It is a kind of bhakti in which the devotee comes with a pious heart in the shelter of God and gets detached from the materialistic elements,

(2) Swarth Bhakti : Most of the bhakti in this world is purposeful. The reason for this is that some people resort to bhakti after they are hassled by troubles and they want to get rid of them.

(3) Jnana Bhakti: Such bhagats deeply study the Shastras to fulfil their desire of knowledge and by God’s grace are able to attain true knowledge.

(4) Nirguna Bhakti: This is a kind of bhakti in which God is considered omnipresent in all forms and thus. He serves all the creatures,

(5) Saguna Bhakti: In this kind of bhakti, the devotee with a pure heart pays devotion to the idol of his god.

(6) Kirtan Bhakti : In this bhakti, the devotee constantly indulges in Kirtan in the name of God.

(7) Shravana Bhakti: This type of bhakti is for the less educated. For this reason, they cannot deeply study the Shastras. Consequently, they listen to the sermons of Shastras from the others and tread on the path of bhakti. All these forms of bhakti are considered as a source of Mukti (salvation).

Question 13.
What do you mean by Jnanayoga?
Answer:
According to the Bhagvadgita, the fire of knowledge reduces all the bonds of Karma to ashes. For this reason, there is no purer a thing than knowledge in this world. This knowledge is not limited to the knowledge of ordinary elements. It actually means pure knowledge of the Soul. This is called Jnanayoga. Of Karmayoga, Bhaktiyoga and Jnanayoga, Jnanayoga receives prominence because without the knowledge of the Soul, a man can neither be a true Karamayogi nor can he be a true devotee.

Question 14.
Describe in brief but meaningful the salient features of Dharma Shastras.
Or
What are the Dharma Shastras?
Or
Describe Dharma Shastras.
Or
Describe the importance of Shastra literature.
Answer:
The Dharma Shastras are ancient texts of the Hindus. These are also called Smritis. Of these Dharma Shastras, the most famous are Manu’s Dharma Shastra or Manu Smriti. Besides this, the Smritis composed by Yajnavalkaya, Vishnu and Narda are also important. The historians disagree on the period of the composition of the Dharma Shastras. The common view is that they were created between 1st B.C. and 5th B.C. These Dharma Shastras are composed in Sanskrit.

In these, the Vishnu Smriti is composed in prose whereas the rest of the three Dharma Shastras are written in the form of a poem. These Dharma Shastras render light on the religious, social, political and economic regulations of ancient India explicitly. Consequently, these Dharma Shastras are a valuable source for us to know about the condition of the people of that time.

Question 15.
Write a short note on the Manu Smriti.
Or
Give information about Manu Smriti.
Answer:
Manu Smriti is also known by the name Manu Samhita. It was composed by Manu. Manu is considered as the world’s first law giver. In his compositions, he has given important information about the origin of Dharma and its sources. It clearly defines the roles of the Brahmanas, Kshatriyas, Vaishyas and Shudras. The Brahmanas occupied the highest position in society whereas the Shudras were considered the lowest. In it, human life is divided into four ashramas i.e. Brahmacharya, Grihastha, Vanaprastha and Sanyasa and the associated responsibilities and importance is also described in it.

In it, Manu has also described the rules that the kings should follow. According to this, the king should appoint a Council of Ministers to run the administration of the state. The king should least interfere in the local administration. Manu believed that we should respect and serve our parents, teachers and elders. If they are angry with us, we should not lose our temper. Because we can never repay them for what they have done for us. According to Manu, women should not be given the right to study the Vadas or the right to property.

Question 16.
What do you mean by the Four Ashramas?
Answer:
Considering human life span to be approximately 100 years, Manu has divided it into four Ashramas of 25 years each. They were Brahmacharya Ashrama, Grihastha ashrama, Vanaprastha Ashrama and Sanyasa Ashrama. All these Ashramas were fixed for the above mentioned three castes. The first ashrma was Brahmacharya. In it a child attained knowledge from the age of 5 years to the age of 25 years. Grihastha Ashrama was from 25 to 50 years.

In it man indulged in marriage to produce children. He took complete responsibility of their rearing. It was essential for every family to have a son. Vanaprastha Asharma was from 50 to 75 years. In it a man left his home and went to the forest to lead the life of an ascetic. The fourth and the last ashrama was Sanyasa. It was from 75 to 100 years. In it a man lived like a Sanyasi and tried to attain salvation.

Question 17.
What views are given about women in’Manu Smriti?
Answer:
Manu was not in favour of giving independence to women. He was of the view that a woman should be taken care of by her father when unmarried, by her husband when married and by her sons once her husband dies. ‘He said that women put men on the wrong path. He was not in favour of believing what women said. Manu had favoured child marriage. He said that women should get married between the age 8 to 12 years. Manu opposed widow remarriage and the system of Niyoga. According to Niyoga system, a widow could marry her brother-in-law to produce a son.

Manu was not in favour of giving property rights to women. She could only obtain Tstree Dhan’ which she got with herself as dowry. Despite all the restrictions that were placed on women, Manu respected women greatly in the form of a housewife. He said, “God resides where women are respected, where women are not respected, religious rites are futile”.

Question 18.
What do you know about Yajnavalkya Smriti?
Answer:
Though Yajnavalkya Smriti is brief as compared to Manu Smriti but it is important in several aspects. The description in it is bound by principal and the language is lucid. It is considered to be composed between 100 B.C. and 300 B.C. Yajnavalkya Smriti is divided into three chapters. The first chapter deals with the values right from conception to marriage, the duties of a wife, the rights and duties of the four Varnas, the rules of charity, the rules for observing shradhas and the fruits of observing them, the appropriate qualities of a ruler and his ministers, judicial system and the penance for criminals and the tax system explicitly.

The second chapter gives the difference between Dharma Shastra and Artha Shastra, rights to property, the rules relating slavery, gambling, theft, rape, border disputes in great details. The third chapter renders light on the last rites, period of sorrow, means of attaining purity, Soul, path to Moksha, evil doers, yogis, means to attain knowledge of the Soul, hell, objectives of remorse, killing of creatures etc.

Question 19.
Write a short note on the Vishnu Smriti.
Answer:
The Vishnu Smriti was composed between 100 A.D. and 300 A.D. It was written in the form of prose. In it some shalokas have been taken from Manu and Yajnavalkya’s Smritis. In Vishnu Smriti, the Aryan region has been described more explicitly than Manu Smriti. It covers almost the whole of India. It proves that during the period when Vishnu Smriti was composed, the Aryans had spread in the whole of India. The rulers were the focus of administration. To expand their empires and to protect their subjects was their prime duty. A Council of Ministers were appointed to help the king to run the administration efficiently. The ministers were appointed primarily on the basis of their abilities and loyalty towards the state.

The smallest unit of administration was called Gram (village). To give fair justice to the subjects was a prime responsibility of the ruler. Vishnu Smriti gives a detailed description of the types of crimes and the punishments awarded for them. Vishnu Smriti was against gambling and considered it as a blot on society. It believed in the Varna system and Ashrama system prevalent in sociey. During this period, the situation of women worsened. This can be guaged from the fact that the Sati system began during this period.

Question 20.
What do you know about the Narda Smriti?
Answer:
This Smriti was composed between 100 A.D„,and 400 A.D. This Smriti has some shlokas from the Manu Smriti but it has its own qualities. The king appointed spies to keep him informed of the incidents of the kingdom. Kul, Shreni and Gana were institutions for social welfare. These institutions made their own policies and rules. The king interfered less in the internal affairs of these institutions. The Narda Smriti gives a detailed account of the judicial process of the state. The king was considered as the supreme justice of the state. His decisions were final.

If a thief was not caught, the king had to give an amount equivalent to the value of things lost from his treasury. Anyone who sheltered the thief or bought the stolen goods was considered equally guilty and deserved a punishment. Different punishments were awarded for different crimes. To be proved innocent, one had to go through seven tests which have been described in it. Narda was in favour of bringing gambling under government control so that the government could earn some income from it. He was not in favour of a widow being given the property of her husband. He supported widow-remarriage and Niyoga traditions. He described the 15 kinds of slaves prevalent in society.

Answer in One Word to One Sentence:

Question 1.
What is meant by the Puranas?
Answer:
The Puranas mean ancient/the oldest.

Question 2.
In which language were the Puranas written?
Answer:
Sanskrit.

Question 3.
Which is known as the fifth Veda?
Answer:
Puranas.

Question 4.
How many Puranas are there?
Or
Give the total number of Puranas.
Answer:
18.

Question 5.
In how many groups the Puranas have been classified?
Answer:
The Puranas have been classified in three groups.

Question 6.
Name the three groups of the Puranas.
Answer:

Shiva Puranas,
Vaishnava Puranas,
Brahman Puranas.

Question 7.
Name any two famous Puranas.
Answer:
Shiva Puranas and Vaishnava Purana.

Question 8.
Mention any one Purana included in Shiva Puranas.
Answer:
Linga Purana.

Question 9.
Mention any one Purana included in Vaishnava Puranas.
Answer:
Vishnu Purana.

Question 10.
Mention any one Purana included in Brahama Puranas.
Answer:
Brahmanda Purana.

Question 11.
In how many parts each Purana has been divided?
Answer:
Five parts.

Question 12.
In what part of the Purana the origin of the world has been described?
Answer:
Sarga part.

Question 13.
Which part of the Purana is considered historically important?
Answer:
Fifth part.

Question 14.
Which is the oldest of the Puranas?
Answer:
Brahman Purana.

Question 15.
By what other name the Brahman Purana is known?
Answer:
Adi Purana.

Question 16.
How many shlokas are there in the Brahman Purana?
Answer:
14,000 shlokas.

Question 17.
Which is the largest Purana?
Answer:
Padama Purana.

Question 18.
How many shlokas Padama Purana has?
Answer:
55,000 shlokas.

Question 19.
Of how many shlokas Vishnu Purana contains?
Answer:
23,000 shlokas.

Question 20.
By what other name Vayu Purana is known?
Answer:
Shiva Purana.

Question 21.
Bhagvata Purana is related with which god?
Answer:
Bhagvata Purana is related with Vishnu.

Question 22.
How many shlokas Narada Purana contains?
Answer:
25,000 shlokas.

Question 23.
With which god Narada Purana is associated?
Answer:
Lord Vishnu.

Question 24.
Which Purana has the least number of shlokas’?
Answer:
Markandeya Purana.

Question 25.
How many shlokas Markandeya Purana contains?
Answer:
900 shlokas.

Question 26.
Name any two gods mentioned in the Markandya Purana?
Answer:

Indra,
Agni.

Question 27.
With which god Bhavishya Purana is associated?
Answer:

Brahman,
Vishnu,
Shiva,
Surya.

Question 28.
How many shlokas does Skanda Purana contain?
Answer:
51,000 shlokas.

Question 29.
With which god Skanda Purana is associated?
Answer:
Lord Shiva.

Question 30.
Between whom the dialogue goes on in Matsaya Purana?
Answer:
There is a dialogue between the Matsaya (Fish) and Manu.

Question 31.
With which god Garura Purana is associated?
Answer:
Lord Vishnu.

Question 32.
Mention any one subject of the Puranas.
Answer:
The origin of the world.

Question 33.
What is meant by Upanishad?
Answer:
To sit close with absolute reverence.

Question 34.
Why are the Upanishads called Vedanta?
Answer:
They are the finale of the Vedas.

Question 35.
In which language the Upanishads are composed?
Answer:
Sanskrit.

Question 36.
When were the Upanishads composed?
Answer:
During 550 to 100 B.C.

Question 37.
What is the total number of Upanishads?
Answer:
108.

Question 38.
Give the nunfber of main Upanishads.
Answer:
The main Upanishads are eleven.

Question 39.
Write the name of famous five Upanishads.
Or
Name any two Upanishads.
Answer:

Isha,
Kena,
Katha,
Prasma,
Taittiriya.

Question 40.
Mention first two Upanishads.
Answer:

Brihadaranyka,
Chhandogya.

Question 41.
When were Brihadaranyka and Chhandogya Upanishads composed?
Answer:
During 550 to 450 BC.

Question 42.
Mention any two subjects of the Upanishads.
Answer:

The nature of soul,
The principle of Karma.

Question 43.
Is soul impermanent according to the Upanishads?
Answer:
No.

Question 44.
Mention two Upanishadic moral principles.
Answer:

Always speak the truth,
Love living beings.

Question 45.
What according to the Upanishads is the ultimate aim of life?
Answer:
To attain Moksha.

Question 46.
The Bhagvadgita forms a part of which epic?
Answer:
The Bhagvadgita is a part of Mahabharata.

Question 47.
In which language was the Bhagvadgita composed?
Answer:
It was composed in Sanskrit.

Question 48.
How many shlokas the Bhagvadgita contain?.
Answer:
700 shlokas.

Question 49.
What does Bhagvadgita mean?
Answer:
It means Divine Song.

Question 50.
Who gave the sermon to whom in the Bhagvadgita?
Answer:
Lord Krishna gave sermon to Aijuna.

Question 51.
How many Yogas are mentioned in the Bhagvadgita?
Answer:
Three Yogas have been mentioned in the Bhagvadgita.

Question 52.
What are the three Yogas mentioned in the Gita?
Answer:
They are Karamayoga, Bhaktiyoga and Jnanayoga.

Question 53.
Mention any one of Gita’s sermon.
Answer:
Man has to reap the fruit of his Karma.

Question 54.
How many type of Bhaktis are mentioned in the Bhagvadgita?
Answer:
The Gita mentions seven types of Bhaktis.

Question 55.
Mention any one types of Bhaktis expostulated in the Gita.
Answer:
Jnana Bhakti.

Question 56.
Who translated the Gita into English first of all?
Answer:
Edwin Arnold.

Question 57.
Who wrote commentary on the Gita?
Answer:
Ramanuja wrote commentary on the Gita.

Question 58.
What is meant by Dharma Shastras?
Or
What are the Dharma Shastras?
Answer:
They are the ancient law books of the Hindus.

Question 59.
Mention any one Dharma Shastras.
Answer:
Manu Smriti.

Question 60.
In which language Dharma Shastras were written?
Answer:
Sanskrit.

Question 61.
Which is the oldest Dharma Shastra?
Answer:
Manu Shastra.

Question 62.
Who is said to be the progenitor of mankind?
Answer:
Manu is believed to be the progenitor of mankind.

Question 63.
Who was the author of Manu Smriti?
Answer:
Manu.

Question 64.
By what other name Manu Smriti is known?
Answer:
Manava Dharma Shastra.

Question 65.
Which Dharma Shastra prescribes the duties of four varanas?
Answer:
Manu Smriti.

Question 66.
In how many Ashramas human life has been divided?
Answer:
Four Ashramas.

Question 67.
Mention any one Ashrama.
Answer:
Grihastha Ashrama.

Question 68.
Does Manu,Smriti allow the Shudras to read the Vedas?
Answer:
No.

Question 69.
How many sources of Dharma Manu Smriti mention?
Answer:
Four.

Question 70.
Mention any one source of Dharma as mentioned by Manu.
Answer:
The Vedas.

Question 71.
Which Dharma Shastra was against gambling?
Answer:
Vishnu Smriti.

Question 72.
Which Dharma Shastra favoured widow marriage.
Answer:
Narda Smriti.

Question 73.
What subjects have been discussed in Dharma Shastras?
Answer:
Rules of conduct and customs.

Fill in the Blanks:

1. The puranas means ……………
Answer:
ancient/the oldest.

2. The Puranas were written in ……………
Answer:
Sanskrit.

3. The Puranas are …………. in number.
Answer:
18.

4. Each Purana has been divided into …………… parts.
Answer:
five.

5. In …………… the origin of the the world has been’ described.
Answer:
Sarga.

6. The …………… gives a description of the lineage of the famous Kings and Rishis.
Answer:
Vanshanucharita.

7. The Brahman Purana is also known as …………….
Answer:
Adi Purana.

8. The biggest Purana was the …………… Purana.
Answer:
Padma.

9. The Vayu Purana is also called the …………… Purana.
Answer:
Shiva.

10. The Narada Purana contains …………….. Shlokas.
Answer:
25000.

11. The Garur Purana consists …………….. Shlokas.
Answer:
18000.

12. The ……………… Purana is the shortest of all the Puranas.
Answer:
Markandeya.

13. The Upanishads are also called …………..
Answer:
The Vedanta.

14. The Upanishads preached the principle of ……………. layers.
Answer:
five.

15. The Bhagvadgita is a part of the …………….
Answer:
Mahabharata.

16. The Bhagvadgita contains ……………. Shlokas.
Answer:
700.

17. Gita’s sermon was given by ……………..
Answer:
Lord Krishana.

18. ………….. Yogas have been mentioned in the Bhagvadgita.
Answer:
Three.

19. The Dharam Shastras were written in ……………..
Answer:
Sanskrit.

20. …………… is believed to be the progenitor of mankind.
Answer:
Manu.

21. Manu Smriti is also known as …………….. Dharam Shastra.
Answer:
Manava.

22. Manu Smriti does ……………… allow giving property rights and reading Vedas facility to women.
Answer:
not.

True Or False:

1. The Puranas were written in Sanskrit language.
Answer:
True

2. The Puranas were called the Fifth Veda.
Answer:
True

3. The Puranas are 10 in number.
Answer:
False

4. The Brahman Purana is the biggest Purana.
Answer:
False

5. The Padma Purana has 55000 shlokas in it.
Answer:
True

6. The Vayu Purana is also known as the Shiva Purana.
Answer:
True

7. The Bhagvata Purana is associated with the glory of Shiva.
Answer:
False

8. The Narada Purana is related to the worship of Vishnu.
Answer:
True

9. The Agni Purana was the shortest among the Puranas.
Answer:
False

10. The Bhavishya Purana has 14,000 shlokas in it.
Answer:
True

11. There are 51,000 shlokas in the Skanda Purana.
Answer:
True

12. The Matsya Purana is conversation between a fish and Manu.
Answer:
True

13. The total number of Upanishads is 108.
Answer:
True

14. The Upanishads were written in Pali language.
Answer:
False

15. The Upanishads give the Doctrine of Five layers.
Answer:
True

16. Bhagvadagita is a part of the Ramayana.
Answer:
False

17. The Bhagvadgita has 18 chapters.
Answer:
True

18. The Sermon of Gita was given by Lord Krishna to Aijuna.
Answer:
True

19. The Bhagvadgita has a belief in four Yogas.
Answer:
False

20. The ancient law texts of Hindus are called the Dharma Shastras.
Answer:
True

21. Manu Smriti was composed by Yajnavalkya.
Answer:
False

22. Manu is considered as the progenitor of mankind.
Answer:
True

23. The Narda Smriti was in favour of the widow’s marriage.
Answer:
True

Multiple Choice Questions:

1. What is the total number of Puranas?
(a) 6
(b) 10
(c) 15
(d) 18
Answer:
(d) 18

2. In which language were the Puranas written?
(a) Hindi
(b) Punjabi
(c) Sanskrit
(d) English
Answer:
(c) Sanskrit

3. In how many groups the Puranas have been classified?
(a) 3
(b) 4
(c) 5
(d) 6.
Answer:
(a) 3

4. Which of the following is not a Shiva Purana?
(a) The Vayu
(b) The Vishnu
(c) The Skanda
(d) The Linga
Answer:
(b) The Vishnu

5. Which part of the Puranas contains description of the lineage of the famous kings and rishis?
(a) Vansh
(b) Vaushanu Charita
(c) Sarga
(d) Manvantar
Answer:
(a) Vansh

6. Which of the following is the oldest Purana?
(a) The Brahman Purana
(b) The Padma Purana
(c) The Vishnu Purana
(d) The Agni Purana
Answer:
(a) The Brahman Purana

7. Which of the following is the largest Purana?
(a) The Vishnu Purana
(b) The Skanda Purana
(c) The Vamana Purana
(d) The Padma Purana
Answer:
(d) The Padma Purana

8. What is the total number of shlokas in the Padma Purana?
(a) 15,000
(b) 23,000
(c) 51,000
(d) 55,000
Answer:
(d) 55,000

9. Which of the following is the smallest Purana?
(a) The Varana Purana
(b) The Vamana Purana
(c) The Padma Purana
(d) The Markandeya Purana
Answer:
(d) The Markandeya Purana

10. Which of the following Puranas contain the details of last rites?
(a) The Narada Purana
(b) The Vayu Purana
(c) The Garur Purana
(d) The Bhavishya Purana
Answer:
(c) The Garur Purana

11. What is the total number of Upanishads?
(a) 6
(b) 11
(c) 18
(d) 108
Answer:
(d) 108

12. Which of the following is not a Upanishad?
(a) Isha
(b) Kena
(c) Chhandogaya
(d) Skanda
Answer:
(d) Skanda

13. Who gave the sermon in the Bhagvadgita?
(a) Lord Krishna Ji
(b) Aijuna
(c) Lord Rama Ji
(d) Shiva
Answer:
(a) Lord Krishna Ji

14. The Bhagvad Gita is a part of which of the following texts?
(a) rrhe Ramayana
(b) The Mahabharata
(c) The Buddha Charita
(d) The Katha vathu
Answer:
(b) The Mahabharata

15. How many sMokas are there in Bhagvadgita?
(a) 500
(b) 700
(c) 800
(d) 900
Answer:
(b) 700

16. What are the ancient law texts called?
(a) Vedas
(b) Mahabharata
(c) Ramayana
(d) Dharam Shastras
Answer:
(d) Dharam Shastras

17. Which of the following is also known as Manava Dharma Shastra?
(a) Yajnavalkya Smriti
(b) Manu Smriti
(c) Vishnu Smriti
(d) Narada Smriti
Answer:
(b) Manu Smriti

18. Who is called Progenitor of mankind?
(a) Narada
(b) Vishnu
(c) Manu
(d) Yajnavalkya
Answer:
(c) Manu

19. Which of the following Puranas was against the freedom of women?
(a) Manu Smriti
(b) Narda Smriti
(c) Vishnu Smriti
(d) Yajnavalkya Smriti
Answer:
(a) Manu Smriti

PSEB 12th Class Religion Solutions Chapter 4 Introduction to Vedic Literature

January 6, 2025January 5, 2025 by Prasanna

Punjab State Board PSEB 12th Class Religion Book Solutions Chapter 4 Introduction to Vedic Literature Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Religion Chapter 4 Introduction to Vedic Literature

Long Answer Type Questions:

Question 1.
Describe the salient features of Vedic literature in brief but meaningful.
Or
Discuss the salient features of Vedic literature.
Or
Describe the salient features and importance of Vedic literature.
Or
What is meant by Vedic literature? Explain briefly the early and later Vedic literature.
Or
Give a brief introduction of Vedic literature. Write short notes on four Vedas as well.
Or
Explain the main features and importance of the Vedic literature.
Or
Give a brief introduction about, the Vedic literature.
Or
Describe the salient features of vedic literature.
Answer:
Vedic literature implies that literature which was composed by the Aryans and this literature is considered to be a storehouse of valuable knowledge. It describes the solutions to the spiritual and other problems of life. Undoubtedly the main objective behind the composition of Vedic literacture was religious but it also gives a clear indication of the social, economic and political life of the people of the early Vedic period.

For this reason, this literature is considered to be a trustworthy source of the ancient Indian history. It is completely written in Sanskrit. On the basis of the time of composition, the Vedic literature can be divided into two parts : the early Vedic understand their meanings.

There are different Brahmanas in each Veda. Most famous among the Brahmanas are Aitareya Brahmana, Taittiriya Brahmana, Gopatha Brahmana and Shatpatha Brahmana etc. They have been written in prose. They give us knowledge about the methods of performing yajnas and sacrifices. These also give a complete description of the brave deeds of the popular kings. The Brahmanas . have great historic value.

3. The Aranyakas : These texts are a part of the Brahmanas. These texts have been written about the ascetics who lived in the forests. They emphasie more on the spiritual subjects and moral duties. They also explain about the customs associated with yajnas and sacrifices. Aitareya Aranyaka, Kaushitaki Aranyaka, Taittiriya Aranyaka and Brihada Aranyaka are the names of a few very popular texts.

4. The Upanishads : The Upanishads are those texts which describe knowledge. Since they are the last part of the Vedas, they are also called the Vedanta. They are 108 in number and they were composed by different hermits between 1000-500 B.C. Famous among these are Isha, Kena, Katha, Prashna, Mundaka, Aitareya, Chhandogya, Brihad Aranyaka, Kaushitaki and Shveta Shvatara. These throw light. on the indepth spiritual subjects.

These try to tell what soul is and what is its relation to the Supreme Soul. They have tried to solve several mysteries pertaining to life and death. They throw ample light on subjects like Karma, Moksha, Maya and Transmigration. Dr. S.R. Goyal has rightly said, “The Upanishadic philosophy is rightly regarded as the source of all Indian Philosophy.”

(B) Later Vedic Literature:

The Vedangas, Sutras, Upavedas, Puranas, Dharama shastras and Epics are . included in the later Vedic period. The literature composed during this period is also, called Smriti because this was composed by the hermits based on their knowledge.

1. The Vedangas: The Vedangas imply a part of the Vedas. They are 6 in number, and they are related to different subjects. They are Shiksha, Chhanda, Kalpa, Viyakarana, Nirukta and Jyotisha. Most important is the Kalpa Vedanga which describes the customs and traditions of the Aryans Vedangas are important to comprehend the Vedas properly and to recite them properly.

2. The Sutras: A new style of writing emerged in literature in the later Vedic, period. This was called the Sutra. These tried to indicate more meaning in fewer words. Their main objective was that the people may easily memorize the Vedic literature. These can be divided into three categories.

Srauta Sutra: It describes the yajnas, sacrifices, and other religious customs and traditions.

Griha Sutra: This Sutra is the most important Sutra among all the Sutras. It describes all the duties to be performed by human beings from birth to death.

Dharma Sutra: It gives a description of the laws and traditions prevalent then. The Upavedas :

3. The Upavedas are an aid to the Vedas. These are four in number.

Ayurveda: It describes medicinal herbs.
Dhanurveda: It describes the art of fighting battles.
Gandharvaveda: It throws light on the subjects pertaining to music.
Shilpa Veda: It gives information related to art and architecture.

4. The Dharmashastras: The Dharmashastras are the law texts of the Hindus. These are also called the Smriti Grants. Of these, Manu Smriti is the oldest and the most important Dharmashastra. Besides this, the other important Shastras are Yajnavalkya Smriti, Vishnu Smriti and Narad Smriti. These throw ample light on the four castes, ashramas, daily rites to be performed, duties of the rulers and the judicial system. Hence the Dharmashastras are very important from the historical point of view.

5. The Puranas : The Puranas mean ancient. It is one of our important sources to know about ancient history. There are 18 Puranas in all. Popular among them are Vishnu, Bhagvata, Matsya and Vayu Purana. Each Purana has been divided into five parts. The first part deals with the origin of the world, the second discusses the second origin of the world, the third discusses the lineage of gods, the fourth discusses the Mahayugas and the fifth discusses the famous dynasties. Historically, the fifth part of Puranas is the most beneficial.

6. Six Schools of Indian Philosophy: There are six well-known schools of Hindu philosophy, popularly known as Darshanas or Shastras. In these testaments, many wise Rishis had tried to explain intricate philosophical thoughts connecting God, soul, death and birth. The higher philosophy indicates how superior was the deep wisdom of the Aryans How were the Aryans ahead of others and how could they check the temptations of materialism.

Sankhya Shastra of Kapila: Rishi Kapila is the author of this Shastra. He denies the existence of God and asserts that matter (prakrit) and soul are the only two realities. It is through the formation and reformation of matter and soul, the creation takes place.
Yoga Shastra of Patanjali: It is directly related to the Yoga and suggests the practice of Yoga’ with the object of achieving God.
Nyaya Shastra of Gautama: Rishi Gautama has expounded a philosophy that God can be realised through right thinking and right knowledge.
Vaisheshik Shastra of Kanad: Rishi Kanad holds the view that the whole world is an assimilation of atoms, which are indestructible.
Purva Mimansa of Jamini: Jamini’s philosophy throws light on the sacrifices and religous rites of the Aryans which is a key to the attainment of Mukti.
Uttar Mimansa of Vyasa: Rishi Vyasa advocates worshipping of God. God is supreme, omnipotent and omnipresent. Therefore, He alone should be worshipped with utmost sincerity and devotion.

7. The Epics : The Ramayana and the Mahabharata are two famous epics of the later Vedic period. The Ramayana was written by Maharishi Valmiki. It has 24,000 shalokas in it. The main subject of the Ramayana is the battle between Sri Ramchandra and Ravana. The Mahabharata is the biggest epic of India. It was written by Rishi Veda Vyasa. It has more than 1,00,000 shalokas in it. The Bhagvadgita is a part of the Mahabharata. The main subject of the Mahabharata is the battle between the Pandvas and the Kauravas.

These two epics throw ample light on the religious, social, political and economic conditions of the people at that time. Professor H.V. Sreenivasa Murthy has rightly said, “The two great epics, the Ramayana and the Mahabharata throw a flood of light on various aspects of human culture. They have to a large extent, moulded the character and life of our people. Thus they form the strongest link between India, old and new.”

Importance of the Vedic Literature:

The Vedic literature occupies a special place in Indian history. It is called the heart and soul of Hinduism; The reason for this is that this literature describes in great detail the basic principles of Hindu philosophy. How was this earth created? What is Atman (Soul)? What is its connection with the Parmatman? What is Moksha and how is it attained? What is Karma? What is knowledge? Why does man keep wandering in the vicious circle of vices?

These are a few mysterious questions the answers to which are clearly given in the later Vedic literature. Hence the Vedic literature acts as a pillar of Hinduism. Besides this, the literature is a valuable source of information about the social, political and economic life of people.

In brief, the Vedic literature acted as a mirror for the Indian culture? It has been a source of inspiration for the authors and scholars of not only India but abroad as well. Undoubtedly, it is a matter of great pride for us. In the words of the famous historians B.P. Saha and K.S. Behera, “The Vedic literature is a magnificient contribution of the Aryans to the Indian culture and civilisation. No doubt, the Vedas are predominantly religious literature but the Vedas directly indicate about religious, social, economic and political conditions of the time.”

Question 2.
Explain the following :

Puranas
Upanishads
Rigveda
Shastras.

Answer:

(1) Puranas : The Puranas mean ancient. It is one of our important sources to know about ancient history. There are 18 Puranas in all. Popular among them are Vishnu, Bhagvata, Matsya and Vayu Purana. Each Purana has been divided into five parts. The first part deals with the origin of the world, the second discusses the second origin of the world, the third discusses the lineage of gods, the fourth discusses the Mahayugas and the fifth discusses the famous dynasties. Historically, the fifth part of Puranas is the most beneficial.

(2) Upanishads : The Upanishads are those texts which describe knowledge. Since they are the last part of the Vedas, they are also called the Vedanta. They are 108 in number and they were composed by different hermits between 1000-500 B.C. Famous among these are Isha, Kena, Katha, Prashna, Mundaka, Aitareya, Chhandogya, Brihad Aranyaka, Kaushitaki and Shveta Shvatara. These throw light. on the indepth spiritual subjects.

3. Rigveda : Vedic literature implies that literature which was composed by the Aryans and this literature is considered to be a storehouse of valuable knowledge. It describes the solutions to the spiritual and other problems of life. Undoubtedly the main objective behind the composition of Vedic literacture was religious but it also gives a clear indication of the social, economic and political life of the people of the early Vedic period.

4. Shastras : There are six well-known schools of Hindu philosophy, popularly known as Darshanas or Shastras. In these testaments, many wise Rishis had tried to explain intricate philosophical thoughts connecting God, soul, death and birth. The higher philosophy indicates how superior was the deep wisdom of the Aryans How were the Aryans ahead of others and how could they check the temptations of materialism.

Sankhya Shastra of Kapila: Rishi Kapila is the author of this Shastra. He denies the existence of God and asserts that matter (prakrit) and soul are the only two realities. It is through the formation and reformation of matter and soul, the creation takes place.
Yoga Shastra of Patanjali: It is directly related to the Yoga and suggests the practice of Yoga’ with the object of achieving God.
Nyaya Shastra of Gautama: Rishi Gautama has expounded a philosophy that God can be realised through right thinking and right knowledge.
Vaisheshik Shastra of Kanad: Rishi Kanad holds the view that the whole world is an assimilation of atoms, which are indestructible.
Purva Mimansa of Jamini: Jamini’s philosophy throws light on the sacrifices and religous rites of the Aryans which is a key to the attainment of Mukti.
Uttar Mimansa of Vyasa: Rishi Vyasa advocates worshipping of God. God is supreme, omnipotent and omnipresent. Therefore, He alone should be worshipped with utmost sincerity and devotion.

Question 3.
Describe the salient features of four Vedas in brief but meaningful.
Or
Discuss in brief four Vedas and their importance in, the field of Religion.
Or
How many Vedas are there? Explain with their names in brief but meaningful.
Or
How Vedas were written? Discuss any two in brief.
Or
Discuss in brief but iqeaningful the importance of four Vedas.
Or
Describe the main features of Vedas.
Or
Write the names of the four Vedas. Explain in brief any two Vedas.
Or
Write about the main characteristics of the Vedas. Name any two of the Vedas.
Or
Write in brief about the four Vedas.
Or
What do you know about the Vedas?
Or
Name the four Vedas. Explain Rigveda in detail.
Or
Discuss the subject-matter of the Rigveda. Name the four Vedas.
Or
Throw light on the subject-matter of the Rigveda.
Or
What are the total number of Vedas? Explain any two Vedas.
Or
Describe the main contents of Rigveda and Samaveda.
Answer:
The Vedas have the highest position in Vedic literature. There are four Vedas. Their names are Rigveda, Samaveda, Yajurveda and Aharvaveda. The Atharvaveda was added to the count of Vedas in the end. For this reason, the first three Vedas are also known by the name of ‘Terai’. These Vedas have been written in Sanskrit. These are considered to be the most sacred texts of Hinduism. The word Veda has been derived from the element ‘Vid’ which means knowledge or to know.

In other words, the Vedas can be called the storehouse of knowledge of the a This knowledge had been acquired by Rishis. For this reason, the Vedas have also been called ‘Smriti’ The Vedas were composed between 1500 B.C. and 600 B.C. Undoubtedly, the Vedas are a valuable source to know about the religious, social, political and economic history of the Aryans A brief description of the features of the Vedas is as follows :

1. The Rigveda : The Rigveda is the ancient and the most important of all the Vedas of the Aryans Rig has been derived from the word ‘Rik’ which means the mantras chanted while worshipping. For this reason, the Rigveda is also called a collection of mantras composed in devotion of the gods. The Rigveda was composed between 1500-1000 B.C. It was a time when the Aryans lived in Punjab. The Rigveda is an exhaustive text. It has 1028 suktas (hymns). Each sukta has several mantras. The total number of mantras in the Rigveda are 10,562.

These have been divided into ten chapters. Some chapters are big while some are small. The first and tenth chapter (mandal) are the lengthiest. Both the mandals have 191 stanzas each. The second to seventh mandals are considered to be the heart of the Rigveda. They are considered to be older than the rest of the mandals. The ninth chapter has in it the mantras devoted to Lord Soma only.

The Rigveda has the maximum number of mantras (250) in devotion of Lord Indra. 200 mantras are in devotion of Agni. The rest are devoted to Varan, Suryar Rudra, ‘ Soma, Usha, Ratri and Saraswati. All these gods and goddesses were considered to be a symbol of natural forces. These gods were very powerful and great. They used to acquire human form and when appeased by the devotion of their devotees, blessed them with several boons. They were worshipped to obtain victory in battles, obtain wealth, a comfortable and long life and children. Several Rishis have written mantras in the Rigveda. Popular among them were Vishwamitra, Bhardwaj, Vashishtha, Vamadeva, Atri, Kanva and Gritsmada.

The Rigveda has mantras by women like y Apala Ghosha, Vishwavara, Mudgalini and Lopamudra etc. The famous Gayatri Mantra is also given in the Rigveda which is read by the Hindus even today. Though the Rigveda was composed from religious point of view yet it has great historical importance as well.

2. The Samaveda : The word Sama means melodious songs. For this reason, it is also called a collection of melodious songs. It has a total of 1875 mantras. Of these, only 75 mantras are new and the rest have been extracted from the Rigveda. These mantras have been divided into two parts which are called Poorvarachika and Uttarrachika. There are 650 mantras in the Poorvarachika whereas there are 1225 mantras in the Uttarrachika.

The mantras were sung melodiously during the performance of yajnas. The priests who used to sing these mantras were called the Udagatris. These mantras were sung in the seven swaras. Three types of musical instruments were used while singing the mantras i.e. Venu, Dudubhi and Veena. Undoubtedly, the Samaveda can be called the first and the most valuable source of Indian music.

3. The Yajurveda : Yajur implies yajna and Yajurveda is a text that consists of the mantras recited at the time of performance of yajnas. It has 2086 mantras in it. These mantras have been divided into 40 chapters. A part of the Yajurveda is in prose and a part of it is in poetic form. It is believed that this Veda was composed in Kurukshetra. The objective of this Veda was to tell about the procedure to be followed during the performance of yajnas.

The priests who helped while performing the yajnas were called ‘Adhavaryu’. The yajnas were performed in order to appease the gods so that they could fulfil the desires of their devotees. Hence, this Veda was centred around ‘Karmakanda’. It also tells about the measures to acquire divine powers. This Veda is divided into two parts i.e. Shukla Yajurveda and Krishna Yajurveda. The Shukla Yajurveda describes only the mantras whereas the Krishna Yajurveda also gives their meanings. This Veda gives us valuable information about the social and religious lives of the Aryans

4. The Atharvaveda : The Atharvaveda was composed in the end. Its name came from the name of Atharvana Rishi. He was the master of magical powers and was famous for destroying ghosts and spirits. Infact, the Atharvaveda is actually a collection of mantras related to black magic. It gives methods to control the powers of ghosts and witches. This proves that there was a drastic change in the religious life of the Aryans by then. Besides this, this Veda also describes the cure of the several diseases. This Veda is also called the Brahmaveda because this Veda was written by Brahman priests.

They took the aid of Agni to protect human beings from ghosts and spirits. There are a total 731 hymns and approximately 6000 mantras. Of these, approximately 1200 mantras have been taken from the Rigveda. This Veda has been divided into 20 chapters. Its 20th chapter is the longest which comprises of 928 mantras.

Question 4.
Describe Yajurveda among four vedas.
Answer:

The Yajurveda : Yajur implies yajna and Yajurveda is a text that consists of the mantras recited at the time of performance of yajnas. It has 2086 mantras in it. These mantras have been divided into 40 chapters. A part of the Yajurveda is in prose and a part of it is in poetic form. It is believed that this Veda was composed in Kurukshetra. The objective of this Veda was to tell about the procedure to be followed during the performance of yajnas.

Question 5.
What is meant by Vedic literature? What are the main subjects of the Vedic literature?
Or
Examine the important aspects of the Vedas.
Or
Which main subjects are touched in Rigveda? Mention the total number of hymns given in Rigveda.
Or
Write about the subject-matter of Rigveda. Write a brief note on the Purush-Sukta hymn.
Or
Write about the main features of Hinduism.
Or
Give an account of the religious thoughts of Vedas.
Or
Explain the spiritual importance of Vedas.
Answer:
The Vedic literature primarily describes the principles of Hinduism. It gives a description of polytheism, monotheism and henotheism. It even describes the means of pleasing the gods through yajnas and sacrifices. It also describes how the world was created? What is Atman and what is Brahman? What is the relationship between the Atman and Brahman? What is the principle of Karma and Transmigration? What is Moksha and how can it be obtained? What is heaven and hell? A brief description of these thoughts is given below :

1. Polytheism : It is clear from the description in the Rigveda that in the beginning the Aryans worshipped the forces of nature as god. Each shining, thundering and bright looking beautiful object or power was considered as a god or a goddess. According to the Rigveda, the Aryans worshipped 33 gods. These .were divided into three parts. These were : gods of the heaven, gods of earth and the gods between the heaven and the earth. All these gods were considered powerful and great. At one time, a particular god was worshipped and at another instance another deity was worshipped. This popularised the principle of polytheism.

2. Monotheism : During the Vedic Age, there was always the principle of polytheism behind the principle of monotheism. In many places in the Rigveda, Indra is spoken of as the sole Lord of the universe, and Brahman, the sole spirit of all gods, “All gods are one, only the saints have described them differently”. The Ish Upanishad says, “He is fire, He is sun, He is the wind, He is the moon, He is Shukra, He is Brahman, He is water and He is the sole Lord. He is the sole source of light.” It is clear from these examples that the Aryans believed in one omnipotent god.

3. Henotheism : Although the Aryans believed in several gods yet none of them was considered superior or inferior. Each was considered great in his own right and each of them was praised with the same devotion. The deity related to a region was considered supreme in that region. A verse in Rigveda cites, ‘O deities ! None of you is inferior, none of you is a small child. You all are great.” In this manner, the Aryans considered all their gods equal.

4. Yajnas and Sacrifices: To appease the gods and goddesses, the Aryans indulged in several yajnas during the Vedic period. These were conducted methodically with all the rituals so that the deity may not get displeased due to any mistake. First a vedi was built for the yajnas. Then the pious fire was ignited. In this fire ghee, milk, rice and somras were poured. Several animals like goat, sheep and horses were sacrificed during the yajnas.

The small yajnas were conducted at the family level whereas the bigger yajnas were conducted by the elite class. During the post Vedic period, these yajnas had become a complex process. There was a hope or desire for victory in battles, acquisition of wealth, obtaining a child and happy family life behind performing these yajnas. According to Dr. S.R. Goyal, “Vedic religion was essentially a religion of yajnas or sacrifices. The worshipper offered some oblations to god with the chanting of prayers and expected that God would grant him desired boon in return.”

5. How was the world created? : How was the world created? The Nasdia Sukta of Rigveda gives us important information with regard to this. It tells us that before the creation of the world, there was the presence of God alone. There was darkness all around without Him. It was then that God decided to create the world. Not only did he create men, animals, birds, etc. but also created the sun, the moon, the stars, mountains, seas, rivers and flowers etc. The Upanishads have also repeatedly described that the Brahman had created the whole universe.

6. What is Self? : The Aryans believed in Self. The .word Self has been often used in the Upanishads. It is omnipresent. The living element in all creatures is the Self. For this reason, this is called the source of all light. It is Brahman or God. It assumes a living role and resides in the hearts of all beings. The Self is immortal. It continues to enter from one body to the other till it attains freedom from all Karmas. After this, it sublimes with Brahman. In this manner, there is no distinction between Self and Brahman.

7. What is Absolute? : The Upanishads vividly describe the Absolute (the Brahman). It is the Brahman who is the creator of this world. He is the master of unlimited powers. He is capable of doing everything. He is the source of all fights. He is the true heart and an epitome of happiness. He is the store-house of complete knowledge. His description is beyond words. He is immortal. Brahman is the Atman, the Self. For this reason, there is no basic distinction between Brahman and the Self.

8. Worship of Forefathers : The Rigveda gives a description of the worship of forefathers. The forefathers resided in heaven. They were the ancestors of the Aryans Their worship was considered equivalent to the worship of gods. There are several verses in the Rigveda in their devotion. It was expected that the worship of the forefathers would help protection of their descendants, would eradicate their problems, would bless them with wealth, power, long fife and children. With time, the devotion of the Aryans towards the worship of their forefathers increased manifold.

9. Rita and Dharman : The Rigveda and the other Vedic texts have described the words Rita and Dharman several times. Rita implies the process that runs the functioning of this world. It is according to the Rita that the sun rises in the morning. The sun, moon and stars appear bright. The earth revolves around the sun. It eradicates all darkness to spread light. Rita is therefore a universal truth.

Anrita (myth) is the opposite of Rita. Dining the time of the Upanishads, the word Dharma replaced the word Rita. The word ‘Dharman’ means law. These were constructed by the gods. These were applicable to the materialistic world, men and sacrifices. The good men led their lives according to Dharman.

10. Karma and Transmigration : The Vedic literature has time and again mentioned that man is the maker of his own luck. What he sows, so shall he reap. If he performs good deeds, he would be free from the vicious circle of transmigration and attain Moksha (salvation). If he indulges in ill-deeds, he would always be sad and troubled and he would under no circumstances receive freedom from transmigration, A man’s deeds follow him just like his own shadow.

11. Moksha : The attainment of Moksha is the prime objective of the life of a man’s life. Due to his ignorance and lack of knowledge, man spends his entire life running after the attainment of materialistic ends. He indulges in materialistic pleasures and thinks that he has achieved everything by acquiring wealth. He forgets that everything in this world is momentary. He is forever trapped in these cobwebs and is never able to get freedom.

When man is able to overcome his ignorance, all his doubts get eradicated. He knows all and attains freedom from all bonds of the world. This is the condition of Moksha. The Atman sublimes with the Parmatman and he attains happiness forever.

12. Faith in Heaven andi Hell: The Vedic literature describes that the Aryans believed in heaven and hell. According to them, those who lead their lives according to the moral principles, give charity and do not give any trouble to anyone reside in heaven after their death. This is a place where all the gods .reside. It is a place of full happiness. On the other hand, the sinners and wicked men go to hell after death. The Pin-anas etc. give a detailed description of the grave miseries in hell.

13. Purusha-Sukta: The Purusha-Sukta is described in the tenth chapter of the Rigveda. According to this, Brahman had created the Brahmanas from his mouth, the Kshatriyas from his arms, the Vaishyas from his thighs and Shudras from his feet. This led several historians to believe that the caste system had gained popularity during the Rigvedic period. But nowhere else is it mentioned in the Rigveda in this context.

It is said that the Purusha-Sukta was. created several hundred years after the Rigveda. Its language is different from the Rigveda. It is clear from the Purusha- Sukta that at that time the four Varnas i.e. Brahmanas, Kshatriyas, Vaishyas and Shudras had come into existence. The Brahmanas served as purohits (priests), the Kshatriyas fought battles, the Vaishyas undertook farming and trade and the Shudras worked to serve the rest three Varnas.

Short Answer Type Questions (Type-1):

Question 1.
Describe in brief but meaningful the salient features of Rigveda.
Or
Discuss the importance of Rigveda’ in Vedic literature.
Or
Write a short note on Rigveda.
Answer:
The Rigveda is the .oldest and the most important of all the Vedas of the Aryans It was composed between 1500-1000 B.C. It has 1028 suktas in it which have been divided into 10 chapters.Each hymn has several mantras. The total number of mantras given in the Rigveda is 10,552. The maximum number of mantras are in praise of Indra. They are 250 in number. The Rigveda is considered to be the most valuable source of knowing about the lives of the Aryans

Question 2.
What do you know about the Samaveda?
Answer:
The word Sama means melodious songs. For this reason Samaveda is also called a collection of melodious songs. It has a total of 1875 mantras. Of these, only 75 mantras are new and the rest have been extracted from the Rigveda. The mantras were sung melodiously during the performance of yajnas. The priests who used to sing these mantras were called the Udagatris. Undoubtedly, the Samaveda can be called the first and the most valuable source of Indian music.

Question 3.
Give a brief account of the Yajurveda.
Answer:
Yajur implies yajna and Yajurveda is a text that consists of the mantras recited at the time of performance of yajnas. It has 2086 mantras in it. A part of the Yajurveda is in prose and a part of it is in poetic form. The objective of this Veda was to tell about the procedure to be followed during the performance of yajnas. The priests who helped while performing the yajnas were called ‘Adhavaryu’. The yajnas were performed in order to appease the gods so that they could fulfil the desires of their devotees. Hence, this Veda was centred around ‘Karmakanda’.

Question 4.
Write a short note on the Atharvaveda.
Or
What do you know about Atharvaveda? Explain.
Answer:
The Atharvaveda was composed in the end. In fact, the Atharvaveda is actually a collection of mantras related to black magic. It gives methods to control over the powers of ghosts and witches. This provps that there was a drastic change in the religious life of the Aryans by then. Besides this, this Veda also describes the cure of the several diseases. This Veda is also called the Brahmaveda because this Veda was written by Brahman priests.

Question 5.
What is the importance of the six Shastras of Philosophy?
Or
Describe the importance of Khat Darshan.
Answer:
There are six well-known schools of. Hindu philosophy, popularly known as Darshanas or Shastras. These are

Sankhya Shastra of Kapila
Yoga Shastra of Patanjali
Nyaya Shastra of Gautama
Vaisheshik Shastra of Kanad
Purva Mimansa of Jamini
Uttar Mimansa of Vyasa. In these testaments, many wise ishis tried to explain intricate philosophical thoughts connecting God, soul, death ad birth.

Question 6.
What do you mean by Epics and their importance?
Answer:
The Ramayana and the Mahabharata are two famous epics of the later Vedic period. The Ramayana was written by Maharishi Valmiki. It has 24,000 shlokas in it. The main subject of the Ramayana is the battle between Ramchandra and Ravana. Mahabharata is the biggest epic of India. It was written by Rishi Veda Vyasa. It has more than 1,00,000 shlokas in it. The Bhagvadgita is a part of the Mahabharata. The main subject of the Mahabharata is the battle between the Pandvas and the Kauravas. These two epics throw ample light on the religious, social, political and economic conditions of the people at that time.

Question 7.
Describe the importance of Vedic Literature.
Or
What is the importance of the Vedic Literature?
Or
Describe the prominent features of the vedic literature.
Answer:
The Vedic literature occupies a special place in Indian history. It is called the heart and soul of Hinduism. The reason for this is that this literature describes in great detail the basic principles of Hindu philosophy. How was this earth created? What is Atman? What is its connection with the Parmatman? What is Moksha and how is it attained? What is Karma? What is knowledge? Why does man keep wandering in the vicious circle of vices? These are a few mysterious questions the answers to which are clearly given in the later Vedic literature.

Question 8.
Give a brief account of the main two subjects of the Vedic Literature.
Answer:

Henotheism : Although the Aryans believed in several gods yet none of them was considered superior or inferior. Each was considered great in his own right and each of them was praised with the same devotion. The deity related to a region was considered supreme in that region.
Yajnas and Sacrifices : To appease the gods and goddesses, the Aryans indulged in several yajnas during the Vedic period. These were conducted methodically with all the rituals. The small yajnas were conducted at the family level whereas the bigger yajnas were conducted by the elite class. During the post Vedic period, these yajnas had become a complex process. There was a hope or desire for victory in battles, acquisition of wealth, obtaining a child and happy family life behind performing these yajnas.

Question 9.
What is meant by Self and Absolute according to Vedic Literature?
Answer:

What is Self? : The Aryans believed in Self. The word Self has been often used in the Upanishads. It is omnipresent. The living element in all creatures is the Self. For this reason, this is called the source of all light. It is Brahman or God.
What is Absolute? : The Upanishads vividly describe the Absolute (the Brahman). It is the Brahman who is the creator of this world. He is the master of unlimitei powers. He is capable of doing everything. He is the source of all lights. He is immorta

Question 10.
What do you mean, by Rita and Dharman?
Answer:
The Rigveda and the other Vedic texts have described the words Rita and Dharman several times, Rita implies the process that runs the functioning of this world. It is according to the Rita that the sun rises in the morning. The sun, moon and stars appear bright. The earth revolves around the sun. It eradicates all darkness to spread light. Rita is therefore a universal truth. Anrita (myth) is the opposite of Rita. During the time of the Upanishads, the word Dharman replaced the word Rita. The word ‘Dharman’ means law. These were constructed by the gods.

Question 11.
What is meant by Moksha according to Vedic Literature?
Answer:
According to the Vedic Literature, the attainment of Moksha is the prime objective of a man’s life. Due to his ignorance and lack of knowledge, man spends his entire life running after the attainment of materialistic ends. When man is able to overcome his ignorance, all his doubts get eradicated. He knows all and attains freedom from all bonds of the world. This is the condition of Moksha. The Soul sublimes with the Supreme Soul and attains happiness forever.

Question 12.
What do you know about Purusha Sukta?
Answer:
The Purusha Sukta is described in the tenth chapter of the Rigveda. According to this, Brahman had created the Brahmanas from his mouth, the Kshatriyas from his arms, the Vaishyas from his thighs and Shudras from his feet. It is clear from the Purusha Sukta that at that time the four Vamas i.e. Brahmanas, Kshatriyas, Vaishyas and Shudras had come into existence. The Brahmanas served as purohits (priests), the Kshatriyas fought battles, the Vaishyas undertook farming and trade and the Shudras worked to serve the above mentioned three Varnas.

Short Answer Type Questions (Type-2):

Question 1.
Discuss the importance of Rigveda in Vedic liturature.
Or
Write a short note on Rigveda.
Answer:
The Rigveda is the oldest and the most important of all the Vedas of the Aryans It is perhaps the oldest book. It was composed between 1506-1000 B.C. It ‘S 1028 suktas in it which have been divided into 10 chapters. These hymns were iposed by Rishis who were men of great insight and wisdom. Each hymn has mantras. The total number of mantras given in the Rigveda is 10,552. Mantras idressed to various gods and goddesses.

The maximum number of mantras are lise of Indra. They are 250 in number. The gods and goddesses described in the Rigveda symbolised natural forces. They were worshipped for victory in battle, obtaining wealth, children and a comfortable life. The Rigveda is considered to be the most valuable source of knowing about the lives of the Aryans

Question 2.
What do you know about the Samaveda?
Answer:
The word Sama means melodious songs. For this reason Samaveda is also called a collection of melodious songs. It has a total of 1875 mantras. Of these, only 75 mantras are new and the rest have been extracted from the Rigveda. These mantras have been divided into two parts which are called Poorvarachika and Uttarrachika. There are 650 mantras in the Poorvarachika whereas there are 1225 mantras in the Uttarrachika. The mantras were sung melodiously during the performance of yajnas. The priests who used to sing these mantras were called the Udagatris.

These mantras were sung in the seven swaras. Three types of musical instruments were used while singing the mantras i.e. Venu, Dudubhi and Veena. Undoubtedly, the Samaveda can be called the first and the most valuable source of Indian music.

Question 3.
Give a brief account of the Yajurveda.
Answer:
Yajur implies yajna and Yajurveda is a text that consists of the mantras recited at the time of performance of yajnas. It has 2086 mantras in it. These mantras have been divided into 40 chapters. A part of the Yajurveda is in prose and a part of it is in poetic form. It is believed that this Veda was composed in Kurukshetra. The objective of this Veda was to tell about the procedure to be followed during the performance of yajnas. The priests who helped while performing the yajnas were called ‘Adhavaryu’. The yajnas were performed in order to appease the gods so that they could fulfil the desires of their devotees.

Hence, this Veda was centred around ‘Karmakanda’. It also tells about the measures to acquire divine powers. This Veda is divided into two parts i.e. Shukla Yajurveda and Krishna Yajurveda. The Shukla Yajurveda describes only the mantras whereas the Krishna Yajurveda also gives their meanings. This Veda gives us valuable information about the social and religious lives of the Aryans

Question 4.
Write a short note on the Atharvaveda.
Or
What do you know about Atharvaveda? Explain.
Answer:
The Atharvaveda was composed in the end. Its name came from the name of Atharvana Rishi. He was the master of magical powers and was famous for destroying ghosts and spirits. In fact, the Atharvaveda is actually a collection of mantras related to black magic. It gives methods to control over the powers of ghosts and witches. This proves that there was a drastic change in the religious life of the Aryans by ther Besides this, this Veda also describes the cure of the several diseases.

This Veda also called the Brahmaveda because this Veda was written by Brahman prie They took the aid of Agni to protect human beings from ghosts and spirits. Ther a total 731 stanzas and approximately 6000 mantras. Of these, approximately mantras have been extracted from the Rigveda. This Veda has been divided which comprises of 928 mantras.

Question 5.
What is the importance of the six schools of Indian Philosophy?
Answer:
There are six well-known schools of Hindu philosophy, popularly known as Darshanas or Shastras. In these testaments, many wise Rishis tried to explain intricate philosophical thoughts connecting God, soul, death and birth. The higher philosophy indicates how the deep wisdom of the Aryans was superior, how they were ahead of others and how they could check the temptations of materialism.

Sankhya Shastra of Kapila : Rishi Kapila is the author of this Shastra. He denies the existence of God and asserts that matter (prakrit) and soul are the only two realities. It is through the formation and reformation of matter and soul, the creation takes place.
Yoga Shastra of Patanjali : It is directly related to the Yoga and suggests the practice of Yoga for achieving God.
Nyaya Shastra of Gautama : Rishi Gautama has expounded a philosophy that God can be realised through right thinking and right knowledge.
Vaisheshik Shastra of Kanad : Rishi Kanad holds the view that the whole world is an assimilation of atoms, which are indestructible.
Purva Mimansa of Jamini : Jamini’s philosophy throws light on the sacrifices and religious rites of the Aryans which is a key to the attainment of Mukti.
Uttar Mimansa of Vyasa : Here Rishi Vyasa advocates worshipping of God. God is supreme, omnipotent and Maker of everything. Therefore, He should be worshipped with utmost sincerity and devotion.

Question 6.
What do you mean by Epics and their .importance?
Answer:
The Ramayana and the Mahabharata are two famous epics of the later Vedic period. The Ramayana was written by Maharishi Valmiki. It has 24,000 shlokas in it. The main subject of the Ramayana is the battle between Ramchandra and Ravana. Mahabharata is the biggest epic of India. It was written by Rishi Veda Vyasa. It has more than 1,00,000 shlokas in it. The Bhagvadgita is a part of the Mahabharata. The main subject of the Mahabharata is the battle between the Pandvas and the Kauravas. These two epics throw ample light on the religious, social, political and economic conditions of the people at that time.

Question 7.
Describe the vedic literature.
Or
Describe the importance of Vedic Literature.
Or
What is the importance of the Vedic Literature?
Or
Describe the prominent features of the vedic literature.
Answer:
The Vedic literature occupies a special place in Indian history. It is called the heart and soul of Hinduism. The reason for this is that this literature describes in great detail the basic principles of Hindu philosophy. How was this earth created? What is Atman? What is its connection with the Parmatman? What is Moksha and how is it attained? What is Karma? What is knowledge? Why does man keep wandering in the vicious circle of vices? These are a few mysterious questions the answers to which are clearly given in the later Vedic literature.

Hence the Vedic literature acts as a pillar of Hinduism. Besides this, the literature is a valuable source of information about the social, political and economic life of people. In brief, the Vedic literature acted as a mirror for the Indian culture. It has been a source of inspiration for the authors and scholars of not only India but abroad as well. Undoubtedly, it is a matter of great pride for us.

Question 8.
Describe the number of Vedas and their contents in brief but meaningful.
Or
Give a brief account of the main subjects of the Vedic Literature.
Or
Describe the prominent features of Vedic literature.
Answer:
The number of Vedas are four. The main subjects of the vedic literature are as follows :

(1) Henotheism : Although the Aryans believed in several gods yet none of them Was considered superior or inferior. Each was considered great in his own right and each of them was praised with the same devotion. The deity related to a region was considered supreme in that region.

(2) Yajnas and Sacrifices : To appease the gods and goddesses, the Aryans indulged in several yajnas during the Vedic period. These were conducted methodically with all the rituals. The small yajnas were conducted at the family level whereas the bigger yajnas were conducted by the elite class. During the post Vedic period, these yajnas had become a complex process. There was a hope or desire for victory in battles, acquisition of wealth, obtaining a child and happy family life behind performing these yajnas.

(3) How was the world created? : How was the world created? The Nasdia Sukta of Rigveda gives us important information with regard to this. It tells us that before the creation of the world, there was the presence of God alone. There was darkness all around without Him. It was then that God decided to create the world.

(4) What is Self? : The Aryans believed in Self. The word Self has been often used in the Upanishads. It is omnipresent. The living element in all creatures is the Self. For this reason, this is called the source of all light. It is Brahman or God.

(5) What is Absolute? : The Upanishads vividly describe the Absolute (the Brahman). It is the Brahman who is the creator of this world. He is the master of unlimited powers. He is capable of doing everything. He is the source of all lights. He is immortal.

Question 9.
What do you mean by Rita and Dharman?
Answer:
The Rigveda and the other Vedic texts have described the words Rita and Dharman several times. Rita implies the process that runs the functioning of this world. It is according to the Rita that the sun rises in the morning. The sun, moon and stars appear bright. The earth revolves around the sun. It eradicates all darkness to spread light. Rita is therefore a universal truth. Anrita (myth) is the opposite of. Rita.

During the time of the Upariishads, the word Dharman replaced the word Rita. The word ‘Dharman’ means law: These were constructed by the gods. These were applicable to the materialistic world, men and sacrifices. The good men led their lives, according to Dharman.

Question 10.
What is meant by Moksha according to Vedic Literature?
Answer:
According to the Vedic Literature, the attainment of Moksha is the prime objective of a man’s life. Due to his ignorance and lack of knowledge, man spends his.: entire life running after the attainment of materialistic ends. He indulges in materialistic pleasures and thinks that he has achieved everything by acquiring wealth. He forgets that everything in this world is momentary. He is forever trapped in these cobwebs and is never able to get freedom.

When man is able to overcome his ignorance, all his doubts get eradicated. He knows all and attains freedom from all bonds of the world. This is the condition of Moksha. The Soul sublimes with the Supreme Soul and attains happiness forever.

Question 11.
What do you know about Purusha Sukta?
Answer:
The Purusha Sukta is described in the tenth chapter of the Rigveda. According to this, Brahman had created the Brahmanas from his mouth, the Kshatriyas from his arms, the Vaishyas from his thighs and Shudras from his feet. This led several historians to believe that the caste system had gained popularity during the Rigvedic period. But nowhere else is it mentioned in the Rigveda in this context. It is said that the Purusha Sukta was created several hundred years after the Rigveda.

Its language is different from the Rigveda. It is clear from the Purusha Sukta that at that time the four Varnas i.e. Brahmanas, Kshatriyas, Vaishyas and Shudras had come into existence. The Brahmanas served as purohits (priests), the Kshatriyas fought battles, the Vaishyas undertook farming and trade and the Shudras worked to serve the- above mentioned three Varnas.

Answer in One Word to One Sentence:

Question 1.
What do you mean by the Vedic literature?
Answer:
The Vedic literature means the literature written by the Aryans.

Question 2.
In which language the Vedic literature was written?
Answer:
Sanskrit.

Question 3.
How many parts does the Vedic literature has?
Answer:
Two parts.

Question 4.
At what of time the Vedas were written?
Answer:
1500-600 BC.

Question 5.
Who composed the Vedas?
Answer:
The Vedas were composed by the Rishis as divine ordinance.

Question 6.
What does ‘Shruti’ mean?
Answer:
‘Shruti’ implies that part of Vedic literature which the Rishis composed at the instance of divine revelation.

Question 7.
What is meant by ‘Smriti’?
Answer:
Smriti form that part of Vedic literature which the Rishis created out of their personal understanding of the world.

Question 8.
What is meant by the Veda?
Answer:
Reservoir of knowledge.

Question 9.
Give the number of the Vedas.
Answer:
Four.

Question 10.
Who classified the four Vedas?
Answer:
‘Rishi’ Ved Vyasa Ji.

Question 11.
Mention the name of the Vedas.
Or
Write the names of four Vedas.
Answer:
The Rigveda, the Samaveda, the Yajurveda and the Atharvaveda.

Question 12.
Which is the most ancient and important Veda?
Answer:
Rigveda.

Question 13.
When was the Rigveda composed?
Answer:
1500 to 1000 BC.

Question 14.
How many Suktas does the Rigveda contain?
Answer:
1028 Suktas.

Question 15.
How many Mandals does the Rigveda contain?
Answer:
Ten Mandals.

Question 16.
Write the total number of hymns given in the Rigveda.
Or
How many Mantras does the Rigveda contains?
Answer:
10,552 Mantras.

Question 17.
To which deity the largest number of Mantras have been dedicated in the Rigveda?
Answer:
Lord Indra.

Question 18.
How many Mantras in the Rigveda have been dedicated to Lord Indra?
Answer:
250 Mantras.

Question 19.
Mention the names of Rishis whose Mantras are given in the Rigveda.
Or
Mention any two Rishis whose Mantras the Rigveda contains.
Answer:

Vamadeva,
Vishvamitra.

Question 20.
Mention the name of women whose Mantras find space in the Rigveda.
Or
Tell the name of any two women who have contributed Mantras to Rigveda.
Answer:

Apala,
Ghosha.

Question 21.
The Gayatri Mantra finds mention in which Veda?
Answer:
Rigveda.

Question 22.
Which Veda is considered the source of Indian music?
Answer:
Samaveda.

Question 23.
How many Mantras does the Samaveda contain?
Answer:
1875 Mantras.

Question 24.
By what name was the purohit (priest) addressed who recited Mantras?
Answer:
Udagatri.

Question 25.
Which Veda contains the Mantras recited at Yajna?
Answer:
Yajurveda.

Question 26.
How was the priest offering sacrifice at the time of Yajna addressed?
Answer:
Hotri.

Question 27.
In what two parts Yajurveda is divided?
Answer:

Shukla Yajurveda,
Krishna Yajurveda.

Question 28.
Which was the last Veda to be composed?
Answer:
Atharvaveda.

Question 29.
How many Suktas does the Atharvaveda has?
Answer:
731 Suktas.

Question 30.
Which Veda contains Mantras related to black magic?
Answer:
Atharvaveda.

Question 31.
Mention two Vedas which formed part of tri-vidya.
Answer:

The Rigveda,
The Samaveda.

Question 32.
Why were the Brahmanas composed?
Answer:
To simplify the understanding of the Vedas.

Question 33.
Mention any two Brahmanas compositions.
Answer:

Aitreya Brahmana,
Taittiriya Brahmana.

Question 34.
Name the hooks enunciating the code of conduct for those ascetics who lived in the forests.
Answer:
Aranayakas.

Question 35.
What is meant by Vedangas?
Answer:
Constituent of the Veda.

Question 36.
Mention any two Vedangas.
Answer:

Shiksha,
Kalpa.

Question 37.
Which Vedanga reflects socio-religio customs of the Aryans?
Answer:
Kalpa Vedanga.

Question 38.
Name any two Sutras.
Answer:

Srauta Sutra,
Griha Sutra.

Question 39.
How many are the Upvedas?
Answer:
Four.

Question 40.
Mention any two of the Upvedas.
Answer:

Ayurveda,
Dhanurveda.

Question 41.
Which Veda describes about medicines and herbs?
Answer:
Atharavaveda.

Question 42.
Mention the name of Upveda that describes the art of war.
Answer:
Dhanurveda.

Question 43.
On whcih subject the Gandharvaveda throws light?
Answer:
Art of music.

Question 44.
Who composed the Yoga Shastra?
Answer:
Patanjali.

Question 45.
Mention any two Shastras.
Answer:
Yoga Shastra and Nyaya Shastra.

Question 46.
Mention two great epics of India.
Answer:

The Ramayana,
The Mahabharata.

Question 47.
Which is the greatest epic of India?
Answer:
Mahabharata.

Question 48.
Who composed Mahabharata?
Answer:
Maharishi Ved Vyasa Ji.

Question 49.
The Mahabharata consists of how many shlokas?
Answer:
The Mahabharata contains one lakh shlokas.

Question 50.
Who composed the Ramayana?
Answer:
Maharishi Valmiki Ji.

Question 51.
Give the number of shlokas in the Ramayana.
Answer:
24,000 shlokas.

Question 52.
Mention any two main subjects of the Vedic literature.
Answer:

What is self?
Rita and Dharman.

Question 53.
How many gods are mentioned in the Rigveda?
Answer:
33.

Question 54.
Which Sukta of the Rigveda mentions about the origin of the world?
Answer:
Nasdia Sukta of the Rigveda describes about the origin of the world.

Question 55.
What according to the Vedic literature is the ultimate aim of human life?
Answer:
The attainment of Moksha.

Question 56.
Which Sukta of the Rigveda mentions about four castes?
Answer:
Purusha Sukta.

Fill in the Blanks:

1. Vedas are …………… in number.
Answer:
four

2. The ………….. is the oldest and the most important veda.
Answer:
Rigveda

3. The Rigveda contains a total of …………… Suktas.
Answer:
1028

4. The Samaveda is also called ………….. Granth.
Answer:
Gaayan

5. The …………… contains the mantras recited at Yegna.
Answer:
Yajurveda

6. The …………… contains the dscription of herbal medicine used to cure diseases.
Answer:
Atharvaveda

7. The Upanishads are ………….. in number.
Answer:
108

8. The Vedangas imply a part of …………
Answer:
Vedas

9. The Vedangas are …………… in number.
Answer:
six

10. The ………….. describes the art of fighting battles.
Answer:
Dhanurveda

11. The ………….. throws light on the subjects pertaining to music.
Answer:
Gandharvaveda

12. The writer of the Yoga Shastra was …………..
Answer:
Patanjali.

13. The name of the author of the Nyaya Shastra was ………….
Answer:
Gautama

14. The Ramayana was written by ……………..
Answer:
Maharishi Valmiki Ji

15. The Mahabharata was composed by ……………
Answer:
Maharishi Ved Vyasa Ji

16. The priest who offered the sacrifice at the time of Yajna was adressed as ……………..
Answer:
Hotri

True Or False:

1. The Rigvedic literature is also called Saruti.
Answer:
True

2. The Vedas are eight in number.
Answer:
False

3. The Rigveda is oldest and important Veda of the Aryans.
Answer:
True

4. The Vedas were written in Pali language.
Answer:
False

5. Maharishi Ved Vyasa Ji classified the Vedas.
Answer:
True

6. The Rigveda has been divided into 10 mandals.
Answer:
True

7. Maximum number of mantras are in praise of Agni in the Rigveda.
Answer:
False

8. Udagatri were those priests who recited mantras.
Answer:
True

9. The Yajurveda is the Veda which contains the mantras recited at the time of Yajnas.
Answer:
True

10. The Atharvaveda is also known as the Brahamaveda.
Answer:
True

11. The Brahmanas are part of the Upanishads.
Answer:
False

12. The Upanishads are total 108 in number.
Answer:
True

13. The Kalpa Vedanga is the most important Vedanga.
Answer:
True

14. The Dharma Sutra gives a description of prevalent laws and traditions of the Maurayan period.
Answer:
False

15. There are four Upvedas.
Answer:
True

16. The Ayurveda describes the art of war.
Answer:
False

17. Rishi Kapila is the author of Sankhya Shastra.
Answer:
True

18. The Ramayana was composed by Maharishi Valmiki Ji.
Answer:
True

19. The Mahabharata consists of 24000 shlokas.
Answer:
False

20. The attainment of Moksha is the ultimate aim of human life according to Vedic literature.
Answer:
True

Multiple Choice Questions:

1. In which language the Vedic literature was written?
(a) Pah
(b) Prakrit
(c) Hindi
(d) Sanskrit
Answer:
(d) Sanskrit

2. What is the total number of Vedas?
(a) 4
(b) 5
(c) 6
(d) 18
Answer:
(a) 4

3. By which Rishi Vedas were divided?
(a) Ved Vyasa
(b) Vissh
(c) Vishwamitra
(d) Gautam
Answer:
(a) Ved Vyasa

4. Which of the following is the oldest and Important Veda?
(a) The Rigveda
(b) The Samaveda
(c) The Yajurveda
(d) The Atharvaveda
Answer:
(a) The Rigveda

5. Which of the following is not a Veda?
(a) The Gandharva Veda
(b) The Samaveda
(c) The Yajurveda
(d) The Atharvaveda
Answer:
(a) The Gandharva Veda

6. How many suktas are there in the Rigveda?
(a) 1028
(b) 1875
(c) 731
(d) 10,552
Answer:
(a) 1028

7. Which of the following Veda is not in the Tri-vedya?
(a) The Atharvaveda
(b) The Yajurveda
(c) The Samaveda
(d) The Rigveda.
Answer:
(a) The Atharvaveda

8. Which Veda contains the Mantras recited at Yajna?
(a) The Rigveda
(b) The Samaveda
(c) The Yajurveda
(d) The Atharvaveda
Answer:
(c) The Yajurveda

9. The Aranyakas are part of which literature?
(a) The Upanishads
(b) The Brahmanas
(c) The Dharmashastras
(d) The Mahabharta
Answer:
(b) The Brahmanas

10. What is the total number of the Upanishads?
(a) 18
(b) 108
(c) 48
(d) 128
Answer:
(b) 108

11. Which of the following Upavedas describes medicinal herbs?
(a) Ayurveda
(b) Dhanurveda
(c) Gandharvaveda
(d) Shilpaveda
Answer:
(a) Ayurveda

12. Which of the following composes Yoga Shastra?
(a) Kapila
(b) Patanjali
(c) Gautama
(d) Vyasa
Answer:
(b) Patanjali

13. Who composed The Ramayana?
(a) Maharishi Ved Vyasa Ji
(b) MaharishiValmiki Ji
(c) Maharishi Vishwamitra Ji
(d) Maharishi Gautama Ji
Answer:
(b) MaharishiValmiki Ji

14. How many shlokas are there in the Ramayana?
(a) 14,000
(b) 20,000
(c) 24,000
(d) 26,000
Answer:
(c) 24,000

15. Who wrote the Mahabharta?
(a) Maharishi Ved Vyasa Ji
(b) Maharishi Balmiki Ji
(c) Maharishi Gautma Ji
(d) Maharishi Vashishtha Ji
Answer:
(a) Maharishi Ved Vyasa Ji

PSEB 12th Class Religion Solutions Chapter 1 Religious Life of the Indus Valley People and Early Aryans

December 21, 2024December 20, 2024 by Prasanna

Punjab State Board PSEB 12th Class Religion Book Solutions Chapter 1 Religious Life of the Indus Valley People and Early Aryans Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Religion Chapter 1 Religious Life of the Indus Valley People and Early Aryans

Long Answer Type Questions:

Question 1.
Discuss in brief but a meaningful way the religious life of the people of the Harappan Age.
Or
Discuss in brief the religious life of the people of the Harappan Age.
Or
What do you know about the religious life of the Indus Valley people?
Or
Explain in brief the religious faiths and customs of the Harappan Age?
Or
What do you know about the life and religious faiths of the people of the Indus Valley Civilization?
Or
What were the religious beliefs of the people in the Indus Valley? Civilization? Discuss. Write brief notes on Mother Goddess and Swastik.
Or
Write about the religious beliefs of the people of the Indus Valley Civilization. Write brief notes on ‘Saptrishi’ and ‘Pipal’.
Or
Give brief information about religious beliefs of the Indus Valley Civilization.
Or
What were the religious beliefs of the people of the Indus Valley Civilization? Discuss.
Or
Answer:
The seals, paintings etc. found in the excavations of the Indus Valley give us valuable information about the religious life of the people of the Indus Valley. On the basis of this information, it can be said without doubt that the religious life of the people of the Indus Valley was of a very high order. This can be estimated from the fact that several of their religious beliefs are still prevalent in the modern day Hirduism.

1. Worship of Mother Goddess : The Indus Valley people mostly worshipped Mother goddess. This can be deciphered from the several pictures of the Mother goddess on the idols, seals and amulets excavated from the Indus Valley. Several idols show signs of smoke which indicate the use of incense sticks and oil during the worship of the Mour goddess. Mother goddess was considered to be a symbol of power.

2. Worship of Lord Shiva: The worship of one deity was quite prevalent amongst the people of the Indus Valley Civilization. The seals of that age depict the pictures of one deity. This god can be seen in the form of an ascetic in a state of samadhi. It depicts its three heads and an attractive crown on the head. Around the ascetic are inscribed the pictures of lion, elephant, rhinoceros, bull and deer etc. Since Shiva is also known by the names Trimukhi, Pashupati and Yogeshwar etc., hence the historians are of the view that this ascetic was none other but Shiva only.

3. Worship of Animals : The seals and amulets, etc. found in the excavations of the Indus Valley indicate that they worshipped many kinds of animals. Primary among them were the bull, elephant, rhinoceros, lion and crocodile etc. Besides these, the people of the Indus Valley Civilization also worshipped some ancient animals. For instance, we have found an idol in Harappa which looks partly like an elephant and partly like a bull. These animals were considered to be the vehicles (carriers) of Mother goddess or Shiva.

4. Worship of Trees : The people of the Indus Valley Civilization also worshipped trees. These trees were considered to be the dwelling place of the gods and goddesses. They considered trees as the source of life and knowledge. Most of the seals excavated from the Indus Valley show5the pipal tree inscribed on them. It can be thus inferred that they considered the Pipal tree as sacred. Besides this they also worshipped neem, date-palm, babool and sheesham trees etc.

5. Worship of Swastik: Several seals excavated from the Indus Valley Civilization show signs of swastik. They wore considered signs of good omen. It is still dear to all the Jainas and traders. The traders make the sign of swastik before any trade.

6. Worship of Saptrishis : One of the seals excavated from the Indus Valley depicts seven humans standing in front of a tree. It can thus be estimated from this that perhaps the people of the Indus Valley worshipped the Saptrishi. There is description of Saptrishis in Puranas, other Hindu scriptures and Buddhist scriptures also. The names of these Saptrishis were Kashayap, Atari, Vishishtha, Vishwamittara, Gautama, Jamdagani and Bhardwaj. They were worshipped as the symbol of heaven.

7. Worship of Linga and Yoni : The excavations of the Indus Valley Civilization , have given us several pointed and ring stones. On observation, one can surely say that the people of the Indus Valley worshipped the Linga and Yoni. These were worshipped to enhance the creative potential of the world.

8. Worship of Water : The several bathrooms found in the excavations of the Indus Valley indicate that the people of that time had deep faith in the worship of water. Water was cosidered to be a symbol of purity and cleanliness.

9. Worship of Snakes : The people of the Indus Valley also worshipped the snakes. This can be deciphered from the pictures of snakes inscribed on the seals obtained at that time. One of the seals depicts a hooded snake on the head of a deity. Another seal shows a man feeding milk to the snake.

10. Faith in Magic and Charms : The occurrence of several amulets during the excavations of the Indus Valley establish the fact that the people of the Indus Valley believed in magic and charms as well as ghosts and spirits.

11. The Death Ceremonies : The people of the Indus Valley usually buried the dead. In the grave, the head of the dead body was placed in the north direction while the feet faced the south direction. Sometimes the dead were left in the open space for birds and animals to feed on them. At that time the custom of cremating the dead, was also prevalent. His ashes were put in a large vessel and then buried. Whatever be the technique of the last rites performed, the dead or their skeleton or their ashes were buried with some utensils containing food items and some other important things. From this, we can decipher that the people of the Indus Valley believed in life after death.

12. Some other Religious Beliefs : The several fire places obtained from the Indus Valley excavations reveal that the people of the Indus Valley worshipped fire. Despite this they also worshipped dove and the sun.

Question 2.
(a) What do you know about Mother Goddess and Swastik?
(b) Discuss the death ceremonies of people of Harappan Age.
Answer:

(a) Mother Goddess: The Indus Valley people mostly worshipped Mother goddess. This can be deciphered from the several pictures of the Mother goddess on the idols, seals and amulets excavated from the Indus Valley. Several idols show signs of smoke which indicate the use of incense sticks and oil during the worship of Mou r goddess. Mother goddess was considered to be a symbol of power.

Swastik: Several seals excavated from the Indus Valley Civilization show signs of swastik. They wore considered signs of good omen. It is still dear to all the Jainas and traders. The traders make the sign of swastik before any trade.

(b) The Death Ceremonies: The people of the Indus Valley usually buried the dead. In the grave, the head of the dead body was placed in the north direction while the feet faced the south direction. Sometimes the dead were left in the open space for birds and animals to feed on them. At that time the custom of cremating the dead, was also prevalent. His ashes were put in a large vessel and then buried. Whatever be the technique of the last rites performed, the dead or their skeleton or their ashes were buried with some utensils containing food items and some other important things. From this, we can decipher that the people of the Indus Valley believed in life after death.

Question 3.
(a) What were the death ceremonies among the people of Harappa?
(b) Write a note on Pipal and Swastik.
Answer:
(a) The Death Ceremonies among the People of Harappa.

1.The Death Ceremonies : The people of the Indus Valley usually buried the dead. In the grave, the head of the dead body was placed in the north direction while the feet faced the south direction. Sometimes the dead were left in the open space for birds and animals to feed on them. At that time the custom of cremating the dead, was also prevalent. His ashes were put in a large vessel and then buried. Whatever be the technique of the last rites performed, the dead or their skeleton or their ashes were buried with some utensils containing food items and some other important things. From this, we can decipher that the people of the Indus Valley believed in life after death.

(b) Pipal : Worship of Trees : The people of the Indus Valley Civilization also worshipped trees. These trees were considered to be the dwelling place of the gods and goddesses. They considered trees as the source of life and knowledge. Most of the seals excavated from the Indus Valley show5the pipal tree inscribed on them. It can be thus inferred that they considered the Pipal tree as sacred. Besides this they also worshipped neem, date-palm, babool and sheesham trees etc.

Swastik : Several seals excavated from the Indus Valley Civilization show signs of swastik. They wore considered signs of good omen. It is still dear to all the Jainas and traders. The traders make the sign of swastik before any trade.

Question 4.
Was the dead buried or burnt in Harappa and Mohenjo-daro. Discuss.
Answer:
The Death Ceremonies: The people of the Indus Valley usually buried the dead. In the grave, the head of the dead body was placed in the north direction while the feet faced the south direction. Sometimes the dead were left in the open space for birds and animals to feed on them. At that time the custom of cremating the dead was also prevalent. His ashes were put in a large vessel and then buried. Whatever be the technique of the last rites performed, the dead or their skeleton or their ashes were buried with some utensils containing food items and some other important things. From this, we can decipher that the people of the Indus Valley believed in life after death.

Question 5.
What do you know about the religious beliefs of the early Aryai Also state the method of disposal of the dead Aryans?
Or
What do you know about the life and religion of early Aryans?
Or
Describe the religious life of Early Aryans:
Answer:
A detailed description of the religious life of the early Aryans has been gi in the Rigveda. Undoubtedly, they led a very simple and pious life. The main featr of their religious life are as follows :

1. Worshippers of Nature and Natural Phenomena: The religious life of early Aryans was quite simple. They worshipped nature and natural phenome They worshipped all those things that were beautiful, strange, and frightening. The named all these natural phenomena after some deity and started worshipping the They worshipped the glowing sun because it kept the earth alive. They worship] the wind because it gave life to all the human beings of this world. They worship] dawn that woke them up from their sweet sleep and sent them to work. T1 worshipped the blue sky which surrounded the whole world.

2. Vedic Gods : The total count of gods of the early Aryans was 33. They w divided into 3 parts. They lived in heaven, on earth and in between the heaven E earth. A brief description of the major gods-goddesses is as follows :

Varuna: Vanina was the greatest god of the early AryAnswer: He sat on a thro He was considered to be the master of truth and dharma. He was called the Crea of the heaven, earth and the sun. He punished the evil doers. He could give people ] and could annul one’s death. Hence, the evil doers asked for forgiveness from him their evil deeds.
Indra: He was the second most important and powerful god of the ea AryAnswer: The maximum number of hymns (250) have been written in adoration of to god in the Rigveda. He was considered to be the god of rain and battle. The Arya prayed to him for rain showers on time and victory in battle. He could at the blink an eye destroy the forts of the enemy.
Agni: The Agni was another major god of the early AryAnswer: He was associat with the marriage and cremation ceremonies. Without him, no religious ceremo was complete. 200 hymns have been written in the adoration of the god-Agni.
Sun: Surya (Sun) was also an important god of the early AryAnswer: He eradicat darkness from the world. He rode on a chariot driven by seven horses to go around the sky.
Rudra: Rudra was considered to be the god of storm. He was very cruel and destructive. People were afraid of him and tried to keep him pleased.
Soma: The Soma god was very important in the religious life of the early AryAnswer: The somras was considered to be sacred nectar which when consumed could make one immortal.
Usha: Besides gods, the early Aryans also worshipped some goddesses. But their importance was less in comparison to the gods. The most important goddesses worshipped by them were Usha, the goddess of dawn, Ratri, the goddess of night, Prithvi, the goddess of earth, Aranayayi, the goddess of the jungle and Saraswati, the river goddess.

3. Faith in One God: Although the early Aryans worshipped many gods and goddesses yet they had a strong belief in one God. They considered all the gods as great. The sages gave prime importance to different gods and goddesses on different occasions. The Rigveda in one of its hymns says, “All of them are one, only the observers have described them differently.” In another hymn, it says, “He, who has given us life, He who has created nature, popular by different names, is yet one.” It is clear that they believed in the concept of one God.

4. Absence of Temples and Idol Worship : The early Aryans did not construct any temple in memory of any god-goddess and neither were their idols made. There is no reference in the Rigveda in the context of temples and idols. The Aryans used to crouch in the open atmosphere of their homes and recited their hymns and meditated with full devotion.

5. Yajnas and Sacrifices : The early Aryans performed several yajnas to please the gods and goddesses. These yajnas were performed very carefully because they feared that a small mistake could anger their gods. First, an altar was built for performing the yajna. Then the sacred fire was lit up. Then to it ghee, milk, rice and somras were added. Several animals like sheep, goats and horses etc. were also sacrificed during these yajnas. The custom of human sacrifice was not prevalent at that time. There were several kinds of yajnas. The simplest among them were the family yajnas. The bigger yajnas were planned well in advance. These yajnas were organized by the kings and rich people of society. Purohits (priests) in large numbers participated in these yajnas.

The Purohits who read Mantras during yajnas were called Udgatris and those who offered sacrifices were called Hotris. They were given gold, animals and crops as donation. The prime,objective of these yajnas and sacrifices was to please gods. They felt that this would help them to obtain victory in the battle, acquisition of wealth, increase in the number of their children, and they would have a long life. The early Aryans thought that each yajna led to the rebirth of the world and if the yajnas would not be performed, there would be darkness in the whole world. These yajnas also enhanced the knowledge of Mathematics, Geography and animal anatomy.

6. Worship of Forefathers: The early Aryans worshipped their forefathers (pitras) besides their gods and goddesses. Pitras were the ancestors of the early Aryans: They lived in the heaven. There are several incantations in the praise of their forefathers in the Rigveda. They too were worshipped like other gods and goddesses. The forefathers were worshipped with the hope that they would protect their lineage, they would direct them they would help remove all their difficulties, provide them wealth and power and would bless them with the boon of children and their long life.

7. Belief in Life after Death : The early Aryans believed in life after death. The principle of transmigration and re-incarnation were still not prevalent. The people in the Vedic period believed that at the time of death the soul gets separated from the body. The soul was considered immortal. life in heaven,^as full of happiness. It was the place of residence of the gods. The people who were well deserving of going to heaven were those who either sacrificed their lives in the battlefield or observed austerity or generously made donations at the time of performance of the yajnas. The Rigveda does not make any mention of hell.

8. Disposal of Deadi : During the period of the early Aryans the dead were cremated. The dead was taken to the cremation ground by his wife and other relatives. After this, the dead was placed on the funeral pyre. If the dead were a Brahman, a stick was placed in his right hand and if he were a Kshatriya, a bow would be placed in his hand and if he were a Vaishya, a plough stick would be placed in his hand. His wife would keep sitting by his pyre till she was told ‘Oh ! lady get up and come back among the live people.’ After this, the fire was lit in the pyre from the havan-kund and the incantation is*as read, “Tread on the path of the elders.” The remains were collected when the dead body was completely burnt and they were buried in the earth in a vessel.

9. Rita and Dharman : There is a description the words Rita and Dharman in the Rigveda and other Vedic texts. The Rita implies a system according to which this world runs. According to the Rita, the day breaks in the morning and the sun, moon and stars appear bright. The earth revolves around the sun. The tides rise and fall in the seas. Hence, the Rita is a truth and Anrita is falsehood. The word ‘Dharman’ means rule. The Dharman were set by the gods. These apply on the materialistic world, human beings and to the sacrifice made. Actually, Dharman includes the rules for life and customs. The good human beings lead their lives according to the Dharman.

Question 6.
Write a brief note on Varuna and Agni. Write about the ritual of Vedic sacrifice.
Answer:
(a) Varuna and Agni:

(1) Varuna : Varuna was the greatest god of the early AryAnswer: He sat on a throne. He was considered to be the master of truth and dharma. He was called the Creator of the sky, earth and the sun. The moon shined and stars twinkled according to his instructions. He was omnipotent and omnipresent. He knew about all the incidents that took place in the world. He had several eyes. No evil doer could escape his eagle eyes. He punished the sinners. He could grant the gift of life and could even annul death. Hence the evil doers prayed to him for forgiveness.

(2) Agni : Agni was another major god of the early AryAnswer: He was considered important for two reasons. First, he was considered the master of all homes. He was associated with marriage and customs associated with the last rites. Secondly, no yajna could be accomplished without him. He was responsible for making the offerings made by the devotees reach the gods. Agni supposedly had 7 tongues and 1000 eyes. If he ever got angry he could destroy everything in a moment. Dry wood, ghee and butter were his favourite food. There are 200 incantations in the Rigveda in the praise of Agni.

(b) Ritual of Vedic Sacrifice : Yajnas and Sacrifices : The early Aryans performed several yajnas to please the gods and goddesses. These yajnas were performed very carefully because they feared that a small mistake could anger their gods. First, an altar was built for performing the yajna. Then the sacred fire was lit up. Then to it ghee, milk, rice and somras were added. Several animals like sheep, goats and horses etc. were also sacrificed during these yajnas. The custom of human sacrifice was not prevalent at that time. There were several kinds of yajnas. The simplest among them were the family yajnas. The bigger yajnas were planned well in advance. These yajnas were organized by the kings and rich people of society. Purohits (priests) in large numbers participated in these yajnas.

Question 7.
What is meant by Vedic gods? What is expected from them?
Or
Who were Vedic gods? Write down the names of some gods and goddesses. Whether these gods were historical persons or mythological? State clearly.
Or
What do you know about the Vedic gods and goddesses? Explain.
Or
Explain about monotheism in Vedic period.
Or
Write a detailed note on Vedic gods and goddesses.
Or
Write a brief note on any two Vedic gods.
Answer:
The early Aryans led very simple and pious life. They respected nature and its powers and hence worshipped them as gods. The total number of gods worshipped by them were 33. The number of goddesses was less and they were also less significant. Though the early Aryans worshipped these gods and goddesses yet they considered them to be a part of one supreme God. To please their gods and goddesses and to obtain the important boons from them, they indulged in prayers and yajnas and also offered sacrifices. At that time, idol worship and the practice of building temples was not prevalent.

1. Vedic Gods: Where did the foundation of Vedic gods lie, what was their nature, what was their relationship with human beings and what was their count? The answers to all these questions are found in the Rigveda. The incantation (Richas) of the Rigveda state that the gods were born after the creation of the world and were usually considered to be the children of the sky and the earth. They were very powerful and great. They led a long life. They had acquired immortality by observing penance and consuming somras (divine nectar). They could acquire different forms. They came on their magical divine vehicles and sat on a grassy seat. They contributed in their own way towards the worldly incidents. They listened to the prayers of their devotees and blessed them with their boons.

They were 33 in number and were divided into 3 parts. This division was on the basis of the place they resided. Each category had 11 gods included in it. Varuna, Surya, Vishnu and Usha were gods of the sky. Indra, Vayu, Rudra and Maruta etc. were gods who lived in between the earth and the sky. Agni, Prithvi, Brahaspati, Seas and Rivers were the gods of the earth. The gods were greater in number as compared to the goddesses and they were even more significant than them. A brief description of the main gods and goddesses is as follows :

(1) Varuna: Varuna was the greatest god of the early AryAnswer: He sat on a throne. He was considered to be the master of truth and dharma. He was called the Creator of the sky, earth and the sun. The moon shined and stars twinkled according to his instructions. He was omnipotent and omnipresent. He knew about all the incidents that took place in the world. He had several eyes. No evil doer could escape his eagle eyes. He punished the sinners. He could grant the gift of life and could even annul death. Hence the evil doers prayed to him for forgiveness.

(2) Indra: Indra was the second most important and powerful god. The maximum number of hymns (250) in the Rigveda have been written in the praise of this god. Such was his spark that the illumination caused by several suns would faint in its comparison. He was considered to be the god of rain and battle. The Aryans prayed to him for showers of rain and for obtaining victory in battles. He was so brave that he even defeated the demons. He could destroy the forts of the enemies at the wink of an eye. He could eradicate all darkness. He could change several forms. He was so powerful that all the gods were terrified of him.

(3) Agni: Agni was another major god of the early Aryans: He was considered important for two reasons. First, he was considered the master of all homes. He was associated with marriage and customs associated with the last rites. Secondly, no yajna could be accomplished without him. He was responsible for making the offerings made by the devotees reach the gods. Agni supposedly had 7 tongues and 1000 eyes. If he ever got angry he could destroy everything in a moment. Dry wood, ghee and butter were his favourite food. There are 200 incantations in the Rigveda in the praise of Agni.

(4) Sun: Sun was also an important god of the early Aryans: He eradicated darkness from this earth. He was considered to be the son of Aaditi and Deuce. He rode around in the sky everyday on a chariot driven by seven horses.

(5) Rudra: Rudra was considered to be the god of storm or duststorm. He was very cruel and destructive. The people were scared of him and made all efforts to please him. He looked like the demons and dwelled in the mountains. His stomach was black and his back was red.

(6) Soma: Soma had great significance in the religious life of the early Aryans: The entire Navam Mandal of the Rigveda has been devoted to the praise of Soma. Somras was considered to be a divine nectar which when drunk immortalized the gods. It was used during the ‘hawan’. It was gifted to the gods. The somras was obtained from a herb found in the mountains.

(7) Usha: Besides the gods, the early Aryans also worshipped some goddesses. But these goddesses were less significant in comparison to the gods. The goddesses worshipped by them included Ratri the goddess of night, Aranayayi the goddess of forest, Saraswati the goddess of rivers. Usha was the most significant. She was considered to be the goddess of dawn. She was beautiful and mesmerising. She was considered to be the wife of the sun.

2. Vedic Gods were historical persons or mythological : The early Aryans considered their gods and goddesses to be historical persons. The reason for this was that they were just like human beings. They used to come on their magical vehicles and sat on a grassy throne. They listened to the prayers of their devotees and blessed them with boons. They were generous towards their devotees. These gods and goddesses were considered to be the sons and daughters of Aaditi and Deuce. Initially they were considered to be mortal. They were later rendered immortal.

Question 8.
(a) Throw light on the Vedic ritual sacrifice.
(b) Write brief notes on Varuna and Agni gods.
Answer:
(a) Sacrifice Ritual : Yajnas and Sacrifices : The early Aryans performed several yajnas to please the gods and goddesses. These yajnas were performed very carefully because they feared that a small mistake could anger their gods. First, an altar was built for performing the yajna. Then the sacred fire was lit up. Then to it ghee, milk, rice and somras were added. Several animals like sheep, goats and horses etc. were also sacrificed during these yajnas. The custom of human sacrifice was not prevalent at that time. There were several kinds of yajnas. The simplest among them were the family yajnas. The bigger yajnas were planned well in advance. These yajnas were organized by the kings and rich people of society. Purohits (priests) in large numbers participated in these yajnas.

(b) Varuna and Agni Gods :

(1) Varuna: Varuna was the greatest god of the early AryAnswer: He sat on a throne. He was considered to be the master of truth and dharma. He was called the Creator of the sky, earth and the sun. The moon shined and stars twinkled according to his instructions. He was omnipotent and omnipresent. He knew about all the incidents that took place in the world. He had several eyes. No evil doer could escape his eagle eyes. He punished the sinners. He could grant the gift of life and could even annul death. Hence the evil doers prayed to him for forgiveness.

(2) Agni: Agni was another major god of the early AryAnswer: He was considered important for two reasons. First, he was considered the master of all homes. He was associated with marriage and customs associated with the last rites. Secondly, no yajna could be accomplished without him. He was responsible for making the offerings made by the devotees reach the gods. Agni supposedly had 7 tongues and 1000 eyes. If he ever got angry he could destroy everything in a moment. Dry wood, ghee and butter were his favourite food. There are 200 incantations in the Rigveda in the praise of Agni.

Question 9.
Explain the differences of religious life of Indus Valley and Aryan peoples.
Or
Describe the religious life of the people of Indus Valley and AryAnswer: Explain.
Answer:
The seals, paintings etc. found in the excavations of the Indus Valley give us valuable information about the religious life of the people of the Indus Valley. On the basis of this information, it can be said without doubt that the religious life of the people of the Indus Valley was of a very high order. This can be estimated from the fact that several of their religious beliefs are still prevalent in the modern day Hirduism.

1. Worship of Mother Goddess: The Indus Valley people mostly worshipped Mother goddess. This can be deciphered from the several pictures of the Mother goddess on the idols, seals and amulets excavated from the Indus Valley. Several idols show signs of smoke which indicate the use of incense sticks and oil during the worship of goddesses. The mother goddess was considered to be a symbol of power.

3. Worship of Animals: The seals and amulets, etc. found in the excavations of the Indus Valley indicate that they worshipped many kinds of animals. Primary among them were the bull, elephant, rhinoceros, lion and crocodile etc. Besides these, the people of the Indus Valley Civilization also worshipped some ancient animals. For instance, we have found an idol in Harappa which looks partly like an elephant and partly like a bull. These animals were considered to be^the vehicles (carriers) of Mother goddess or Shiva.

4. Worship of Trees: The people of the Indus Valley Civilization also worshipped trees. These trees were considered to be the dwelling place of the gods and goddesses. They considered trees as the source of life and knowledge. Most of the seals excavated from the Indus Valley show5the pipal tree inscribed on them. It can be thus inferred that they considered the Pipal tree as sacred. Besides this they also worshipped neem, date-palm, babool and sheesham trees etc.

6. Worship of Saptrishis: One of the seals excavated from the Indus Valley depicts seven humans standing in front of a tree. It can thus be estimated from this that perhaps the people of the Indus Valley worshipped the Saptrishi. There is description of Saptrishis in Puranas, other Hindu scriptures and Buddhist scriptures also. The names of these Saptrishis were Kashayap, Atari, Vishishtha, Vishwamittara, Gautama, Jamdagani and Bhardwaj. They were worshipped as the symbol of heaven.

7. Worship of Linga and Yoni: The excavations of the Indus Valley Civilization , have given us several pointed and ring stones. On observation, one can surely say that the people of the Indus Valley worshipped the Linga and Yoni. These were worshipped to enhance the creative potential of the world.

8. Worship of Water: The several bathrooms found in the excavations of the Indus Valley indicate that the people of that time had deep faith in the worship of water. Water was cosidered to be a symbol of purity and cleanliness.

9. Worship of Snakes: The people of the Indus Valley also worshipped the snakes. This can be deciphered from the pictures of snakes inscribed on the seals obtained at that time. One of the seals depicts a hooded snake on the head of a deity. Another seal shows a man feeding milk to the snake.

10. Faith in Magic and Charms: The occurrence of several amulets during the excavations of the Indus Valley establish the fact that the people of the Indus Valley believed in magic and charms as well as ghosts and spirits.

11. The Death Ceremonies: The people of the Indus Valley usually buried the dead. In the grave, the head of the dead body was placed in the north direction while the feet faced the south direction. Sometimes the dead were left in the open space for birds and animals to feed on them. At that time the custom of cremating the dead, was also prevalent. His ashes were put in a large vessel and then buried. Whatever be the technique of the last rites performed, the dead or their skeleton or their ashes were buried with some utensils containing food items and some other important things. From this, we can decipher that the people of the Indus Valley believed in life after death.

12. Some other Religious Beliefs: The several fire places obtained from the Indus Valley excavations reveal that the people of the Indus Valley worshipped fire. Despite this they also worshipped dove and the sun.

(a) The Death Ceremonies among the People of Harappa.

1.The Death Ceremonies: The people of the Indus Valley usually buried the dead. In the grave, the head of the dead body was placed in the north direction while the feet faced the south direction. Sometimes the dead were left in the open space for birds and animals to feed on them. At that time the custom of cremating the dead, was also prevalent. His ashes were put in a large vessel and then buried. Whatever be the technique of the last rites performed, the dead or their skeleton or their ashes were buried with some utensils containing food items and some other important things. From this, we can decipher that the people of the Indus Valley believed in life after death.

(b) Pipal: Worship of Trees: The people of the Indus Valley Civilization also worshipped trees. These trees were considered to be the dwelling place of the gods and goddesses. They considered trees as the source of life and knowledge. Most of the seals excavated from the Indus Valley show5the pipal tree inscribed on them. It can be thus inferred that they considered the Pipal tree as sacred. Besides this they also worshipped neem, date-palm, babool and sheesham trees etc.

Short Answer Type Questions (Type 1):

Question 1.
Write any two features of religious life of the Indus Valley people.
Answer:
1. Worship of Mother Goddess: The Indus Valley people mostly worshipped Mother goddess. This can be deciphered from the several pictures of Mother goddess on the idols, seals and amulets excavated from the Indus Valley. Several idols show signs of smoke which indicate the use of incense sticks and oil during the worship of Mother goddess. Mother goddess was considered to be a symbol of power.

Question 2.
What were the characteristics of the religion of the Indus Valley Civilization?
Answer:
The discovery of large number of female figurines and amulets during the course of excavation suggest that the people mainly used to worship Mother Goddess. They also used to worship Lord Shiva. Besides these, they also worshipped Linga, Yoni, Sun, Ox, Tiger and Elephant etc. They believed in life after death. They believed in magic and charms.

Question 3.
How the people of Indus Valley Civilization disposed off their dead?
Or
Which two methods were adopted by the people of Indus Valley to dispose off their dead?
Or
Describe the death ceremonies of Harappa age people.
Answer:
The people of the Indus Valley usually buried the dead. In the grave, the head of the dead body was placed in the north direction while the feet faced the south direction. Sometimes the dead were left in the open space for birds and animals to feed on them. At that time the custom of cremating the dead was also prevalent. His ashes were put in a large vessel and then buried.

Question 4.
Describe the religious beliefs of early AryAnswer:
Or
Discuss the religious ideas and rituals of Vedic AryAnswer:
Or
What were the main features of the religious life of the Rigvedic Aryans?
Answer:
The religion of the Rigvedic Aryans was simple. They used to worship the natural powers as gods and goddesses. Varuna was their chief deity who knew all the secrets of the universe. Indra was their next most important deity. He was known as the god of war and rain. The Agni was also considered important. He was related to marriage and cremation. Goddesses like Usha, Ratri, Prithvi and Aranayi were also worshipped. However, they occupied subordinate position.

Question 5.
What do you know about Varuna?
Or
Describe the Lord Varuna of Aryans:
Answer:
Varuna was the greatest god of the early Aryans: He sat on a throne. He was considered to be the master of truth and dharma. He was called the Creator of the sky, earth and the sun. The moon shone and stars twinkled according to his instructions. He was omnipotent and omnipresent. He knew about all the incidents that took place in the world. He had several eyes. No evil doer could escape his eagle eyes. He punished the sinners. He could grant the gift of life and could even annul death. Hence the evil doers prayed to him for forgiveness.

Question 6.
Describe God Indra of early AryAnswer:
Or
What do you know about God Indra?
Answer:
Indra was the second most important and powerful god. The maximum number of hymns (250) in the Rigveda have been written in the praise of this god. Such was his spark that the illumination caused by several suns would faint in its comparison. He was considered to be the god of rain and battles. The Aryans prayed to him for showers of rain and for obtaining victory in battles. He was so brave that he even defeated the demons. He could destroy the forts of the enemies at the wink of an eye. He could eradicate all darkness. He could change several forms. He was so powerful that all the gods were terrified of him.

Question 7.
Explain in your words the Aryan god ‘Agni’?
Answer:
Agni. Agni was another major god of the early AryAnswer: He was considered important for two reasons. First, he was considered the master of all homes. He was associated with marriage and customs associated with the last rites. Secondly, no yajna could be accomplished without him. He was responsible for making the offerings made by the devotees reach the gods. Agni supposedly had 7 tongues and 1000 eyes. If he ever got angry he could destroy everything in a moment. Dry wood, ghee and butter were his favourite food. There are 200 incantations in the Rigveda in the raise of Agni.

Question 8.
What was the importance of Yajnas in the social and religious life of 3 Aryans?
Or
What do you know about the mode of worship of the Rigvedic Aryans?
Answer:
The religion of the Rigvedic Aryans was simple. The early Aryans performed several yajnas to please the gods and goddesses. These yajnas were performed very carefully because they feared that a small mistake could anger their gods. First, an altar was built for performing the yajna. Then the sacred fire was lit up. Then to it were added ghee, milk, rice and somras. Several animals were also sacrificed during these yajnas. There were several kinds of yajnas. The simplest among them were the family yajnas. The bigger yajnas were planned well in advance. These yajnas were organized by the kings and rich people of society. The prime objective of these yajnas and sacrifices was to please gods.

Question 9.
How did the early Aryans dispose off their dead?
Answer:
During the period of the early Aryans the dead were cremated. The dead was taken to the cremation ground by his wife or other relatives. After this, the dead was placed on the funeral pyre. His wife would keep sitting by his pyre till she was told, ‘Oh ! lady get up and come back among the live people. After this, the fire was lit in the pyre from the havan-kund. The remains were collected when the dead body was completely burnt and they were buried in the earth in a vessel.

Question 10.
What do you mean by Rita and Dharman?
Answer:
There is a description of the words Rita and Dharman in the Rigveda and other Vedic texts. The Rita implies a system according to which this world runs. According to the Rita, the day breaks in the morning and the sun, moon and stars appear bright. The wcffd ‘Dharman’ means rule. The Dharman were set by the gods. These apply to the materialistic world, human beings and to the sacrifice made. The good human beings lead their lives according to the Dharman.

Short Answer Type Questions (Type 2):

Question 1.
Write any six features of religious life of the Indus Valley people.
Or
What was worshipped by the Indus Valley people?
Answer:
1. Worship of Mother Goddess: The Indus Valley people mostly worshipped Mother goddess. This can be deciphered from the several pictures of Mother goddess on the idols, seals and amulets excavated from the Indus Valley. Several idols show signs of smoke which indicate the use of incense sticks and oil during the worship of Mother goddess. Mother goddess was considered to be a symbol of power.

3. Worship of Trees: The people of the Indus Valley Civilization also worshipped trees. These trees were considered to be the dwelling place of the gods and goddesses. They considered trees as the source of life and knowledge. Most of the seals excavated from the Indus Valley show the Pipal tree inscribed on them. It can be thus inferred that they considered the Pipal tree as sacred. Besides this they also worshipped neem, date-palm, habool and sheesham trees etc.

4. Worship of Swastik: Several seals excavated from the Indus Valley Civilization show signs of swastik. They were considered signs of good omen. It is still dear to all the Jainas and traders. The traders make the sign of swastik before any trade.

5. Worship of Saptrishis: One of the seals excavated from the Indus Valley depicts seven humans standing in front of a tree. It can thus be estimated from this that perhaps the people of the Indus Valley worshipped the Saptrishis.

6. Worship of Water: The several bathrooms found in the excavations of the Indus Valley indicate that the people of that time had deep faith in the worship of water. Water was cosidered to be a symbol of purity and cleanliness.

Question 2.
How the people of Indus Valley Civilization disposed off their dead?
Or
Which two methods were adopted by the people of Indus Valley to dispose off their dead?
Answer:
The people of the Indus Valley usually buried the dead. In the grave, to head of the dead body was placed in the north direction while the feet faced the south direction. Sometimes the dead left in the open space for birds and animals feed on them. At that time the custom of cremating the dead was also prevalent. His ashes were put in a large vessel and then buried. Whatever be the technique of the last rites performed, the dead er their skeleton or their ashes were buried with some utensils containing food items and some other important things. From this, we can- decipher that the people of the Indus Valley believed in life after death.

Question 3.
Describe the religious beliefs of early Aryans:
Or
Discuss the religious ideas and rituals of Vedic AryAnswer:
Or
What were the main features of the religious life of the Rigvedic Aryans?
Answer:
The religion of the Rigvedic Aryans was simple. They used to worship the natural powers as gods and goddesses. The goddesses were few in number and had lesser importance. Varuna was their chief deity who knew all the secrets of the; universe. He was known as the heavenly god. It was believed that he punished the criminals. The Aryans prayed to Varuna for the forgiveness of their sins. Indra was their next most important deity. He was known as the god of war and rain. The-, Aryans worshipped Indra’to be victorious in war or for getting rain. In the Rigveda, 250 hymns are devoted to Indra.

The Agni was also considered important. He was, related to marriage and cremation. The Aryans also used to worship the Surya,Vayu, Rudra and Soma. Goddesses like Usha, Ratri, Prithvi and Aranayi were also worshipped. However, they occupied subordinate position. The Aryans believed-; in one God and all the gods and goddesses were believed to be His incarnations. Many – yajnas were performed in order to please the gods and goddesses. These yajnas were,- performed very carefully as any small mistake could displease the gods. The Aryans also believed in the theories of transmigration, karma and salvation. Though these principles were not yet much developed.

Question 4.
Give a brief account of the main gods of the Early Aryans:
Answer:

(1) Varuna: Varuna was the greatest god of the early Aryans: He sat on a throne. He was considered to be the master of truth and dharma. He was called the Creator of the heaven, earth and the sun. He punished the evil doers. He could give-, people life and could annul one’s death. Hence, the evil doers asked for forgiveness from him for their evil deeds.

(2) Indra: He was the second most important and powerful god of the early Aryans: The maximum number of hymns (250) have been written in adoration of this, god in the Rigveda. He was considered to be the god of rain and battle. The Aryans prayed to him for rain showers on time and victory in battle. He could at the blink of an eye destroy the forts of the enemy.

(3) Agni: The Agni was another major god of the early Aryans: He was associated, with the marriage and cremation ceremonies. Without him, no religious ceremony was complete. 200 hymns have been written in the adoration of the god Agni.

(4) Sun: Surya (Sun) was also an important god of the early Aryans: He eradicated darkness from the world. He rode on a chariot driven by seven horses to go around in the sky.

(5) Rudra: Rudra was considered to be the god of storm. He was very cruel and destructive. People were afraid of him and tried to keep him pleased.

(6) Soma: The Soma god was very important in the religious life of the early Aryans: The somras was considered to be a sacred nectar which when consumed could make one immortal.

Question 5.
What do you know about Varuna and Indra?
Or
Describe the Lord Varuna of Aryans:
Answer:
(1) Varuna: Varuna was the greatest god of the early Aryans: He sat on a throne. He was considered to be the master of truth and dharma. He was called the Creator of the sky, earth and the sun. The moon shone and stars twinkled according to his instructions. He was omnipotent and omnipresent. He knew about all the incidents that took place in the world. He had several eyes. No evil doer could escape his eagle eyes. He punished the sinners. He could grant the gift of life and could even annul death. Hence the evildoers prayed to him for forgiveness.

(2) Indra: Indra was the second most important and powerful god. The maximum number of hymns (250) in the Rigveda have been written in the praise of this god. Such was his spark that the illumination caused by several suns would faint in its comparison. He was considered to be the god of rain and battles. The Aryans prayed to him for showers of rain and for obtaining victory in battles. He was so brave that he even defeated the demons. He could destroy the forts of the enemies at the wink of an eye. He could eradicate all darkness. He could change several forms. He was so powerful that all the gods were terrified of him.

Question 6.
Explain in your words the Aryan god ‘Agni’?
Answer:
Agni. Agni was another major god of the early Aryans: He was considered importand for two reasons. First, he was considered the master of all homes. He was associated with marriage and customs associated with the last rites. Secondly, no yajna could be accomplished without him. He was responsible for making the offerings made by the devotees reach the gods. Agni supposedly had 7 tongues and 1000 eyes. If he ever got angry he could destroy everything in a moment. Dry wood, ghee and butter were his favourite food. There are 200 incantations in the Rigveda in the praise of Agni.

Question 7.
What was the importance of Yajnas in the social and religious life of the Aryans?
Or
What do you know about the mode of worship of the Rigvedic Aryans?
Answer:
The early Aryans performed several yajnas to please the gods and goddesses. These yajnas were performed very carefully because they feared that a small mistake could anger their gods. First, an altar was built for performing the yajna. Then the sacred fire was lit up. Then to it were added ghee, milk, rice and somras. Several animals like sheep, goats and horses etc. were also sacrificed during these yajnas. The custom of human sacrifice was not prevalent at that time. There were several kinds of yajnas. The simplest among them were the family yajnas. The bigger yajnas were planned well in advance. These yajnas were organized by the kings and rich people of society. Purohits (priests) in large numbers participated in these yajnas.

The purohits who read Mantras during Yajnas were called Udgatris and those who offeced sacrifices were called Hotris. They were given gold, animals and crops as donation. The prime objective of these yajnas and sacrifices was to please gods. They felt that this would help them to obtain victory in the battle, acquisition of wealth, increase in the number of their children, and they would have a long life. The early Aryans thought that each yajna led to the rebirth of the world and if the yajnas would not be performed, there would be darkness in the whole world. These yajnas also enhanced the knowledge of Mathematics, Geography and animal anatomy.

Question 8.
How did the early Aryans dispose off their dead?
Answer:
During the period of the early Aryans the dead were cremated. The dead was taken to the cremation ground by his wife and other relatives. After this, the dead was placed on the funeral pyre. If the dead were a Brahman, a stick was placed in his right hand and if he were a Kshatriya, a bow would be placed in his hand and if he were a Vaishya, a plough stick would be placed in his hand. His wife would keep sitting by his pyre till she was told, ‘Oh ! lady get up and come back among the live people.’ After this, the fire was lit in the pyre from the havan-kund and the incantation was read, “Tread on the path of the elders.” The remains were collected when the dead body was completely burnt and they were buried in the earth in a vessel.

Question 9.
What do you mean by Rita and Dharjnan?
Answer:
There is a description of the words Rita and Dharman in the Rigveda and other Vedic texts. The Rita implies a system according to which this world runs. According to the Rita, the day breaks in the morning and the sun, moon and stars appear bright. The earth revolves around the sun. The tides rise and fall in the seas. Hence, the Rita is a truth and Anrita is falsehood. The word ‘Dharman’ means rule. The Dharman were set by the gods. These apply to the materialistic world, human beings and to the sacrifice made. Actually, Dharman includes the rules for life and customs. The good human beings lead their fives according to the Dharman.

Answer in One Word to One Sentence:

Question 1.
How old is Indus Valley Civilization?
Answer:
5,000 years.

Question 2.
When was Indus Valley Civilization discovered?
Answer:
Indus Valley Civilization was discovered in 1921.

Question 3.
Which goddess was mostly worshipped by people of Indus Valley?
Answer:
Mother goddess.

Question 4.
What was Mother goddess considered as?
Answer:
Mother goddess was considered to be, a symbol of power.

Question 5.
Which god was mostly worshipped by people of Indus Valley?
Answer:
Lord Shiva.

Question 6.
Which god and goddess were worshipped more by Indus Valley people?
Answer:
Mother goddess and Lord Shiva were mostly worshipped by Indus Valley people.

Question 7.
Name the animals worshipped by people of Indus Valley.
Answer:

Lion,
Elephant.

Question 8.
Which animal was mostly worshipped by people of Indus Valley?
Answer:
Bull.

Question 9.
Why did people of Indus Valley worship the trees?
Answer:
Because they believed the trees to be the dwelling place of gods and goddesses.

Question 10.
Which tree was considered the most sacred by people of Indus Valley?
Answer:
Pipal.

Question 11. Name two trees worshipped by people of Indus Valley.
Answer:

Pipal,
Neem.

Question 12.
Which bird was considered the most sacred by people of Indus Valley?
Answer:
Dove.

Question 13.
Which mark was considered the most sacred by people of Indus Valley?
Answer:
Svastik.

Question 14.
How many Rishis were worshipped by people of Indus Valley?
Answer:
Saptrishis (Seven Rishis).

Question 15.
Name any two Rishis among Saptrishis.
Answer:

Vishishtha,
Vishwamittara.

Question 16.
Why did people of Indus Valley worship water?
Answer:
People of Indus Valley considered water the symbol of purity and cleanliness.

Question 17.
Where is ‘Great Bath’ discovered?
Answer:
Mohenjodaro.

Question 18.
How were dead of people of Indus Valley cremated?
Answer:
They usually buried their deads.

Question 19.
How many graves are found at Harappa?
Answer:
57.

Question 20.
From which centre, signs of Sati system are found of Indus Valley?
Answer:
Signs of Sati system are found in Lothal centre of Indus Valley.

Question 21.
Which fact is related that people of Indus Valley believed in life after death?
Answer:
Utensils containing food items and some other things were found buried along with dead.

Question 22.
Whom did early Aryans worship?
Answer:
Nature and Natural forces.

Question 23.
What is meant by the Vedic gods?
Answer:
The Vedic gods are those that came into existence after the creation of the world.

Question 24.
State the total number of gods worshipped by the early Aryans:
Answer:
33.

Question 25.
Into how many categories were the Vedic gods divided?
Answer:
Three.

Question 26.
Who were the Vedic gods?
Answer:
The Vedic Gods were Varuna, Indra, Agni, Rudra, Surya and Soma.

Question 27.
Who were the major gods of early Aryans?
Answer:
Varuna, Indra, Agni, Sun and Rudra.

Question 28.
Who was Varuna?
Answer:
Varuna was the chief god of the early Aryans:

Question 29.
Give the main function of the Varuna.
Answer:
He punished the sinners.

Question 30.
Who were rain and agni gods of early Aryans?
Answer:
Indra and Agni were gods of Rain and Agni of early Aryans:

Question 31.
Who was the god of rain and war of early Aryans?
Answer:
Indra.

Question 32.
Who was Indra?
Answer:
Indra was god of rain and war of early Aryans:

Question 33.
How many hymns have been written in adoration of Indra god in Rigveda?
Answer:
250.

Question 34.
What is meant by Agni god?
Answer:
He was related to marriage and cremation ceremonies.

Question 35.
Which god was considered as the lord of the houses of early Aryans?
Answer:
Agni.

Question 36.
How many hymns have been given in praise of Agni god in Rigveda?
Answer:
200.

Question 37.
Whose son was the sun believed to be by the early Aryans?
Answer:
Early Aryans believed the sun to be son of Aditi and Deuce.

Question 38.
Who was Rudra?
Answer:
Rudra was god of storms of the early Aryans:

Question 39.
Name the two major goddesses of the early Aryans:
Answer:
Usha and Prithvi.

Question 40.
Usha was considered the goddess of which thing by the early Aryans?
Answer:
The goddess of Morning.

Question 41.
What type of boon was expected from the Vedic gods?
Answer:
Boons of victory in battles, acquisition of wealth, increase in number of progeny and long life.

Question 42.
Was human sacrifice prevalent in the early Aryans’ Age?
Answer:
No.

Question 43.
What early Aryans do to please the gods?
Answer:
Yajnas.

Question 44.
Name two animals of the age of the early Aryans who were sacrificed while performing the Yajnas.
Answer:

Horses,
Goats.

Question 45.
What were those Purohits called who read Manters during Yajnas?
Answer:
Udgatris.

Question 46.
What were those Purohits called who offered sacrifices during Yajnas?
Answer:
Hotris.

Question 47.
Why did early men worshipped their forefathers?
Answer:
They would direct them, they would help to remove the difficulties and provide them wealth and power.

Question 48.
How did the early Aryans dispose of their deads?
Answer:
The early Aryans cremated their deads.

Question 49.
What is meant by Rita?
Answer:
Rita is a system by which the world runs.

Question 50.
What is meant by Dharman?
Answer:
Dharman were rules set by the gods.

Fill in the blanks:

1. The people of Indus Valley mostly worshipped ………………..
Answer:
Mother goddess.

2. The people of Indus Valley mostly worshipped a lord named …………….
Answer:
Shiva.

3. The people of Indus Valley worshipped …………. tree very much.
Answer:
Pipal.

4. The people of Indus Valley considered Saptrishi as the symbol of ……………
Answer:
Heaven.

5. Water was considerd to be a symbol of …………… by the people of Indus Valley.
Answer:
purity.

6. The people of Indus Valley believed in ………….. after death.
Answer:
life.

7. The total count of gods of the early Aryans were …………..
Answer:
33.

8. ……………. was the greatest god of the early Aryans:
Answer:
Varuna.

9. The number of hymns …………….. have been written in adoration of god Indra in the Rigveda.
Answer:
250.

10. The ………….. was associated with the marriage and cremation ceremonies.
Answer:
Agni.

11. Rudra was considered to be the god of ……………
Answer:
storm.

12. The early Aryans called the river goddess as …………..
Answer:
Saraswati.

13. The …………….. implies a system according to which the world ran.
Answer:
Rita.

14. The word ‘Dharman’ means ………….
Answer:
rule.

15. The early Aryans performed several ………….. to please gods and goddesses.
Answer:
Yajnas.

True or False:

1. The people of Indus Valley did not give any importance to Mother goddess.
Answer:
False

2. The people of Indus Valley worshipped Shiva.
Answer:
True

3. The people of Indus Valley worshipped crocodile.
Answer:
True

4. The people of Indus Valley did not consider the Pipal tree sacred.
Answer:
False

5. Sapt-Rishis were worshipped by the people of Indus Valley.
Answer:
True

6. The people of Indus Valley had strong belief in Yajnas.
Answer:
True

7. The people of Indus Valley had no belief in magic and charms as well as ghosts and spirits.
Answer:
False

8. Dead were often buried by the people of Indus Valley.
Answer:
True

9. The early Aryans Worshipped a total number of 33 crore gods.
Answer:
False

10. Indra was the greatest god of the early AryAnswer:
Answer:
False

11. There are 200 Mantras in the Rigveda in the praise of Agni.
Answer:
True

12. The early Aryans believed in Usha goddess erf dawn.
Answer:
True

13. The early Aryans had full faith in oneness of God.
Answer:
True

14. The early Aryans built temples to worship their gods.
Answer:
False

15. The early Aryans performed many Yajnas to please their gods.
Answer:
True

16. The early Aryans worshipped their forefathers.
Answer:
True

Multiple Choice Questions:

1. Which one was the mostly worshipped by the people of Indus Valley?
(a) Shiv Ji
(b) Mother Goddess
(c) Trees
(d) Snakes.
Answer:
(b) Mother Goddess

2. Which god was worshipped by the people of Indus Valley?
(a) Varuna
(b) Indra
(c) Shiva
(d) Agni
Answer:
(c) Shiva

3. Which animal was not worshipped by the people of Indus Valley?
(a) Elephant
(b) Lion
(c) Bull
(d) Horse
Answer:
(d) Horse

4. Which tree was considered the most sacred by the people of Indus Valley?
(a) Pipal
(b) Babool
(c) Neem
(d) Date palm
Answer:
(a) Pipal

5. Which one of the following Rishis was not among Saptrishis?
(a) Vishwamitra
(b) Vashishtha
(c) Jamdagani
(d) Indra
Answer:
(d) Indra

6. Which one of the following is a false fact?
(a) People of Indus Valley worshipped Swastik
(b) People of Indus Valley worshipped Linga and Yoni
(c) People of Indus Valley believed in magic and charms
(d) People of Indus Valley worshipped their forefathers.
Answer:
(d) People of Indus Valley worshipped their forefathers.

7. Which one of the following was worshipped by the people of Indus Valley?
(a) Dove
(b) Hawk
(c) Pigeon
(d) Parrot
Answer:
(a) Dove

8. How many gods were worshipped by the Early Aryans?
(a) 11
(b) 22
(c) 33
(d) 44.
Answer:
(c) 33

9. Who was the chief god of the Early Aryans?
(a) Indra
(b) Varuna
(c) Agni
(d) Surya
Answer:
(b) Varuna

10. For which god maximum hymns have been given in the Rigveda?
(a) Varuna
(b) Indra
(c) Agni
(d) Rudra
Answer:
(b) Indra

11. Which one of the following was considered the god of rain and war?
(a) Soma
(b) Rudra
(c) Surya
(d) Indra
Answer:
(d) Indra

12. Which one of the following god was, associated with marriage and cremation ceremonies?
(a) Agni
(b) Soma
(c) Varuna
(d) Vishnu
Answer:
(a) Agni

13. Which one of the following was not the sky god of the Early Aryans?
(a) Vanina
(b) Surya
(c) Indra
(d) Mitra
Answer:
(c) Indra

14. Which one of following was called the morning goddess?
(a) Uma
(b) Usha
(c) Ratri
(d) Saraswati
Answer:
(b) Usha

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period

December 21, 2024December 20, 2024 by Prasanna

Punjab State Board PSEB 12th Class Religion Book Solutions Chapter 2 Buddhist Movement upto Ashoka Period Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Religion Chapter 2 Buddhist Movement upto Ashoka Period

Long Answer Type Questions:

Question 1.
Discuss the contemporary religious conditions of Buddhism at the time of its origin.
Or
Give a brief account of those factors which led to the birth of Buddhism.
Answer:
There were many political, social and religious causes responsible for the origin of Buddhism in India in the 6th century B.C. A brief account of these is as follows :

1. Complexity in the Hindu Religion : During the Rigvedic period the Hindu religion was simple but it became more and more complex down the ages. It had lost its splendour and was plagued with multifarious rituals and superstitions. The philosophy of the Upanishads and of the Vedic texts was beyond the comprehension of the common man. As a consequence they were fed up with such a complex religion. The people yearned for a simple religion which could be easily understood by them and inspire them to lead a simple and pious life. According to eminent historian Dr. Satish K. Kapoor, “The Hindu society had lost its splendour and was plagued with multifarious rituals and superstitions.”

2. Expensive Religion : Initially the Hindu religion was popular among the people for its simplicity. But after the later Vedic period there were numerous changes. It started becoming more and more complex. Its main reason was the stress that was laid upon several yajnas and sacrifices. These yajnas continued for many years and heavy expenditure was incurred. The Brahmans were also given large donations. Besides these yajnas there were several other rites and rituals which had to be performed in the presence of these BrahmAnswer: People had to spend heavily on such ceremonies and these expenses were beyond the ordinary people. Thus they became against this religion.

3. Moral Degeneration of the Brahmans : During the Vedic period the Brahmans led a very simple and pure life. But with the passage of time moral degradation crept into their lifestyle. They became corrupt, greedy and cheats. They were always on the lookout to fool gullible people for their own gains and amass large amount of wealth. Besides this they now led a pampered and extravagant life. Hence people now were keen to be free of their influence on society.

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period Img 1

4. Caste System : The Indian caste system by the 6th century had become rigid. The people of the higher castes who were also known as Dvij treated the Shudras worse than animals. These people felt defiled even if a Shudra’s shadow fell on them. The Shudras were not allowed to visit the temples, read Vedic literature, participate in yajnas and they were forbidden from even taking water from their wells.

5. Difficult Language : People were also confused due to the Sanskrit language. This language was considered very pure but due to its being very difficult the ordinary man could not understand it. All the religious texts like the Vedas, Upanishads, Brahmans, Ramayana, Mahabharata, etc. were written in Sanskrit. Ordinary people were incapable of reading these religious texts. Taking advantage of this situation the Brahmans started interpreting the religious books according to their will. People started looking for such a religion which would be simple and understandable and its texts would be written in an easy language.

6. Belief in Charms and Spells : People by the 6th century B.C. had started believing blindly in certain things. Their belief in spirits, spells and magic, etc. had greatly increased. It was their belief that with the help of magic and spells they could defeat their enemies, find curse for their maladies and also get the desired progeny. Enlightened people now wanted a religion which would free society from these ills.

7. Birth of Great Personalities : In the 6th century B.C. were born several great personalities who freed mankind from the web of blind beliefs and showed it a new path. The names of Mahavira and Gautama Buddha are the most prominent. Their simple teachings were easily understood by the people and greatly influenced them. Large number of people became their disciple’s and later adopted Jainism or Buddhism. Giving an account of this B. P. Saha and K. S. Behera write, “Infact, birth of Jainism and Buddhism gave a new impetus to the people and significantly moulded social and religious life.”

Question 2.
What do you know about the life of founder of Buddhism?
Or
Describe the life of Lord Buddha.
Or
Throw light on the life of Mahatma Buddha and the origin of Buddhism.
Answer:
Birth and Parents : The birth of Mahatama Buddha was a significant event not only for India but for the entire world. There are several diverse opinions regarding the exact date of his birth. But modern historians agree that he was born in 566 B.C. He was born at Lumbini, near Kapilvastu on the day of Vaishakha Purnima. His mother’s name was Mahamaya and his father, Suddhodana was a Kshatriya of Sakya clan and was the ruler of Kapilvastu. The early name of Mahatama Buddha was Siddhartha.

The astrologer Asit had predicted that the child would become either a great emperor or a great saint. Siddhartha’s mother died seven days after his birth. So he was brought up by Mahamaya’s sister and second queen of Suddhodana, Prajapati Gautami.

2. Childhood and Marriage: Siddhartha was reared with all the comforts of life and for his education all appropriate measures were taken. From the beginning he had a spiritual bent of mind. He showed little interest in worldly affairs. His father wanted him to become a great emperor and so as to divert his mind from spiritual matters he married Siddhartha early at the age of 16 to a beautiful princess Yashodhara. A son was born to them who was named Rahul. Siddhartha however remained sad and contemplative. Even a family life could not divert his attention from spiritual pursuits.

3. Four Major Sights and Renunciation: Siddhartha lived in splendid palaces but he was keen to see the outside world. One day along with his coachman Channa, he left to see the world outside. On the way he saw an old man, a sick man, a dead man and an ascetic. These sights left a deep impression on his mind and proved a turning point in his life. He realised that the world is full of sorrows. He decided to leave home and so one night while his wife and son were sleeping he left his palace in the search of truth. This event is known as the Great Renunciation. At that time Siddhartha was 29 years old.

4. Enlightenment : After leaving home Siddhartha first went to Rajgriha, the capital of Magadha. Here he became the disciple of two religious preachers Arada Kalama and Udraka Ramaputra. However he was disillusioned and soon left. He along with five others then went to the forests of Uruvella. Here he did severe penance for 6 years but did not realise his cherished goal. He then went to Bodh Gaya. There he sat in meditation under a pipal tree.

After 48 days of meditation on the day of full moon night he got enlightenment. From that day he was known as Buddha or the Enlightened One. The tree under which he attained enlightenment is known as the ‘Mahabodhi Tree/ He was 35 years old when he got enlightenment.

5. Religious Preaching : After his enlightenment Lord Buddha decided to dispel the ignorance of the people and to preach the gospel of peace and universal brotherhood of mankind. He first reached Samath, in Banaras. There he preached his first sermon to his five friends who had left him. They became his followers. This event is known as the ‘Dharma Chakra Pravartna’ or Turning the Wheel of Law. For the next 45 years, he travelled extensively from place to place to preach his sermon.

Wherever he went he received unprecedented welcome from all sections of the people. His chief disciples included the rulers of Magdha, Bimbisara and Ajatasatru, king of Kosala, Prasenjit, Udaiyan the king of Kosambi, the famous prostitute of Vaisali named Amrapali, Suddhodana the king of Kapilvastu (Buddha’s father), Queen Prajapati Gautami, Buddha’s wife Yashodhara and son Rahul.

6. Mahapamirvana : Mahatama Buddha showed the right path to mankind through his teachings. When he was 80 in 486 B.C., Gautama Buddha left this mortal world at Kushinagar in Gorakhpur district of U.P. This event is known as Mahapamirvana.

Question 3.
Discuss in brief the basic teachings of Lord Buddha.
Or
Discuss the Ethical teachings of Buddhism.
Or
Explain the basic teachings of Buddhism.
Or
What are the main teachings of Buddhism?
Or
Describe the teachings of Lord Buddha.
Answer:
The teachings of Mahatma Buddha were simple and clear. He inspired the people to lead a simple and pious life. He told the people that the world is an abode of sorrows and man can attain salvation only by following the Eightfold Path. He vehemently opposed the superstitions prevalent in society. He propagated mutual brotherhood. Mahatma Buddha propagated his teachings in Pali the common language of people. He did not preach complex philosophy. It was for this reason that his teachings cast a magical spell on the people and they were converted to Buddhism – in large numbers.

1. Four Noble Truths : The Four Noble Truths formed the crux of Lord Buddha’s teachings. They are referred to as the Arya Satya because they are based on truth. These four truths are as follows:

(1) World is full of Sufferings : According to Lord Buddha the first truth is that this world is full of sufferings. There are sufferings in a man’s life from birth till death. Birth, disease, old age, richness, poverty, more children, childlessness and death etc. are all reasons for sufferings.

(2) There is a cause of Sufferings : The second truth of Lord Buddha is that there is a cause for these sufferings. The cause is human desire. It is these desires which trap man in the cycle of transmigration.

(3) Sufferings can be Stopped : The third truth of Lord Buddha is that these sufferings can be put to an end. This can be done by giving up one’s desire.

(4) There is a way to stop Sufferings : The fourth truth of Lord Buddha is that there is only one way to put an end to one’s sufferings.

This path is called the Eightfold Path or the Middle Path. Man can attain salvation by treading on this path. In the words of the famous scholar J.P. Suda, “The Four Noble Truths expounded by the Master constitute the core of his teachings. They contain his deepest and most considered convictions about human life and its problem.”

2. Eightfold Path: Lord Buddha preached that men should tread on the Eightfold Path. The Eightfold Path is also called the Middle Path because it was the path in between strict penance and a luxurious life. Following were the principles of the Eightfold Path :

Right Action : Man should perform pious deeds. He should keep away from stealing, luxury and killing of creatures. He should love all mankind.
Right Thought : All men should have the right thoughts. They should keep away from all worldly evils and futile customs and traditions.
Right Belief : Man should have a strong belief that by sacrificing all his desires he can put an end to all his sufferings. They should not deviate from the Eightfold Path.
Right Living : All men should have the right living. They should not indulge in unscrupulous activities.
Right Speech : Man’s speech should be pious and sweet. He should not criticize anyone nor should talk evil and should always speak the truth.
Right Efforts : Man should make the right efforts to condemn evil deeds and work for the welfare of others.
Right Recollection : Man should spend his life in right recollection and lead a simple life.
Right Meditation : Man should not think about the vices and should adopt right meditation. According to Dr. S.B. Shastri “This noble eightfold path forms the keynote of Buddha’s teachings for emancipating oneself from the ills of life.”

3. Belief in Karma Theory : Lord Buddha believed in the Karma Theory. He believed that every man is the maker of his own destiny. He gets the fruit of the deeds he performs. We receive the fruit of our deeds of the previous birth in this life and the fruit of our deeds in the present birth in the next life. Just as a man’s shadow is always by his side similarly a man’s Karma does not leave him. Lord Buddha said, “A man cannot escape the fruit of his evil doings by hiding in the sky, or in the ocean or in the caves in the mountains.”

4. Rebirth : Lord Buddha had devout faith in rebirth. He believed that a man was bound to the cycle of transmigration due to his Karma. This cycle continued till a man’s desire and lust did not come to an end. Just as a lamp extinguishes on the burning out of oil and wick, similarly a man is freed from the bondage of Karma when he ends his desire and attains supreme peace.

5. Ahimsa : Lord Buddha believed in ahimsa. He was of the belief that man should show love and sympathy towards all creatures i.e. man, flora-fauna and all living organisms. He considered it a sin not only to kill creatures but also to ill-treat them. Hence he preached against those who killed animals.

6. Three Marks : The teachings of Lord Buddha also included the principle of three marks. These three marks area

All prohibited things are not permanent.
All prohibited things cause suffering.
All these prohibited things are not self (Atman) but are non-self (Anatman).

These are our daily experiences. According to Lord Buddha, everything that is born has a pre-determined end. These are Anit (unstable). What is unstable is also depressed. Man’s birth, disease and death etc. are all reasons for distress. There are some moments of happiness in a man’s life but they are for a very short duration. Anatma implies denial of self. Whatever is unstable is not mine.

7. Panchsheel : Lord Buddha has prescribed five rules to be followed by the householders. These rules are also called shikshapada. These five rules are as follows :

Do not kill even the smallest of creatures.
Donate and receive generously, but do not acquire the other person’s possession by greed or fraud.
Do not give a false testimony, do not criticise anyone and do not tell a lie.
Save your soul from intoxicants because they hamper one’s thinking.
Do not think evil of anyone. Save the body from unnecessary evils. To adopt Buddhism, the monks and nuns had to follow five more rules.

These rules are:

Eat food on time.
Stay away from song-dance.
Do not sleep on soft mattresses.
Do not use body adornments and fragrance.
Do not get trapped in the vicious cycle of gold and silver.

8. Four Unlimited Virtues : Lord Buddha emphasized on the four social virtues. These virtues are—friendliness, kindness, sympathy and neutrality. These help us to coordinate better with other human beings. It puts an end to mutual jealousy. Man should love his enemy too. Kindness inspires us to help the others in sorrow. Sympathetic happiness is a virtue that trains a man to be capable of being a part of other’s happiness. A person who has this virtue does not envy the other person’s happiness. The spirit of neutrality keeps greed and other vices at bay. Such a man treats all humans equally. In fact these four unlimited virtues are the foundation of the moral values of Buddhism.

9. Universal Brotherhood : Lord Buddha gave the message of universal brotherhood to people. He wanted that people should forget all mutual differences and live peacefully. He was of the view that the hatred in the world can be brought to an end. Lord Buddha eradicated the prevalent system of discrimination in society by admitting the people of all varnas and castes of the various religions into Buddhism. Lord Buddha himself served the desolate and the diseased to present an ideal example.

10. Disbelief in Yajnas and Sacrifices : There were several superstitions prevalent in Hinduism at that time. They emphasised on yajnas and sacrifices for the attainment of salvation. Lord Buddha said that these superstitions were a mere eye-wash. He was of the view that the yajnas could not change one’s Karma and through sacrifice, he only adds to his piles of evil deeds. Hence they cannot please any god or goddess.

11. Disbelief in Vedas and Sanskrit : Lord Buddha did not believe in the sanctity of the Vedas. He also condemned the fact that one could gain the fruit of reading the scriptures only by doing so in Sanskrit. He himself preached in the common language—Pali.

12. Disbelief in Caste System : Lord Buddha stringently opposed the prevalent caste system in the Hindu society. According to him a man is big or small in accordance to one’s Karma and not according to one’s birth. Hence Lord Buddha admitted people of all religions to Buddhism. He said to his disciples, “Go to all the countries and give the message of dharma to all persons and tell them that there is no question of big or small or rich and poor in this religion. Buddhism is open to all castes. All people can join it in the same manner as the rivers join the sea.”

13. Disbelief in Penance : Lord Buddha did not believe in hard penance. According to him, it was futile to observe fast and give trouble to one’s body. He himself had observed penance for six years but all in vain. He believed that one could in one’s married life tread on the Eightfold Path and attain salvation.

14. Disbelief in God : Lord Buddha remained silent about the entity of God. He did not want to get into any controversy regarding God. But he definitely believed that this world is being run by some power. He called that power the dharma.

15. Nirvana : According to Lord Buddha, the highest aim of human life should be the attainment of Nirvana. It is with the attainment of Nirvana that man achieves happiness, pleasure and peace in life. He gets emancipation from the cycle of transmigration. It puts an end to all sorrows. In fact, Nirvana is a state which cannot be described in words. Those who experience this truth do not talk about it and those who talk in this context do not have any knowledge about it. According to Lord Buddha, any person can attain Nirvana by treading on the Eightfold Path. Whereas according to other religions, one can attain salvation after death, in Buddhism its achievement is possible within a lifetime.

In this manner, we see that the teachings of Lord Buddha acted as a pillar of light for mankind wandering in darkness. In the end, we agree with the words of Dr. B. Jinananda, “In fact, the Buddha’s teachings were based on love on the one hand and on logic on the other.”

Question 4.
Describe the life and teachings of Mahatma Buddha.
Answer:
Birth and Parents : The birth of Mahatama Buddha was a significant event not only for India but for the entire world. There are several diverse opinions regarding the exact date of his birth. But modern historians agree that he was born in 566 B.C. He was born at Lumbini, near Kapilvastu on the day of Vaishakha Purnima. His mother’s name was Mahamaya and his father, Suddhodana was a Kshatriya of Sakya clan and was the ruler of Kapilvastu.

The early name of Mahatama Buddha was Siddhartha. The astrologer Asit had predicted that the child would become either a great emperor or a great saint. Siddhartha’s mother died seven days after his birth. So he was brought up by Mahamaya’s sister and second queen of Suddhodana, Prajapati Gautami.

2. Childhood and Marriage : Siddhartha was reared with all the comforts of life and for his education all appropriate measures were taken. From the beginning he had a spiritual bent of mind. He showed little interest in worldly affairs. His father wanted him to become a great emperor and so as to divert his mind from spiritual matters he married Siddhartha early at the age of 16 to a beautiful princess Yashodhara. A son was born to them who was named Rahul. Siddhartha however remained sad and contemplative. Even a family life could not divert his attention from spiritual pursuits.

3. Four Major Sights and Renunciation : Siddhartha lived in splendid palaces but he was keen to see the outside world. One day along with his coachman Channa, he left to see the world outside. On the way he saw an old man, a sick man, a dead man and an ascetic. These sights left a deep impression on his mind and proved a turning point in his life. He realised that the world is full of sorrows. He decided to leave home and so one night while his wife and son were sleeping he left his palace in the search of truth. This event is known as the Great Renunciation. At that time Siddhartha was 29 years old.

His chief disciples included the rulers of Magdha, Bimbisara and Ajatasatru, king of Kosala, Prasenjit, Udaiyan the king of Kosambi, the famous prostitute of Vaisali named Amrapali, Suddhodana the king of Kapilvastu (Buddha’s father), Queen Prajapati Gautami, Buddha’s wife Yashodhara and son Rahul.

The teachings of Mahatma Buddha were simple and clear. He inspired the people to lead a simple and pious life. He told the people that the world is an abode of sorrows and man can attain salvation only by following the Eightfold Path. He vehemently opposed the superstitions prevalent in society. He propagated mutual brotherhood. Mahatma Buddha propagated his teachings in Pali the common language of people. He did not preach complex philosophy. It was for this reason that his teachings cast a magical spell on the people and they were converted to Buddhism – in large numbers.

1. Four Noble Truths : The Four Noble Truths formed the crux of Lord Buddha’s teachings. They are referred to as the Arya Satya because they are based on truth. These four truths are as follows:

World is full of Sufferings : According to Lord Buddha the first truth is that this world is full of sufferings. There are sufferings in a man’s life from birth till death. Birth, disease, old age, richness, poverty, more children, childlessness and death etc. are all reasons for sufferings.
There is a cause of Sufferings : The second truth of Lord Buddha is that there is a cause for these sufferings. The cause is human desire. It is these desires which trap man in the cycle of transmigration.
Sufferings can be Stopped : The third truth of Lord Buddha is that these sufferings can be put to an end. This can be done by giving up one’s desire.
There is a way to stop Sufferings : The fourth truth of Lord Buddha is that there is only one way to put an end to one’s sufferings. This path is called the Eightfold Path or the Middle Path. Man can attain salvation by treading on this path.

In the words of the famous scholar J.P. Suda, “The Four Noble Truths expounded by the Master constitute the core of his teachings. They contain his deepest and most considered convictions about human life and its problem.”

2. Eightfold Path: Lord Buddha preached that men should tread on the Eightfold Path. The Eightfold Path is also called the Middle Path because it was the path between strict penance and a luxurious life. Following were the principles of the Eightfold Path :

Right Action: Man should perform pious deeds. He should keep away from stealing, luxury and killing of creatures. He should love all mankind.
Right Thought: All men should have the right thoughts. They should keep away from all worldly evils and futile customs and traditions.
Right Belief: Man should have a strong belief that by sacrificing all his desires he can put an end to all his sufferings. They should not deviate from the Eightfold Path.
Right Living: All men should have the right to live. They should not indulge in unscrupulous activities.
Right Speech: Man’s speech should be pious and sweet. He should not criticize anyone nor should talk evil and should always speak the truth.
Right Efforts: Man should make the right efforts to condemn evil deeds and work for the welfare of others.
Right Recollection: Man should spend his life in right recollection and lead a simple life.
Right Meditation: Man should not think about the vices and should adopt right meditation. According to Dr. S.B. Shastri
“This noble eightfold path forms the keynote of Buddha’s teachings for emancipating oneself from the ills of life.”

3. Belief in Karma Theory: Lord Buddha believed in the Karma Theory. He believed that every man is the maker of his own destiny. He gets the fruit of the deeds he performs. We receive the fruit of our deeds of the previous birth in this life and the fruit of our deeds in the present birth in the next life. Just as a man’s shadow is always by his side similarly a man’s Karma does not leave him. Lord Buddha said, “A man cannot escape the fruit of his evil doings by hiding in the sky, or in the ocean or in the caves in the mountains.”

4. Rebirth: Lord Buddha had devout faith in rebirth. He believed that a man was bound to the cycle of transmigration due to his Karma. This cycle continued till a man’s desire and lust did not come to an end. Just as a lamp extinguishes on the burning out of oil and wick, similarly a man is freed from the bondage of Karma when he ends his desire and attains supreme peace.

5. Ahimsa: Lord Buddha believed in ahimsa. He was of the belief that man should show love and sympathy towards all creatures i.e. man, flora-fauna and all living organisms. He considered it a sin not only to kill creatures but also to ill-treat them. Hence he preached against those who killed animals.

6. Three Marks: The teachings of Lord Buddha also included the principle of three marks. These three marks area

All prohibited things are not permanent.
All prohibited things cause suffering.
All these prohibited things are not-self (Atman) but are non-self (Anatman).

These are our daily experiences. According to Lord Buddha, everything that is born has a pre-determined end. These are Anit (unstable). What is unstable is also depression. Man’s birth, disease and death etc. are all reasons for distress. There are some moments of happiness in a man’s life but they are for a very short duration. Anatma implies denial of self. Whatever is unstable is not mine.

7. Panchsheel: Lord Buddha has prescribed five rules to be followed by the householders. These rules are also called shikshapada. These five rules are as follows :

Do not kill even the smallest of creatures.
Donate and receive generously, but do not acquire the other person’s possession by greed or fraud.
Do not give false testimony, do not criticise anyone and do not tell a lie.
Save your soul from intoxicants because they hamper one’s thinking.
Do not think evil of anyone. Save the body from unnecessary evils. To adopt Buddhism, the monks and nuns had to follow five more rules.

These rules are:

Eat food on time.
Stay away from song-dance.
Do not sleep on soft mattresses.
Do not use body adornments and fragrances.
Do not get trapped in the vicious cycle of gold and silver.

8. Four Unlimited Virtues: Lord Buddha emphasized on the four social virtues. These virtues are friendliness, kindness, sympathy and neutrality. These help us to coordinate better with other human beings. It puts an end to mutual jealousy. Man should love his enemy too. Kindness inspires us to help others in sorrow. Sympathetic happiness is a virtue that trains a man to be capable of being a part of other’s happiness.

A person who has this virtue does not envy the other person’s happiness. The spirit of neutrality keeps greed and other vices at bay. Such a man treats all humans equally. In fact, these four unlimited virtues are the foundation of the moral values of Buddhism.

9. Universal Brotherhood: Lord Buddha gave the message of universal brotherhood to people. He wanted that people should forget all mutual differences and live peacefully. He was of the view that the hatred in the world can be brought to an end. Lord Buddha eradicated the prevalent system of discrimination in society by admitting the people of all varnas and castes of the various religions into Buddhism. Lord Buddha himself served the desolate and the diseased to present an ideal example.

10. Disbelief in Yajnas and Sacrifices: There were several superstitions prevalent in Hinduism at that time. They emphasised on yajnas and sacrifices for the attainment of salvation. Lord Buddha said that these superstitions were a mere eye-wash. He was of the view that the yajnas could not change one’s Karma and through sacrifice, he only adds to his piles of evil deeds. Hence they cannot please any god or goddess.

11. Disbelief in Vedas and Sanskrit: Lord Buddha did not believe in the sanctity of the Vedas. He also condemned the fact that one could gain the fruit of reading the scriptures only by doing so in Sanskrit. He himself preached in the common language—Pali.

12. Disbelief in Caste System: Lord Buddha stringently opposed the prevalent caste system in the Hindu society. According to him a man is big or small in accordance to one’s Karma and not according to one’s birth. Hence Lord Buddha admitted people of all religions to Buddhism. He said to his disciples, “Go to all the countries and give the message of dharma to all persons and tell them that there is no question of big or small or rich and poor in this religion. Buddhism is open to all castes. All people can join it in the same manner as the rivers join the sea.”

13. Disbelief in Penance: Lord Buddha did not believe in a hard penance. According to him, it was futile to observe fast and give trouble to one’s body. He himself had observed penance for six years but all in vain. He believed that one could in one’s married life tread on the Eightfold Path and attain salvation.

14. Disbelief in God: Lord Buddha remained silent about the entity of God. He did not want to get into any controversy regarding God. But he definitely believed that this world is being run by some power. He called that power the dharma.

Those who experience this truth do not talk about it and those who talk in this context do not have any knowledge about it. According to Lord Buddha, any person can attain Nirvana by treading on the Eightfold Path. Whereas according to other religions, one can attain salvation after death, in Buddhism its achievement is possible within a lifetime.

Question 5.
Explain the main features of the Buddhist Sangha.
Or
Write a short note on the Buddhist Sangha.
Answer:
Lord Buddha established Buddhist Sangha (organisation) for teaching Buddhism in an organised way. Sangha meants the organisation of monks. The Buddhist Sanghas were established in different parts of the country. Slowly and slowly these Sanghas became powerful institutions and became main centres for spreading Buddhism. In the words of the famous historian Dr. R.C. Majumdar, “The idea of a Church, or a corporate body of men following a particular faith, was not certainly a new one and there were many organisations of this type at and before the times of Gautama Buddha. His credit, however, lies in the thorough and systematic character which he gave to these organisations.”6

1. Membership of the Sangha : The followers of Lord Buddha were of two types. They were called bhikshus (monks) and bhikshunis (nuns) and both male and female worshippers. These wprshippers led family life. Bhikshus and bhikshunis embraced Sangha after renunciation of the world. In the beginning entry into the Sangha was very easy, but afterwards the members of the Sangha began to increase rapidly.

Conse quently, indisciplined people began to seek entry into it, who wanted to lead a life of luxury on the charity of the people. These people included dacoits, murderers and debt¬ors who wanted to escape from punishment by the king. At that time, there was a royal order that no official would harm any Buddhist monk or nun.

Therefore, Lord Buddha prescribed some qualifications for the members to join the Buddhist Sangha. Accord¬ingly the minimum age of 15 years was fixed for any man or woman to join Sangha. It was necessary for them to seek the permission of parents or guardians for becoming the member of Sangha. The criminals, slaves and patients could not become the mem¬ber of Sangha. A person of any caste could get entry into the Sangha. First of all, the head of monk or nun joining the Sangha had to shaved off his head and he or she had to wear yellow clothes. After that the new member had to pledge that “I take refuge of Buddha, I take refuge of dharma, I take refuge of Sangha.”

Thereafter he had to adopt his guru or teacher from one of the members of Sangha and received education from him for 10 years. Such members were called ‘Shramans’. If after 10 years, he was recognized competent, he would become member of Sangha and got the title of bhikshu or bhikshuni.

2. Ten Commandments : The members of the Sangha had to lead a disciplined life. Each member had to obey these rules —

to abide by brahmcharya
not to harm creatures
not to have desires for the property of others
to speak the truth
not to use intoxicants
not to participate in music and dancing
not to use scented goods
not to sleep on cushions
not to keep money
not to take meals at time others than the fixed one.

3. Special Rules for Nuns: The Buddhist Sanghas of nuns were separate from those of monks. Hence, some more rules were also made for nuns. These rules were as such :

The nuns should well understand their duties,
They should bring alms once a fortnight,
They should not live in those places in the rainy season where there are no monks,
They should live separate from monks so that they may not see them or their activities,
They should not tempt monks to corrupt ways,
They should be free from sins and anger etc.
They should accept their sins before a monk fortnightly,
Each nun howsoever old she may be must show respect even to the new monk.

4. Residence: The Buddhist monks and nuns roamed about in different parts of the country except for three months of rainy season and gave teachings to the people. During three months of the rainy season, they lived at one place and did studies. Their residences were called avas. Each avas had many Viharas where there were separate rooms for monks and nuns. They led community life in the Viharas. Whatever alms a monk or nun received, that was distributed among all the members of the Sangha. These Viharas became famous centres for the teachings of Buddhism.

5. Constitution of the Sangha: Each Buddhist Sangha was based on democratic lines. All the members had equal rights. No one was considered high or low. The monks occupied their seats in the Sangha according to their status. For holding session of Sangha, minimum 20 monks were necessary. Without this number, each session was considered invalid. Resolutions were moved in the Sangha on the basis of information given already on each subject.

Thereafter, there used to be debate on each resolution. Voting was held in respect of those resolutions where there was controversy among the members. There were two types of voting, secret and open. If any member had been absent, he could give his opinion beforehand. Some times a resolution was handed over to a sub-committee for its special opinion. All the decisions of the Sanghas, were taken on the basis of majority. It was necessary for each Sangha to hold a meeting twice in a month.

In these meetings, monks and nuns were punished who violated the rules of the Sangha and decisions were also taken with respect to the efforts to be made for the spread of the religion. There were some special authorities in each Sangha who were selected unanimously by the members of the Sangha. These authorities arranged Viharas and food etc. for monks and nuns. In the words of Dr. Aurn Bhattacharjee, “The well disciplined Sangha was the pillar of the success of Buddhism.”

6. Schism in Sangha : The Buddhist Sanghas did a commendable work in popularising Buddhism. But when hundred years after the death of Lord Buddha, the Second Great Council of Buddhism was held at Vaisali, then the Buddhism suffered from schism. Buddhism lost its unity. In the first century B.C., the Buddhism got divided into two main sects, Hinayana and Mahayana. This schism in the Buddhist Sangha became a potent factor for the downfall of Buddhism in India.

Question 6.
Write about Sangha, Nirvana and Panchsheel in Buddhism.
Or
Write about Sangha and Panchsheel in Buddhism.
Or
Write about the concept of Nirvana in Buddhism.
Answer:
The concepts of Sangha, Nirvana and Panchsheel are very important in Buddhism. They appreciably contributed towards the development of Buddhism. A brief description of these is given below :
(A) Sangha
Lord Buddha had established the Buddhist Sangha to consolidate his followers. Sangha implied an association of Buddhist monks. Slowly, the Sangha converted into a powerful institute. Every male or female who was above 15 years of age was admitted to the Buddhist Sangha as a member. The criminals, diseased and slaves were not allowed to become members of the Sangha. It was essential to take the consent of family members before joining the Sangha.

A new monk had to have his head shaved off, dress up in yellow clothes and pledge, “I take refuge of Lord Buddha, I take refuge of dharma, I take refuge of the Sangha”. The members of the Sangha had to lead a very disciplined life. Every member had to follow some rules.

These rules were:

Observe brahmacharya.
Do not trouble other living creatures,
Not to desire other’s wealth,
To always speak the truth,
Not to use intoxicants,
Not to sleep on cushioned mattresses,
Not to keep any wealth with self,
Not to have food at a time other than the one prescribed.

The monks and nuns who joined the Sangha had to first undertake training for ten years from any monk in the Sangha. If successful, they became the members of the Sangha. All the members of the Sangha led a simple and pious life. They earned their livelihood by collecting bhiksha. Except for the three months of the monsoon, the members of the Sangha used to travel to various parts of the country to propagate Buddhism. Special meetings of the Sangha were held to take important decisions of the Sangha. All the members of the Sangha were allowed to take part in the important decisions.

All decisions were based on majority consent. In case of conflict over any issue, the decision was left to a sub-committee. Infact, the Buddhist Sangha had an important role to play in the growth of Buddhism. According to Dr. S.N. Sen, The phenomenal success of Buddhism was due to the organisation of the Sangha.”

(B) Nirvana

According to Lord Buddha, the supreme objective of human life is to attain Nirvana. Buddhism in context of Nirvana says that it is neither life nor death. It is no heaven where the gods gain happiness. It has always been called the source of happiness and peace. It is the end to all sorrows, desires and greed. Its reality is totally imaginary. It cannot be described. To know about its truth and its meaning, it is essential to attain it. Those who are aware of its truth do not talk about it and those who talk about it do not actually have any knowledge about it.

According to Lord Buddha, any person can attain Nirvana by treading on the Eightfold Path. Where the other religions talk of Nirvana after death, Buddhism says it is possible to attain salvation even in one’s life-time.

(C) Panchsheel : Lord Buddha has prescribed five rules to be followed by the householders. These rules are also called shikshapada. These five rules are as follows :

Do not kill even the smallest of creatures.
Donate and receive generously, but do not acquire the other person’s possession by greed or fraud.
Do not give a false testimony, do not criticise anyone and do not tell a lie.
Save your soul from intoxicants because they hamper one’s thinking.
Do not think evil of anyone. Save the body from unnecessary evils. To adopt Buddhism, the monks and nuns had to follow five more rules.

These rules are:

Eat food on time.
Stay away from song-dance.
Do not sleep on soft mattresses.
Do not use body adornments and fragrance.
Do not get trapped in the vicious cycle of gold and silver.

Question 7.
Write a detailed note on early Buddhist sects and society.
Answer:
(A) Early Buddhist Sects

After the Nirvana of Lord Buddha, Buddhism was divided into more than 18 sects. Most of these sects were small and they had no great importance. A brief description of some important sects of Buddhism is as follows :

1. Sthaviravadins and Mahasanghikas : In 387 B.C., at Vaishali, 100 years after the attainment of Nirvana by Lord Buddha, when the Second Great Council was convened, there was a schism in the Buddhist Sangha due to the adoption of the 10 Commandments. Consequently Sthaviravadins or Theravadins and the Mahasanghika came into existence. Sthaviravadin monks were supporters of the traditional rules of Buddhism. They were not in favour of changes of any form in any of the Commandments.

The Mahasanghikas were in favour of adoption of new Commandments. In this Great Council, the Sthavirvadins emerged victorious and the Mahasanghikas were compelled to leave the Great Council. Soon the Sthaviravadins were divided into 11 sects and the Mahasanghikas were divided into 7 sects.

2. Hinayana and Mahayana: During Kanishka’s reign in the 1st century A.D. at Jalandhar, the Fourth Great Council of the Buddhist monks was held. It was in this Great Council that the Hinayana and Mahayana sects were formed. Yana literally means the way to attainment of salvation. Hinayana meant a small vehicle. Mahayana meant a big vehicle. The Hinayanas continued to support the traditional commandments of Buddhism whereas the Mahayanas adopted new principles.

The Hinayanas propagated their religion in the southern countries of Asia such as India, Sri Lanka and Burma (Myanmar) etc. Mahayanas propagated their religion in the northern countries of Asia such as China, Japan, Nepal and Tibet etc. The following were the differences between the Hinayanas and the Mahayanas :

The Hinayana sect considered Lord Buddha to be a pious soul whereas the Mahayana sect considered him as a form of God.
The Hinayana sect was against idol worship whereas the Mahayana sect was not against idol worship.
The Hinayana sect did not believe in the Bodhisattvas. According to them a person could attain salvation only through one’s effort. No god can help anyone to attain Nirvana. The Mahayanas had complete faith in the Bodhisattvas. Bodhisattvas were those great people who took birth again and again with the objective to help people attain salvation.
The Hinayana sect preached Buddhism in Pah language which was the language of the common people. The Mahayana sect preached Buddhism in Sanskrit language.
According to the Hinayana sect the supreme objective of human life is to attain Nirvana whereas according to the Mahayana sect, the ultimate goal of human life is to acquire the heaven.
The Hinayana sect had no relation with Hinduism whereas the Mahayana sect adopted several principles of Hinduism with a view to make their religion popular.
The Hinayana sect was against any changes in the teachings of Lord Buddha whereas the Mahayana sect made changes in the Commandments of Buddhism according to time. Hence the Mahayana sect becajne more popular than the Hinayana sect.
The main texts of Hinayana sect were Tripitakas, Milindpanho and Mahamangalsutra etc. The main texts of Mahayana .sect were Lalitvistara, Budhacharita and Saunderananda etc.

3. Vajrayana : A new sect of Buddhism came into existence in Bengal and Bihar in the eighth century B.G. This sect was associated with magic spells and incantations. This sect believed that magical powers could help to attain salvation. The magical powers were called Vajra. Hence the sect was called Vajrayana. Males and females of any caste could join this group. This sect emphasised on the importance of goddesses. It was believed that these goddesses could help to reach the Bodhisattvas.

These goddesses were called Tara. ‘Mahanirvana Tantra’ was the most famous religious book of the Vajrayanas. This religious title of Vajrayanas was also called the Tantrik. The most important Vihara of Vajrayana is situated at Vikramashila in Bihar. The Vajrayana sect allowed its followers to consume intoxicants, meat etc. and sexual pleasures, thus sounding the death knell of Buddhism. According to N.N. Ghosh, “The chief cause of disappearance of Buddhism was the prevalence of Vajrayana which sapped its foundation by destroying all mental strength.”

(B) Society

Buddhist ideology imagined the establishment of an ideal society. The main rules of this society were :

Social equality and religious autonomy were established in society. Buddhism has vehemently opposed casteism. Buddhism had its doors open to all religions, castes and creeds.
It propagated the equality of women to men.
It is essential for a Buddhist to have a pure heart and good character in his life.

It inspired people not to give a false testimony, not to lie, not to speak evil, not to use intoxicants, not to steal, not to commit other sins and not to kill even the smallest of living creatures. Lord Buddha said, “A life time of even a hundred years is futile if one does not find supreme truth but one who finds the supreme truth has a useful life even if it is a single day.”

In brief, if we follow these principles of Lord Buddha, then undoubtedly this earth of ours shall become a glowing example of heaven.

Question 8.
What do you know about the main sects of Buddhism?
Or
What thoughts and, ideas are represented by Hinayana and Mahayana? Discuss.
Or
What is meant by Hinayana and Mahayana? Distinguish between the two.
Or
What do you understand by Mahayana and Hinayana sects of Buddhism?
Or
Explain the basic teachings of Mahayana and Hinayana sects of Buddhism.
Or
Write a detailed note on the Buddhist sects named Mahayana and Hinayana.
Or
Throw light on the origin and growth of the Mahayana sect of Buddhism.
Or
What do you know about the development of Mahayana? Discuss.
Answer:
Hinayana and Mahayana: During Kanishka’s reign in the 1st century A.D. at Jalandhar, the Fourth Great Council of the Buddhist monks was held. It was in this Great Council that the Hinayana and Mahayana sects were formed. Yana literally means the way to attainment of salvation. Hinayana meant a small vehicle. Mahayana meant a big vehicle. The Hinayanas continued to support the traditional commandments of Buddhism whereas the Mahayanas adopted new principles.

The Hinayana sect considered Lord Buddha to be a pious soul whereas the Mahayana sect considered him as a form of God.
The Hinayana sect was against idol worship whereas the Mahayana sect was not against idol worship.
The Hinayana sect did not believe in the Bodhisattvas. According to them a person could attain salvation only through one’s effort. No god can help anyone to attain Nirvana. The Mahayanas had complete faith in the Bodhisattvas. Bodhisattvas were those great people who took birth again and again with the objective to help people attain salvation.
The Hinayana sect preached Buddhism in Pah language which was the language of the common people. The Mahayana sect preached Buddhism in Sanskrit language.
According to the Hinayana sect the supreme objective of human life is to attain Nirvana whereas according to the Mahayana sect, the ultimate goal of human life is to acquire the heaven.
The Hinayana sect had no relation with Hinduism whereas the Mahayana sect adopted several principles of Hinduism with a view to make their religion popular.
The Hinayana sect was against any changes in the teachings of Lord Buddha whereas the Mahayana sect made changes in the Commandments of Buddhism according to time. Hence the Mahayana sect becajne more popular than the Hinayana sect.
The main texts of Hinayana sect were Tripitakas, Milindpanho and Mahamangalsutra etc. The main texts of Mahayana .sect were Lalitvistara, Budhacharita and Saunderananda etc.

Question 9.
Give a brief account of the Early Buddhist scriptures.
Or
What do you know about the Buddhist literature? Explain.
Answer:
The Buddhist literature is an important source of information about Buddhism. Although Buddhist literature has been written in several languages but most of it has been written in Pali and Prakrit. The literature associated with the Hinayana sect of Buddhism has been written in Pali and the literature associated with the Mahayana sect has been written in Sanskrit.

(A) Literature written in Pali

The early Buddhist texts associated with Buddhism were written in Pali. A brief description of the Buddhist texts is as follows :—
1. The Tripitakas : The Tripitakas are the most ancient texts of Buddhism. Their names are Vinayapitaka, Suttapitaka and Abhidhammapitaka. The Tripitakas have an important position in Buddhist literature. Pitaka literally means ‘basket’ in which one can carefully place these texts.
(а) The Vinayapitaka : The Vinayapitaka throws a ample light on the rules associated with the behaviour of the Buddhist monks and nuns. It has three parts

The Suttavibhanga: It gives the list of crimes committed by the Buddhist monks and nuns and their expiation. These rules are called Patimokkha.
The Khandhaka: The Khandhaka is divided into two parts Mahavaga and Chullavaga. It gives a detailed description of the Commandments of the Sangha. Besides this, they also discuss the stories related to Lord Buddha.
The Parivara: This is the last part of the Vinaya Pitaka. It is a summary of the first two parts and it has been written in the form of a question-answer.

(b) The Suttapitaka : It is the most important part of the Tripitakas. It is divided into five sections or parts:

The Digha Nikaya : It has 34 long sutras which are complete in themselves. It gives a description of the different teachings of Lord Buddha.
The Majjhima Nikaya : It has 152 sutras which are medium sized. It gives a description of the conversations of Lord Buddha. In the end, it gives the teachings.
The Sanyutta Nikaya: It has 7762 sutras. There is a description of spiritual issues in this. There are stories of Lord Buddha and other gods-goddesses in it. Besides these, it condemns the opposing religions.
The Anguttara Nikaya : It has 2308 sutras. Most of it is in prose though a part of it is in poetry form. It gives a description of Buddhism and its philosophy.
The Khuddaka Nikaya : It discusses about the various subjects pertaining to Buddhism. It has a compilation of 15 different books. These books were written at different times. Popular among them were Khuddak Path, Dhammapada, Jataka and Sutranipat. Khuddhak Path is the smallest composition.

It has 9 sutras in it which were read at the time of diksha. Dhammapada is considered to be the most sacred book related to Buddhism. The Boddhi Dhammapada is- read everyday just as the Japji Sahib is read by the Sikhs and Gita by the Hindus: Dhammapada is popularly known as the Boddhi Gita. It has been translated into several languages of the world. The Jataka describes 549 stories pertaining to the time before the birth of Lord Buddha. Suttanipata was written in the form of a poem. It gives information about the early history of Buddhism.

(c) The Abhidhammapitaka: Abhidhamma implies, ‘Great Teachings’. Most of this text has been written in question-answer form. There is a discussion of spiritual subjects in it. There is a description of 7 books in it. Most popular among them are Dhammasangini and Kathavathu. Dhammasangini is a great creation related to Buddhist psychology. Kathavathu was written by Moggliputta Tissa. It describes the Commandments related to the Sthaviravadin sect of Buddhism.

2. Milind Panho : It is an important work associated with Buddhism. It was written in 100 B.C. in Punjab. It gives an account of the religious conversation between the Greek emperor Minander and the Buddhist monk Nagasena. Ample light has been thrown on the Buddhist philosophy in this work.

3. Dipavansa and Mahavansa : Both these Buddhist texts were created in Sri Lanka. These were written in the 5th century. These Buddhist texts give a description of the Buddhist tales of the area.

4. Mahamangalsutra: In this creation, there is an account of good and evil deeds as given by Lord Buddha. A Buddhist recites this everyday.

(B) Literature written in Sanskrit

Most of the literature related to the Mahayana sect .of Buddhism has been written in Sanskrit. A brief description of the famous Buddhist texts is as follows :

The Lalitvistara: This is one of the early Buddhist texts related to the Mahayana sect of Buddhism. It gives a description of the life of Lord Buddha in an extremely interesting style.
The Lankavatara: It is a sacred text of the Mahayanas. The Chinese and Japanese Buddhists recite it everyday.
The Saddharmapundarika: This text gives a detailed description of the Commendments of the Mahayana sect. It reflects Lord Buddha as the supreme soul who has created this world.
The Prajnaparamita: It is most popular text of the Mahayana sect. It gives a detailed description of Buddhist philosophy.
The Avadana Books: These are those books that give an explicit description of the Buddhist saints related to the Mahayana sect, the moral and brave deeds of the pious males and females. Divyavadana and Avadana are the most popular works of this category.
The Buddha Charita: This text was created by the great poet Ashvaghosha. In this the life of Lord Buddha has been depicted in the form of an epic.
The Saundrananda: This text was also created by Ashvaghosha. It is a text par excellence. In this, there is a description of those events of Lord Buddha’s life which have been briefly described or not described at all in the Buddha Chrita.
The Madhyamaksutra: This is the most popular text of the famous Buddhist Nagaijuna. It has emphasised on the fact that this world is a myth.
The Sikshasamuchchaya: This famous text was created by Shanti Deva. It is a compilation of the teachings of Lord Buddha. These have been extracted from several Mahay ana texts.
The Bodhicharyavatara: This was also a creation of Shanti Deva. It has been written in the form of a poem. This describes the high ideals of Boddhisattva.

Question 10.
Discuss the origin and development of Buddhism.
Or
Discuss in brief but meaningful the progress made by Buddhism before Ashoka.
Or
Describe in detail the progress made by Buddhism till the time of king Ashoka.
Or
Give introductory information about origin and expansion of Buddhism before Ashoka.
Or
What do you know about the origin and development of Buddhism?
Or
Write a detailed note on the origin and development of Buddhism.
Or
Explain the development of Buddhism before Ashoka.
Answer:
I. Origin of Buddhism

There were many political, social and religious causes responsible for the origin of Buddhism in India in the 6th century B.C. A brief account of these is as follows :

II. Development of Buddhism

Due to untiring efforts of Lord Buddha, the foundation of Buddhism had become strong in the East India. After his death, Buddhist Sangha held Four Great Councils from time to time for compiling the .doctrines of Lord Buddha, for making new laws concerning Sangha and with objects of spreading Buddhism. The different rulers played important role in organising these Councils. Consequently, Buddhism spread not only in India but even in foreign countries.

1. First Great Council 487 B.C.: Immediately after tlie death of Lord Buddha the First Great Council was held at Rajgriha in 487 B.C. Rajgriha was the capital of Ajatshatru, the ruler of Magadha. This Great Council was organised under the patron-age of Ajatshatru. The object of this Council was to compile main teachings of Lord Buddha. 500 Buddhist monks participated in this Great Council. Mahakashyap was its chairman. Tripitakas, Vinaypitaka, Suttapitaka and Abhidhampitaka were written in it.

In Vinaypitaka, there are rules regarding Buddhist monks, teachings of Lord Buddha are contained in Suttapitaka and Buddhist philosophy had been described in Abhidhamapitaka. In this council Ananda, the most devoted disciple of Lord Buddha was exonerated of the charges levelled against him after thorough investigation whereas Channa, his charioteer was punished for his rude behaviour.

2. Second Great Council 387 B.C.: Exactly 100 years after the First Great Coun¬cil the Second Great Council of the Buddhism was held at Vaisali in 387 B.C. This Council was organised by Kalasoka, the ruler of Magadha. 700 Buddhist monks par¬ticipated in this Great Council. Sabhakami was the chairman of this Great Council.4 The reason for the organising this council was that ten rules of the Buddhist Sangha had created controversy among the monks. A debate continued for many days regard¬ing these rules. But the controversy among the monks could not be cleared.

Consequently, the Buddhist monks were split into two sects. Their names were Sthviravadins or Theravadins and Mahasanghikas. Sthviravadins were against the new rules. They did not want any change in the doctrines of Buddha. Mahasanghikas wanted to introduce some changes in the traditional doctrines so that the rigidity of discipline in the Buddhist Sangha may be relaxed to some extent. The Sthviravadins got victorious in this Great Council and Mahasanghika monks were turned out of it.

3. Third Great Council 251 B.C.: After the Second Great Council, Buddhism got divided into 18 branches. Their differences caused a great .set back to the progress of Buddhism. The emperor Ashoka organised the Third Great Council of Buddhism in 251 B.C. in his capital, at Pataliputra in order to re-invigorate Buddhism and to remove the shortcomings which had crept into this religion. One thousand Bud¬dhist monks participated in this Great Council. Moggliputta Tissa was the chair¬man of the Great Council. This Great Council remained in function for nine months. It succeeded to a great extent in removing many of the ills of Buddhism. Those monks were turned out of this Council who did not agree to the principles of Theravadin monks. A scripture named Kathavathu was compiled in this Great Council. The most important decision taken in it was to send the Buddhist preachers to foreign countries.

4. Fourth Great Council 100 A.D. : After the death of the emperor Ashoka, controversies among the Buddhist monks had again increased. Kanishka, the Kushana ruler organised the Fourth Great Council in 100 A.D. at Jalandhar, in order to remove these controversies. Some historians are of the opinion that this Council was organised at Jalandhar. 500 Buddhist monks participated in it. Vasumitra was its chairman.

Vasumitra composed Mahavibhasa which is called an encyclopaedia of Buddhism. Ashvaghosha, an other scholar of this Great Council composed the scripture Buddha Charita. The life of Lord Buddha has been described in it. Buddhism got divided into two main sects, Hinayana and Mahayana because of the controversies in this Great Council. Kanishka patronised the Mahayana sect.

Question 11.
What contribution Maharaja Ashoka made for the development of Buddhism? Discuss.
Or
Discuss the development made by Buddhism during the time of Emperor Ashoka.
Or
Throw light on the contribution of Ashoka to the spread of Buddhism.
Or
Discuss the role of Emperor Ashoka in the development of Buddhism.
Or
Discuss the contribution of Emperor Ashoka in the spread of Buddhism.
Or
Describe the services rendered by Ashoka to the development of Buddhism.
Or
What methods were adopted by Ashoka to spread Buddhism?
Or
How did Emperor Ashoka spread Buddhism?
Or
Describe the spread of Buddhism.
Or
“Buddhism was more developed during the period of Maharaja Ashoka.” Elucidate.
Answer:
Ashoka’s name is very well known for the propagation of Buddhism not only in the Indian history but also in the history of the world. It was as a result of his untiring efforts that the Buddhism soon became the most popular religion of the world. In the words of Dr. D.C. Sircar, “Ashoka was a patron of the Buddha’s doctrine and was responsible for raising Buddhism fftr the status of a local sectarian creed of Eastern India to that of one of the principal religions of the world.”

1. Personal Example : Blood-shed of Kalinga War made a deep impact on the mind of Ashoka. As a result Ashoka adopted the Buddhism after leaving the Hinduism. For the propagation of this religion Ashoka presented his own example before the people. He left all the luxuries of the palace. He stopped eating meat and hunting. He bade farewell to wars for ever and adopted a policy of peace and love. On account of adoption of the principles of Buddhism by Ashoka, there was deep impact on his subjects and they started making efforts to follow his footsteps.

2. Buddhism was declared as the State Religion: With the objective of making Buddhism more popular Ashoka declared it a state religion. As a result people started joining the Buddhism in a large number. Its reason was that at that time people very much respected their king and felt it their pride to obey his orders.

3. Administrative Steps : Ashoka also took some administrative steps for the propagation of the Buddhism. He banned the slaughter of animals during the religious festivals. He also banned the slaughter of animals for the royal kitchen and fixed 56 days in a year when animals could not be slaughtered. He issued edicts regarding the teachings of Buddha from time to time. He also directed his employees to render maxi-mum service to the people.

4. Wide Publicity : Ashoka arranged wide publicity for the propagation of the Buddhism. He got inscribed the principles of Buddhism on edicts, rocks and stones. These were placed along the highways and at conspicuous places so that the passers-by could read them thoroughly. By this way the government publicity proved helpful in popularizing the Buddhism.

5. Dharm Yatras : Ashoka made pilgrimages of all the places connected with the life of Buddha. He made pilgrimage to Lumbini—where-Buddha was bom, Bodh Gaya— where Buddha was enlightened, Samath where Buddha delivered first discourse, Kushinagar where Buddha attained Nirvana. The Buddhism attained further glory on account of these pilgrimages of Ashoka.

6. Appointment of Dhamma Mahamatras : With a view to propagating the Buddhism, Ashoka appointed employees named as Dhamma Mahamatras. They left no stone unturned for the propagation of Buddhism. On this account Buddhism got further fillip.

7. Building of Viharas and Stupas: Ashoka got built Viharas (Buddhist Mathas) throughout the state. The Buddhist scholars and students coming over there were openly patronized by the state. Besides this thousands of Stupas were got built throughout the state. Relics of Buddha were kept in these Stupas. On account of these reasons the Buddhism became more popular.

8. Works of Public Welfare : After adoption of the Buddhism Ashoka spent his whole life to win over the hearts of the people. Ashoka got built roads and got planted shady trees along the roads for providing amenities to subjects. Wells were got dug for drinking water. Inns w§re got built for the facility of passengers throughout the state. Ashoka got opened hospitals not only for human beings but also for animals as well. The Buddhism got an opportunity, directly and indirectly, to expand on account of these deeds of Ashoka.

9. Third Buddhist Council: Ashoka convened Third Buddhist Council of Buddhism in 251 B.C. in Pataliputra to resolve current differences in the Buddhism. 1,000 Buddhist monks had participated in this Council. Moggliputta Tissa was the president of this Council. This Council remained in session for about 9 months. A new treatise Kathavathu connected with Buddhism was written in this Council. This Council remained successful in instilling a new enthusiasm in the Buddhist monks and they started propagating the Buddhism more rigorously.

10. Foreign Missions : Ashoka sent his preachers to foreign countries to propagate the Buddhism. These preachers went to countries like Sri Lanka, Burma, Nepal, Egypt and Syria etc. Ashoka had, sent his daughter Sanghmitra and his son Mahendra to Sri Lanka for preaching. These preachers made a deep impact on the minds of the people and they joined Buddhism in a large number. Dr. R.C. Msyumdar is hilly right in saying, “ He appeared as the torch bearer, who led the gospel from village to village, from city to city, from province to province, from country to country and from continent to continent.”

Question 12.
What is the legacy of Buddhism to Indian Civilization?
Or
Discuss the legacy of Buddhism.
Answer:
Even though Buddhism has disappeared from India yet it left its abiding mark on Indian Civilization and culture. It made important contributions in several spheres.

1. Political Legacy : Buddhism played an important role in preserving political harmony, stability and unity in India. The powerful rulers of that time were deeply influenced by the Buddhist principles of peace and universal brotherhood and they renounced war and devoted that time for the welfare of the people. This established peace in the region and people prospered. Kings like Ashoka and Kanishka also sent missionaries to spread and preach Buddhism in other countries.

They established friendly relations amongst them. However the principles of peace and brotherhood had certain destructive effects also on Indian politics. Due to prolonged peace the Indian soldiers became lethargic and rusted. As a result they could not face foreign invaders and lost their independence and remained under foreign domination for long time.

2. Religious Legacy : Buddhism greatly influenced the Indian religion. Prior to it people had forgotten the original purity of religion. Its place was taken by empty rituals, yajnas, superstitions and sacrifices. Brahmans had gained supremacy in society and without them no ceremony was considered complete. But these Brahmans had become corrupt and greedy. Their main aim was to lead a life of luxury and cheat the people. Thus the Hindu religion had become one of mere show. Buddha vehemently criticised the malpractices prevalent in Hinduism, the unnecessary dominance of the Brahmans and the belief that only Sanskrit was a holy language.

He said that one could conduct religious practices without a Brahman and read the holy books in any common language. Thus Hinduism received a jolt and Buddhism became popular. As a result Hinduism was given a fresh look by Brahmans to regain its lost glory. After the death of Buddha some Buddhist monks started the worship of his idols. Thus was bom the idol worship prevalent to this day.

3. Social Legacy : Buddhism left a deep impact on society. Before the origin of Buddhism, casteism had become very rigid in the society. People of one caste hated those of the other. Shudras were treated in an inhuman manner. Buddha denounced casteism and preached his followers to have feelings of universal brotherhood and love. By admitting people from all castes and religions into Buddhism he gave a new form to Indian society. It infused a new confidence among down-trodden people of society. Influenced by Buddhism people forsook use of wine, meat and became fond of leading a simple and pure life. Later when Hinduism was reformed many Buddhists joined Hinduism. It now included people from various stratas of society. Buddhism thus inaugurated a new era in the society.

4. Cultural Legacy : Buddhism left a deep impression on the cultural life of India. The Buddhist Sanghas were not only for the spread of Buddhism but also became important educational institutions. Universities of Taxila, Nalanda and Vikramshila became internationally famous. Many foreign students came here to study. The Buddhist texts like Tripitakas, Jatakas, Buddhacharita, Mahavibhasa, Milind Panaho etc. gave an invaluable gift to Indian literature. Even in the fields of architecture and sculpture an indelible impact was left. During the time of Ashoka and Kanishka several Stupas and pillars were made. The Stupas at Sanchi and Bharhut are splendid. During the time of Kanishka the Gandhara and Mathura style of art were born.

Beautiful idols in the various forms of the Buddha produced during this time leave one spell bound and display the artistic growth at that time. One can also gauge the growth of art seeing the sculptures in the Ajanta Caves. The Buddhist monks of those times visited countries like China, Japan, Sri Lanka, Burma, Indonesia, Java, Sumatra and Tibet which not only was responsible for the spread of Buddhism but also Indian Civilization to these countries. Even today several Indian customs are prevalent there which is a matter of pride for India. In the end we agree with Dr. S. Radhakrishnan, “Buddhism has left a permanent mark on the culture of India. Its influence is visible on all sides.”

Short Answer Type Questions (Type 1):

Question 1.
Emergence of Buddhism.
Answer:
During the 6th century B.C., many evils were prevalent in the Hindu society and religion. Caste system had acquired a bad form. Shudras were treated worse than animals. The birth of a girl child was now considered a reason of sorrow. Many superstitions prevailed. The expenses of Yajnas and sacrifices had greatly increased. The priests became corrupt and selfish. Hinduism just remained as a commodity with outer show. Due to these reasons, Buddhism emerged.

Question 2.
Give a short account of the life of Lord Buddha.
Answer:
Mahatma Buddha was the founder of Buddhism. He was born T’ 566 B.C. at Lumbini. His mother’s name was Mahamaya and father’s name was Suddhodana. He was married to Yashodhara. He renounced the world at the age 29, At the age of 35, he got enlightenment at Bodh Gaya. For 45 years, he kept preaching his sermon. Its famous centres were Magdha, Kosala, Kosambi, Vaishali i Kapilvastu. At last, in 486 B.C., he left his mortal world at Kushi Nagar.

Question 3.
Lumbini.
Answer:
Lumbini is one of the most sacred places of the Buddhists. Lumbini is situated at Terai in Nepal wihch is 10 kms away from the Punjab Nepal border. It is also called Vartman or Rumindayial. In 566 B.C., Mahatma Buddha was bom on the full moon of Vaisakha. Gods from heaven showered flowers on his birth. King Ashoka got a pillar constructed here in the memory of Lord Buddha. The Chinese writers Fa Hein and Huien Tsang have praised this place in their writings.

Question 4.
Bodh Gaya.
Answer:
Bodh Gaya holds the same place for Buddhists as Harmandir Sahib, Amritsar for the Sikhs, Benaras for Hindus and Mecca for the Muslims. This is situated forwards south of Gaya in Bihar. It is that place where under one peepal tree, Siddhartha ‘ Mahatma Buddha) attained enlightenment. At that time, Siddhartha was 35 years old. This event happened on the full moon of Vaisakha. A 170 ft. high MahaBodhi temple is constructed here.

Question 5.
Samath.
Answer:
Sarnath is another holy pilgrimage of the Buddhists. It is situated 7 km east of Benaras city. It is this place where Mahatma Buddha preached his first sermon to his five old friends. This event is remembered in history as ‘Dharma Chakra Pravartna’. King Ashoka built a very famous pillar here. Many idols of Buddha belonging to Gupta and Kushan dynasties have been found here.

Question 6.
Major Sights.
Answer:
One day along with his coachman Channa, ‘Siddhartha left to see the world outside. On the way he saw an old man, a sick man, a dead man and an ascetic. These sights left a deep impression on his mind and proved a turning point in his life. He realised that the world is full of sorrows. He decided to leave home. This event is known as the Great Renunciation. At that time Siddhartha was 29 years old.

Question 7.
Dharma Chakra Pravartna.
Answer:
After attaining enlightenment, Mahatma Buddha first reached Samath near Benaras. He preached his first sermon to his five old friends here and they became his followers. Here Mahatma Buddha taught them about Four Noble Truths and the Eightfold Path. This event is known as the Dharma Chakra Pravartna.

Question 8.
Teachings of Lord Buddha.
Answer:
The basis of teachings of Lord Budha are Four Noble Truths and Eightfold path. They believed in Transmigration, Karma, Ahimsa and Mutual brotherhood. He inspired his followers to lead a simple and pure life. He did not believe in caste system, yajna, sacrifice, vedas, Sanskrit language and rigorous meditation. He remained silent on existence of God.

Question 9.
What were Lord Buddha’s views about Karma Theory?
Answer:
Buddha believed in the theory of actions or Karma. He believed that one is \e architect of one’s own destiny. A man gets rewards according to his deeds. We get e reward of our past actions in the present life and for the actions in our present we lall get rewards in the future. Karma follows a man like his shadow.

Question 10.
What were Lord Buddha’s views about Morality?
Answer:
Buddha laid great emphasis on morality. He felt that religion without Morality was merely a show. He laid down a code of conduct for his followers:

Always speak the truth.
Never steal.
Do not use intoxicants,
Stay away from women.
Stay away from a life of luxury,
Show no interest in music and dance,
Stay away from wealth,
Do not use perfumes,
Do not covet another’s property,
Do not hurt anyone.

Question 11.
Lord Buddha’s view about God.
Answer:
Lord Buddha did not believe in the existence and power of God. He said that world has not been created by God. But he believed that a power governs the workings of the world. He named this power ‘Dharma’. He did not want to put his religion in any controversy.

Question 12.
What is meant by Nirvana in Buddhism?
Answer:
According to Buddha the greatest aim of man’s life is to attain Nirvana. Man attains happiness, peace and tranquility through Nirvana. He attains salvation from the cycle of birth and death. It brings an end to sorrows. This condition cannot be described in words. In other religions, Nirvana can only be attained after death but in Buddhism, it can also be achieved during one’s lifetime.

Question 13.
Hinayana.
Answer:
Hinayana was an important sect of Buddhism. Hinayana means a small circle or small chariot. The people of the sect strongly opposed any changes to be brought in the teachings of Lord Buddha. They opposed idol worship. They did not believe in Bodhisattvas. They preached in Pali language. They had separate religious scriptures.

Question 14.
Mahayana.
Answer:
Mahayana was a major sect of Buddhism. Mahayana means big circle or big chariot. This sect did changes in the teachings of Buddha as time advanced. They did believe in Bodhisattvas and idol worship. They emphasized an devotion. They considered worship as an important part of religion. They preached in Sanskrit language. They had separate religious scriptures.

Question 15.
First Buddhist Council.
Answer:
The First Buddhist Council was held at Rajgriha in 487 B.C. by ruler of Magadha. The objective of this council was to collect the teachings of Mahatma Buddha, 500 Bhikshus participated in it. This council was headed by Mahakashyap. The scriptures named Tripitakas were written. In this council, the charges levelled against Mahatma Buddha’s disciple Ananda were enquired into and he was declared innocent.

Question 16.
Second Buddhist Council.
Answer:
The Second Buddhist Council was held in 387 B.C. at Vaisali organised by the ruler Kalasoka. Its aim was to remove the conflict of ideas regarding rules of the 700 monks took part in it. It was led by Sabhakami. The 10 rules adopted by Buddhist monks became a reason for conflict among them. They were divided into two groups Eastern and Western. The eastern monks were called Mahasanghikas and wester monks were called Theravadins.

Question 17.
Third Buddhist Council.
Answer:
The Third Buddhist Council was organised by Emperor Ashoka in 251 B.C. at Pataliputra. Its aim was to eradicate the evils which crept in Buddhism. 1000 monks took part in it. It was headed by Moggliputta Tissa. He prepared a holy text named Kathavathu. It was decided to sent Buddhist preachers to foreign countries. This helped a lot in removing the evils from Buddhism.

Question 18.
Fourth Buddhist Council.
Or
Why was the Fourth Buddhist Council convened?
Answer:
The Fourth Buddhist Council was covened by Emperor Kanishka in the first century at Kashmir. The objective of this council was to remove the conflicts among the Buddhist monks. 600 monks participated in this council. This council was presided by Vasumitra. He prepared the text named Mahavibhasa. The Vice-President of this council was Ashvaghosha. He composed the famous text called Buddha Charita. As a result of efforts of this council, not only the discrepancy ended but also it spread Buddhism in Middle Asia.

Question 19.
What do you understand by Buddhist Sangha?
Answer:
Mahatma Buddha laid the foundation of Buddhist Sanghas in order to consolidate his followers form of a powerful organisation. All men and women above the age of 15 years could become a member of the Buddhist Sangha. Criminal people, people suffering from chronic diseases and slaves could not become members. Prior to membership one had to attain parental permisson. At the time of initiation a new monk had to shave off his hair to wear saffron robes and take the following vow—“I seek refuge in the Buddha, I seek refuge in the Dharma, I seek refuge in the Sangha.” The decisions of the Sangha were taken by majority.

Question 20.
The Tripitakas.
Answer:
The Tripitakas were given a supreme place in Buddhism. They were written in Pali. Their names are Vinayapitaka, Suttapitaka and Abhidhammapitaka. The daily rules of Buddhist monks are mentioned inVinayapitaka, principles of Buddhism in Suttapitaka and spiritual subjects in Abhidhammapitaka. Tripitaka refers to three baskets in which these texts are kept.

Question 21.
Spread of Buddhism.
Answer:
The teachings of Buddhism were very simple. Superstitions had no place in Buddhism. It had a magical effect on people due to its simple and common language. The personality of Mahatma Buddha was very attractive. Whosoever came in contact with him could never break their bond with Buddha. Buddhism became popular because of equality for all religions, untiring efforts of Buddhist Sanghas, royal patronage, changing with time and a lack of opposing religions.

Question 22.
What were the causes of the downfall of Buddhism?
Or
Describe any five causes of the downfall of Buddhism.
Answer:
Many factors were responsible for the downfall of Buddhism. In the beginning, buddhism was a very simple religion. But later it became very complex. The Buddhist anghas became centres of corruption. The Buddhist monks spent their time in merry- aaking and ravishment. The Buddhist sect was divided into several smaller sects. Due to the internal conflict, a lot of problems empted in the propagation of religion. In the beginning they attracted royal patronage which declined with time.

Question 23.
Legacy of Buddhism.
Answer:
Buddhism lent valuable contributions in many fields. It spread the message of peace and non-violence. This led to the beginning of a new era. It opposed the superstitions prevalent in the religion and gave a new light to people. It inspired people to lead a simple and pure life. It condemned caste system and spread the message of universal brotherhood. Buddhism contributed in the field of Buddhist stupas and viharas. Buddhist literature made the Indian literature very rich.

Short Answer Type Questions (Type 2):

Question 1.
What were the reasons of origin of Buddhism?
Answer:
The main cause of origin of Buddhism in 6th century B.C. was the prevalent evils in Hinduism. In later Vedic period, much stress was given on yajnas and superfluous rituals in Hinduism. A large number of Purohits or priests joined these yajnas. They had to be given much charity. In fact, Hinduism had become so expensive that it had gone out of the reach of common people. The Brahmans had become very corrupt and greedy. They engaged themselves in befooling and exploiting the common people on one excuse or the other.

All the scriptures of the Hindus were in Sanskrit language, and as such, they were beyond the comprehension of common people. The caste system had become very complicated. The people of one.caste hated the people of other caste. A grave injustice was done to Shudras. Consequently, they became mentally prepared to convert to other religion. Several rulers of those times gave patronage to Buddhism. Hence Buddhism began to progress rapidly.

Question 2.
Write a short note on Lord Buddha.
Answer:
Lord Buddha was the founder of Buddhism. He was born at Lumbini near Kapilvastu in 566 B.C. The name of his mother was Mahamaya and the name of his father was Shudhodhana. His childhood name was Siddhartha. He was very thoughtful since his childhood. He preferred loneliness. He was married with a beautiful princess at the age of sixteen. A son was bom to them and he was named Rahul. At the age of 29, Siddhartha renounced the world and set out in search of truth. He got enlightenment at Bodh Gaya at the age of 35. He delivered his first sermon at Samath.

This event is known as Dharmachakra Privartana. Lord Buddha continued preaching his sermons for 45 years. Magadha, Kosala, Kosambhi, Vaisali and Kapilvastu were his famous preaching centres. Lord Buddha preached the Four Noble Truths, Eightfold Path, non-violence and universal brotherhood of mankind- He did not believe in the sanctity of yajnas, sacrifices, caste-system and Sanskrit language. Lord Buddha attained his Mahapamirvana (great salvation) at the age of 80 in Kushinagar.

Question 3.
How and where the Buddha realised Great Enlightenment?
Answer:
After leaving home Siddhartha first went to Rajgriha, the capital of Magadha. Here he became the disciple of two religious preachers Arada Kalama and Udraka ‘ Ramaputra. However he was disillusioned and soon left. He along with five others then went to the forests of Uruvella. Here he did severe penance for 6 years but did not realise his cherished goal. He then went to Bodh Gaya. There he sat in meditation under a peepal tree. After 48 days of meditation on the day of full moon night he got enlightenment. From that day he was known as Buddha or the Enlightened One. The tree under which he attained enlightenment is known as the ‘Mahabodhi Tree.’ He was 35 years old when he got enlightenment.

Question 4.
Discuss briefly the teachings of Lord Buddha.
Or
Explain any six teachings of Buddhism.
Answer:
The teachings of Lord Buddha were very simple and self-explanatory. The Four Great Noble Truths are the basis of his teachings :

The world is full of sufferings,
The desires are the cause of these sufferings,
There can be end to the sufferings of man by giving up his desires,
These desires can be ended by following Eightfold Path (Ashtamarga). Lord Buddha believed in non-violence.

He believed in doctrine of karma and the cycle of the birth and re-birth. He asserted that a man gets reward according to his deeds. The deeds of a man follow him like his own shadow. Lord Buddha inspired his followers to lead a simple and pure life. He condemned caste-system in strong words. He preached the feelings of universal brotherhood of mankind. He criticized exploitation by the BrahmAnswer: According to him, man cannot attain salvation through yajnas and sacrifices. He did not believe in the sanctity of Vedas and Sanskrit language. He was not in favour of hard penance. He remained silent with regard to the existence of God. According to him, the ultimate aim of a man’s life is to attain Nirvana (salvation).

Question 5.
What is meant by Three Marks in Buddhism?
Answer:
The teachings of Lord Buddha also included the principle of three marks. These three marks area

All prohibited things are not permanent.
All prohibited things cause suffering.
All these prohibited things are not self (Atman) but are non-self (Anatman).

These are our daily experiences. According to Lord Buddha, everything that is bom has a pre-determined end. These are Anit (unstable). What is unstable is also depressed. Man’s birth, disease and death etc. are all reasons for distress. There are some moments of happiness in a man’s life but they are for a very short duration. Anatma implies denial of self. Whatever is unstable is not mine.

Question 6.
Write a short note on Panchsheel.
Answer:
Lord Buddha has prescribed five rules to be followed by the householders. These rules are also called shikshapada. These five rules are as follows:

Do not kill even the smallest of creatures.
Donate and receive generously, but do not acquire the other person’s possession by greed or fraud.
Do not give a false testimony, do not criticise anyone and do not tell a lie.
Save your soul from intoxicants because they hamper one’s thinking.
Do not think evil of anyone. Save the body from unnecessary evils. To adopt Buddhism, the monks and nuns had to follow five more rules.

These rules are:

Eat food on time.
Stay away from song-dance.
Do not sleep on soft mattresses.
Do not use body adornments and fragrance.
Do not get trapped in the vicious circle of gold and silver.

Question 7.
What is meant by Four Unlimited Virtues in Buddhism?
Answer:
Lord Buddha emphasized on the four social virtues. These virtues are friendliness, kindness, sympathy and neutrality. These help us to coordinate better with other human beings. It puts an end to mutual jealousy. Man should love his enemy too. Kindness inspires us to help the others in sorrow. Sympathetic happiness is a virtue that trains a man to be capable of being a part of other’s happiness. A person who has this virtue does not envy the other person’s happiness. The spirit of neutrality keeps greed and other vices at bay. Such a man treats all humans equally. In fact these four unlimited virtues are the foundation of the moral values of Buddhism.

Question 8.
Write a note on Buddhist Sangha.
Answer:
Any man or woman above the age of fifteen could be the member of Buddhist Sangha. They had to take permission from their family members for becoming a member of the Sangha. Anybody from any caste could become the member of the Sangha, but the criminals, sick people and slaves were not allowed to become members. Before entering the Sangha, every person had to wear three yellow clothes and after ‘mundan’ ceremony he had to pronounce three Ratnas :

I pledge that I come under the shelter of Buddha,
I come under the shelter of Dharma.
I come under the shelter of Sangha. After this, the monks had to follow the ten commandments.

The monk had to take instructions from another monk for teh years and if he succeeded in obeying the rules, he was made a member of the Sangha. Those who did not obey the rules were expelled from the Sangha. The Sanghas were organised on democratic principles.

Question 9.
Write a brief note on the Nirvana in Buddhism.
Answer:
According to Lord Buddha, the highest aim of human life should be the attainment of Nirvana. It is with the attainment of Nirvana that man achieves happiness, pleasure and peace in life. He gets emancipation from the cycle of transmigration. It puts an end to all sorrows. In fact, Nirvana is a state which cannot be described in words. Those who experience this truth do not talk about it and those who talk in this context do not have any knowledge about it. According to Lord Buddha, any person can attain Nirvana by treading on the Eightfold Path. Whereas according to other religions, one can attain salvation after death, in Buddhism its achievement is possible within a lifetime.

Question 10.
Write a note on Hinayana and Mahayana.
Or
Describe the sects Hinayana and Mahayana of Buddhism.
Or
Describe the distinctiveness of Hinayana and Mahayana.
Answer:
During Kanishka’s reign in the 1st century A.D. at Jalandhar, the Fourth Great Council of the Buddhist monks was held. It was in this Great Council that the Hinayana and Mahayana sects were formed. Yana literally means the way to attainment of salvation. Hinayana meant a small vehicle. Mahayana meant a big vehicle. The Hinayanas continued to support the traditional commandments of Buddhism whereas the Mahayanas adopted new principles.

The following were the differences between the Hinayanas and the Mahayanas :

The Hinayana sect considered Lord Buddha to be a pious soul whereas the Mahayana sect considered him as a form of God.
The Hinayana sect was against idol worship whereas the Mahayana sect was not against idol worship.
The Hinayana sect did not believe in the Bodhisattvas. According to them, a person could attain salvation only through one’s effort. No god can help anyone to attain Nirvana. The Mahayanas had complete faith in the Bodhisattvas. Bodhisattvas were those great people who took birth again and again with the objective to help people attain salvation.
The Hinayana sect preached Buddhism in Pali language which was the language of the common people. The Mahayana sect preached Buddhism in Sanskrit language.
According to the Hinayana sect, the supreme objective of human life is to attain Nirvana whereas according to the Mahayana sect, the ultimate goal of human life is to acquire the heaven.
The Hinayana sect had no relation with Hinduism whereas the Mahayana sect adopted several principles of Hinduism with a view to make their religion popular.

Question 11.
What do you know about the Vajrayana sect of Buddhism?
Answer:
A new sect of Buddhism came into existence in Bengal and Bihar in the eighth century B.C. This sect was associated with magic spells and incantations. This sect believed that magical powers could help to attain salvation. The magical powers were called Vajra. Hence the sect was called Vajrayana. Males and females of any caste could join this group. This sect emphasised on the importance of goddesses. It was believed that these goddesses could help to reach the Bodhisattvas. These goddesses were called Tara. ‘Mahanirvana Tantra’ was the most famous religious book of the Vajrayanas.

This religious title of Vajrayanas was also called the Tantrik. The most important Vihara of Vajrayana is situated at Vikramashila in Bihar. The Vajrayana sect allowed its followers to consume intoxicants, meat etc. and sexual pleasures, thus sounding the death knell of Buddhism.

Question 12.
Buddhist Sources.
Answer:
Just like Vedic literature, the Buddhist literature is also quite detailed. The Buddhist literature has been composed in Pali and Sanskrit languages. Tripitakas have the most important position in Buddhist literature. They are the most important and ancient texts of Buddhism. The names of the Tripittakas are Sutpittaka, Vinaypitaka and Abhidhampitaka. The Sutpitaka consists of the sermons of Mahatma Buddha, Vinaypitaka consists of the rules for the Buddhist monks and the Abhidammpitaka gives information about Buddhist philosophy.

The Jataka tales which are 549 in number describe the previous births of Buddha. It gives a description of the religious, social, political and economic condition of Indian-society from third century B.C. to second century B.C. The text Milindpanho gives us important information about the Greek ruler Menander. Kathavathu which was composed by Moggliputta Tissa gives us information about Ashoka. Buddhacharita, Saundaranand and Mahavibhash give us information about the Kushana dynasty. Deepvansha and Mahavansha render light on the relations between India and Sri Lanka.

Question 13.
What are Tripitakas,? What is their historical importance?
Answer:
Tripitakas are the oldest scriptures of Buddhism. Pitaka means “basket’ in which these scriptures were kept safe. Suttapitaka, Vinayapitaka and Abhidhammapitaka are the names of Tripitakas. These were written in Pali language. Suttapitaka has been accepted as the most significant of all Pitakas. The teachings of Lord Buddha have been described in it. It has been divided into five parts—Digha Nikaya, Majjhima Nikaya, Sanyutta Nikaya, Anguttara Nikaya and Khuddaka Nikaya. Description of Dhammapada has been given in Khuddaka Nikaya. Dhammapada is recited daily by Buddhists in the same way as Japji Sahib and Gita are recited by the Sikhs and the Hindus respectively.

The rules of behaviour of the Buddhist monks and nuns have been given in Vinayapitaka. It has also been mentioned therein as to which things are sinful for the Buddhist monks and their mode of penance. Information regarding Buddhist philosophy has been given in Abhidhammapitaka. The study of Tripitakas not only gives us information regarding Buddhism, but it also gives very valuable information of contemporary political, social and economic life.

Question 14.
What do you know about the First Great Council of Buddhism?
Answer:
Immediately after the death of Lord Buddha the First Great Council was held at Rajgriha in 487 B.C. Rajgriha was the capital of Ajatshatru, the ruler of Magadha. This Great Council was organised under the patronage of Ajatshatru. The object of this Council was to compile main teachings of Lord Buddha. 500 Buddhist monks participated in this Great Council. Mahakashyap was its chairman.

Tripitakas, Vinaypitaka, Suttapitaka and Abhidhampitaka were written in it. In Vinaypitaka, there are rules regarding Buddhist monks, teachings of Lord Buddha are contained in Suttapitaka and Buddhist philosophy had been described in Abhidhamapitaka. In this council Ananda, the most devoted disciple of Lord Buddha was exonerated of the charges levelled against him after thorough investigation whereas Channa, his charioteer was punished for his rude behaviour.

Question 15.
Write a short note on the Second Great Council of Buddhism.
Answer:
Exactly 100 years after the First Great Council, the Second Great Council of the Buddhism was held at Vaisali in 387 B.C. This Council was organised by Kalasoka, the ruler of Magadha. 700 Buddhist monks participated in this Great Council. Sabhakami was the chairman of this Great Council. The reason for organising this council was that ten rules of the Buddhist Sangha had created controversy among the monks. A debate continued for many days regarding these . rules. But the controversy among the monks could not be cleared. Consequently, the Buddhist monks were split into two sects.

Their names were Sthviravadins or Theravadins and Mahasanghikas. Sthviravadins were against the new rules. They did not want any change in the doctrines of Buddha. Mahasanghikas wanted to introduce some changes in the traditional doctrines so that the rigidity of discipline in the Buddhist Sangha may be relaxed to some extent. The Sthviravadins got victorious in this Great Council and Mahasanghika monks were turned out of it.

Question 16.
Write a short note on the Third Buddhist Council.
Answer:
After the Second Great Council, Buddhism got divided into 18 branches. Their differences caused a great set back to the progress of Buddhism. The emperor Ashoka organised the Third Great Council of Buddhism in 251 B.C. in his capital, at Pataliputra in order to re-invigorate Buddhism and to remove the shortcomings which had crept into this religion. One thousand Buddhist monks participated in this Great Council. Moggliputta Tissa was the chairman of the Great Council.

This Great Council remained in function for nine months. It succeeded to a great extent in removing many of the ills of Buddhism. Those monks were turned out of this Council who did not agree to the principles of Theravadin monks. A scripture named Kathavathu was. compiled in this Great Council. The most important decision taken in it was to send the Buddhist preachers to foreign countries.

Question 17.
What do you know about the Fourth Great Council?
Answer:
After the death of the emperor Ashoka, controversies among the Buddhist monks had again increased. Kanishka, the Kushana ruler organised the Fourth Great Council in 100 A.D. at Jalandhar, in order to remove these controversies. Some historians are of the opinion that this Council was organised at Kashmir. 500 Buddhist monks participated in it. Vasumitra was its chairman. Vasumitra composed Mahavibhasa which is called an encyclopaedia of Buddhism. Ashvaghosha, an other scholar of this Great Council composed the scripture Buddhacharita. The life of Lord Buddha has been described in it. Buddhism got divided into two main sects, Hinayana and Mahayana because of the controversies in this Great Council. Kanishka patronised the Mahayana sect.

Question 18.
What efforts were made by Ashoka for the spread of Buddhism?
Answer:
Ashoka played a significant role in order to spread Buddhism. Before him, Buddhism was limited to a small number. After embracing this religion, Ashoka infused a new life into it. In order to popularize Buddhism, he declared it state religion. It was preached broadly throughout the kingdom. Mahamatras were appointed to preach Buddhism. Ashoka visited places of pilgrimage related to Buddhism. Stupas and monasteries were got built by him throughout his eihpire. The Third Great Council of Buddhism was convened by him at Pataliputra.

The religious preachers were sent to foreign countries to spread Buddhism. Ashoka’-s son, Mahindra and his daughter, Sanghmitra had gone to Ceylon. Buddhism became a great religion of the world because of great efforts made by Ashoka.

Question 19.
What is the legacy of Buddhism to Indian Civilization?
Answer:
Buddhism has very significant legacy to Indian Civilization. Lord Buddha gave permission to people of all castes to join Buddhism. The position of women improved by allowing them to join Buddhism. He gave the message to people to give up false rituals and to lead a simple life. Lord Buddha laid the foundation of democratic system by establishing the Buddhist Sanghas. The members of these Sanghas were elected through secret ballot by people.

The decisions therein were taken by majority vote. Buddhism gave a rich legacy in the fields of architecture and painting. Gandhara, Mathura and Amravati are famous even today for fine statues of Lord Buddha. We get important information regarding political and social conditions of those times through the Buddhist scriptures. Influenced by Buddhism, many kings like Ashoka, Kanishka and Harsha did their utmost for public welfare works. India established friendly relations with foreign countries by virtue of Buddhism.

Question 20.
Write a short note on Stupas.
Answer:
The Stupas were the symbols of Buddha’s Parinirvana (salvation). They were semi-round domes in which the remains of Lord Buddha were kept in a small room. These stupas had a great artistic importance. The stupa of Amravati in Tamil Nadu and the Bharhut and Sanchi stupas in Madhya Pradesh are excellent work of art. One is surprised to see their art and beauty. The art of carving done on these stupas is equally impressive.

The art work done on the wood could not be preserved for a long time, but the Buddhist sculpture can be seen on the stones of the gateway of Amravati and Sanchi stupas. The events of Buddha’s life have been carved on these. These are concerned with birth, renunciation, attainment of knowledge, Dharamchakra Parivartan and Parinirvana of Lord Buddha.

Answer in One Word to One Sentence:

Question 1.
Who was the founder of Buddhism?
Answer:
Mahatma Buddha.

Question 2.
How old is Buddhism?
Answer:
2500 years.

Question 3.
When was Buddhist religion born?
Answer:
6th century B.C.

Question 4.
Name a cause for the propagation of Buddhism.
Answer:
Complexity in the Hindu religion.

Question 5.
When was Mahatma Buddha bom?
Answer:
566 B.C.

Question 6.
Where was Mahatma Buddha bom?
Answer:
Mahatma Buddha was bom at Lumbini near Kapilvastu.

Question 7.
When and where Lord Budda was bom?
Answer:
Lord Budha was bom in 566 B.C. at Lumbini.

Question 8.
What was the name of the father of Lord Buddha?
Answer:
Suddhodana.

Question 9.
Of which Republic was the Chief, the father of Lord Buddha?
Answer:
Shakya Republic.

Question 10.
What was the name of mother of Lord Buddha?
Answer:
Mahamaya.

Question 11.
How many days after Lord Buddha’s birth his mother died?
Answer:
After seven days.

Question 12.
Who did look after the Lord Buddha?
Answer:
Prajapati Gautmi.

Question 13.
What was the early name of Mahatma Buddha?
Answer:
Siddhartha.

Question 14.
With whom Lord Buddha was married?
Answer:
Yashodhara.

Question 15.
What was the name of son of Lord Buddha?
Answer:
Rahul.

Question 16.
What was the name of the wife and son of Mahatma Buddha?
Answer:
Mahatma Buddha’s wife’s name was Yashodhara and son’s name was Rahul.

Question 17.
Who was Lord Buddha’s coachman (charioteer)?
Answer:
Channa.

Question 18.
How many sights left a deep impression on Lord Buddha’s life?
Answer:
Four.

Question 19.
How old was Lord Buddha at the time of Great Renunciation?
Answer:
29 years.

Question 20.
Who was the first Guru of Lord Buddha after leaving the home?
Answer:
Arada Kalama.

Question 21.
Where was Lord Buddha attained enlightenment?
Answer:
Bodh Gaya.

Question 22.
What was the age of Lord Buddha at the time of enlightenment?
Answer:
35 years.

Question 23.
What is meant by Tathagat?
Answer:
Tathagat implies a person who has attained enlightenment.

Question 24.
Where did Lord Buddha delivered his first sermon?
Answer:
Samath.

Question 25.
Where did the incident of Dharam Chakra Parivartana take place?
Answer:
Samath.

Question 26.
What is meant by Dharam Chakra Parivartana?
Answer:
The enrolement of his five friends to the Buddhist religion by Lord Buddha is called Dharam Chakra Parivartana.

Question 27.
Name any two propagation centres of Lord Buddha.
Answer:

Magadha,
Vaishali.

Question 28.
Which were two rulers of Magadha who adopted Buddhism?
Answer:

Bimbisara,
Ajatashatru.

Question 29.
Where did Lord Buddha obtain Nirvana?
Answer:
Kushinagra.

Question 30.
What was the age of Lord Buddha at the time of Nirvana?
Answer:
80 years.

Question 31.
In which language Lord Buddha preached?
Answer:
Pali language.

Question 32.
In how many Noble Truths, the Buddha religion believed?
Answer:
Four.

Question 33.
State one Noble Truth of Buddhism.
Answer:
World is full of sufferings.

Question 34.
How many marks are explained in Buddhism?
Answer:
Three.

Question 35.
Which principle is meant for householders in Buddhism?
Answer:
Panchsheel.

Question 36.
How is Panchsheel otherwise known as?
Answer:
Panchsheel is also known as shikshapada.

Question 37.
Give any one principle of Panchsheel.
Answer:
Do not kill even the smallest of creatures.

Question 38.
How many Unlimited Virtues are to be followed in Buddhism?
Answer:
Four.

Question 39.
State any one Unlimited Virtue of Buddhism.
Answer:
Man should love his enemy too.

Question 40.
What is the iheaning of Nirvana in Buddhism?
Answer:
Nirvana is that state in which all sufferings come to an end.

Question 41.
What pledge did a monk have to take when he is admitted in Buddhist Sangha?
Answer:
“I take refuge in Buddha, I take refuge in Dharma, I take refuge in Sangha.”

Question 42.
What is minimum age prescribed to join Buddha Sangha?
Answer:
15 years.

Question 43.
How many rules are to followed by members of Buddha Sangha?
Answer:
Ten rules.

Question 44.
Who is forbidden in Buddhist Sangha?
Answer:
Criminals, diseased and slaves.

Question 45.
Name two major sects of Buddhism.
Or
Which are two sects of Buddhism?
Or
In which two sects Buddhism was divided?
Answer:
Hinayana and Mahayana.

Question 46.
What is meant by Hinayana?
Answer:
Hinayana means a small vehicle.

Question 47.
What is meant by Mahayana?
Answer:
Mahayana implies a big vehicle.

Question 48.
Under the reign of which emperor did the Mahayana sect of Buddhism came into existence?
Answer:
Kanishka.

Question 49.
Name the Tripitakas of Buddhist religion.
Answer:
Vinayapitaka, Suttapitaka and Abhidhammapitaka.

Question 50.
In which language are Tripitakas written?
Answer:
Pali language.

Question 51.
In which Pitaka teachings of Buddha are described?
Answer:
Suttapitaka.

Question 52.
Which Pitaka throws light on the rides associated with Buddhist Sangha?
Answer:
Vinayapitaka.

Question 53.
Which issues were touched by Abhidhammapitaka?
Answer:
Buddhist philosophy.

Question 54.
What are the Jatakas?
Answer:
The Jatakas consists tales of the times before the , birth of Lord Buddha.

Question 55.
What is the total number of Jatakas?
Answer:
549.

Question 56.
What is Patimokha?
Answer:
It gives a brief description of rules described in the Vinayapitaka.

Question 57.
Which text in Buddhism is called the Boddhi Gita?
Answer:
Dhammapada.

Question 58.
Which Buddhist text describe the conversation between Nagasena and Greek ruler Minander?
Answer:
Milind Panho.

Question 59.
Which one famous text related to Buddhism was composed in Sri Lanka?
Answer:
Deepvansha.

Question 60.
Name one famous Buddhist text written in Pali language.
Answer:
Tripitakas.

Question 61.
Name one important Buddhist text written in Sanskrit language.
Answer:
Buddha Charita.

Question 62.
Who was the writer of Buddha Charita?
Answer:
Ashvaghosha.

Question 63.
Which famous text was created by Nagarjuna?
Answer:
Madhyamaksutra.

Question 64.
Name the one Avadana Books.
Answer:
Divyanadana.

Question 65.
Which one popular text was written by Shanti Deva?
Answer:
Sikshasamuchchrya.

Question 66.
When was First Council of Buddhism organised?
Answer:
487 B.C.

Question 67.
Where was the First Great Council of Buddhism organised?
Answer:
Rajgriha.

Question 68.
Who presided over the First Great Council of Buddhism?
Answer:
Mahakashyap.

Question 69.
Which ruler organised the First Great Council of Buddhism?
Answer:
Ajatashatru.

Question 70.
Which texts were prepared in the First Great Council of Buddhism?
Answer:
Tripitakas.

Question 71.
When was the Second Great Council of Buddhism organised?
Answer:
387 B.C.

Question 72.
Where was the Second Great Council of Buddhism organised?
Answer:
Vaishali.

Question 73.
Which two sects of Buddhism came into existence in the Second Great Council of Buddhism?
Answer:
Mahasanghik and Theravadins.

Question 74.
Where was the Third Great Council of Buddhism organised?
Answer:
Pataliputra.

Question 75.
When was the Third Great Council of Buddhism organised?
Answer:
251 B.C.

Question 76.
Who presided over the Third Great Council of Buddhism?
Answer:
Mogaliputta Tissa.

Question 77.
Which text was created by Mogaliputta Tissa?
Answer:
Kathavathu.

Question 78.
Which ruler organised the Fourth Great Council of Buddhism?
Answer:
Kanishka.

Question 79.
Where was the Fourth Great Council of Buddhism organised?
Answer:
Jalandhar.

Question 80.
Who was the President of the Fourth Great Council of Buddhism?
Answer:
Vasumitra.

Question 81. Which popular text was composed by Vasumitra?
Answer:
Mahavibhasa.

Question 82.
What is the meaning of Bodhisattva in Buddhism?
Or
What is Bodhisattva?
Answer:
Bodhisattva is the person who takes rebirth’for public welfare.

Question 83.
Which king preached Buddhism?
Answer:
King Ashoka preached Buddhism.

Question 84.
How did Ashoka propagate the Buddhism? Give one example.
Answer:
Emperor Ashoka declared Buddhism as the state religion.

Question 85.
Whom did King Ashoka send to Sri Lanka for the propagation of Buddhism?
Answer:
His daughter Sanghamitra and his son Mahendra:

Question 86.
Who was the organiser of the Third Great Council of Buddhism?
Answer:
King Ashoka.

Fill in the Blanks:

1. Mahatma Buddha was born in …………….
Answer:
506 B.C.

2. Mahatma Buddha was born at …………….
Answer:
Lumbini.

3. The name of the father of Mahatma Buddha was …………….
Answer:
Suddhodana.

4. The name of the mother of Mahatma Buddha was ……………….
Answer:
Mahamaya.

5. The childhood name of Mahatma Buddha was ………………
Answer:
Siddhartha.

6. The name of the wife of Mahatma Buddha was ……………..
Answer:
Yashodhara.

7. At the time of leaving home, Mahatma Buddha was only …………….. old.
Answer:
29 years.

8. Mahatma Buddha got enlightenment at …………..
Answer:
Bodh Gaya.

9. After enlightenment, Mahatma Buddha preached his first sermon at ……………….
Answer:
Samath.

10. Mahatma Buddha got Mahapamirvana at ……………..
Answer:
Kushinagra.

11. Mahatma Buddha got Mahapamirvana in ………………
Answer:
486 B.C.

12. Mahatma Buddha believed in …………….. noble truths.
Answer:
four.

13. The Eight fold path is also called …………… path.
Answer:
Middle.

14. Buddhism believes in ………………… marks.
Answer:
three.

15. Buddhism believes in …………… rules.
Answer:
five.

16. Buddhism emphasize on …………….. social virtues.
Answer:
four.

17. The minimum age of ……………… years was being fixed for becoming the member of Buddhist Sangha.
Answer:
15.

18. The members of the Buddhist Sangha had to obey ………………. commandments.
Answer:
10.

19. During Kanishka’s reign, the ……………. sect was formed.
Answer:
Mahayana.

20. The daily routine of Buddhist Monks and Nuns is fully described in the ……………….
Answer:
Vinayapitaka.

21. The Jataka stories are ……………. in number.
Answer:
549.

22. ……………. the Buddhist text was created in Sri Lanka.
Answer:
Dipavansa.

23. ……………. was the writer of the Buddha Charita.
Answer:
Ashvaghosha.

24. The first Great Council of Buddhism was held in ……………..
Answer:
487 B.C.

25. The First Great Council of Buddhism was organised by ……………
Answer:
Ajatashatru.

26. The Second Great Council of Buddhism was held at ……………..
Answer:
Vaisali.

27. The Third Great Council of Buddhism was held at ………….
Answer:
Pataliputra.

28. ……………… organised the Fourth Great Council of Buddhism.
Answer:
Kanishka.

29. Emperor Ashoka sent his daughter …………….. to Sri Lanka to propagate Buddhism.
Answer:
Sanghamitra.

True Or False:

1. Mahatma Buddha was the founder of Buddhism.
Answer:
True

2. Mahatma Buddha was bom in 546 B.C.
Answer:
False

3. Mahatma Buddha was bom at Lumbipi.
Answer:
True

4. Mahamaya was the wife of Mahatma Buddha.
Answer:
False

5. Four sights left a deep impression on the life of Mahatma Buddha.
Answer:
True

6. Mahatma Buddha was 35 years old at the time of Great Renunciation.
Answer:
False

7. Lord Buddha attained enlightenment at Bodh Gaya.
Answer:
True

8. Lord Buddha attained enlightenment on the day of full moon light of Vaishakha.
Answer:
True

9. Mahatma Buddha gave his first sermon at Vaishali.
Answer:
False

10. Lord Buddha obtained Mahaprinirvana at the age of 72.
Answer:
False

11. Mahatma Buddha obtained Nirvana at a place called Kushinagra.
Answer:
True

12. Lord Buddha preached in Pali language.
Answer:
True

13. Buddha religion believed in Five Noble Truths.
Answer:
False

14. Buddhism believed in the Eight Fold Path.
Answer:
True

15. Eight Fold Path is also known as the Middle Path.
Answer:
True

16. Buddha religion believes in ahimsa.
Answer:
True

17. The minimum age of 20 years is fixed to join Buddhist Sangha.
Answer:
False

18. Buddhism has a belief in Panchsheel.
Answer:
True

19. The Mahayana sect of the Buddhism was founded during the reign of Ashoka.
Answer:
False

20. Vajrayana sect of Buddhism was associated with magic spells and mantras.
Answer:
True

21. The Tripitakas texts of Buddhism are written in Sanskrit.
Answer:
False

22. Patimokha consists the rules described for Buddhists.
Answer:
True

23. Dhammapada is known as Boddhi Gita in Buddhism.
Answer:
True

24. Kathavathu was written by Moggliputta Tissa.
Answer:
True

25. Mahavansa, the Buddist text created in China is a sacred book.
Answer:
False

26. Ashvaghosha composed the scripture Buddha Charita.
Answer:
True

27. The Lankavatara is a sacred text of the Mahayanas.
Answer:
True

28. Sabhakami presided over the First Great Council of the Buddhism.
Answer:
False

29. The First Great Council of the Buddhism was organised in 487 B.C.
Answer:
True

30. The Second Great Council of the Buddhism was held at Vaisali.
Answer:
True

31. The Third Great Council of Buddhism was held in 251 B.C.
Answer:
True

32. Mogliputta Tissa was the Chairman of the Fourth Great Council of the Buddhism.
Answer:
False

33. Emperor Ashoka sent his daughter Sanghmitra to China for the propagation of Buddhism.
Answer:
False

Multiple Choice Questions:

1. Which one of the following cause was not responsible for the origin of Buddhism?
(a) Simplicity in the Hindu Religion
(b) Moral degradation of the BrahmAnswer:
(c) Complex caste system
(d) Birth of Great personalities.
Answer:
(a) Simplicity in the Hindu Religion

2. When was Mahatma Buddha born?
(a) 466 B.C.
(b) 566 B.C.
(c) 577 B.C.
(d) 599 B.C.
Answer:
(b) 566 B.C.

3. Where was Lord Buddha born?
(a) Vaisali
(b) Kaushal
(c) Kushinagra
(d) Lumbini
Answer:
(d) Lumbini

4. Who was the father of Lord Buddha?
(a) Suddhodana
(b) Siddhartha
(c) Gautam
(d) None of these
Answer:
(a) Suddhodana

5. What was the name of the mother of Lord Buddha?
(a) Mahamaya
(b) Prajapati Gautami
(c) Yashodhra
(d) Devki.
Answer:
(a) Mahamaya

6. What was the original name of Lord Buddha?
(a) Suddhodana
(b) Vardhman
(c) Siddhartha
(d) Rahul.
Answer:
(c) Siddhartha

7. How many sights impressed Lord Buddha when he decided to leave his home?
(a) 3
(b) 4
(c) 6
(d) 8
Answer:
(b) 4

8. What was the age of Lord Buddha at the time of Great ‘Renunciation?
(a) 25 years
(b) 27 years
(c) 29 years
(d) 35 years.
Answer:
(c) 29 years

9. At which place, Lord Buddha attained enlightenment?
(a) Anga
(b) Rajgriha
(c) Vaisali
(d) Bodh Gaya
Answer:
(d) Bodh Gaya

10. Lord Buddha gave his first sermon at ———
(a) Kapilavastu
(b) Lumbini
(c) Kushinagra
(d) Samath
Answer:
(d) Samath

11. At which place, Lord Buddha obtained Nirvana?
(a) Kushinagra
(b) Kaushal
(c) Videh
(d) Kapilavastu
Answer:
(a) Kushinagra

12. What was the age of Mahatma Buddha at the time of Mahparinirvana?
(a) 45 years
(b) 55 years
(c) 80 years
(d) 85 years
Answer:
(c) 80 years

13. Buddhism believed in how many Noble truths?
(a) 4
(b) 5
(c) 6
(d) 7
Answer:
(a) 4

14. The Eight fold Path is related to which religion?
(a) Jainism
(b) Buddhism
(c) Islam
(d) Zorastrianism.
Answer:
(b) Buddhism

15. Buddhism believed in how many marks?
(a) 3
(b) 4
(c) 5
(d) 6
Answer:
(a) 3

16. Which one of the following is a false statement?
(a) Mahatma Buddha believed in Karma principle.
(b) He believed in universal brotherhood of mankind.
(c) He believed in yajnas and sacrifices.
(d) He had faith in ahimsa.
Answer:
(c) He believed in yajnas and sacrifices.

17. What was the minimum age fixed to join the Buddha Sangha?
(a) 15
(b) 20
(c) 30
(d) 40
Answer:
(a) 15

18. Which one of the following sect is not associated with Buddhism?
(a) Hinayana
(b) Mahayana
(c) Digambara
(d) Vajrayana
Answer:
(c) Digambara

19. Which one of the following text is not related to Buddhism?
(a) Tripitakas
(b) Acharang Sutra
(c) Deepvansha
(d) Saundrananda
Answer:
(b) Acharang Sutra

20. In which language Lord Buddha preached?
(a) Pali
(b) Sanskrit
(c) Hindi
(d) Ardhamagdi.
Answer:
(a)

21. Who was the writer of Buddha Charita?
(a) Lord Buddha
(b) Ashvaghosha
(c) Nagaijuna
(d) Shanti Dev
Answer:
(b) Ashvaghosha

22. Which one of the following book was written in Sri Lanka?
(a) Tripitakas
(b) Deepvansha
(c) Buddha Charita
(d) Lalit Vistara
Answer:
(b) Deepvansha

23. Which one of the following is known as Boddhi Gita?
(a) Jataka
(b) Patimokh
(c) Dhammapada
(d) Mahavansha.
Answer:
(c) Dhammapada

24. What is the total number of tales given in Jatakas of the previous births of Lord Buddha?
(a) 549
(b) 649
(c) 749
(d) 849
Answer:
(a) 549

25. When was the first Great Council of Buddhism organised?
(a) 485 B.C.
(b) 486 B.C.
(c) 487 B.C.
(d) 488 B.C.
Answer:
(c) 487 B.C.

26. Where was the first Great Council organised?
(a) Rajgriha
(b) Lumbini
(c) Kapilavastu
(d) Kushinagra
Answer:
(a) Rajgriha

27. In which council Tripitakas were written?
(a) First Great Council
(b) Second Great Council
(c) Third Great Council
(d) Fourth Great Council
Answer:
(a) First Great Council

28. When was the second Great Council organised?
(a) 384 B.C.
(b) 385 B.C.
(c) 386 B.C.
(d) 387 B.C.
Answer:
(d) 387 B.C.

29. Who organised the Second Great Council of Buddism?
(a) Ajatashatru
(b) Kalasoka
(c) Mahakashyap
(d) Ashoka
Answer:
(b) Kalasoka

30. When was the Third Great Council of Buddhism organised?
(a) 251 B.C.
(b) 254 B.C.
(c) 255 B.C.
(d) 257 B.C.
Answer:
(a) 251 B.C.

31. Where was the Third Great Council of Buddhism organised?
(a) Pataliputra
(b) Vaisali
(c) Rajgriha
(d) Lumbini
Answer:
(a) Pataliputra

32. Who organised the Third Great Council?
(a) Ajatshatru
(b) Ashoka
(c) Harshavardhana
(d) Kanishka
Answer:
(b) Ashoka

33. Who presided over the Fourth Great Council?
(a) Maha Kashyap
(b) Sabakami
(c) Mogalipulta Tissa
(d) Vasumitra
Answer:
(d) Vasumitra

34. Who of the following was sent to Sri Lanka for preaching Buddhism by Emperor Ashoka?
(a) Rahul
(b) Aananda
(c) Aamarpali
(d) Mohindra
Answer:
(d) Mohindra

PSEB 12th Class History Solutions Chapter 10 Guru Gobind Singh Ji: The Foundation of Khalsa, His Battles and Personality

December 20, 2024December 19, 2024 by Prasanna

Punjab State Board PSEB 12th Class History Book Solutions Chapter 10 Guru Gobind Singh Ji: The Foundation of Khalsa, His Battles and Personality Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 History Chapter 10 Guru Gobind Singh Ji: The Foundation of Khalsa, His Battles and Personality

Long Answer Type Questions:

Question 1.
What difficulties were faced by Guru Gobind Singh Ji when he attained the Gurgaddi?
Answer:
Guru Gobind Singh Ji had to face many internal and external difficulties when he ascended the Gurgaddi in 1675 A.D. At that time the age of Guru Gobind Singh Ji was only 9 years, but he had an uphill task before him. First, at that time Aurangzeb was the Mughal ruler of India. He was a very bigot emperor. He could not tolerate the existence of any other religion except Islam. That is why he gave the order of martyrdom to Guru Tegh Bahadur Ji. It is necessary to curtail the cruelties of the Aurangzeb. Secondly, the Hill Chiefs due to their. vested interests were against Guru Gobind Singh Ji. Thirdly, Dhirmalias and Ramraias were conspiring against Guru Ji as they failed to get the Gurgaddi. Fourthly, at that time the Masand system became defunct due to many evils. The Masands had become corrupt. They felt happy looting the Sikhs. Fifthly, the Hindus had lost all their enthusiasm due to centuries of slavery. Consequently, it had become vital to reorganize the Sikh society.

Question 2.
Explain any five battles of Guru Gobind Singh Ji.
Answer:
1. Battle of Bhangani, 1688 A.D.: On 22nd September 1688 A.D. Guru Gobind Singh Ji attacked the Hill chiefs at Bhangani. Pir Buddhu Shah of Sadhaura rendered valuable help to Guru Gobind Singh Ji in this battle. The armies of Hill Chiefs were forced to flee the field. This grand victory indeed infused a new spirit among the Sikhs.

2. Battle ofNadaun, 1690 A.D.: After the battle of Bhangani, the Hill Chiefs refused to pay the annual Khiraj (tax) to the Mughals. Therefore, an army under the command of Alif Khan was sent against the Hill Chiefs. He attacked the army of Bhim Chand at Nadaun on March 20, 1690 A.D. Guru Gobind Singh Ji sided with Bhim Chand in this battle. Their joint army pushed back the Mughal army.

3. First Battle of Sri Anandpur Sahib, 1701 A.D.: Guru Gobind Singh Ji laid the foundation of IGialsa Panth at Sri Anandpur Sahib in 1699 A.D. As a result, people started coming to the fold of Sikhism in a large number. The Hill Chiefs saw in it, a great danger to their freedom. So, Bhim Chand, the ruler of Kahlur asked Guru Gobind Singh Ji to vacate the fort of Anandpur Sahib. When Guru Gobind Singh Ji declined to do so, Bhim Chand along with a few other Hill Chiefs invaded the fort of Sri Anandpur Sahib in 1701 A.D. When they got no success they made peace with Guru Gobind Singh Ji.

4. Second Battle of Sri Anandpur Sahib, 1794 A.D.: The Hill Chiefs wanted to take revenge from Guru Gobind Singh Ji for their insult due to continuous defeats. Thus, they attacked the fort of Sri Anandpur Sahib for the second time, in collaboration with Mughal forces in 1704 A.D. The Sikhs put up strong resistance from within the fort. The royal army took false vows to, assure Guru Gobind Singh Ji that they would not cause any harm if he left the fort. So Guru Gobind Singh Ji decided to leave the fort.

5. Battle of Chamkaur Sahib, 1704 A.D.: Guru Gobind Singh Ji reached the fortress of Chamkaur Sahib along with his 40 Sikhs on 21st December 1704 A.D. No sooner, did they reach there, a huge Mughal army besieged them on 22nd December 1704 A.D. A pitched battle took place. In this battle, Sahibzada Ajit Singh Ji and Sahibzada Jujhar Singh Ji, the two elder sons of Guru Gobind Singh Ji fought with an unparalleled example of bravery and ultimately became martyrs.

Question 3.
Write a short note on the battle of Bhangani.
Or
Describe Guru Gobind Singh’s battle of Bhangani and also explain its importance.
Answer:
The Battle of Bhangani was the first battle fought between Guru Gobind Singh Ji and the Hill Chiefs. It took place on September 22, 1688 A.D. Many factors were responsible for this battle. First, the Hill Chiefs were alarmed to see the military activities of Guru Gobind Singh. Their freedom seemed to be jeopardized. Secondly, the Hill Chiefs deemed the reforms of Guru Gobind Singh Ji an interference in their religious matters. Thirdly, these Hill Chiefs used to harass the Sikh Sangat. Fourthly, the Mughal government was also instigating these Chiefs to take steps against Guru Ji.

Fifthly, the allied forces of Hill Chiefs under the command of Bhim Chand, the ruler of Kahlur and Fateh Shah the ruler of Kashmir attacked Guru Gobind Singh’s army at Bhangani on September 22, 1688 A.D. Pir Buddhu Shah of Sadhaura rendered valuable help to Guru Gobind Singh Ji in this battle. The Sikhs bravely resisted the allied forces and became victorious in this battle. This victory boosted the morale of the Sikhs and Guru Gobind Singh Ji’s fame reached far and wide. The Hill Chiefs deemed it wise to shun Guru Ji’s opposition and establish amicable relations with him.

Question 4.
Write a short note on the battle of Nadaun.
Answer:
After the battle of Bhangani, Guru Gobind Singh Ji left Paonta Sahib and went back to Sri Ana/idpur Sahib. With a view to consolidating his position, Guru Gobind Singh Ji got four forts Anandgarh, Lohgarh, Fatehgarh and Kesgarh constructed. At this time Aurangzeb was busy in the battles of the South. On finding this golden opportunity, the rulers of the Hills stopped paying annual revenue to the Mughals. When Aurangzeb came to know about it, he commanded Mian Khan, the governor of Jammu, to teach these chiefs a lesson. Mian Khan sent a huge Mughal force under the command of his general Alif Khan to take action against the Hill Chiefs. At this critical juncture, Bhim Chand requested Guru Sahib for help.

Guru Sahib accepted the request and went with a band of selected Sikhs to help him. On 20th March 1690 A.D. the battle started between the forces of Bhim Chand and Alif Khan at Nadaun, about 30 kilometers away from Kangra. In this battle, Kirpal Chand the ruler of Kangra sided with Alif Khan. Guru Sahib and his Sikhs displayed such feats of bravery in this battle that Alif Khan and his soldiers were forced to flee from the battlefield. Thus, by virtue of Guru Sahib’s cooperation Bhim Chand and his fellow Hill Chiefs emerged victoriously. After this battle, the Hill Chiefs betrayed Guru Sahib and once again compromised with the Mughals.

Question 5.
Why did Guru Gobind Singh create the Khalsa?
Or
Give a brief description of the circumstances responsible for the creation of Khalsa.
Or
Give in brief the causes of the creation of Khalsa.
Or
Explain the reasons of the creation of the Khalsa Panth in 1699 A.D.
Answer:
1. Tyrannical Rule of the Mughals: The Mughal emperor Aurangzeb was very fanatic. He crossed all the limits. He got many famous Hindu temples demolished in the country. He had imposed several restrictions on the performance of their religious ceremonies. Aurangzeb reimposed the Jaziya tax. He butchered a large number of non-Muslims, who refused to embrace Islam. On top of all this, he got Guru Tegh Bahadur Ji martyred. Therefore, Guru Gobind Singh Ji created the Khalsa to put an end to the growing cruelties of the Mughals.

2. Treachery of Hill Chiefs : Guru Gobind Singh Ji wanted to put an end to the Mughal empire with the help of Hill Chiefs. But Guru Gobind Singh Ji felt that the Hill Chiefs could not be trusted any more. Therefore, Guru Gobind Singh Ji decided to prepare such soldiers as might stoutly resist the Mughals. As a result, Guru Gobind Singh Ji brought the Khalsa into existence.

3. Shackles of Caste System : The caste system had been in vogue for centuries in Indian society. The Indian society was divided into several castes and sub-castes. Jhe higher-caste people treated the low-caste people like beasts. This caste system was, in fact, eating into the very vitals of Indian society. Guru Gobind Singh Ji wanted to organize a society that would be free from the shackles of caste system and socially well-knit.

4. Defective Masand System : The defective Masand system proved an important factor responsible for the creation of the Khalsa. With, the passage of time, Masands forgot their basic ideals, became corrupt and arrogant. Instead of leading the Sikhs, they started looting them. They began to say that they were the makers of Gurus. Many influential Masand’s had set up their separate Gurgaddis. In order to get rid of these Masands, Guru Sahib thought of organizing the Sikhs into a new form. So a drastic remedy was needed.

5. Mission of Guru Gobind Singh Ji : Guru Gobind Singh Ji wrote in the ‘Bachitar Natak\ “I assumed birth for the purpose of spreading Dharma (faith), saving the saints and exterpating all tyrants. For this purpose resort to the sword is legitimate.” To realize this mission Guru Gobind Singh Ji created the Khalsa.

Question 6.
Write a brief note on the creation of Khalsa Panth.
Or
When and how was Khalsa founded?
Answer:
On the day of Baisakhi on 30th March, 1699 A.D. Guru Gobind Singh Ji held a congregation at Kesgarh at Sri Anandpur Sahib. 80000 Sikhs attended
the congregation. When all the people sat down, Guru Ji appeared on the stage. With his sword unsheathed he spoke, “Is there any Sikh who would sacrifice his life for Dharma?” When Guru Gobind Sahib repeated his call for the third time, Bhai Daya Ram Ji offered himself for sacrifice. Guru Ji took him to a nearby tent. Guru Ji made Daya Ram sit there and returned with his sword dripping with the blood. Guru Ji demanded another head. This time Bhai Dharam Das Ji stood up. This process was repeated three more times.

In order to comply with Guru Ji’s desire, Bhai Mohkam Chand Ji, Sahib Chand Ji and Bhai Himmat Rai Ji presented themselves for sacrifice. What Guru Gobind Singh Ji had done with them in the tent is better known to him. In this way, Guru Gobind Singh Ji selected the ‘Panj Payaras’, the five beloveds. Guru Sahib gave the Nectar of Immortality (Khande Ka Pahul) to the five beloved ones and then begged to be baptised by them. For this reason Guru Gobind Singh Ji is also called ‘Aape Gur Chela’. In this way, Guru Gobind Singh Ji laid the foundation of the Khalsa.

Question 7.
When was the Khalsa created by Guru Gobind Singh Ji? What are its main principles?
Or
Explain the main principles of the Khalsa.
Or
Make a brief mention of the main principles of the Khalsa.
Or
Write the main principles of the Khalsa Panth founded by Guru Gobind Singh Ji.
Answer:
Guru Gobind Singh Ji created Khalsa on March 30, 1699 A.D. Its main principles were :

For every person who wishes to join the Khalsa Panth, it is essential to drink the Nectar of Immortality (Sikh baptism).
Every Khalsa will use ‘Singh’ with his name and Khalsa woman ‘Kaur’ with her name.
Every Khalsa will worship no god or goddess but only one God.
Every Khalsa will wear the five emblems i.e. Kes (hair), Kangha (comb), Kara (iron bangle), Kachha (underwear), and Kirpan (sword).
Every Khalsa will sacrifice his all for the protection of his Dharma and country.
Every Khalsa will wake up at dawn, take a bath and recite Gurbani.
Every Khalsa will earn his livelihood by the sweat of his brow and donate l/10th of his earnings for the spread of Dharma.
Every Khalsa will wear weapons and be ready to fight for righteous causes.
The Khalsa while meeting each other will hail, ‘Wahe Guru Ji Ka Khalsa, Wahe Guru Ji Ki Fateh.
No Khalsa will smoke, make use of intoxicants and have extra-marital relations.
No Khalsa will believe in the caste system and think in terms of high and low.

Question 8.
What were the important effects of the creation of Khalsa Panth?
Or
What were the five important effects of the creation of Khalsa in Sikh History?
Or
Study the importance of the creation of Khalsa.
Answer:
The creation of the Khalsa is considered to be an important event in Sikh history. It was a turning point not only in the history of Punjab but also in the history of India. In fact, the creation of the Khalsa had far-reaching consequences.

1. Increase in the number of Sikhs: With, the establishment of the Khalsa, there was an appreciable increase in the number of the Sikhs. Guru Gobind Singh Ji not only gave Khande-da-Pahul (Nectar of Immortality) to a large number of Sikhs but authorized any five ‘payaras’ to admit any person into the fold of the Khalsa after giving him Khande-da-Pahul. Consequently, the number of Khalsa increased day by day. Its fame, too, spread far and wide.

2. Creation of an Ideal Society: By creating the Khalsa, Guru Gobind Singh Ji laid the foundation of an ideal society^. He established ideal moral standards for everyone. He advised to help fellowmen in trouble and not to take wine and other intoxicants. Members of the Khalsa brotherhood were to consider their previous castes erased and deem themselves brothers belonging to one family.

3. End of Masand System and Sects which were against Khalsa: After Guru Hargobind Ji, the Masand system was afflicted with many evils. So, when Guru Gobind Singh Ji created the Khalsa, he gave them no place in it. Guru Gobind Singh Ji enjoined on the Sikhs to have no concern with them.

4. Uplift of the Down-trodden People: As a result of the creation of the Khalsa, the down-trodden people were uplifted. Prior to this, the ‘shudras’ and the people of other low castes were looked down upon and were badly treated. Guru Gobind Singh Ji gave them equal status with the high castes. This infused a new spirit among the people of low castes.

5. Rise of Political Power of the Sikhs: By creating the Khalsa, Guru Gobind Singh Ji infused a spirit of unique bravery and fearlessness among the Sikhs. They made innumerable sacrifices but did not falter in their Dharma. At last, the Sikhs’ dream came true and they succeeded in establishing their independent Misls in Punjab. In the 19th century, Maharaja Ranjit Singh succeeded in establishing an independent Sikh State. It was the result of the indefatigable efforts of the Khalsa.

Question 9.
Write a brief note on the First Battle of Sri Anandpur Sahib.
Answer:
After the creation of the Khalsa in 1699 A.D., a large number of people began to join Sikhism. The increasing power of Guru Gobind Singh Ji alarmed the Hill Chiefs. Raja Bhim Chand of Kahlur, in whose territory Sri Anandpur Sahib was situated asked Guru Gobind Singh Ji to vacate Sri Anandpur Sahib. Guru Gobind Singh Ji clearly refused to comply with his demand. He clarified that Guru Tegh Bahadur Ji had made full payment for the land when he founded this town. At this Bhim Chand formed a joint front with the cooperation of other Hill Chiefs.

The allied forces under the command of Raja Bhim Chand besieged the fort of Sri Anandpur Sahib in 1701 A.D. This siege continued for many days. Though Guru Gobind Singh Ji had a very limited number of soldiers inside the fort, yet he was able to offer stiff resistance to the aggressors. When the Hill Chiefs saw that there were no chances of their success they made peace with Guru Gobind Singh Ji. It was only a tactic of Hill Chiefs to have time to launch a more vigorous attack on Guru Gobind Singh Ji.’

Question 10.
Write a brief note on the Second Battle of Sri Anandpur Sahib.
Answer:
Though the Hill Chiefs had made a peace treaty with Guru Gobind Singh Ji in 1701 A.D., yet they wanted to take revenge from him for their humiliation. With this end in view, they sought the help of the Mughals. The allied army besieged the fort of Sri Anandpur Sahib in 1704 A.D. Though it tried several times to enter the fort yet all their efforts were frustrated by the brave Sikh warriors. As the siege of the fort got prolonged, the Sikhs felt a shortage of provisions. When the patience of the Sikhs began to waver due to hunger, they requested Guru Gobind Singh Ji to leave the fort of Sri Anandpur Sahib. Guru Gobind Singh Ji advised the Sikhs to wait for a few more days and to have patience.

Not accepting this advice, 40 Sikhs gave Bedawa (Document of Denunciation) to Guru Ji and left the fort. On the other hand, the combined forces were also tired of the prolonged siege of the fort. In the event of defeat, they were to face infamy. So they played a trick. They took oaths on the Quran and the cow to assure Guru Gobind Singh Ji that they would not harm him if he vacated the fort of Sri Anandpur Sahib. But as soon as Guru Gobind Singh Ji came out of the fort, the joint army fell upon the Sikhs.

Question 11.
Give a brief account of the battle of Chamkaur Sahib.
Answer:
After Guru Gobind Singh Ji left the fort of Sri Anandpur Sahib, the Mughal army was fast chasing him. Guru Gobind Singh Ji took shelter in a Garhi (mud fortress) in Chamkaur Sahib along with his 40 Sikhs. Soon, thousands of Mughal soldiers laid siege to the Garhi. The battle of Chamkaur Sahib was fought in 1704 A.D. It was bloody battle. In this battle, the two elder sons of Guru Ji, Sahibzada Ajit Singh Ji and Sahibzada Jujhar Singh Ji exhibited such feats of warfare and bravery that the Mughals were taken aback. Both of them caused havoc among the allied ranks and ultimately laid down their lives. It is impossible to find any other example of such rare bravery as the Sikhs showed in this battle under the command of Guru Gobind Singh Ji. On the request of five Sikhs, Guru Ji decided to leave the Garhi of Chamkaur Sahib. While leaving the Garhi, Guru Gobind Singh Ji challenged the Mughal army by clapping loudly, but it could cause no harm to him.

Question 12.
Write a brief note on the battle of Khidrana (Sir Mukatsar Sahib).
Answer:
The battle of Khidrana was the last and decisive battle fought between Guru Gobind Singh Ji and the Mughals. Pacing several hardships in the forests of Machhiwara, Guru Ji reached Khidrana- When the Mughal army came to know about it, the Faujdar of Sirhind, Wazir Khan planned to attack Guru Ji at Khidrana. Taking a vast army, he attacked the army of Guru Gobind Singh Ji at Khidrana on December 29, 1705 A.D. The Sikhs exhibited bravery in this battle also.

They launched such a fierce attack on the Mughal army that it fled from the field. In this way, in the last battle Guru Gobind Singh got a glorious victory. The 40 Sikhs who had parted company with Guru Ji in the second battle of Sri Anandpur Sahib also fought to their last .in this battle. Impressed by their sacrifice and on the request of their dying leader Mahan Singh, Guru Ji tore away the Bedawa (Document of Denunciation) and blessed them with the boon of salvation (Mukti). In this way Khidrana got the name of Sri Mukatsar Sahib.

Question 13.
How did Guru Gobind Singh Ji settle the sectarian divisions and external dangers to Sikhism?
Answer:
Guru Gobind Singh Ji founded Khalsa Panth in 1699 A.D. to deal with the sectarian divisions and external dangers to Sikhism. Guru Ji declared that all his Sikhs were his Khalsa and they were directly related to him. So any Sikh who did not directly relate himself with Guru Ji, was not counted as a Sikh. In this way – Masand’s ceased to be the middlemen. Minas, Dhirmalias and Ramraias were expelled from the Sikh Panth. In order to deal with the external dangers, Guru Gobind Singh ordered all the Sikhs to remain equipped with weapons. Self¬protection and protection of others was deemed to be the first duty of the Sikhs. That is why the Sikhs could face the Mughal invasions daringly. In this way Sikh Panth came up as a new force.

Question 14.
What do you know about the literary activities of Guru Gobind Singh Describe the literary activities of Guru Gobind Singh Ji.
Or
Evaluate the literary achievements of Guru Gobind Singh Ji.
Answer:
Guru Gobind Singh Ji’s contribution in the field of literature is invaluable. He himself was a poet and a literateur of high order. Most of his literature was lost in the Sirsa river at the time of his retreat from Sri Anandpur Sahib to Chamkaur Sahib. Still the literature that survived and reached us, is sufficient proof of his being a great scholar. Guru Ji used Punjabi, Hindi, Sanskrit, Persian and Arabic languages in his writings. His great works are Jaap Sahib, Bachitar Natak, Akal Ustat, Zafarnama, Chandi Di Var etc. These writings are so forceful that they even arouse the dormant energies of depressed people. Guru Gobind Singh Ji had accorded patronage to 52 top-class poets in his Durbar. Among these, the names of Senapati, Nand Lai, Gopal and Udai Rai are very prominent.

Question 15.
What is Zafarnama?
Or
Write a note on Zafarnama.
Answer:
Zafarnama is a letter of victory written by Guru Gobind Singh Ji to Aurangzeb. It was written in Persian. It was written from Dina Kangar. It was sent through Bhai Dayala to Aurangzeb who was in Deccan at that time. In this letter Guru Gobind Singh Jiboldly explained about his oppression and injustice and breaking of oaths taken on the Quran by his officials. He accused Aurangzeb of betrayal of faith. Guru Ji writes, Aurangzeb you call yourself a religious man, but you don’t have a grain of truth in you. You don’t have any faith in Khuda (God) and Mohammad.

Is it bravery that your army of lakhs, invades our fort and starving Sikhs? You and your army officials, all are traitors and cowards. Though you are a king of kings and a renowned army commander, you are miles and miles away from religion. You have one thing on the lips and quite another in the heart.” This letter of Guru Gobind Singh Ji deeply impressed the mind of Aurangzeb. He sent a message to Guru Gobind Singh Ji for a personal meeting. But Guru Sahib was yet on his way when Aurangzeb expired.

Question 16.
What is the importance of social reforms of Guru Gobind Singh Ji in the history?
Answer:
The social reforms of Guru Gobind Singh Ji have great significance. He created Khalsa Panth and brought about a social revolution. By joining it, people of low castes got an equal status with the people of high castes. By doing so, Guru Sahib shattered the age-old shackles of caste system. Women were also administered Amrit and made equal to men. Guru Gobind Singh Ji told his followers to shun alcoholic drinks and other intoxicants. He ordered to snap relations with those who committed infanticide of female children. Guru Ji condemned sati system and purdah system in strong words and declared that such evils had no place in Khalsa Panth. Guru Gobind Singh Ji asked the Sikhs to give full respect to women. In fact, Guru Gobind Singh Ji gave birth to an ideal society.

Question 17.
“Guru Gobind Singh Ji was a builder par-excellence.” Do you agree to this argument?
Answer:
Undoubtedly, Guru Gobind Singh Ji was a great organiser. The Mughal government of Aurangzeb was not at all prepared to tolerate any movement, especially the Sikh movement. It brought about the martyrdom of Guru Tegh Bahadur Ji. Masand. system among the Sikhs had become thoroughly corrupt. The Hindus had been crestfallen since long. The Hill Chiefs had connived with the Mughal government due to their vested interests. Despite these adverse factors Guru Gobind Singh Ji gave a proof of his organising ability by creating Khalsa Panth. Really it was a great wonder that infused a new spirit among people. They became great warriors and were ready to sacrifice everything for the sake of their religion. They did not heave a sigh of relief until they put an end to the Mughal and Afghan rule in Punjab and established their independent rule. It was indeed a great contribution of Guru Gobind Singh Ji.

Question 18.
Mention any five characteristics of Guru Gobind Singh Ji’s personality.
Answer:
1. High Character : Guru Gobind Singh Ji was a man of high character. Immoral practices like falsehood, treachery and deceit were alien to his nature. Whether it be peace or war, he always stuck to truth. He had no greed for wealth. In order to lure him to Islam, the Mughals opened up coffers of money but Guru Gobind Singh Ji was not tempted at all.

2. Embodiment of Sacrifices : Guru Gobind Singh Ji was an embodiment of sacrifices. At the age of 9, he exhorted his father Guru Tegh Bahadur Ji to sacrifice himself. For the protection of Dharma, he sacrificed all the comforts of his life. While fighting against injustice, Guru Gobind Singh Ji sacrificed his four sons, his mother and thousands of Sikhs. In fact, the sacrifice, which Guru Gobind Singh Ji made has no parallel in the history of the world.

3. As a Scholar: Guru Gobind Singh Ji was a poet and literateur of exceptional order. Guru Gobind Singh Ji made use of languages like Arabic, Persian, Punjabi, Hindi, Sanskrit etc. Among his compositions Jaap Sahib, Bachitar Natak, Zafarnama, Chandi Di Var and Akal Ustat are very prominent. These compositions are so thrilling that they had the power to infuse a new life even among the dead. Being a scholar himself Guru Gobind Singh Ji greatly respected other scholars. He had given patronage to 52 top ranking poets in his Darbar.

4. As a Warrior and General: Guru Gobind Singh Ji was a great warrior and efficient general. He was adept in horse riding and making use of arms. He always commanded his army himself in the battlefield. He always observed moral codes even in battlefields. He never attacked an unarmed and fleeing soldier.

5. As a Religious Leader: Guru Gobind Singh Ji was a great religious leader. There is, no doubt, about it that Guru Gobind Singh Ji spent a major part of his life in battles, but the aim of these battles was to protect Dharma and extirpate the tyrant. Guru Sahib created the Khalsa Panth to promote religious feelings only. Guru Sahib had advised every Khalsa to get up before sunrise, take a bath and recite Gurbani. They should not worship different deities, but one God only. They should lead a simple and pious life.

Question 19.
Mention briefly the main events of Guru Gobind Singh Ji’s relations with the Mughals.
Or
Give a brief account of Guru Gobind Singh Ji’s relations with the Mughals.
Answer:
Guru Gobind Singh Ji created Khalsa in 1699 A.D. to root out the tyrants and save dharma. The Hill Chiefs were alarmed. Aurangzeb too could not tolerate the growing influence of the Sikhs in the Punjab. He sent the Governors of Sirhind and Lahore to help the Hill Chiefs. They besieged the fort of Sri Anandpur Sahib in 1703-04 A.D. to get it vacated from Guru Gobind Singh Ji. When they saw no ray of hope to get success, they informed Guru Ji that they would not harm him if he vacated the fort. In order to assure Guru Ji they took a vow by the Quran also. But as soon as Guru Gobind Singh Ji came out of the fort they attacked.

At Chamkaur Sahib Guru Gobind Singh Ji gave a tough fight to the Mughal army. Here, two elder sons of Guru Gobind Singh Ji became martyrs while fighting. In 1705 A.D. Guru Gobind Singh Ji gave the Mughals a crushing defeat at Khidrana or Sri Mukatsar Sahib. Bahadur Shah succeeded to the throne in 1707 A.D. after the death of Aurangzeb. He established amicable illations with Guru Ji. In 1708 A.D. Guru Gobind Singh Ji immersed in Eternal Light at Nanded.

Essay Type Questions:

Early Career of Guru Gobind Singh Ji:

Question 1.
What do you know about the early life of Guru Gobind Singh Ji?
Answer:
Guru Gobind Singh Ji, was one of the greatest personalities not only of Panjab but also of the world. He led the Sikhism with much ability and vigour that it is very difficult to find any other example. The foundation of Khalsa led to a new epoch in Sikhism. A brief description of early career of Guru Gobind Singh Ji is as under :

1. Birth and Parentage: Guru Gobind Singh Ji was born on 22nd December, 1666 A.D. at Patna. He was the only son of Guru Tegh Bahadur Ji. His mother’s name was Gujari. He was first named Gobind Das or Gobind Rai. After the creation of Khalsa in 1699 A.D. his name was changed to Gobind Singh. At the time of Gobind Das’s birth, a Muslim faqir Bhikhan Shah had predicted: “This child would grow into a great man and lead the people.” His prediction proved to be true.

2. Childhood : Gobind Das spent the first six years of his childhood at Patna Sahib. Right from his childhood, he possessed the qualities of becoming a leader. Like other children, he did not play with toys, but with bows and arrows and other weapons. He would divide his companions into groups and then arrange mock-battle shows. He would act as a judge and settle his companions’ disputes. He was very fearless from his childhood. Kirpal Chand, the maternal uncle of Guru Gobind Singh Ji, was his virtual guardian, when he was a minor.

3. Education : In the beginning of 1672 A.D. Guru Tegh Bahadur Ji with his family came to settle at Sri Anandpur Sahib. Here Guru Tegh Bahadur Ji made a special arrangement for Gobind Das’s education. He got the knowledge of Gurmukhi from Bhai Sahib Chand, Sanskrit from Pt. Harjas and Persian and Arabic from Qazi Pir Mohammad. He learnt riding and use of weapons from a Rajput named Bajjar Singh.

4. Assumption of Guruship : Having grown sick of Aurangzeb’s cruelties, a group of Kashmiri Pandits with a woeful appeal approached Guru Tegh Bahadur Ji in May 1675 A.D. at Sri Anandpur Sahib. On hearing their harrowing tale, Guru Sahib fell thinking for a while. He decided to sacrifice his life. Before proceeding to Delhi in July 1675 A.D., Guru Tegh Bahadur Ji, bestowed the Guruship on Gobind Das. Thus, Gobind Das became the tenth and the last Guru of the Sikhs at the age of 9. He held the Guruship till 1708 A.D.

5. Army Organisation : After assuming Guruship in 1675 A.D., Guru Gobind Singh Ji declared that those Sikhs, who had four sons should get one of their sons recruited in the Guru Ji army for the service of Sikhism. Along with this, Guru Sahib also advised the Sikhs to offer him horses and weapons in place of money. The Sikhs complied with this advice of Guru Gobind Sahib with great enthusiasm. Soon a large number of Sikhs enlistee! themselves in the Guru Gobind Sahib’s army and enormous weapons and horses were collected.

6. Adoption of Royal Symbols : Like his grandfather Guru Hargobind Ji, Guru Gobind Singh Ji too adopted royal symbols. He would decorate ‘kalgi’ (aigrette) on his turban. He began to make use of throne and royal umbrella. Besides, Guru Sahib, like the kings, had a special drum made, which was named ‘Ranjit Nagara’.

7. Invitation from Nahan : On seeing, Guru Gobind Singh Ji’s activities, the ruler of Kahlur, Bhim Chand grew jealous of Guru Gobind Sahib. Guru Gobind Singh Ji could not afford to fight with him at that time. Guru Gobind Sahib was just thinking of shifting to some other place when the king of Nahan, Medni Parkash, invited him to Nahan. Guru Gobind Singh Ji at once accepted this invitation and went with his family from Makhowal to Nahan. Here, at a lonely but beautiful place on the bank of river Jamuna, Guru Gobind Sahib got constructed a fort which was named, Paonta Sahib. The word Paonta means a foothold ‘or a place to stay on’.

8. Activities at Paonta Sahib : At Paonta Sahib, Guru Gobind Singh Ji started giving military training to the Sikhs. They were made skilful in the art of horse-riding and musketry. On the recommendation of Pir Buddhu Shah of Sadhaura, he enlisted 500 Pathans in his army. Guru Gobind Singh Ji created high class literature at Paonta Sahib. Guru Sahib had given patronage to 52 eminent poets in his court. The purpose of Guru Sahib’s literary compositions was to sing praises of. the Almighty and to generate a new enthusiasm among the Sikhs to stand up against injustice and tyranny. Guru Ji’s contribution to literature is unique.

Battles of Pre-Khalsa and Post-Khalsa Period:

Question 2.
Decribe the important battles of Guru Gobind Singh Ji.
Or
Give a brief account of the pre-Khalsa and post-Khalsa battles of Guru Gobind Singh Ji.
Or
What were the causes of the pre-Khalsa and post-Khalsa battles of Guru Gobind Singh Ji?
Answer:
Guru Gobind Singh Ji held the Guruship from 1675 to 1708 A.D. He had to fight many battles against the Hill Chiefs and the Mughals. During this period, the Sikhs not only showed the feats of their bravery in these battles, but they were also able to shake the very roots of the powerful Mughal Empire. The battles of Guru Gobind Singh Ji are divided into two phases—the battles of pre-Khalsa period and the battles of post-Khalsa period.

Battles of Pre-Khalsa Period:

1. Battle of Bhangani 1688 A.D.: The Hill Chiefs were alarmed to see the military preparations of Guru Gobind Singh Ji. Consequently, they forged a joint front against Guru Gobind Singh Ji under the combined leadership of Bhim Chand, the ruler of Kahlur and Fateh Shah, the ruler of Srinagar. On September 22,1688 A.D. the joint forces of the Hill Chiefs attacked the army of Guru Gobind Singh Ji at Bhangani. A pitched battle ensued. Pir Buddhu Shah of Sadhaura rendered valuable help to Guru Ji in this battle with his forces. The army of Hill Chiefs could not stand ground against enthusiastic Sikhs, though the latter were less in number. As a result the Hill Chiefs were forced to flee the field. This grand victory indeed infused a new spirit among the Sikhs.

2. Battle of Nadaun 1690 A.D. : After suffering a humiliating defeat in the battle of Bhangani, the Hill Chiefs entered into a friendly alliance with Guru Gobind Singh Ji. They refused to pay the annual Khiraj (tax) to the Mughals. Therefore, an army under the command of Alif Khan was sent against the Hill Chiefs. He attacked the army of Bhim Chand (leader of the Hill Chiefs) at Nadaun on, March 20, 1690 A.D. Guru Gobind Singh Ji sided with Bhim Chand in this battle. Their joint army pushed back the Mughal army. Alif Khan had to run away from the battlefield to save his life. After this battle, the Hill Chiefs again made a treaty with the Mughals.

3. Some Mughal Expeditions 1694-96 A.D.: During the period from 1694 to 1696 A.D. the Mughals sent military expeditions under Khanzada, Hussain Khan, Jujhar Singh and Prince Muazzam against Guru Gobind Singh Ji. Somehow or the other, these military expeditions failed in their mission.

Battles of Post-Khalsa Period:

4. First Battle of Sri Anandpur Sahib, 1701 A.D. : Guru Gobind Singh Ji laid the foundation of Khalsa Panth at Sri Anandpur Sahib in 1699 A.D. As a result, people started coming to the fold of Sikhism in a large number. The Hill Chiefs saw in it a great danger to their freedom. So, Bhim Chand, the ruler of Kahlur asked Guru Ji to quit. When he refused the royal army sieged the fort. The Sikhs put up strong resistance from within the fort, but the seizure prolonged and the Sikhs felt the shortage of food in the fort. Consequently, some of the Sikhs requested Guru Ji to vacate the fort. When Guru Ji refused to do so, 40 Sikhs wrote a Bedawa and left Guru Gobind Singh Ji’s company. In spite of this, Guru Gobind Singh Ji continued fighting. The royal army played a trick to attain success. They took false vows to assure Guru Ji that they would not cause any harm, if he left the fort. So Guru Ji decided to leave the fort.

5. Battle of Nirmoh 1702 A.D.: After the first battle of Sri Anandpur Sahib, Guru Gobind Singh Ji went to Nirmoh, a village near Kiratpur Sahib. Here Bhim Chand, joining hands With the Mughal forces, attacked the army of Guru Gobind Singh Ji in 1702 A.D. The Sikhs fought these joint forces very bravely. At last, the Sikhs emerged victorious in this battle.

6. Battle of Basoli 1702 A.D.: Dharam Pal, the ruler of Basoli, invited Guru Gobind Singh Ji to visit him. Guru Sahib accepted the invitation and came to Basoli. The forces of Bhim Chand which had been chasing Guru Sahib, attacked Basoli, but they had to eat a humble pie.

7. Second Battle of Sri Anandpur Sahib 1704 A.D.: The Hill Chiefs wanted to avenge their insult of continuous defeats at the hands of Guru Gobind Singh Ji. So, they with the help of Mughal forces, once again attacked Sri Anandpur Sahib in May 1704 A.D. Their joint forces made several efforts to enter the fort of Sri Anandpur Sahib, but the Sikh warriors frustrated all their efforts. This siege was prolonged and continued till December 1704 A.D. Owing to this prolongation, the provisions inside the fort began to run short. When starvation began to tell upon the patience of the Sikhs, some of them suggested Guru Ji to leave the fort.

Guru Sahib advised them to have patience for some more time. But 40 Sikhs wrote Bedawa (Document of Denunciation) and deserted the Guru. On the other hand, the joint forces were also upset over the prolonged siege. In the event of defeat, they would have to face a great humiliation. So they played a trick. They swore by the Quran and the cow and assured Guru Sahib that no harm would be done to him, if he left the fort of Sri Anandpur Sahib. However, Guru Sahib did not believe such false oaths but at the insistence of Mata Gujari Ji and some other Sikhs, Guru Gobind Singh Ji left Sri Anandpur Sahib on 20th December. 1704 A.D.

8. Battle of Shahi Tibbi, 1704 : As soon as Guru Gobind Singh Ji came out of the fort, the royal army pursued them hotly. Consequently, there was confusion and consternation. A battle took place at Shahi Tibbi, where Bhai Udai Singh put up strong resistance along with his 50 companions and ultimately became martyrs.

9. Battle of Chamkaur Sahib, 1704 A.D.: Guru Gobind Singh Ji reached the fortress of Chamkaur Sahib along with his 40 Sikhs. No sooner, did they reach there, a huge Mughal army besieged them. A pitched battle took place. In this battle, Sahibzada Ajit Singh Ji and Sahibzada Jujhar Singh Ji, the two elder sons of Guru Gobind Singh Ji fought with unparalleled example of bravery. Both of them killed a large number of enemy soldiers and ultimately became martyrs. Guru Gobind Singh Ji could escape with only three of his Sikhs. Before leaving Guru Gobind Singh Ji challenged the Mughal forces and clapped loudly as a signal.

10. Battle of Khidrana, 1705 A.D.: On December 29,1705 A.D., Wazir Khan, the Mughal Faujdar of Sirhind, attacked Guru Gobind Singh Ji with a large army. In this battle, the Sikhs showed rare feats of bravery. They fought so daringly that the Mughals could not stand before them and fled away. Those 40 Sikhs, who had parted company with Guru Ji in the second battle of Sri Anandpur Sahib, also fought in this battle and became martyrs. Guru Gobind Singh Ji accorded them the boon of Mukti (salvation) on the request of their leader Maha Singh. As a result, Khidrana acquired the name of Sri Muktsar Sahib. It was the last battle fought between Guru Gobind Singh Ji and the Mughals.

Creation Of The Khalsa:

Question 3.
What were the circumstances that led to the creation of the Khalsa in 1699 A.D.? Also point out its significance.
Or
What were circumstances leading to the creation of the the Khalsa? Describe its historical importance.
Or
Describe the creation of the Khalsa by Guru Gobind Singh Ji.
Or
Describe the creation of the Khalsa by Guru Gobind Singh Ji. Examine its significance.
Or
Discuss in detail the foundation, its main principles and significance of the Khalsa.
Or
What were the circumstances leading to the foundation of the Khalsa? Study its main principles and significance.
Or
What were the circumstances leading to the creation of the Khalsa? Describe its historical importance.
Or
What were the causes leading to the creation of the Khalsa Panth? What are its significances?
Or
Explain the reasons and importance of the creation of the Khalsa Panth.
Or
Write down the causes and importance of the establishment of the Khalsa Panth.
Answer:
The greatest achievement of Guru Gobind Singh Ji was the creation of the Khalsa on the day of Baisakhi in 1699 A.D. With the creation of the Khalsa such a brave and self-sacrificing community of saint soldiers was born, which completely uprooted the powerful empires of the Mughals and the Afghans in Punjab. That is why the creation of the Khalsa is considered as the beginning of a new era. According to famous writer Harbans Singh,
“It was a grand Creative deed of history which wrought revolutionary change in men’s minds.”

Why was the Khalsa Created?

1. Tyrannical Rule of the Mughals : Since the days of Jahangir the cruelties of the Mughals had been increasing day-by-day. Aurangzeb crossed all the limits. He got many famous Hindu temples demolished in the country. He ha’d imposed several restrictions on the performance of theinreligious ceremonies. The Mughal emperor, Akbar had waived off the Jaziya tax, which had been imposed on the Hindus, but Aurangzeb reimposed this, hateful tax. He issued orders to demolish the Sikh Gurdwaras. He butchered a large number of non-Muslims, who refused to embrace Islam. On top of all this he got Guru Tegh Bahadur Ji martyred on 11th November, 1675 A.D. Guru Gobind Singh Ji created the Khalsa to put an end to the growing cruelties of the Mughals.

2. Treachery of Hill Chiefs : Guru Gobind Singh Ji wanted to put an end to the Mughal empire with the help of Hill Chiefs. But Guru Gobind Singh Ji felt that the Hill Chiefs could not be trusted any more. Therefore, Guru , Gobind Singh Ji decided to prepare such soldiers as might stoutly resist the Mughals. As a result, Guru Gobind Singh Ji brough the Khalsa into existence.

3. Shackles of Caste System : The caste system had been in vogue for 4 centuries in the Indian society. The Indian society was divided into several castes and sub-castes. The higher-caste people treated the low-caste people like beasts. He, who violated these caste rules, was ostracised from his caste. This caste-system was, in fact, eating into the very vitals of the Indian society. All the Sikh Gurus before Guru Gobind Singh Ji had dealt a severe blow at the caste-system through Sangat and Pangat institutions but it had not yet been totally smashed. Guru Gobind Singh Ji wanted to organise the society which would be free from the shackles of caste system and socially well-knit.

4. Defective Masand System : The defective Masand system proved an important factor responsible for the creation of the Khalsa. With the passage of time, Masands forgot their basic ideals, became corrupt and arrogant. Instead of leading the Sikhs, they started looting them. They began to say that they were the makers of Gurus. Many influential Masands had set up their separate Gurgaddis. In order to get rid of these Masands, Guru Sahib thought of organising the Sikhs into a new form. So a drastic remedy was needed.

5. Hereditary Nature of Guruship : Guru Amar Das Ji had made Guruship hereditary. It created many problems. He, who did not get Guruship, formed his separate sect and started opposing the Guru. In a bid to get Guruship, Prithi Chand, Dhir Mai and Ram Rai hatched conspiracies with the Mughals against Gurus. So, Guru Gobind Singh Ji wanted to set up a society, which had no place for Minas, Dhirmalias and Ramraias.

6. Mission of Guru Gobind Singh Ji : Guru Gobind Singh Ji wrote in the ‘Bachitar Natak’. “I assumed birth for the purpose of spreading Dharma (faith), saving the saints and exterpating all tyrants. For this purpose resort to the sword is legitimate.” To realize this mission Guru Gobind Singh Ji created the Khalsa.

How was the Khalsa Created?

On the day of Baisakhi on 30th March, 1699 A.D. Guru Gobind Singh Ji held a congregation at Kesgarh at Sri Anandpur Sahib. 80000 Sikhs attended the congregation. When all the people sat down, Guru Ji’ appeared on the stage. With his sword unsheathed he spoke, “Is there any Sikh who would sacrifice his „ life for Dharma?” When Guru Gobind Sahib repeated his call for the third time, Bhai Daya Ram Ji offered himself for sacrifice. Guru Ji took him to a nearby tent. Guru Ji made Daya Ram sit there and returned with his sword dripping with the blood. Guru Ji demanded another head. This time Bhai Dharam Das Ji stood up.

This process was repeated three more times. In order to comply with Guru Ji’s desire, Bhai Mohkam Chand Ji, Sahib Chand Ji and Bhai Himmat Rai Ji presented themselves for sacrifice. What Guru Gobind Singh Ji had done with them in the tent is better known to him. In this way, Guru Gobind Singh Ji selected the ‘Panj Payaras’, the five beloveds. Guru Sahib gave the Nectar of Immortality (Khande Ka Pahul) to the five beloved ones and then begged to be baptised by them. For this reason Guru Gobind Singh Ji is also called ‘Aape Gur Chela’. In this way, Guru Gobind Singh Ji laid the foundation of the Khalsa.

Principles of the Khalsa:

Guru Gobind Singh Ji laid down certain principles for the Khalsa. It was obligatory for every Khalsa to obey these principles. The following were the main principles :

For every person who wishes to join the Khalsa Panth, it is essential to drink the Nectar of Immortality (Sikh baptism).
Every Khalsa man will use ‘Singh’ as suffix with his name and Khalsa woman ‘Kaur’ with her name.
Every Khalsa will worship only one God and no other god or goddess.
Every Khalsa will wear the five emblems i.e. Kes (hair), Kangha (comb), Kara (iron bangle), Kachha (underwear) and Kirpan (sword).
Every Khalsa will sacrifice his all for the protection of his Dharma and country.
Every Khalsa will wake up at dawn, take a bath and recite Gurbani.
Every Khalsa will earn his livelihood by the sweat of his brow and donate l/10th of his earnings for the spread of Dharma.
Every Khalsa will wear weapons and be ready to fight for righteous causes.
The Khalsa while meeting each other will hail, ‘Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh’.
No Khalsa will smoke, make use of intoxicants and have extra-marital relations.
No Khalsa will believe in caste system and think in terms of high and low.

Importance of the Creation of the Khalsa:

The creation of the Khalsa is considered to be an important event in the Sikh history. It was a turning point not only in the history of Punjab, but also in the history of India. In fact, the creation of the Khalsa had far-reaching consequences.

1. Increase in the number of Sikhs : With the establishment of the Khalsa, there was an appreciable increase in the number of the Sikhs. Guru, Gobind Singh Ji not only gave Khande-da-Pahul (Nectar of Immortality) to a large number of Sikhs, but authorised any five ‘payaras’ to admit any person into the fold of the Khalsa after giving him Khande-da-Pahul. Consequently, the number of the Khalsa increased day by day. Its fame, too, spread far and wide.

2. Creation of an Ideal Society : By creating the Khalsa, Guru Gobind Singh Ji laid the foundation of an ideal society. He established ideal moral standards for everyone. He advised to practise truth, to live by honest means, to abstain from covetousness, to avoid immoral association with women, to act according to the Guru Granth Sahib, to share the same kitchen, to help fellowmen in trouble and not to take wine and other intoxicants. Members of the Khalsa brotherhood were to consider their previous castes erased and deem themselves brothers belonging to one family. In the words of Dr. Inderpal Singh,
“The grandeur of Khalsa is that it is above all notions of caste and creed and speaks only of universal brotherhood.”

3. End of Masand System and Sects which were against Khalsa : After Guru Hargobind Sahib, the Masand system was afflicted with many evils. So, when Guru Gobind Singh Ji created the Khalsa, he gave them no place in it. Guru Gobind Singh Ji enjoined on the Sikhs to have no concern with them.

4. Change in the Tone of National Character : With the creation of the Khalsa, a tremendous change was effected in the whole tone of national character. Even those people, who had been considered as dregs of humanity were changed, as if by magic. The sweepers, barbers, confectioners, who had never touched the sword and whose generations had lived as grovelling slaves of the so-called higher classes, became under the stimulating leadership of Guru Gobind Singh Ji, doughty warriors, who never shrank from fear and who were ready to rush into the jaws of death at the bidding of their Guru.

5. Uplift of the Down-trodden People : As a result of the creation of the Khalsa, the down-trodden people were uplifted. Prior to this the people of low castes were looked down upon and were badly treated. Guru Gobind Singh Ji gave them equal status with the high castes. This infused a new spirit among the people of low castes. They played a vital role in the battles fought against the Mughals and the Afghans under the command of Guru Gobind Singh Ji and other Sikh leaders.

6. Democracy in the Khalsa Panth : In 1699 A.D. Guru Gobind Singh Ji requested the five beloved ones to give him the Nectar of Immortality. To do so was a radical step on the part of Guru Gobind Singh Ji. Guru Gobind Singh Ji declared that any five Khalsas assembled at a place could give the Nectar of Immortality to other Sikhs and admit them into the Khalsa fold. Thus, Guru Gobind Singh Ji gave a new direction to the Indian Society.

7. Rise of Political Power of the Sikhs: By creating the Khalsa, Guru Gobind Singh Ji infused a spirit of unique bravery and fearlessness among the Sikhs. They made innumerable sacrifices, but did not falter in their Dharma. At last the Sikhs’ dream came true and they succeeded in establishing their independent Misls in Punjab. In the 19th century, Maharaja Ranjit Singh succeeded in establishing an independent Sikh State. It was the result of indefatigable efforts of the Khalsa. Dr. G. S. Dhillon aptly says, “Creation of the Khalsa was a unique phenomenon in the annals of mankind.”

Question 4.
Make an evaluation of the character and personality of Guru Gobind Singh Ji.
Or
Discuss the character and achievements of Guru Gobind Singh Ji.
Or
Illustrate historically the multi-dimensional personality of Guru Gobind Singh Ji.
Or
Write in detail about Guru Gobind Singh Ji as a Man, as a Soldier and as a Religious Leader.
Or
What do you know about Guru Gobind Singh Ji as a Man, as a Soldier, as a Scholar and as a Saint?
Or
Give an account of the career and achievements of Guru Gobind Singh Ji.
Answer:
Guru Gobind Singh Ji’s personality had multi-faceted qualities which is beyond the power of a humble writer like me to describe. He was a versatile embodiment of sacrifice, high-class poet, great warrior and general enemy of the tyrant, beneficent, a great social reformer, advocate of democratic principles, matchless organiser and great prophet. Undoubtedly, Guru Gobind Singh Ji was a perfect Guru incarn’ate.

As a Man:

1. Physical Appearance : Guru Gobind Singh Ji possessed a very impressive and charming personality. He had a tall stature, fair complexion and stout body. His face had a glow and bright eyes. His tongue was superlatively sweet. His robes were extremely beautiful and he was always equipped with arms. He invariably held a white hawk in his right hand. He would ride a beautiful steed while going out.

2. Householder: Guru Gobind Singh Ji was an obedient son, thoughtful father and an ideal husband. Against his own wish, but in compliance with his mother’s desire, he vacated the fort of Sri Anandpur Sahib. After it, he had to face several hardships, but he never grumbled or complained of it. Guru Gobind Singh Ji brought up his sons very carefully.

3. High Character : Guru Gobind Singh Ji was a man of high character. Immoral practices like falsehood, treachery and deceit were alien to his nature. Whether it be peace or war, he always stuck to truth. He had no greed for wealth. In order to lure him to Islam, the Mughals opened up coffers of money but Guru Gobind Singh Ji was not tempted at all.

4. Embodiment of Sacrifices : Guru Gobind Singh Ji was an embodiment of sacrifices. At the age of 9, he exhorted his father Guru Tegh Bahadur Ji to sacrifice himself. For the protection of Dharma, he sacrificed all the comforts of his life. While fighting against injustice, Guru Gobind Singh Ji sacrificed his four sons,
his mother and thousands of Sikhs. In fact, the sacrifice, which Guru Gobind • Singh Ji made has no parallel in the history of the world.

As a Scholar:

Guru Gobind Singh Ji was a poet and litterateur of exceptional order. Guru Gobind Singh Ji made use of languages like Arabic, Persian, Punjabi, Hindi, Sanskrit etc. Among his compositions Jaap Sahib, Bachitar Natak, Zafarnama, Chandi Di Var and Akal Ustat are very prominent. These compositions are so thrilling that they had the power to infuse a new life even among the dead. Being a scholar himself Guru Gobind Singh Ji greatly respected other scholars. He had given patronage to 52 top ranking poets in his Darbar. Among these the names of Senapat, Nand Lai, Hans Ram, Gopal and Udai Rai may be prominently mentioned. Devindra Kumar is quite right when he says,
“He was a poet par excellence.”

As a Warrior and General:

Guru Gobind Singh Ji was a great warrior and efficient general. He was adept in horse riding and making use of arms. He always commanded his army himself in the battlefield. He always observed moral codes even in battlefields. He never attacked an unarmed and fleeing soldier.
Guru Gobind Singh Ji was also a great general. In the, battle of Bhangani, Guru Gobind Singh Ji with a handful of his soldiers inflicted a crushing defeat on the combined forces of Hill Chiefs. The same was the case in the first battle of Sri Anandpur Sahib. The bravery with which Guru Golnnd Singh Ji with his forty Sikhs fought against the heavy Mughal forces in the battle of Chamkaur Sahib has no parallel in the history of the world. In the battle of Khidrana too the number ‘ of his soldiers was far less than that of Mughal forces. However, the Sikhs inflicted such heavy losses on the Mughals that they not only fled from-the battlefield, but also could not dare to fight against Guru Gobind Sahib any more.

As a Religious Leader:

Guru Gobind Singh Ji was a great religious leader. There is, no doubt, about it that Guru Gobind Singh Ji spent a major part of his life in battles, but the aim of these battles was to protect Dharma and extirpate the tyrant. Guru Sahib created the Khalsa Panth to promote religious feelings only. Guru Sahib had advised every Khalsa to get up before sunrise, take a bath and recite Gurbani. They should not worship different deities, but one God only. They should lead a simple and pious life. One gets the evidence of his religious greatness when one finds how on receiving the news of his sons martyrdom, he got up at once and thanked God that his sons had laid down their lives for the promotion of religious cause. Dr. I. B. Banerjee,
“Whatever else he might have been, Guru Gobind Singh was first and foremost a great religious leader.”

As a Social Reformer:

Guru Gobind Singh Ji was a great social reformer. His social reforms are very significant. He.radicalized the society by creating the Khalsa Panth. In it, the people of low-castes were placed at the same level as those of high-castes. By doing so, Guru Sahib broke the centuries old shackles of casteism. Women were baptised too and made equal with men. Guru Sahib advised his disciples to shun intoxicants like liquor, ‘bhang’ etc. Guru Ji commanded them not to have any relations with those who killed new-born girls. Guru Sahib strongly condemned sati and purdah evils and declared that such evils had no place in Khalsa society. Guru Ji enjoined on the Sikhs to give full respect to women. In fact, Guru Gobind Singh Ji created an ideal society.

As an Organiser:

Guru Gobind Singh’Ji was a top-class organiser. At that time, the Mughal Govt, under Aurangzeb was not prepared to brook any movement especially the Sikh movement. He had martyred Guru Tegh Bahadur Ji. The Masand system among the Sikhs had become very corrupt. The Hindus had been demoralised for a pretty long time. The Hill Chiefs had sided with the Mughal Govt, for selfish motives. Despite such adverse elements, Guru Gobind Singh Ji gave an evidence of his organizational skill by creating the Khalsa. Really, it was a great achievement. It infused a new spirit into the people. They becarrffe great warriors and got ready to sacrifice their everything in the name of religion. Famous writer, Prof. Madanjit Kaur is quite right when she says,
“Guru Gobind Singh’s contributions had left imprints of deep impact on the canvas of Indian history and world civilisation.”

Short Answer Type Questions:

Question 1.
What difficulties were faced by Guru Gobind Singh Ji when he attained the Gurgaddi?
Answer:

At the time of assumption of Guruship the age of Guru Gobind Singh Ji was only 9 years.
Aurangzeb was a very bigot emperor. He could not tolerate the existence of any other religion except Islam,
It was necessary to curtail the cruelties of Aurangzeb.
The Hill Chiefs due to their vested interests were against Guru Gobind Singh Ji.
The Masands had become corrupt. It was necessary to deal sternly with them.

Question 2.
What kind of education was given to Guru Gobind Singh Ji?
Answer:

Guru Gobind Singh Ji was taught Gurmukhi by Bhai Sahib Chand, Sanskrit by Pt. Harjas, Persian and Arabic by Qazi Pir Mohammad.
He got religious education from Mata. Gujari Ji and father Guru Tegh Bahadur Ji.
He was given warfare training by Bhai Bajar Singh.

Question 3.
What is the importance of Paonta Sahib?
Answer:
In 1685 A.D. Guru Gobind Singh Ji got built a fort named Paonta Sahib. Paonta meant a place to stay in. Guru Ji stayed at this place from 1685 to 1688 A.D. Guru Ji decided here to infuse a new spirit among the Sikhs and to put an end to the tyrannical rule of the Mughals with these objects. Here Guru Gobind Singh Ji gave a new direction to the warfare and literary activities.

Question 4.
Why did Bhim Chand not like the presence of Guru Gobind Singh Ji at Sri Anandpur Sahib?
Answer:

He could not tolerate the rapidly increasing power of Guru Gobind Singh Ji.
He could not tolerate the foundation of Khalsa laid by Guru Gobind Singh Ji at Sri Anandpur Sahib’in 1699 A.D.
Bhim Chand had asked Guru Gobind Singh Ji to vacate Sri Anandpur Sahib. But the Guru Ji had refused to do so.

Question 5.
Write a short, note on the battle of Bhangani.
Or
Describe Guru Gobind Singh’s battle of Bhangani and also explain its importance.
Answer:
Many factors were responsible for the battle of Bhangani.

The Hill Chiefs were alarmed to see the military activities of Guru Gobind Singh Ji.
The Hill Chiefs deemed the reforms of Guru Gobind Singh Ji .an interference in their religious matters,
Bhim Chand, the ruler of Kahlur, and Fateh Shah, the ruler of Kashmir attacked Guru Gobind Singh Ji’s army at Bhangani on September 22, 1688 A.D. The Sikhs bravely resisted the allied forces and became victorious in this battle.

Question 6.
Write a short note on the battle of Nadaun.
Answer:
After the battle of Bhangani, the Hill Chiefs established friendly relations with Guru Gobind Singh Ji. They stopped paying annual revenue to the Mughals. Mughal force Was sent under the command of Alif Khan to take action against the Hill Chiefs. At this critical juncture, Bhim Chand requested Guru Sahib for help. Guru Sahib accepted the request. On 20th March 1690 A.D. the battle of Nadaun was started. In this battle, the Mughals were defeated.

Question 7.
Why did Guru Gobind Singh Ji create the Khalsa?
Or
Give a brief description of the circumstances responsible for the creation of the Khalsa.
Or
Give in brief the causes of the creation of Khalsa.
Or
What were the three main causes of the creation of Khalsa?
Or
What were the three main causes of the origin of Khalsa?
Or
Write down the causes of the foundation of the Khalsa Panth.
Answer:

The tyranny of the Mughals was increasing day by day. He started converting non-Muslims to Islam at the point of the sword,
Guru Gobind Singh Ji needed such soldiers who could daringly fight against the Mughals.
Guru Gobind Singh Ji wanted to create a society, where there was no room for high or low.
He wanted to do away with the corrupt Masand system and organize the Sikhs in a new way.

Question 8.
What does Guru Gobind Singh Ji say about Masands?
Answer:

They had become very corrupt and careless.
They had become very greedy.
They had become very licentious.
They had become very haughty.

Question 9.
Write a brief note on the creation of Khalsa Panth.
Or
When, where, and how was Khalsa founded?
Or
How was the Khalsa sect created?
Answer:
The foundation of Khalsa Panth was laid by Guru Gobind Singh Ji on the 30th of March, 1699 A.D., on the eve of Baisakhi at Kesgarh Sahib in Sri Anandpur Sahib. Guru Ji appeared on the stage with his sword unsheathed and spoke, “Is there any Sikh who would sacrifice his life for Dharma”. When Guru Sahib repeated his call for the third time, Bhai Daya Ram Ji offered himself for sacrifice. Subsequently Bhai Dharam Das Ji, Bhai Mohkam Chand Ji, Bhai Sahib Chand Ji and Bhai Himmat Rai Ji presented themselves for sacrifice. In this way, Guru Gobind Singh Ji selected the ‘Panj Payaras’, and thus laid the foundation of the Khalsa.

Question 10.
When was the Khalsa created by Guru Gobind Singh Ji? What are its main principles?
Or
What were the main principles of the Khalsa Panth?
Or
Make a brief mention of the main principles of the Khalsa.
Or
Write any three principles of the Khalsa Panth founded by Guru Gobind Singh Ji.
Answer:

For every person who wishes to join the Khalsa Panth, it is essential to drink the Nectar of Immortality,
Every Khalsa man will use ‘Singh’ with his name and Khalsa woman ‘Kaur’ with her name.
Every Khalsa will worship no god or goddess but only one God.
Every Khalsa will wear the five emblems i. e. Kes, Kangha, Kara, Kachha and Kirpan.
Every Khalsa will sacrifice his all for the protection of his Dharma and country.

Question 11.
What was the importance of the creation of Khalsa Panth in Sikh History?
Or
Study the importance of the creation of Khalsa.
Or
What were the three main results of the creation of Khalsa Panth?
Answer:

With its establishment, a large number of people began to join Sikhism,
It also led to the establishment of an ideal society,
There was no room for the concept of high and low in it. All the castes were treated equally,
Guru Gobind Singh Ji instilled a new spirit among the Sikhs by creating Khalsa. The weakest of the weak among the Sikhs became a lion in spirit,
To tolerate injustice was now considered a sin by every Sikh.

Question 12.
Write a brief note on the first battle of Sri Anandpur Sahib.
Answer:
The increasing power of Guru Gobind Singh Ji alarmed the Hill Chiefs. Raja Bhim Chand of Kahlur asked Guru Gobind Singh Ji to vacate Sri Anandpur Sahib. Guru Gobind Singh Ji clearly refused to comply with his demand. He clarified that Guru Tegh Bahadur Sahib had made foil payment for the land when he founded this town. At this Bhim Chand formed a joint front with the cooperation of other Hill Chiefs. The allied forces under the command of Raja Bhim Chand besieged the fort of Sri Anandpur Sahib in 1701 A.D. When the Hill Chiefs saw that there were no chances of their success they made peace.

Question 13.
Write a brief note on the second battle of Sri Anandpur Sahib.
Answer:
The allied army of Hill Chiefs and the Mughals besieged the fort of Sri Anandpur Sahib in 1704 A.D. As the siege of the fort got prolonged, 40 Sikhs gave Bedawa to Guru Ji and left the fort. So, the allied army played a trick. They took oaths oh the Quran and the cow to assure Guru Gobind Singh Ji that they would not harm him if he vacated the fort of Sri Anandpur Sahib. But, as soon as Guru Gobind Singh Ji came out of the fort, the joint army fell upon the Sikhs.

Question 14.
Give a brief account of the battle of Chamkaur Sahib.
Answer:
After Guru Gobind Singh Ji left the fort of Sri Anandpur Sahib, Guru Gobind Singh Ji took shelter in a Garhi (mud fortress) in Chamkaur Sahib along with his 40 Sikhs. Soon, thousands of Mughal soldiers laid siege to the Garhi. The battle of Chamkaur Sahib was fought on 22 December 1704 A.D. It was a bloody battle. In this battle, the two elder sons of Guru ‘Ji, Sahibzada Ajit Singh Ji and Sahibzada Jujhar Singh Ji caused havoc among the allied ranks and ultimately laid down their lives. ‘‘

Question 15.
Write a brief note on the battle of Khidrana (Sri Mukatsar Sahib).
Or
How was Khidrana named Sri Mukatsar Sahib?
Answer:
The Faujdar of Sirhind Wazir Khan had made a surprise attack on the army of Guru Gobind Singh Ji at Khidrana on December 29, 1705 A.D. The Sikhs exhibited bravery in this battle also. In this battle, Guru Gobind Singh Ji got a glorious victory. Impressed by the sacrifice made by the 40 Sikhs and at the request of their dying leader Mahan Singh, Guru Ji blessed them with the boon of salvation (Mukti). In, this way Khidrana got the name of Sri Muktsar Sahib.

Question 16.
How did Guru Gobind Singh Ji settle the sectarian divisions and external dangers to Sikhism?
Answer:
Guru Gobind Singh Ji founded Khalsa Panth in 1699 A.D. to deal with the sectarian divisioifs and external dangers to Sikhism. Guru Ji declared that all his Sikhs were his Khalsa and they were directly related to him. In this way Masands ceased to be the middlemen. Minas, Dhirmalias and Ramraias were expelled from the Sikh Panth. In order to deal with the external dangers, Guru Gobind Singh Ji ordered all the Sikhs to remain equipped with weapons.

Question 17.
What do you know about the literary activities of Guru Gobind Singh Ji?
Or
Describe the literary activities of Guru Gobind Singh Ji.
Or
Evaluate the literary activities of Guru Gobind Singh Ji.
Answer:
Guru Gobind Singh Ji’s contribution in the field of literature is invaluable. He himself was a poet’and a literateur of high order. Guru Ji used Punjabi, Hindi, Sanskrit, Persian and Arabic languages in his writings. His great works are Jaap Sahib, Bachitar Natak,’Akal Ustat, Zafarnama, Chandi Di Var etc. Guru Gobind Singh Ji had accorded patronage to 52 top-class poets in his Darbar.

Question 18.
What is Zafarnama? What is its historical importance?
Or
What do you know about the Zafarnama written by Guru Gobind Singh Ji?
Write a short note on Zafarnama.
Answer:
Zafarnama is a letter of victory written by Guru Gobind Singh Ji to Aurangzeb. It was written in Persian. It was written from Dina Kangar. In this letter Guru Gobind Singh Ji boldly explained about his oppression and injustice and breaking of oaths taken on the Quran by his officials. He accused Aurangzeb of betrayal of faith.

Question 19.
What is the importance of social reforms of Guru Gobind Singh Ji in History?
Answer:

He created Khalsa Panth and brought about a social revolution. By joining it, people of low castes got an equal status with the people of high castes.
Women were also administered Amrit and made equal to men.
Guru Gobind Singh Ji told his followers to shun alcoholic drinks and other intoxicants.
He instilled a new spirit of bravery and fearlessness in his Sikhs,
He taught the lesson of self-sacrifice for the sake of cause.

Question 20.
“Guru Gobind Singh Ji was a builder par excellence.” Do you agree to this argument?
Answer:
Undoubtedly, Guru Gobind Singh Ji was a great organizer. Guru Gobind Singh Ji gave proof of his organizing ability by creating Khalsa Panth. Really, it was a great wonder that infused a new spirit among people. They became great warriors and were ready to sacrifice everything for the sake of their religion. They did not heave a sigh of relief until they put an end to the Mughal and Afghan rule in Punjab and established their independent rule.

Question 21.
Mention the characteristics of Guru Gobind Singh Ji’s personality.
Answer:

Guru Gobind Singh Ji was a great warrior and general of his time.
He was a great social reformer.
He was a man of high character.
Guru Gobind Singh Ji was a great religious leader.
He was also a superb scholar.

Objective Type Questions:

Question 1.
Who was the 10th Guru of the Sikhs?
Answer:
Guru Gobind Singh Ji.

Question 2.
When was Guru Gobind Singh Ji born?
Answer:
December 22, 1666 A.D.

Question 3.
Where was Guru Gobind Singh Ji born?
Answer:
Patna Sahib.

Question 4.
Name the mother of Guru Gobind Singh Ji.
Answer:
Mata Gujari Ji.

Question 5.
Name the father of Guru Gobind Singh Ji.
Answer:
Guru Tegh Bahadur Ji.

Question 6.
What was the original name of Guru Gobind Singh Ji?
Answer:
Gobind Das or Gobind Rai.

Question 7.
Where did Guru Gobind Singh Ji spend his childhood?
Answer:
He spent his childhood at Patna Sahib.

Question 8.
When did Guru Gobind Singh Ji get Gurgaddi?
Answer:
1675 A.D.

Question 9.
How many Sahibzadas did Guru Gobind Singh Ji have?
Answer:
Four.

Question 10.
What was the name of Guru Gobind Singh Ji’s eldest Sahibzada?
Answer:
Sahibzada Ajit Singh.

Question 11.
Who was the ruler of Kahlur (Bilaspur) at the time of Guru Gobind Singh Ji?
Answer:
Bhim Chand.

Question 12.
What is meant by Paonta Sahib?
Answer:
Foot-rest or a place to stay.

Question 13.
Give the name of any one poet of Guru Gobind Singh Ji.
Answer:
Sainapat.

Question 14.
Give the name of the Nagara (Drum), of Guru Gobind Singh Ji.
Answer:
Ranjit Nagara.

Question 15.
When was Ranjit Nagara beaten?
Answer:
At the time of starting of war, Guru’s visit on a hunting tour and starting of langar.

Question 16.
Who was Bhim Chand?
Answer:
The ruler of Kahlur.

Question 17.
When was the first battle between Guru Gobind Singh Ji and Hill Chiefs fought?
Or
When was the battle of Bhangani fought?
Answer:
1688 A.D.

Question 18.
As a result of whose help could Guru Gobind Singh Ji win the battle of Bhangani?
Answer:
Pir Buddhu Shah.

Question 19.
When was the battle of Nadaun fought?
Answer:
1690 A.D.

Question 20.
What was the first name of Sri Anandpur Sahib?
Or
What was the original name of Sri Anandpur Sahib?
Answer:
Chakk Nanaki or Makhawal.

Question 21.
Which Guru abolished the Masand system?
Answer:
Guru Gobind Singh Ji.

Question 22.
Which Guru laid the foundation of the Khalsa?
Answer:
Guru Gobind Singh Ji.

Question 23.
When did Guru Gobind Singh Ji laid the foundation of the Khalsa?
Answer:
30 March, 1699.

Question 24.
Where did Guru Gobind Singh Ji lay the foundation of the Khalsa?
Answer:
Sri Anandpur Sahib.

Question 25.
Write the hidin reason of the creation of Khalsa.
Answer:
To defend dharma and finish tyranny.

Question 26.
Name any one of the Panj Pyaras blessed by Guru Gobind Singh Ji.
Answer:
Bhai Daya Singh Ji.

Question 27.
What is meant by Khande-ka-Pahul?
Answer:
The nectar (Amrit) prepared with double edged sword.

Question 28.
Name any one principle of the Khalsa.
Answer:
Each Khalsa will worship only one God and none else.

Question 29.
How many symbols were each Khalsa enjoined to wear by Guru Gobind Singh Ji?
Answer:
Five.

Question 30.
What was the importance of the foundation of Khalsa?
Answer:
It infused a new enthusiasm among the Sikhs.

Question 31.
When was the first battle of Sri Anandpur Sahib fought?
Answer:
1701 A.D.

Question 32.
When was the second battle of Sri Anandpur Sahib fought,?
Answer:
1704 A.D.

Question 33.
Where were the two younger Sahibzadas of Guru Gobind Singh Ji martyred?
Answer:
Sirhind.

Question 34.
Who was the Faujdar of Sirhind during the pontificate of Guru Gobind Singh Ji?
Answer:
Wazir Khan.

Question 35.
In which battle were the two elder sons of Guru Gobind Singh Ji got martyrdom?
Answer:
In the battle of Chamkaur Sahib.

Question 36.
When did the battle of Chamkaur Sahib take place?
Answer:
Dec. 22, 1704 A.D.

Question 37.
Name the two Muslim brothers who helped Guru Gobind Singh Ji in the jungle of Machhiwaraw
Answer:
Nabi Khan and Gani Khan.

Question 38.
Which was the letter written by Guru Gobind Singh Ji to Aurangzeb?
Answer:
Zafarnama.

Question 39.
By whom was Zafarnama written?
Answer:
Guru Gobind Singh Ji.

Question 40.
From which place did Guru Gobind Singh Ji write Zafarnama to Aurangzeb?
Answer:
Dina Kangar.

Question 41.
In which language was Zafarnama written?
Answer:
Persian.

Question 42.
Which was the last battle fought between Guru Gobind Singh Ji and the Mughals?
Answer:
The battle of Khidrana.

Question 43.
When was the battle of Khidrana fought?
Answer:
1705 A.D.

Question 44.
To which battle were the 40 Muktas (emancipators) related?
Answer:
Battle of Khidrana.

Question 45.
Who was Bhai Mahan Singh?
Answer:
He was the leader of the Forty Muktas who became martyrs in the battle of Khidrana.

Question 46. What is the modern name of Khidrana?
Answer:
Sri Muktsar Sahib.

Question 47.
Who wrote Bachitar Natak?
Answer:
Guru Gobind Singh Ji.

Question 48.
Who was Bhai Nand Lai?
Answer:
Famous court poet of Guru Gobind Singh Ji.

Question 49.
Which place is known as Guru Ki Kashi?
Answer:
Talwandi Sabho.

Question 50.
Which Guru gave Adi Granth the status of Guru Granth Sahib?
Answer:
Guru Gobind Singh Ji.

Question 51.
When and where did Guru Gobind Singh Ji immerse with Immortal?
Answer:
October 7, 1708 A.D., Nanded.

Question 52.
At which place did Guru Gobind Singh Ji immerse with Immortal?
Answer:
Nanded.

Fill in the blanks:

1. Guru Gobind Singh Ji was the ……………. Guru.
Answer:
Tenth

2. Guru Gobind Singh Ji was bom on ……………..
Answer:
December 22, 1666 A.D.

3. Guru Gobind Singh Ji was bom at ……………….
Answer:
Patna Sahib

4. The name of the father of Guru Gobind Singh Ji was ………………
Answer:
Guru Tegh Bahadur Ji

5. The name of the mother of Guru Gobind Singh Ji was …………….
Answer:
Gujari

6. Sri Guru Gobind Singh Ji learned Gurmukhi from …………….. in his childhood.
Answer:
Bhai Sahib Chand

7. Guru Gobind Singh Ji succeeded to Gurgaddi in ………………..
Answer:
1675 A.D.

8. Guru Gobind Singh Ji had …………… sons.
Answer:
four

9. Guru Gobind Singh Ji built the Nagara (Drum) named ………………
Answer:
Ranjit

10. The first battle between Guru Gobind Singh Ji and Hill Chiefs was fought at ……………….
Answer:
Bhangani

11. The battle of Bhangani was fought in ………………
Answer:
1688 A.D.

12. The battle of Nadaun was fought in ………………
Answer:
1690 A.D.

13. Guru Gobind Singh Ji laid the foundation of Khalsa at …………….
Answer:
Sri Anandpur Sahib

14. Khalsa Panth was established in …………….
Answer:
1699 A.D.

15. The first pyara of Guru Gobind Singh Ji was ………………
Answer:
Bhai Daya Singh

16. The first battle of Sri Anandpur Sahib was fought in ……………..
Answer:
1701 A.D.

17. The second Battle of Sri Anandpur Sahib was fought in …………………
Answer:
1704 A.D.

18. In the battle of Chamkaur Sahib, the two elder sons …………… and …………. of Guru Gobind Singh Ji got martyrdom.
Answer:
Ajit Singh,
Jujhar Singh

19. The two Muslim brothers ……………. and …………….. helped Guru Gobind Singh Ji in the jungle of Machhiwara.
Answer:
Nabi Khan,
Gani Khan

20. ……………….. was written by Guru Gobind Singh Ji at Dina Kangar.
Answer:
Zafarnama

21. Zafarnama was written in ……………… language.
Answer:
Persian

22. The last battle fought between the Mughals and Guru Gobind Singh was ……………..
Answer:
Khidrana

23. The battle of Khidrana was fought in ………………..
Answer:
1705 A.D.

24. The modern name of Khidrana is ………………..
Answer:
Sri Muktsar Sahib

25. ‘Chali Muktas’ are related to the battle of ………………
Answer:
Khidrana

26. The autobiography of Guru Gobind Singh Ji is ……………….
Answer:
Bachitar Natak

27. The literature ‘Krishna Avtar’ was compiled by ………………
Answer:
Guru Gobind Singh Ji

28. Nand Lai was the ……………. of Guru Gobind Singh Ji.
Answer:
Court poet

29. Guru Gobind Singh Ji immersed in Eternal Light in ……………….
Answer:
1708 A.D.

30. Guru Gobind Singh Ji immersed in Eternal Light at ……………….
Answer:
Nanded

True or False:

1. The 10th Guru of the Sikhs was Guru Gobind Singh Ji.
Answer:
True

2. Guru Gobind Singh Ji was born on December 22, 1666 A.D.
Answer:
True

3. Guru Gobind Singh Ji’s father name was Guru Tegh Bahadur Ji.
Answer:
True

4. The name of the mother of Guru Gobind Singh Ji was Gujari Ji.
Answer:
True

5. The original name of Guru Gobind Singh Ji was Gobind Das (Rai).
Answer:
True

6. Guru Gobind Singh Ji spent his childhood in Patna Sahib.
Answer:
True

7. Five sons were blessed to Guru Gobind Singh Ji.
Answer:
False

8. The naine of the eldest Sahibzada of Guru Gobind Singh Ji was Ajit Singh.
Answer:
True

9. The two famous poets of Guru Gobind Singh Ji were Sainapat and Nand Lai.
Answer:
True

10. The battle of Bhangani was fought in 1688 A.D.
Answer:
True

11. Bhim Chand helped Guru Gobind Singh Ji in the battle of Bhangani.
Answer:
False

12. The battle of Nadaun was fought between Guru Gobind Singh Ji and the Mughals in 1690 A.D.
Answer:
True

13. In 1609 A.D. Guru Gobind Singh founded Khalsa Panth.
Answer:
False

14. Guru Gobind Singh Ji selected ‘Panj Pyaras’ at the time of creation of Khalsa.
Answer:
True

15. The first Panj Pyara was Bhai Dharam Das Ji.
Answer:
False

16. Masand system was abolished by Guru Gobind Singh Ji at the time of creation of Khalsa.
Answer:
True

17. The first battle of Sri Anandpur Sahib was fought in 1701 A.D.
Answer:
True

18. The second battle of Sri Anandpur Sahib was fought in 1706 A.D.
Answer:
False

19. The battle of Chamkaur Sahib was fought in 1704 A.D.
Answer:
True

20. Zafarnama, the letter was written by Guru Gobind Singh Ji to Mughal emperor Shah Jahan.
Answer:
False

21. Zafarnama was written in Persian.
Answer:
True

23. The battle of Khidrana was the last battle fought between Guru Gobind Singh Ji and the Mughals.
Answer:
True

24. The battle of Khidrana was fought in 1705 A.D.
Answer:
True

25. Sri Muktsar Sahib is the modern name of Khidrana.
Answer:
True

26. Bachitar Natak is the autobiography of Guru Gobind Singh Ji.
Answer:
True

27. Guru Gobind Singh Ji immersed in Eternal Light in 1707 A.D.
Answer:
False

28. Guru Gobind Singh Ji immersed in Eternal Light at Nanded.
Answer:
True

Multiple Choice Questions:

1. Who was the tenth Guru of the Sikhs?
(a) Guru Hargobind Ji
(b) Guru Gobind Singh ji
(c) Guru Tegh Bahadur Ji
(d) Guru Har Krishan Ji.
Answer:
(b) Guru Gobind Singh ji

2. When was Guru Gobind Singh Ji born?
(a) In 1646 A.D.
(b) In 1656 A.D.
(c) In 1666 A.D.
(d) In 1676 A.D.
Answer:
(c) In 1666 A.D.

3. Where was Guru Gobind Singh Ji born?
(a) Patna Sahib
(b) Goindwal Sahib
(c) Khadur Sahib
(d) Sri Anandpur Sahib.
Answer:
(a) Patna Sahib

4. What was the name of the father of Guru Gobind Singh Ji?
(a) Guru Hargobind Ji
(b) Guru Har Rai Ji
(c) Guru Har Krishan Ji
(d) Guru Tegh Bahadur Ji.
Answer:
(d) Guru Tegh Bahadur Ji.

5. What was the name of the mother of Guru Gobind Singh Ji?
(a) Gujari Ji
(b) Nanaki Ji
(c) Sulakhni Ji
(d) Khivi Ji.
Answer:
(a) Gujari Ji

6. What was the original name of Guru Gobind Singh Ji?
(a) Gobind Nath
(b) Gobind Das
(c) Bhai Jetha Ji
(d) Bhai Lehria Ji.
Answer:
(b) Gobind Das

7. How many Sahibzadas Guru Gobind Singh Ji had?
(a) Two
(b) Three
(c) Four
(d) Five.
Answer:
(c) Four

8. When did Guru Gobind Singh Ji get Guruship?
(a) In 1666 A.D.
(b) In 1670 A.D.
(c) In 1672 A.D.
(d) In 1675 AD.
Answer:
(d) In 1675 AD.

9. Which was the main literary centre of Guru Gobind Singh Ji?
(a) Sirhind
(b) Paonta Sahib
(c) Patna Sahib
(d) Khadur Sahib.
Answer:
(b) Paonta Sahib

16. What was the name of the Nagara (Drum) of Guru Gobind Singh Ji?
(a) Ranjit Nagara
(b) Nalwa Nagara
(c) Khalsa Nagara
(d) Panth Nagara.
Answer:
(a) Ranjit Nagara

11. Who was Bhim Chand?
(a) Ruler of Kangra
(b) Ruler of Srinagar
(c) Ruler of Kahlur
(d) Ruler of Guler.
Answer:
(c) Ruler of Kahlur

12. When was the battle of Bhangani fought?
(a) In 1686 A.D.
(b) In 1687 A.D.
(c) In 1688 A.D.
(d) In 1690 A.D.
Answer:
(c) In 1688 A.D.

13. As a result of whose help could Guru Gobind Singh .Ji win the battle of Bhangani?
(a) Pir Buddhu Shah
(b) Saint Mian Mir
(c) Pir Rehmat Shah
(d) Fateh Shah.
Answer:
(a) Pir Buddhu Shah

14. When was the battle of Nadaun fought?
(a) In 1688 A.D.
(b) In 1690 A.D.
(c) In 1694 A.D.
(d) In 1695 A.D.
Answer:
(b) In 1690 A.D.

15. By which Guru the Masand system was abolished?
(a) Guru Arjan Dev Ji
(b) Guru Hargobind Ji
(c) Guru Tegh Bahadur Ji
(d) Guru Gobind Singh Ji.
Answer:
(d) Guru Gobind Singh Ji.

16. Which Guru laid the foundation of the Khalsa?
(a) Guru Nanak Dev Ji
(b) Guru Arjan Dev Ji
(c) Guru Hargobind Ji
(d) Guru Gobind Singh Ji.
Answer:
(d) Guru Gobind Singh Ji.

17. When was Khalsa founded?
(a) In 1688 A.D.
(b) Ih 1690 A.D.
(c) In 1695 A.D.
(d) In 1699 A.D.
Answer:
(d) In 1699 A.D.

18. Where was Khalsa founded by Guru Gobind Singh Ji?
(a) Amritsar
(b) Sri Anandpur Sahib
(c) Kiratpur Sahib
(d) Goindwal Sahib.
Answer:
(b) Sri Anandpur Sahib

19. Who was the first Piara blessed by Guru Gobind Singh Ji?
(a) Bhai Daya Ram Ji
(b) Bhai Sahib Chand Ji
(c) Bhai Himmat Rai Ji
(d) Bhai Dharam Das Ji.
Answer:
(a) Bhai Daya Ram Ji

20. How many symbols were each Khalsa enjoined to wear by Guru Gobind Singh Ji?
(a) Two
(b) Three
(c) Four
(d) Five.
Answer:
(d) Five.

21. When was the first battle of Sri Anandpur Sahib fought?
(a) In 1701 A.D.
(d) In 1702 AD.
(c) In 1704 A.D.
(d) In 1705 A.D.
Answer:
(a) In 1701 A.D.

22. When was the second battle of Sri Anandpur Sahib fough
(a) In 1701 A.D.
(b) In 1702 AD.
(c) In 1704 A.D.
(d) In 1705 AD.
Answer:
(c) In 1704 A.D.

23. In which battle 40 Sikhs wrote Bedawa?
(a) Battle of Bhangani
(b) First battle of Sri Anandpur Sahib
(c) Second battle of Sri Anandpur Sahib
(d) Battle of Chamkaur Sahib.
Answer:
(c) Second battle of Sri Anandpur Sahib

24. When was the battle of Chamkaur Sahib fought?
(a) In 1702 A.D.
(b) In 1703 A.D.
(c) In 1704 A.D.
(d) In 1706 A.D.
Answer:
(c) In 1704 A.D.

25. In which battle the two elder sons of Guru Gobind Singh Ji got martyrdom?
(a) Battle of Khidrana
(b) Battle of Chamkaur Sahib
(c) Second battle of Sri Anandpur Sahib
(d) Battle of Bhangani.
Answer:
(b) Battle of Chamkaur Sahib

26. Which letter was written by Guru Gobind Singh Ji for Aurangzeb?
(a) Zafarnama
(b) Shastranam Mala
(c) Bachitar Natak
(d) Khat-i-Aurangzeb.
Answer:
(a) Zafarnama

27. In which script Zafarnama was written by Guru Gobind Singh Ji?
(a) Hindi
(b) Sanskrit
(c) Punjabi
(d) Persian.
Answer:
(d) Persian.

28. When was the battle of Khidrana fought?
(a) In 1703 A.D.
(b) In 1704 A.D.
(c) In 1705 A.D.
(d) In 1706 A.D.
Answer:
(c) In 1705 A.D.

29. To which battle were the 40 Muktas related?
(a) Battle of Chamkaur Sahib
(b) Battle of Khidrana
(c) First battle of Sri Anandpur Sahib
(d) Second battle of Sri Anandpur Sahib.
Answer:
(b) Battle of Khidrana

30. Which town was named Sri Muktsar Sahib?
(a) Bhangani
(b) Makhowal
(c) Khidrana
(d) Nirmoh.
Answer:
(c) Khidrana

31. Who wrote Bachitar Natak?
(a) Guni’Nanak Bey Ji
(b) Guru Arjan Dev Ji
(c) GuruTegh
(d) Guru Gobind Singh Ji.
Answer:
(d) Guru Gobind Singh Ji.

32. When did Guru Gobind Singh Ji immerse in Eternal Light?
(a) In 1705 AD.
(b) In 1706 A.D.
(c) In 1707 A.D.
(d) In 1708 A.D.
Answer:
(d) In 1708 A.D.

33. Where did Guru Gobind Singh Ji immerse in Eternal Light?
(a) Khidrana
(b) Talwandi Sabo
(c) Nanded
(d) Sri Anandpur Sahib.
Answer:
(c) Nanded

PSEB 12th Class History Solutions Chapter 9 Guru Tegh Bahadur Ji and His Martyrdom

December 20, 2024December 19, 2024 by Prasanna

Punjab State Board PSEB 12th Class History Book Solutions Chapter 9 Guru Tegh Bahadur Ji and His Martyrdom Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 History Chapter 9 Guru Tegh Bahadur Ji and His Martyrdom

Long Answer Type Questions:

Name the sincere Sikh who searched for the Ninth Guru and why?
Or
Which Sikh devotee identified the ninth Guru and why?
Or
Who found Guru Tegh Bahadur Ji and why?
Or
Who discovered the ninth Guru Tegh Bahadur Ji and how?
Answer:
Before immersing with. Immortal in 1664 A.D., Guru Har Krishan Ji had hinted to the Sikh Sangat that his successor would be found at Baba Bakala. When the news reached Baba Bakala that Guru Sahib had immersed with Immortal without naming the next Guru, 22 imposters grabbed this golden opportunity and established 22 ManjitiTat- Baba Bakala. Each one of them called himself the real Guru. It was a moment of great crisis for the Sikh Panth. At such a time, a sincere Sikh, Makhan Shah Lubana found the solution to this crisis. He was a trader. Once, when his ship was caught in a storm on the high seas, he prayed to Guru Sahib, with pure heart that he would offer 500 gold mothers at the feet of Guru Ji if his ship was saved. With the blessings of Guru Ji, his ship was saved from being sunk. As per his promise, he reached Baba Bakala along with his family to offer 500 gold mohars. He was taken aback when he found 22 Gurus. He made a plan to search out the real Guru.

He went to every ‘guru’ turn by’ turn and offered two Mohars each. The impostor gurus gladly accepted these. Last of all when Makhan Shah Lubana offered two Mohars to Guru Tegh Bahadur Ji, the latter said, ‘When your ship was sinking, you promised to offer 500 Mohars and now you are offering only two.” On hearing it, he was overjoyed. He went atop a house and shouted aloud, “Guru Ladho Re, Guru Ladho re,” which meant that I have found the real Guru. In this way the Sikhs accepted Guru Tegh Bahadur Ji as their Guru.

Question 2.
Give a brief account of the travels of Guru Tegh Bahadur Ji.
Or
What do you know about the travels of Guru Tegh Bahadur Ji?
Answer:
During his pontificate (1664-1675 A.D.), Guru Tegh Bahadur Ji travelled extensively in and outside Punjab. The object of these travels was to dispel the ignorance of people and to preach Sikhism. Guru Tegh Bahadur Ji started his travels in 1664 A.D. from Amritsar. Thereafter, he went to Walla, Ghukewali, Khadur Sahib, Goindwal Sahib, Tarn Taran, Khem Karan, Kiratpur Sahib and Bilaspur etc. After his travels in the Punjab Guru Ji travelled to the east of India. During this travel, he visited Saifabad, Dhamdhan, Delhi, Mathura, Barindaban, Agra, Kanpur, Prayag, Banaras, Gaya, Patna, Dacca (Dhaka) and Assam etc. After these travels, Guru Ji visited many famous places of Punjab along with his family. His travels proved very useful for the development of Sikhism. People in a large number came into the fold of Sikhism.

Question 3.
Give a brief account of the five travels of Guru Tegh Bahadur Ji.
Answer:
Guru Tegh Bahadur Ji soon after assuming Guruship, undertook travels in and out of Punjab. The aim of these travels was to spread Sikhism and convey the message of truth and love to the people.

1. Amritsar: First of all Guru Tegh Bahadur Ji reached Amritsar from Baba. Bakala in November, 1664 A.D. At that time, the Harmandir Sahib was under the control of Prithi Chand’s grandson, Harji Mina. When he heard the news of Guru Tegh Bahadur Ji’s arrival he closed all the doors of the Harmandir Sahib so that Guru Sahib might not enter it. When Guru Tegh Bahadur Ji reached there and found the door closed, he patiently sat for some time under a tree near the Akal Takht Sahib. Today at this place there is a small Gurdwara which is known as “Tham Sahib” or ‘The Sahib’.

2. Walla and Ghukewali : From Amritsar Guru Tegh Bahadur Ji went to a village named Walla. The women of this place vigorously participated in the Sangat and Pangat. Consequently, the Guru blessed them. After Walla, Guru Sahib went to a village called Ghukewali. Since there were mdhy trees in this village, Guru Tegh Bahadur Sahib named it‘Guru Ka Bagh’.

3. Banaras : After the travel of Paryag, Guru Tegh Bahadur Sahib reached ‘ Banaras. Here, the Sikh devotees thronged in large numbers to pay respect to Guru Tegh Bahadur Sahib and listen to his exhortations. The people of this place held the view that a bath in the Karamnash river washes away all the good deeds of a person. Guru Tegh Bahadur Sahib bathed in this river and said that nothing could be achieved or lost with a bath. As a man sows, so does he reap.

4. Patna : In 1666 A.D. Guru Tegh Bahadur Ji reached Patna. Here the Sikh Sangat gave him a rousing reception. Guru Tegh Bahadur Ji told the people the real meaning of life and enlightened them with principles of Sikhism. He sublimated Patna by calling it ‘Guru Da Ghar’ (the home of God). Leaving his wife and mother here, Guru Tegh Bahadur Ji proceeded to Munghyr.

5. Dhaka: Dhaka was a chief centre of Sikhism. When Guru Tegh Bahadur Ji reached here the masses gave him a warm welcome. As a result of Guru Tegh Bahadur Ji’s propagation, people in large number embraced Sikhism. Guru Tegh Bahadur Ji enjoined on the Sangats to rise above worldly attachments and bonds of casteism, and recite God’s name.

Question 4.
What were the causes of the martyrdom of Guru Tegh Bahadur Ji?
Or
Highlight the causes of the martyrdom of Guru Tegh Bahadur Ji.
Or
Study the causes responsible for the martyrdom of Guru Tegh Bahadur Ji.
Answer:
1. Enmity between the Mughals and the Sikhs: The relations between the Sikhs and the Mughals were cordial till 1605 A.D. But, when in 1606 A.D., the Mughal emperor Jahangir martyred Guru Arjan Dev Ji, the situation took a new turn. During the reign of Aurangzeb, the enmity between the Sikhs and the Mughals was further intensified. This growing bitterness became the most potent cause of Guru Tegh Bahadur Ji’s martyrdom.

2. Fanaticism of Aurangzeb : In 1658 A.D., Aurangzeb became the new emperor of the Mughals. He was a staunch Sunni Muslim. He wanted to see Islam flourish in every nook and corner of India. During his reign people were forced to embrace Islam at the point of sword. Aurangzeb ordered a decree that all Sikh Gurdwaras should be demolished.

3. Impact of Naqsjbbandis on Aurangzeb: Naqshbandi was a sect of fanatic Muslims. This sect exercised a great influence upon Aurangzeb. The growing popularity of Guru Tegh Bahadur Ji was intolerable for this sect. The Naqshbandis panicked lest the awakening among the masses and development of Sikh religion should endanger Islam. So they started instigating Aurangzeb.

4. Spread of Sikhism: Guru Tegh Bahadur Ji undertook a number of travels in states like Punjab, Uttar Pradesh, Bengal, Bihar, Assam etc. Impressed by his teachings thousands of people embraced Sikh religion. In order to accelerate the propagation of Sikh religion, he appointed Sikh missionaries. It was all beyond Aurangzeb’s power of tolerance to see the rapidly growing power of Sikhism.

5. Call of Kashmiri Pandits : Governor of Kashmir Sher Afghan forced the Pandits to embrace Islam. When they found no way out to save their faith, a sixteen member deputation led by Pandit Kirpa Ram met Guru Tegh Bahadur Ji at Chakk Nanaki, (Sri Anandpur Sahib) on 25th May, 1675 A.D. Guru felt greatly pleased and advised the Pandits to make a representation to the emperor stating that if the Guru could be converted to Islam they would, of their own accord, accept Islam.

Question 5.
Discuss the role played by ‘Naqashbandis’ in the martyrdom of Guru Tegh Bahadur Ji.
Answer:
Naqashbandis was a fanatic sect of Sunni Muslims. This sect had a great influence on Aurangzeb. The growing popularity of Guru Tegh Bahadur Ji, spread of Sikhism and the Muslim tilt towards Guru Ji was unbearable for this sect. Naqashbandis feared that the awakening among people and the growth of Sikhism might pose a danger for Islam. Consequently, their leader Sheikh Masum left no stone unturned to incite Aurangzeb to take stern steps to curb Sikhism. His action added fuel to the fire. As a result, Aurangzeb resolved to take steps against Guru Tegh Bahadur Ji. Thus we can say undoubtedly that Naqashbandis have played a major role in the martyrdom of Guru Tegh Bahadur Ji.

Question 6.
What was the immediate cause of the martyrdom of Guru Tegh Bahadur Ji?
Answer:
The Pandits living in Kashmir were firm believers in their religion and culture. The Hindus all over India revered them. Aurangzeb thought if these Kashmiri Pandits were converted to Islam the Hindus living in other parts of India would readily follow their example. With this object in view Aurangzeb appointed Sher Afghan as the Governor of Kashmir. Sher Afghan forced the Pandits to embrace Islam. When they found no way out to save their faith, deputation led by Pandit Kirpa Ram met Guru Tegh Bahadur Ji at Sri Anandpur Sahib on 25th May, 1675 A.D. When Guru Tegh Bahadur Ji heard the heart-rending atrocities being committed on the Kashmiri Pandits he was deeply touched. The Guru sat in deep thought. Tradition has it that at that moment the young Gobind Rai who was at that time 9 years old, entered the chamber where the Guru Ji sat along with the Kashmiri Pandits. He enquired from his father what had happened.

The Guru Ji told Gobind Rai that Aurangzeb had let loose a reign of terror. It called for a great holy man who was willing to sacrifice himself on the altar of religion. Without hesitation, Gobind Rai replied, “Who can be nobler than you, father?” On hearing this reply from the child, Guru Ji felt greatly pleasedjind decided to sacrifice himself for the protection of Hindu religion. Guru Tegh Bahadur Ji then advised the Pandits to make a representation to the Emperor stating that if the Guru could be converted to Islam they would, of their own accord, adopt Islam. Then-Aurangzeb ordered the Governor of Lahore to have Guru Tegh Bahadur Sahib arrested.

Question 7.
Evaluate the historical importance of martyrdom of Guru Tegh Bahadur Ji.
Or
What were the five significant results of the martyrdom of Guru Tegh Bahadur Ji?
Or
What were the five results of the martyrdom of Guru Tegh Bahadur Ji?
Answer:
1. Great Historical Event : The history of the world is replete with sacrifices. These sacrifices were made either for the protection of one’s religion or for the sake of the country. But Guru Tegh Bahadur Ji made supreme sacrifice for the protection of the downtrodden and for the protection of that religion to which, he himself did not belong. This example has no parallel in the history of the world. That is why Guru Tegh Bahadur Ji is called ‘Hind Di Chadar’.

2. Feeling of Revenge among Sikhs : The martyrdom of Guru Tegh Bahadur Ji sent a wave of hatred and revenge in the whole Punjab against the Mughal empire. The people swore to put an end to the tyrannical rule of the Mughals.

4. Creation of the Khalsa : The martyrdom of Guru Tegh Bahadur Ji made it clear to the Sikhs that in order to defend their religion it was most essential for them to wear arms. With this end in view and to infuse a new spirit in the Sikhs, Guru Gobind Singh Ji performed a great deed by creating the Khalsa Panth on the day of Baisakhi in 1699 A.D. The creation of the Khalsa gave birth to such a fearless community,, which thoroughly smashed the powerful rule of the Mughals and the Afghans in Punjab.

5. Battles between the Sikhs and the Mughals : A long drawn battle started between the Sikhs and the Mughals in the wake of Guru Tegh Bahadur Ji’s martyrdom. In these battles, the Sikhs had to face innumerable hardships but they stood firm like a rock. Despite their limited resources, the Sikhs with their matchless bravery shook the very foundations of the great Mughal empire.

Essay Type Questions:

Question 1.
Give a brief description of the early life of Guru Tegh Bahadur Ji.
Answer:
Guru Tegh Bahadur Ji was the ninth Guru of the Sikhs. The period of his pontificate was from 1664 to 1675 A.D. Guru Tegh Bahadur Ji undertook tours to various places in and outside Punjab to spread Sikhism. He commenced a new era in the history of India by courting martyrdom for the protection of Hinduism. A brief description of early career of Guru Tegh Bahabur is as under :

1. Birth and Parentage : Guru Tegh Bahadur Sahib was born on 1st April, 1621 A.D. at Amritsar. He was the fifth and the youngest son of Guru Hargobind Ji. His mother’s name was Nanaki. His father predicted that this child would follow the path of truth and religion. He would save the country from disaster and cut the roots of tyranny and oppression. Guru Hargobind Ji’s prediction proved to be true.

2. Childhood and Education : The childhood name of Guru Tegh Bahadur Ji was Tyag Mai. When he was five, arrangement was made for his education. He had the good fortune of getting education from Baba Buddha Ji and Bhai Gurdas Ji. He acquired the thorough knowledge of Punjabi, Brij and Sanskrit, History, Philosophy, Arithmetic and Music. He was also imparted training in horse-riding and use of weapons. In the battle of Kartarpur, he found the opportunity to display his bravery. His father Hargobind Sahib was greatly impressed by it and he changed his name to Tegh Bahadur.

3. Marriage : Tegh Bahadur Ji was married to Gujari who was the daughter of Lai Chand, a resident of Kartarpur. He was blessed with a son named Gobind Das.

4. Settlement at Bakala : Before his death in 1645 A.D. Guru Hargobind Ji nominated his grandson Har Rai Ji as his successor. At this instance, Tegh Bahadur Ji with his wife Gujari and mother Nanaki came to settle at Bakala. Here Tegh Bahadur Ji lived for 20 years.

5. Assumption of Guruship : In 1664 A.D. at Delhi, before breathing his last, Guru Har Kishan Sahib gave a hint to the Sikh Sangat that their next Guru- would be found at Bakala. When the news reached Baba Bakala twenty-two Sodhis, set up their twenty-two ‘Manjis’. Everyone declared himself to be the real Guru. At this juncture a Sikh named Makhan Shah Lubana found a solution. He was a trader. Once when his ship was caught in a sea-storm and was about to sink, he prayed faithfully, that if his ship reached the shore safely, he would offer 500 gold-mohars (coins) at his Guru’s feet. In order to keep his word, he along with his family came to Baba Bakala to offer 500 mohars at Guru Tegh Bahadur Sahib’s feet.

He was bewildered to see 22 impostor gurus. He conceived of an idea to find out the real Guru. One by one, he went to each Guru and offered two mohars. The impostor gurus were delighted to receive two mohars. When Makhan Shah finally reached Guru Tegh Bahadur Ji and offered him two mohars, Guru Sahib said, “You promised to offer 500 mohars, when your ship was about to sink but now you are offering only two mohars.” On hearing this Makhan Shah felt very glad and shouted loudly from the roof of the house : “Guru ladho re, Guru ladho re ” which meant “Guru has been found, Guru has been found”. In this way, the Sikhs accepted Guru Tegh Bahadur Ji as their ninth Guru. He held Guruship from 1664 AD. to 1675 AD.

6. Opposition of Dhir Mai: Dhir Mai, the elder brother of Guru Har Rai Ji, had been seeking for Guruship for long. One of the twenty-two ‘Manjis’ set up at Baba Bakala, was that of Dhir Mai also. When Dhir Mai received the news that the Sikhs had accepted Tegh Bahadur Ji as their Guru he alohg with hundred armed men raided the house of the Guru. This incident provoked the Sikhs. They arrested and produced Dhir Mai before Guru Tegh Bahadur Sahib but he forgave Dhir Mai when the latter begged to be pardonded.

Travels Of Guru Tegh Bahadur Ji:

Question 2.
Give a brief account of the religious tours of Guru Tegh Bahadur Ji.
Or
Narrate the travels undertaken by Guru Tegh Bahadur Ji for preaching Sikhisms.
Answer:
Guru Tegh Bahadur Ji soon after assuming Guruship, undertook travels in and out of Punjab. The aim of these travels was to spread Sikhism and convey the message of truth and love to the people. Writing about the purpose of Guru Tegh Bahadur Ji’s travels, S.S. Johar aptly says, “Guru Tegh Bahadur Ji thought it necessary to infuse a new life and rekindle a new spirit among the people.”

Travels of the Punjab:

1. Amritsar: First of all Guru Tegh Bahadur Sahib reached Amritsar from Baba Bakala in November, 1664 A.D. At that time, the Harmandir Sahib was under the control of Prithi Chand’s grandson, Harji Mina. He, with the help of some corrupt Masands had declared himself the Guru. When, he heard the news of Guru Tegh Bahadur Sahib’s arrival. So, he closed all the doors of the Harmandir Sahib so that Guru Sahib might not enter it. When Guru Tegh Bahadur Sahib reached there and found the door closed, he patiently sat for some time under a tree near the Akal Takht Sahib. Today at this place there is a small Gurdwara which is known as “Tham Sahib” or ‘Thara Sahib’.

2. Walla and Ghukewali: From Amritsar Guru Tegh Bahadur Ji went to a village named Walla. The women of this place vigorously participated in the Sangat and Pangat. Consequently, the Guru blessed them. After Walla, Guru Sahib went to a village called Ghukewali. Since there were many trees in this village, Guru Tegh Bahadur Sahib named it ‘Guru Ka Bagh’.

3. Khadur Sahib, Goindwal Sahib, Tarn Taran, Khemkaran etc : From Khadur Sahib and Goindwal Sahib, Guru Tegh Bahadur Sahib reached Tarn Taran. Tarn Taran had become a famous propagation centre of Sikhism. Afterwards Guru Tegh Bahadur Sahib ^went to Khemkaran. Here a devout named, Chaudhary Raghupat Rai presented Guru Tegh Bahadur Sahib a mare.

4. Kiratpur Sahib and Bilaspur: After his travels in the Majha region, Guru Sahib reached Kiratpur Sahib. At the invitation of Rani Champa, he reached Bilaspur. Guru Tegh Bahadur Sahib stayed here for three days. During his stay Guru Tegh Bahadur Sahib purchased a piece of land at Makhowal for Rs. 500 from the Rani. Here Guru Tegh Bahadur Sahib founded a new town in June 1665 A.D. which was named ‘Chak Nanaki’ after the name of his mother. Later on, it became famous as Sri Anandpur (The City of Bliss) Sahib.

Travels of Eastern India:

After the travels of Punjab, Guru Tegh Bahadur Sahib started his travels of Eastern India. A brief account of these travels is as follows :

5. Saifabad and Dhamdhan: In August 1665 A.D. Guru Tegh Bahadur Sahib reached Saifabad and Dhamdhan. Here the people congregated in large numbers to pay respect to Guru Tegh Bahadur Sahib. Aurangzeb could not tolerate the increasing propagation of Sikhism. He sent Alam Khan Rohilla to Dhamdhan to arrest Guru Tegh Bahadur Sahib. Consequently, Guru Tegh Bahadur Sahib was apprehended in November 1665 A.D. and brought to Delhi.

6. Mathura and Brindaban : From Delhi Guru Tegh Bahadur Sahib went to Mathura and Brindaban. Here the Guru explained to his audience the virtue of prayer and the value of service to the people.

7. Agra and Prayag: From Mathura, Guru Tegh Bahadur Sahib reached Agra. Here, he stayed at the house of an aged devotee, Mai Jassi. After this, Guru Tegh Bahadur Sahib went to Prayag. Here Guru Tegh Bahadur Sahib met a group of saints and yogis. Guru Tegh Bahadur Sahib preached them ‘Sadho Man Ke Maan Tiyago’ (O saints shun your pride).

8. Banaras : After the travel of Paryag, Guru Tegh Bahadur Sahib reached Banaras. Here, the Sikh devotees thronged in large numbers to pay respect to Guru Tegh Bahadur Sahib and listen to his exhortations. The people of this place held the view that a bath in the Karamnash river washes away all the good deeds of a person. Guru Tegh Bahadur Sahib bathed in this river and said that nothing could be achieved or lost with a bath. As a man sows, so does he reap.

9. Sasram and Gaya. From Banaras Guru Tegh Bahadur Sahib reached Sasram. Here a devotee Sikh ‘Masand Phaggu Shah’ served Guru Sahib very sincerely. Then Guru Tegh Bahadur Ji visited Gaya which was the chief centre of Buddhism. Here Guru Tegh Bahadur Sahib denounced casteism and preached worship of one God.

10. Patna : In 1666 A.D. Guru Tegh Bahadur Sahib reached Patna. Here the Sikh Sangat gave him a rousing reception. Guru Tegh Bahadur Sahib told the people the real meaning of life and enlightened them with principles of Sikhism. He sublimated Patna by calling it ‘Guru Da Ghar’ (the home of God). Leaving his wife and mother here,. Guru Tegh Bahadur Sahib proceeded to Munghyr.

11. Dhaka: Dhaka was a chief centre of Sikhism, When Guru Tegh Bahadur Ji reached here the masses gave him a warm welcome. As a result of Guru Tegh Bahadur Sahib’s propagation, people in large number embraced Sikhism. Guru Tegh Bahadur Sahib enjoined on the Sangats to *ise above worldly attachments and bonds of casteism, and recite God’s name.

12. Assam : On the request of Ram Singh, the ruler of Ambar, Guru Tegh Bahadur Sahib went with him to Assam. The Assamese were deft at sorcery. Out of this fear the Mughal forces were always defeated by the Assamese rulers. This time in the presence of Guru Tegh Bahadur Sahib, their sorcery failed and they had to face defeat. They came to pay obeisance to this great man, who frustrated their sorcery, and also begged pardon of him.
After this Guru Tegh Bahadur Sahib with his family returned to Punjab and settled at Chak Nanaki.

Tours of Malwa and Bangar Region:

In the middle of 1673 A.D. Guru Tegh Bahadur Sahib revisited the Malwa and Bangar regions of Punjab. During this tour, Guru Tegh Bahadur Sahib visited many places. Of these Saifabad, Mallowal, Sakha, Dhilwan Joga, Khiwa, Khiala, Maur, Talwandi Sabo, Bathinda and Damdhan were prominent. During these travels, Guru Tegh Bahadur Sahib completely identified himself with the sorrows and sufferings of the people. Through his message and teachings, he tried to awaken the people to their responsibility and grim realities of human existence. Impressed

Martyrdom of Guru Tech Bahabur Ji:

Question 3.

What were the causes responsible for the martyrdom of Guru Tegh Bahadur Ji? When, where and how he was executed?
Or
What were the main causes of the martyrdom of Guru Tegh Bahadur Ji and what is its importance?
Or
Describe the causes and significance of the martyrdom of Guru Tegh Bahadur Ji.
Or
Describe the causes of the martyrdom of Guru Tegh Bahadur Ji. What were the effects of his martyrdom?
Answer:
Guru Tegh Bahadur Ji’s martyrdom is a unique event of world history. History is replete with many examples of such great men, who sacrificed their lives for the protection of their religion or their country. But it is difficult to find an example of martyrs like Guru Tegh Bahadur Ji, who sacrificed his life for the protection of others’ religion.

PSEB 12th Class History Solutions Chapter 9 Guru Tegh Bahadur Ji and His Martyrdom Img 1

Causes of Martyrdom:

1. Enmity between the Mughals and the Sikhs : The relations between the Sikhs and the Mughals were cordial till 1605 A.D. But, when in 1606 A.D., the Mughal emperor martyred Guru Arjan Dev Ji, the situation took a new turn. He detained Guru Hargobind Sahib in the fort of Gwalior for two years. During the reign of Shah Jahan, Guru Hargobind Ji had to fight four battles against the Mughals. During the reign of Aurangzeb, the enmity between the Sikhs and the Mughals was further intensified. This growing bitterness became the most potent cause of Guru Tegh Bahadur Ji’s martyrdom.

2. Fanaticism of Aurangzeb : In 1658 A.D., Aurangzeb became the new emperor of the Mughals. He was a staunch Sunni Muslim. He wanted to see Islam flourish in every nook and corner of India. He got many famous temples of the Hindus demolished and mosques built in their places. Restrictions were imposed on Hindu festivals and ceremonies. During his reign people were forced to embrace Islam at the point of sword. Aurangzeb ordered a decree that all Sikh Gurdwaras should be demolished. According to Dr. I.B. Banerjee, “Necessarily on the ‘accession of Aurangzeb the entire policy of the Empire was reversed and a new era commenced.”

3. Impact of Naqshbandis on Aurangzeb : Naqshbandi was a sect of fanatic Muslims. This sect exercised a great influence upon Aurangzeb. The growing popularity of Guru Tegh Bahadur Sahib was intolerable for this sect. The Naqshbandis panicked lest the awakening among the masses and development of Sikh religion should endanger Islam. So they started instigating Aurangzeb.

4. Spread of Sikhism : Guru Tegh Bahadur Sahib undertook a number of travels in states like Punjab, Uttar Pradesh, Bengal, Bihar, Assam etc. Impressed by his teachings thousands of people embraced Sikh religion. In order to accelerate the propagation of Sikh religion, he appointed Sikh missionaries. It was all beyond Aurangzeb’s power of tolerance to see the rapidly growing power of Sikhism.

5. Enmity of Ram Rai: Ram Rai was the elder brother of Guru Har Krishan Ji. When Sikh Sangat accepted Guru Tegh Bahadur Ji as their next Guru, he could not reconcile with the turn of the tide. He wanted to snatch the Gurgaddi by force. However, when all his tactics to capture Gurgaddi failed, he started poisoning Aurangzeb’s ears against Guru Tegh Bahadur Sahib.

6. Call of Kashmiri Pandits : The Pandits living in Kashmir were firm believers in their religion and culture. The Hindus all over India revered them. Aurangzeb thought if these Kashmiri Pandits were converted to Islam the Hindus living in other parts of India would readily follow their example. With this object in view Aurangzeb appointed Sher Afghan as the Governor of Kashmir. Sher Afghan forced the Pandits to embrace Islam. When they found no way out to save their faith, a sixteen member deputation led by Pandit Kirpa Ram met Guru Tegh Bahadur Ji at Chakk Nanaki, (Sri Anandpur Sahib) on 25th May, 1675 A.D. They sought Guru Tegh Bahadur Ji’s help. When Guru Tegh Bahadur Ji heard the heart-rending atrocities being committed on the Kashmiri Pandits, he was deeply touched. It was the Gordian knot that had to be cut. The Guru sat in deep thought. At that moment the young Gobind Rai, who was at that time 9 years old, entered the chamber where the Guru sat along with the Kashmiri Pandits. He was struck with the unusual stillness of the room and enquired from his father what had happened.

The Guru told Gobind Rai that Aurangzeb had let loose a reign of terror. Someone had to face the emperor and tell him that he was treading a wrong path. It was a stupendous task. It called for a great holy man, who was willing to sacrifice himself on the altar of religion. Without hesitation, Gobind Rai replied, “Who can be nobler than you, father?” On hearing this reply from the child, Guru felt greatly pleased and advised the Pandits to make a representation to the emperor stating that if the Guru could be converted to Islam they would, of their own accord, accept Islam.

How was Guru Tegh Bahadur Ji Martyred?:

Guru Tegh Bahadur Ji with his three companions Bhai Mati Das Ji, Bhai Sati Das Ji and Bhai Dyala Ji proceeded from Chakk Nanaki (Sri Anandpur Sahib) to Delhi on July 11,1675 A.D. Mughal official arrested Guru Tegh Bahadur Sahib and his companions near Ropar. He was kept in a prison at Sirhind for four months. As ordered by Aurangzeb, he was taken to Delhi on 6th November, 1675 A.D. and produqed in his court. Aurangzeb suggested him to embrace Islam and also threatened to put him to death in case, he refused to do so. But, Guru Tegh Bahadur Sahib and his three companions categorically refused to embrace Islam. In order to demoralise Guru Tegh Bahadur Sahib, his three companions Bhai Mati Das Ji, Bhai Sati Das Ji and Bhai Dyala Ji were tortured to death before him. After this Guru Sahib was asked to show some miracle but Guru Tegh Bahadur Sahib refused to oblige. Consequently, on 11th November, 1675 A.D. he was beheaded at Chandni Chowk in Delhi. According to the famous historians Harbans Singh and L.M. Joshi, “This was a most moving and earthshaking event in the history of India.”

At the place, where Guru Tegh Bahadur Ji was martyred, stands the Gurdwara Sis Ganj. On the fateful night, a devotee, Bhai Lakhi Shah, with the help of his sons brought the body of the Guru to his home in a cart covered with heavy cotton bales. In order to cremate the body of the Guru, he instantly set his house on fire. Gurdwara Rakab Ganj stands here, today.

Significance of the Martyrdom:

The great martyrdom of Guru Tegh Bahadur Ji shook the whole humanity. This martyrdom marked the beginning of a new era not only in the history of Punjab, but also in the history of India. In the words of Dr. Trilochan Singh,
“The impact of the great sacrifice of Guru Tegh Bahadur was extremely powerful and far-reaching in its consequences on the Sikh people.”

1. Great Historical Event: The history of the world is replete with sacrifices. These sacrifices were made either for the protection of one’s religion or for the sake of the country. But Guru Tegh Bahadur Ji made supreme sacrifice for the protection of the downtrodden and for the protection of that religion to which, he himself did not belong. This example has no parallel in the history of the world. That is, why Guru Tegh Bahadur Ji is called ‘Hind Di Chadar’.

3. Protection of Hinduism : Aurangzeb wanted to convert the whole of India to Islam. With this end in view he had let loose a reign of terror. A large number of Hindus were daily put to death. Consequently, many Hindus had started adopting Islam. The very existence of the Hindu religion was exposed to a great danger. Under such times, when the Hindus saw no ray of hope, Guru Tegh Bahadur Ji gave his own sacrifice in order to protect the Hindu faith. This martyrdom made it clear to Aurangzeb that it was totally impossible to convert the whole Hindu community to Islam.

4. Creation of the Khalsa : The martyrdom of Guru Tegh Bahadur Ji made it clear to the Sikhs that in order to defend their religion it was most essential for them to wear arms. With this end in view and to infuse a new spirit in the Sikhs, Guru Gobind Singh performed a great deed by creating the Khalsa Panth on the day of Baisakhi in 1699 A.D. The creation of the Khalsa gave birth to such a fearless community, which thoroughly smashed the powerful rule of the Mughals and the Afghans in Punjab.

5. Beginning of the Tradition of Sacrifice*: After the martyrdom of Guru Tegh Bahadur Ji, a tradition of making sacrifice for religion started among the Sikhs. While treading this path, Guru Gobind Singh Ji underwent several untold sufferings. His younger sons were bricked up alive in a wall. The elder sons and many devoted Sikhs, who were beloveds of Guru Sahib fell .martyrs in battles. After Guru Gobind Singh Ji, Banda Singh Bahadur along with hundreds of Sikhs gave their sacrifices. After Mughals, the Afghans subjected the Sikhs to untold and unbearable sufferings. The blood of the martyrs infused a new confidence amongst the Sikhs.

6. Battles between the Sikhs and the Mughals : A long drawn battle started between the Sikhs and the Mughals in the wake of Guru Tegh Bahadur Ji’s martyrdom. In these battles, the Sikhs had to face innumerable hardships but they stood firm like a rock. Despite their limited resources, the Sikhs with their matchless bravery shook the very foundations of the great Mughal empire. Finally, we agree to these words of famous historian, S.S. Johar, “The Martyrdom of Guru Tegh Bahadur was an event of great significance in the history of India. It had far-reaching consequences.”

Question 4.
The martyrdom of Guru Tegh Bahadur Ji had far-reaching consequences on Sikh History. Discuss.
Answer:

Guru Tegh Bahadur Ji’s martyrdom is a unique event of world history. History is replete with many examples of such great men, who sacrificed their lives for the protection of their religion or their country. But it is difficult to find an example of martyrs like Guru Tegh Bahadur Ji, who sacrificed his life for the protection of others’ religion.

Causes of Martyrdom:

2. Fanaticism of Aurangzeb : In 1658 A.D., Aurangzeb became the new emperor of the Mughals. He was a staunch Sunni Muslim. He wanted to see Islam flourish in every nook and corner of India. He got many famous temples of the Hindus demolished and mosques built in their places. Restrictions were imposed on Hindu festivals and ceremonies. During his reign people were forced to embrace Islam at the point of sword. Aurangzeb ordered a decree that all Sikh Gurdwaras should be demolished. According to Dr. I.B. Banerjee,
“Necessarily on the ‘accession of Aurangzeb the entire policy of the Empire was reversed and a new era commenced.”

The Guru sat in deep thought. At that moment the young Gobind Rai, who was at that time 9 years old, entered the chamber where the Guru sat along with the Kashmiri Pandits. He was struck with the unusual stillness of the room and enquired from his father what had happened. The Guru told Gobind Rai that Aurangzeb had let loose a reign of terror. Someone had to face the emperor and tell him that he was treading a wrong path. It was a stupendous task. It called for a great holy man, who was willing to sacrifice himself on the altar of religion. Without hesitation, Gobind Rai replied, “Who can be nobler than you, father?” On hearing this reply from the child, Guru felt greatly pleased and advised the Pandits to make a representation to the emperor stating that if the Guru could be converted to Islam they would, of their own accord, accept Islam.

How was Guru Tegh Bahadur Ji Martyred?

In order to demoralise Guru Tegh Bahadur Sahib, his three companions Bhai Mati Das Ji, Bhai Sati Das Ji and Bhai Dyala Ji were tortured to death before him. After this Guru Sahib was asked to show some miracle but Guru Tegh Bahadur Sahib refused to oblige. Consequently, on 11th November 1675 A.D., he was beheaded at Chandni Chowk in Delhi. According to the famous historians Harbans Singh and L.M. Joshi,
“This was a most moving and earthshaking event in the history of India.”

Significance of the Martyrdom:

The great martyrdom of Guru Tegh Bahadur Ji shook the whole of humanity. This martyrdom marked the beginning of a new era not only in the history of Punjab but also in the history of India. In the words of Dr Trilochan Singh, “The impact of the great sacrifice of Guru Tegh Bahadur was extremely powerful and far-reaching in its consequences on the Sikh people.”

2. Feeling of Revenge among Sikhs: The martyrdom of Guru Tegh Bahadur Ji sent a wave of hatred and revenge in the whole Punjab against the Mughal empire. The people swore to put an end to the tyrannical rule of the Mughals.

3. Protection of Hinduism: Aurangzeb wanted to convert the whole of India to Islam. With this end in view, he had let loose a reign of terror. A large number of Hindus were daily put to death. Consequently, many Hindus had started adopting Islam. The very existence of the Hindu religion was exposed to great danger. During such times, when the Hindus saw no ray of hope, Guru Tegh Bahadur Ji gave his own sacrifice in order to protect the Hindu faith. This martyrdom made it clear to Aurangzeb that it was totally impossible to convert the whole Hindu community to Islam.

4. Creation of the Khalsa: The martyrdom of Guru Tegh Bahadur Ji made it clear to the Sikhs that in order to defend their religion it was most essential for them to wear arms. With this end in view and to infuse a new spirit in the Sikhs, Guru Gobind Singh performed a great deed by creating the Khalsa Panth on the day of Baisakhi in 1699 A.D. The creation of the Khalsa gave birth to such a fearless community, which thoroughly smashed the powerful rule of the Mughals and the Afghans in Punjab.

5. Beginning of the Tradition of Sacrifice*: After the martyrdom of Guru Tegh Bahadur Ji, a tradition of making sacrifices for religion started among the Sikhs. While treading this path, Guru Gobind Singh Ji underwent several untold sufferings. His younger sons were bricked up alive in a wall. The elder sons and many devoted Sikhs, who were beloveds of Guru Sahib fell .martyrs in battles. After Guru Gobind Singh Ji, Banda Singh Bahadur along with hundreds of Sikhs gave their sacrifices. After the Mughals, the Afghans subjected the Sikhs to untold and unbearable sufferings. The blood of the martyrs infused new confidence amongst the Sikhs.

6. Battles between the Sikhs and the Mughals: A long-drawn battle started between the Sikhs and the Mughals in the wake of Guru Tegh Bahadur Ji’s martyrdom. In these battles, the Sikhs had to face innumerable hardships but they stood firm like a rock. Despite their limited resources, the Sikhs with their matchless bravery shook the very foundations of the great Mughal empire. Finally, we agree to these words of the famous historian, S.S. Johar, “The Martyrdom of Guru Tegh Bahadur was an event of great significance in the history of India. It had far-reaching consequences.”

Short Answer Type Questions:

Question 1.
Name the sincere Sikh who searched for the Ninth Guru and why?
Or
Which Sikh devotee identified the ninth Guru and why?
Or
Who searched Guru Tegh Bahadur Ji and why?
Answer:
Before breathing his last in 1664 A.D., Guru Har Krishan Ji had hinted to the Sikh Sangat that their successor would be found at Baba Bakala. At this 22 impostors grabbed the opportunity and established 22 Manjis at Baba Bakala. Each one of them called himself, the real Guru. At such a time, a sincere Sikh, Makhan Shah Lubana found the solution to this crisis. When Makhan Shah Lubana offered two mohars to Guru Tegh Bahadur Ji, the latter said, “When your ship was sinking, you promised to offer 500 mohars and now you are offering only two.” On hearing it, he was overjoyed. He went &top a house and shouted aloud, “Guru Ladho Re, Guru Ladho re,” which meant that I have found the real Guru.

Question 3.
What were the causes of the martyrdom of Guru Tegh Bahadur Ji?
Or
Highlight the causes of the martyrdom of Guru Tegh Bahadur Ji.
Or
Write any three causes of the martyrdom of Guru Tegh Bahadur Ji.
Or
Study the causes responsible for the martyrdom of Guru Tegh Bahadur Ji.
Or
Write down the main reasons for the martyrdom of Guru Tegh Bahadur Ji.
Answer:

Aurangzeb’s fanaticism became the main cause of Guru Tegh Bahadur Ji’s martyrdom,
Aurangzeb could not tolerate the existence of any other religion except Islam,
Ram Rai incited Aurangzeb against Guru Ji, as he himself wanted to get Guruship.
The outcry of Kashmiri Pandits to save the Hindu religion became the immediate cause of Guru Tegh Bahadur Ji’s martyrdom.

Question 4.
Discuss the role played by ‘Naqshbandis’ in the martyrdom of Guru Tegh Bahadur Ji.
Answer:
Naqashbandis was a fanatic sect of Sunni Muslims. The growing popularity of Guru Ji, spread of Sikhism and the Muslim tilt towards Guru Ji was unbearable for this sect. Consequently, their leader Shaikh Masoom left no stone unturned to incite Aurangzeb to take stern steps to curb Sikhism. His action added fuel to the fire. As a result, Aurangzeb resolved to take steps against Guru Tegh Bahadur Ji. ’

Question 5.
What was the immediate cause of the martyrdom of Guru Tegh Bahadur Ji?
Or
Why did Guru Tegh Bahadur Ji help the Kashmiri Brahmans?
Answer:
During the reign of Aurangzeb Sher Afghan, the Governor of Kashmir forced the Pandits to embrace Islam. When they found no way out to save their faith, a deputation led by Pandit Kirpa Ram met Guru Tegh Bahadur Ji at Sri Anandpur Sahib on 25th May, 1675 A.D. When Guru Tegh Bahadur Ji heard the heart-rending atrocities being committed on the Kashmiri Pandits, he was deeply touched. So Guru Tegh Bahadur Ji decided to sacrifice himself for the protection of Hindu religion.

Question 6.
Evaluate the historical importance of martyrdom of Guru Tegh Bahadur Ji.
Or
Explain the importance of the martyrdom of Guru Tegh Bahadur Ji.
Or
What is the importance of the martyrdom of Guru Tegh Bahadur Ji?

Answer:
The martyrdom of Guru Tegh Bahadur Ji had far-reaching consequences. The whole of Punjab began to bum with indignation as a result of this martyrdom. It also proved that tyranny would continue to be perpetuated as long as there was the Mughal rule. So Guru Gobind Singh Ji resolved to put an end to the tyranny and injustice of the Mughals. With this end in view, he founded Khalsa Panth in 1699 A.D. After it a long-drawn struggle started between the Sikhs and the Mughals. It shattered the very foundation of the Mughal empire.

Objective Type Questions:

Question 1.
Who was the ninth Guru of the Sikhs?
Answer:
Guru Tegh Bahadur Ji.

Question 2.
Where was Guru Tegh Bahadur Ji born?
Answer:
Amritsar.

Question 3.
When was Guru Tegh Bahadur Ji born?
Answer:
1 April, 1621 A.D.

Question 4.
Name the mother of Guru Tegh Bahadur Ji.
Answer:
Mata Nanaki Ji.

Question 5.
Name the father of Guru Tegh Bahadur Ji.
Answer:
Guru Hargobind Ji.

Question 6.
What was the childhood name of Guru Tegh Bahadur Ji?
Answer:
Tyag Mai.

Question 7.
What is meant by Tegh Bahadur?
Answer:
Expert in the art of swordsmanship.

Question 8.
To whom was Guru Tegh Bahadur Ji married?
Answer:
Gujari Ji.

Question 9.
What was the name of Guru Tegh Bahadur Ji’s son?
Answer:
Gobind Das or Gobind Rai.

Question 10.
Who identified Guru Tegh Bahadur Ji as a Guru at Baba Bakala?
Answer:
Makhan Shah Lubana.

Question 11.
Who said, “Guru Ladho Re, Guru Ladho Re.”?
Answer:
Makhan Shah Lubana.

Question 12.
For how long did Guru Tegh Bahadur Ji remain on Gurgaddi?
Answer:
1664 A.D. to 1675 A.D.

Question 13.
Name any one place visited by Guru Tegh Bahadur Ji.
Answer:
Delhi.

Question 14.
Name any one place of Punjab visited by Guru Tegh Bahadur Ji.
Answer:
Amritsar.

Question 15.
What was the original name of Sri Anandpur Sahib?
Answer:
Makhowal or Chak Nanaki.

Question 16.
What was the main cause of the martyrdom of Guru Tegh Bahadur Ji?
Answer:
Aurangzeb couldn’t tolerate the increasing power of the Sikhs.

Question 17.
What was the main reason for the martyrdom of Guru Tegh Bahadur Ji?
Answer:
The Guru’s decision to protect the Kashmiri Pandits.

Question 18.
Who was the Subedar of Kashmir who committed atrocities on Kashmiri Pandits?
Answer:
Sher Afghan.

Question 19.
Under whose leadership a delegation of Kashmiri Pandit met Guru Tegh Bahadur Ji at Sri Anandpur Sahib?
Answer:
Pandit Kirpa Ram.

Question 20.
Which Guru gave his martyrdom for the protection of Hindu religion?
Answer:
Guru Tegh Bahadur Ji.

Question 21.
Where was Guru Tegh Bahadur Ji martyred?
Answer:
Chandani Chotvk, Delhi.

Question 22.
In which Mughal ruler’s regime the execution of Guru Tegh Bahadur Ji took place?
Or
Who was the ruler at the time of martyrdom of Ninth Guru Tegh Bahadur Ji?
Or
Name the Mughal emperor by whose order Guru Tegh Bahadur Ji was martyred?
Answer:
Aurangzeb.

Question 23.
When was Guru Tegh Bahadur Ji martyred?
Answer:
Nov. 11, 1675 A.D.

Question 24.
Name the three Sikh disciples who were executed before the martyrdom of Guru Tegh Bahadur Ji.
Or
Name three followers of Guru Tegh Bahadur Ji who were executed along with him.
Answer:

Bhai Mati Das Ji,
Bhai Sati Das Ji and
Bhai Dyala Ji.

Question 25.
Which Gurdwara has been raised at the place where Guru Tegh Bahadur Ji was martyred?
Answer:
Gurdwara Sis Ganj.

Question 26.
Where was Gurdwara Sis Ganj constructed?
Answer:
Delhi.

Question 27.
Mention any one result of Guru Tegh Bahadur Ji’s martyrdom.
Or
What was a consequence of the martyrdom of Guru Tegh Bahadur Ji?
Answer:
A chapter of long drawn struggle between the Sikhs and the Mughals started.

Question 28.
For whom did Guru Gobind Singh Ji use the words Rangrete Guru Ke Bete?
Answer:
Bhai Jaita Ji.

Question 29.
Which Guru Sahib is called Hind Ki Chaddar?
Answer:
Guru Tegh Bahadur Ji.

Fill in the blanks:

1. ………………… was the ninth Guru of the Sikhs.
Answer:
Guru Tegh Bahadur Ji

2. Guru Tegh Bahadur Ji was born at ………………..
Answer:
Amritsar

3. The name of the father of Guru Tegh Bahadur Ji was ………………..
Answer:
Guru Hargobind Ji

4. The name of the mother of Guru Tegh Bahadur Ji was ………………..
Answer:
Nanaki

5. The childhood name of Guru Tegh Bahadur Ji was …………….
Answer:
Tyagmal

6. The name of the son of Guru Tegh Bahadur Ji was …………………
Answer:
Gobind Rai

7. Sri Guru Tegh Bahadur*Ji was searched by ………………
Answer:
Makhan Shah Lubana

8. Guru Tegh Bahadur Ji assumed Guruship in ……………
Answer:
664 A.D.

9. Guru Tegh Bahadur Ji started his travels from ………………
Answer:
Amritsar

10. The town Chak Nanaki was established by ……………….
Answer:
Guru Tegh Bahadur Ji

11. Aurangzeb reimposed Jaziya tax on Hindus in ………………
Answer:
1679 A.D.

12. Ram Rai was the ………………… son of Guru Har Rai Ji.
Answer:
eldest

13. Guru Tegh Bahadur Ji was martyred by the order of ………………
Answer:
Aurangzeb

14. Guru Tegh Bahadur Ji was martyred on ………………… at Delhi.
Answer:
Nov. 11, 1675 A.D.

15. ………………… was raised at the place of Guru Tegh Bahadur Ji’s martyrdom.
Answer:
Gurdwara Sis Ganj

16. Sri Guru Gobind Singh Ji hugged ……………… and said ‘Rangreta Guru Ke Beta’.
Answer:
Bhai Jaita Ji

17. Sri Guru Gobind Singh Ji addressed to ………………… and ‘Rangrette Guru Ke Bete’.
Answer:
Bhai Jaita Ji

18. The name of the Jallad was …………….. who martyred Guru Tegh Bahadur Ji.
Answer:
Jalaludin

19. ……………….. is known as Hind-Di-Chadar.
Answer:
Guru Tegh Bahadur Ji

True or False:

1. The ninth Guru of the Sikhs was Guru Tegh Bahadur Ji.
Answer:
True

2. Guru Tegh Bahadur Ji was born at Amritsar.
Answer:
True

3. Guru Tegh Bahadur Ji was born in 1621 A.D.
Answer:
True

4. The name of the father of Guru Tegh Bahadur Ji was Har Krishan Ji.
Answer:
False

5. Gujari was the name of the mother of Guru Tegh Bahadur Ji.
Answer:
False

6. The childhood name of Guru Tegh Bahadur Ji was Tyag Mai.
Answer:
True

7. Guru Tegh Bahadur Ji’s son name was Gobind Rai.
Answer:
True

8. Makhan Shah Lubhana identified Guru Tegh Bahadur Ji
Answer:
True

9. Guru Tegh Bahadur Ji succeeded to Guruship in 1664 A.D.
Answer:
True

10. Guru Tegh Bahadur Ji reached Amritsar first during his travels.
Answer:
True

11. Guru Tegh Bahadur Ji laid the foundation of Chak Nanaki.
Answer:
True

12. Aurangzeb reimposed Jaziya tax on Hindus in 1664 A.D.
Answer:
False

13. Sher Afghan was the Governor of Kashmir at the time of Guru Tegh Bahadur Ji.
Answer:
True

14. Guru Tegh Bahadur Ji was martyred on the orders of Aurangzeb.
Answer:
True

15. Guru Tegh Bahadur Ji was martyred on November 11, 1675 A.D.
Answer:
True

16. Gurdwara Rakab Ganj was raised at the place of Guru Tegh Bahadur Ji’s martyrdom.
Answer:
False

Multiple Choice Questions:

1. Who was the ninth Guru of the Sikhs?
(a) Guru Amar Das Ji
(b) Guru Har Rai Ji
(c) Guru Har Krishan Ji
(d) Guru Tegh Bahadur Ji.
Answer:
(d) Guru Tegh Bahadur Ji.

2. When was Guru Tegh Bahadur Ji born?
(a) In 1601 A.D.
(b) In 1621 A.D.
(c) In 1631 A.D.
(d) In 1656 A.D.
Answer:
(b) In 1621 A.D.

3. What was the childhood name of Guru Tegh Bahadur Ji?
(a) Hari Mai Ji
(b) Tyag Mai Ji
(c) Bhai Lehna Ji
(d) Bhai Jetha Ji.
Answer:
(b) Tyag Mai Ji

4. What was the name of the father of Guru Tegh Bahadur Ji?
(a) Guru Hargobind Ji
(b) Guru Har Rai Ji
(c) Guru Har Krishan Ji
(d) Baba Gurditta Ji.
Answer:
(a) Guru Hargobind Ji

5. What was the name of the mother of Guru Tegh Bahadur Ji?
(a) Gujari Ji
(b) Sulakhni Ji
(c) Nanaki Ji
(d) Ganga Devi Ji.
Answer:
(c) Nanaki Ji

6. To whom was Guru Tegh Bahadur Ji married?
(a) Nihal Kaur Ji
(b) Gujari Ji
(c) Sulakhni Ji
(d) Sabrai Devi Ji.
Answer:
(b) Gujari Ji

7. What was the name of son of Guru Tegh Bahadur Ji.
(a) Har Rai Ji
(b) Arjan Dev Ji
(c) Ram Rai Ji
(d) Gobind Rai Ji.
Answer:
(d) Gobind Rai Ji.

8. Name the person whose efforts proved that Guru Tegh Bahadur Ji was the real Guru of the Sikhs?
(a) Makhan Shah Mastuana
(b) Makhan Shah Lubhana
(c) Baba Buddha Ji
(d) Bhai Gurdas Ji.
Answer:
(b) Makhan Shah Lubhana

9. When did Guru Tegh Bahadur assume Guruship?
(a) In 1661 A.D.
(b) In 1664 A.D.
(c) In 1665 A.D.
(d) In 1666 A.D.
Answer:
(b) In 1664 A.D.

10. Which town was first visited by Guru Tegh Bahadur Ji?
(a) Goindwal Sahib
(b) Khadur Sahib
(c) Amritsar
(d) Kiratpur Sahib
Answer:
(c) Amritsar

11. Which town was founded by Guru Tegh Bahadur Ji in 1665 A.D.?
(a) Chak Nanaki
(b) Bilaspur
(c) Sahnewal
(d) Kiratpur Sahib.
Answer:
(a) Chak Nanaki

12. What is the latest name of Chak Nanaki?
(a) Tarn Taran
(b) Bilaspur
(c) Khadur Sahib
(d) Sri Anandpur Sahib.
Answer:
(d) Sri Anandpur Sahib.

13. What was the cause of the martyrdom of Guru Tegh Bahadur Ji?
(a) Fanaticism of Aurangzeb
(b) Call of Kashmiri Pandits
(c) Opposition of Naqshbandis
(d) Enmity of Ram Rai.
Answer:
(b) Call of Kashmiri Pandits

14. Which Mughal emperor ordered the execution of Guru Tegh Bahadur Ji?
(a) Jahangir
(b) Shah Jahan
(c) Aurangzeb
(d) Bahadur Shah.
Answer:
(c) Aurangzeb

15. Where was Guru Tegh Bahadur Ji martyred?
(a) Lahore
(b) Delhi
(c) Amritsar
(d) Patna
Answer:
(b) Delhi

16. When was Guru Tegh Bahadur Ji martyred?
(a) In 1661 A.D.
(b) In 1664 A.D.
(c) In 1665 A.D.
(d) In 1675 A.D.
Answer:
(d) In 1675 A.D.

17. Which Gurudwara has been raised at the place where Guru Tegh Bahadur Ji was martyred?
(a) Sis Ganj
(b) Rakab Ganj
(c) Bala Sahib
(d) Darbar Sahib.
Answer:
(a) Sis Ganj

18. Which Guru is known as ‘Hind-Di-Chadar’?
(a) Guru Arjan Dev Ji
(b) Guru Hargobind Ji
(c) Guru Tegh Bahadur Ji
(d) Guru Gobind Singh Ji.
Answer:
(c) Guru Tegh Bahadur Ji

PSEB 12th Class History Solutions Chapter 8 Guru Har Rai Ji and Guru Har Krishan Ji

December 20, 2024December 19, 2024 by Prasanna

Punjab State Board PSEB 12th Class History Book Solutions Chapter 8 Guru Har Rai Ji and Guru Har Krishan Ji Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 History Chapter 8 Guru Har Rai Ji and Guru Har Krishan Ji

Long Answer Type Questions:

Question 1.
Why is the pontificate of Guru Har Rai Ji considered important in the development of Sikhism?
Or
Write a short note on Guru Har Rai Ji.
Or
What do you know about Guru Har Rai Ji?
Answer:
1. Development of Sikhism under Guru Har Rai Ji: The pontificate of Guru Har Rai Sahib lasted from 1645 to 1661 A.D. To carry on his propagation work, he set up three famous centres which were known as bakhshishes’ or missionary centres. The first bakhshish’ was that of an ascetic named Bhagat Gir. He set up many centres for the propagation of Sikhism in East India. Of these, Patna, Bereilley and Rajgir are the famous ones. Likewise, Suthara Shah was sent to Delhi, Bhai Pheru to Rajasthan, Bhai Gonda Ji was sent to Kabul, Bhai Natha Ji to Dacca and Bhai Jodha Ji. to Multan. Guru Har Rai Sahib himself travelled to different places of Punjab namely Jalandhar, Kartarpur, Palahi, Hakimpur, Mukandpur, Gurdaspur, Amritsar, Ferozepur, Patiala, Ambala, Karnal, Hissar etc.

2. Phul Blessed: One day a devotee named Kala with his nephew, Phul came to visit Guru Har Rai Sahib. Guru Sahib’s eyes fell on Paul, who was slapping his belly with his hand. On enquiry, Kala told Guru Sahib that he was hungry and wanted something to eat. Guru Sahib took compassion on him and said, “He shall become great, famous and wealthy. His descendants shall drink water as far as the Jamuna. They shall have sovereignty for many generations and be honoured in proportion as they serve the Guru.” ’
The blessing of Guru Har Rai Ji proved to be true. The generation of Phul laid the foundation of Phulkian Misl.

3. Help to Prince Dara: During the pontificate of Guru Har Rai Ji, Dara Shikoh was the Governor of Punjab. He was the elder brother of Aurangzeb. In a bid to capture power Aurangzeb poisoned Para’s food. Consequently, he fell seriously ill. Dara begged Guru Har Rai Ji to treat him. Guru Har Rai Ji cured Dara with the rarest of herbs. As a result, Dara felt deeply obliged to Guru Har Rai Ji. He would often come to pay a visit to Guru Har Rai Ji.

4. Guru Har Rai Ji Summoned to Delhi: Aurangzeb had the suspicion that some hymns in the Guru Granth Sahib were against Islam. In order to, get it confirmed, he asked Guru Har Rai Ji to appear in his court. Guru Sahib sent his son, Ram Rai. In order to escape the royal wrath, Ram Rai wrongly interpreted it. Consequently, Ram Rai was declared unworthy of Guruship.

5. Nomination of the Successor: Realising that his end was approaching, he nominated his younger son, Har Krishan to Guruship. On 6th October 1661 A.D., Guru Har Rai Ji was immersed in Eternal Light at Kiratpur Sahib.

Question 2.
Write a short note about Thermal.
Answer:
Dhir Mai, the elder brother of Guru Har Rai Ji, had for long been asking for Guruship. One of the twenty-two ‘Manjis’ set up at Baba Bakala, was that of Dhir Mai also. When Dhir Mai received the news that the Sikhs had accepted Tegh Bahadur as their Guru he became furious and restless. He conspired with a Masand named Shihan to kill Guru Tegh Bahadur Ji and to plunder his house. One day Shihan along with hundred armed men raided the house of the Guru. In this assault, Guru Sahib’s shoulder was hit with a bullet. Guru Sahib was wounded but He remained serene and calm. Shihan’s accomplices carried away with many belongings of Guru Sahib’s house. This incident provoked the Sikhs who under the leadership of Makhan Shah attacked Dhir Mai’s house. They not only arrested and produced Dhir Mai and Shihan before Guru Sahib but also recovered the stolen goods from them. Guru Sahib forgave Dhir Mai and Shihan when they begged to be pardoned.

Question 3.
Write a brief note on Guru Har Krishan Ji. Why was he called Bal Guru?
Or
Write a short note on Guru Har Krishan Ji.
Or
Explain in detail about Guru Har Krishan Ji.
Answer:
1. Assumption of Guruship: Guru Har Rai Ji had disinherited his elder son, Ram Rai of Guruship, after declaring him ineligible, because he had misinterpreted the Gurbani in Aurangzeb’s court. In,1661 A.D., Guru Har Rai Ji handed over the Guruship to Har Krishan Ji. At that time, Guru Har Krishan Ji was barely five years old. That is why Guru Har Krishan Ji is also known as Bal Guru (child Guru) in Sikh History. He held Guruship. till 1664 A.D.

2. Opposition of Ram Rai: Ram Rai being the elder son of Guru Har Rai Ji, considered himself to be the rightful claimant to Gurgaddi. But Guru Har Rai Ji had already disinherited him of the Guruship. When he came to know that Guruship had been assigned to Har Krishan Ji, he could not tolerate it. He started hatching conspiracies to acquire Guruship.

3. Guru Sahib’s visit to Delhi: Aurangzeb assigned the task of bringing Guru Har Krishan Ji to Delhi to Raja Jai Singh. Raja Jai Singh sent his Diwan, Paras Ram to Guru Har Krishan Ji. Guru Har Krishan Ji declined to go to Delhi to see Aurangzeb. He went to Delhi in 1664 A.D. and agreed to stay at Raja Jai Singh’s residence. There is a difference of opinions among historians on the point of whether any meeting took place between Guru Har Krishan Ji and Aurangzeb or not.

4. Immersed in Eternal Light: In those days cholera and smallpox had broken out in Delhi. Guru Har Krishan Ji served the sick, the poor and the orphans with heart and soul. But, he himself fell a victim to smallpox. He immersed in Eternal Light on 30th March 1664 A.D. at Delhi.

Essay Type Questions:

Question 1.
What do you know about the life and achievements of Guru Har Rai Ji?
Answer:
Guru Har Rai Ji was the seventh Guru of the Sikhs. The period of his pontificate (1645 to 1661 A.D.) is called the period of peace for Sikhism. A brief account of Guru Har Rai Ji’s early career and the development of Sikh Panth under him is as ahead :

1. Birth and Parentage: Guru Har Rai Ji was born on 30 January 1630 A.D. at a place called Kiratpur Sahib. His mother’s name was Bibi Nihal Kaur. He was the grandson of Guru Hargobind Sahib and the son of Baba Gurditta Ji.

2. Childhood and Marriage: Right from his childhood he possessed saintly nature, a sweet tongue and a soft heart. It is said that once Guru Har Rai Sahib was strolling in a garden when some flowers got entangled with his cloak and fell off. He was moved to tears when he saw this. Har Rai Ji was married to Sulakhni, daughter of Daya Ram of Anup city in U.P. He was blessed with two sons, Ram Rai and Har Krishan.

3. Assumption of Guruship: The sixth master, Guru Hargobind Sahib, had five sons: Baba Gurditta, Ani Rai and Baba Atal Rai had passed away during his own lifetime. Of the remaining two, Suraj Mai was involved in worldly matters more than was essential, and Tegh Bahadur was disenchanted with worldly affairs. So at that time, Guru Hargobind Ji deemed it fit to bestow Guruship on Baba Gurditta’s younger son, Har Rai. The ceremony of his assuming Guruship was performed on 8th March 1645 A.D. Thus, Guru Har Rai Ji became the 7th Guru of the Sikhs.

4. Development of Sikhism under Guru Har Rai Ji: The pontificate of Guru Har Rai Sahib lasted from 1645 to 1661 A.D. To carry on his propagation work, he set up three famous centres which were known as ‘bakhshishes’ or the missionary centres. The first “bakhshish’ was that of an ascetic named Bhagat Gir. Pleased with his devotion Guru Har Rai Sahib re-christened him Bhagat Bhagwan. He set up many centres for the propagation of Sikhism in East India. Of these, Patna, Bareilly and Rajgir are the famous ones. The second ‘bakhshish’ was that of Suthra Shah. He was sent to Delhi for the propagation of Sikhism.

The third “bakhshish’ was that of Peru. He was sent to Rajasthan. Likewise, Bhai Gonda Ji was sent to Kabul, Bhai Natha Ji to Dacca and Bhai-Jodha Ji to Multan. Guru Har Rai Sahib himself travelled to different places of Punjab namely Jalandhar, Kartarpur, Palahi, Hakimpur, Mukandpur, Gurdaspur, Amritsar, Ferozepur, Patiala, Ambala, Karnal, Hissar etc.

5. Phul Blessed: One day a devotee named Kala with his nephew, Phul came to visit Guru Har Rai Sahib. Guru Sahib’s eyes fell on Paul, who was slapping his belly with his hand. On enquiry, Kala told Guru Sahib that he was hungry and wanted something to eat. Guru Sahib took compassion on him and said, “He shall become great, famous and wealthy. His descendants shall drink water as far as the Jamuna. They shall have sovereignty for many generations and be honoured in proportion as they serve the Guru.”
The blessing of Guru Har Rai Ji proved to be true. The generation of Phul laid the foundation of Phulkian Misl.

6. Help to Prince Dara: During the pontificate of Guru Har Rai Sahib, Dara Shikoh was the Governor of Punjab. He was the elder brother of Aurangzeb. In a bid to capture power Aurangzeb poisoned Dara’s food. Consequently, he fell seriously ill. Dara begged Guru Har Rai Sahib to treat him. Guru Har Rai Sahib cured Dara with the rarest of herbs. As a result, Dara felt deeply obliged to Guru Har Rai Sahib. He would often come to pay a visit to Guru Har Rai Sahib.

7. Guru Har Rai Ji Summoned to Delhi : Aurangzeb had suspicion that some hymns in the Guru Granth Sahib were against Islam. In order to, get it confirmed, he asked Guru Har Rai Sahib to appear in his court. Guru Sahib sent his son, Ram Rai. Pointing out a Saloka in the Asa Di Var, Aurangzeb asked him why Muslims had been opposed to it. The Saloka means : “The clay of a Muslim’s grave falls into the hands of a potter ; pots and bricks out of it he makes; in the fire burns the poor clay. As it burns it weeps and wails.” In order to escape the royal wrath, Ram Rai wrongly interpreted it. He explained that Guru Nanak Sahib said nothing against the MusalmAnswer: In fact, he had written the word beiman which had been corrupted by some ignorant persons as Musalman. Guru Har Rai Ji felt indignant, when he heard about it. He considered it a great insult of Guru Granth Sahib. Consequently, Ram Rai was declared unworthy of Guruship.

8. Nomination of the Successor: Realising that his end was approaching, he nominated his younger son, Har Krishan to Guruship. On 6th October 1661 A.D. Guru Har Rai Ji was immersed in Eternal Light at Kiratpur Sahib.

9. Estimate of Guru Har Rai Ji’s Achievements: It is true that Guru Har Rai Ji left this mortal world at the young age of 31, but after the assumption of Guruship he did great deeds for the dissemination of Sikhism. He set up many propagation centres in the Majha, Doaba and Malwa regions. He maintained with gusto the practice of ‘Sangat’ and ‘Pangat’. At his dispensary, free medical aid was provided to one and all irrespective of their caste and creed or status. Through these services, Guru Sahib strengthened the foundations of Sikhism all the more.

Guru Har Krishan Ji:

Question 2.
Give a brief account of the development of Sikhism during the pontificate of Guru Har Krishan Ji.
Answer:
Guru Har Krishan Ji was the eighth Guru of the Sikhs. He is also known as ‘Bal Guru’ in Sikh history. His period of pontificate was from 1661 to 1664 A.D. A brief description of the development of Sikhism during the pontificate of Guru Har Krishan Ji is as under:

1. Birth and Childhood : Guru Har Krishan Ji was born on 7th July, 1656 A.D. at Kiratpur Sahib. He was the younger son of Guru Har Rai Sahib. His mother’s name was Sulakhni. Ram Rai was his elder brother.

2. Assumption of Guruship : Guru Har Rai Sahib had disinherited his elder son, Ram Rai of Guruship, after declaring him ineligible, because he had misinterpreted the Gurbani in Aurangzeb’s court. In 1661 A.D., Guru Har Rai Sahib handed over the Guruship to Har Krishan Ji. At that time, Guru Har Krishan Ji was barely five years old. That is why Guru Har Krishan Ji is also known as Bal Guru (child Guru) in Sikh History. Even at such a young age, he possessed a charismatic personality. He was endowed with unique qualities like sense of service, respect towards elders, humility and compassion. It was owing to these qualities that Guru Har Rai Sahib nominated him as his successor. Thus, he became the 8th Sikh Guru in 1661 A.D. He held Guruship till 1664 A.D.

3. Opposition of Ram Rai : Ram Rai being the elder son of Guru Har Rai Sahib, considered himself to be the rightful claimant to Gurgaddi. But Guru Har Rai Sahib had already disinherited him of the Guruship. When he came to know that Guruship had been assigned to Har Rrishan Sahib, he could not tolerate it. He started hatching conspiracies to acquire Guruship. He won many selfish and dishonest ‘Masands’ over to his side. He had it announced through these ‘Masands’ that the real Guru was Ram Rai and all the Sikhs should accept him as such. However, he could not succeed in his designs. He, then tried to elicit Aurangzeb’s help. Aurangzeb called Guru Har Rrishan Sahib to Delhi so that things might be settled between the two factions through arbitration.

4. Guru Sahib’s visit to Delhi: Aurangzeb assigned the task of bringing Guru Har Rrishan Sahib to Delhi to Raja Jai Singh. Raja Jai Singh sent his Diwan, Paras Ram to Guru Har Rrishan Ji. Guru Har Rrishan Ji declined to go to Delhi to see Aurangzeb. But when Paras Ram requested that the sangat at Delhi were keen on seeing Guru Har Rrishan Sahib, Guru Ji agreed to go to Delhi, but refused to see Aurangzeb. He went to Delhi in 1664 A.D. and agreed to stay at Raja Jai Singh’s residence. There is a difference of opinions among historians on the point whether any meeting took place between Guru Har Rrishan Ji and Aurangzeb or not.

5. Immersed in Eternal Light : In those days cholera and small-pox had broken out in Delhi. Guru Har Rrishan Ji served the sick, the poor and the orphans with heart and soul. He cured many patients of small-pox and cholera. But, he himself fell a victim to mall-pox. This disease proved fatal for him. Seeing his serious condition, the devotees asked him who would lead them. He asked for a coconut. By placing five paise and the coconut he paid obeisance and said ‘Baba Bakala’ and breathed his last. In this way he immersed in Eternal Light on 30th March, 1664 A.D. at Delhi. Guru Har Rrishan Ji held Guruship for about two and a half years and discharged his responsibilities as a Guru very intelligently. Even at such a small age he possessed keen intelligence, sublime thoughts and divine knowledge.

Short Answer Type Questions:

Question 1.
Write a short note on Guru Har Rai Ji.
Or
Write in short about the life and works of Guru Har Rai Ji.
Answer:
Guru Har Rai Ji was born on 30th January, 1630A.D.at KiratpurSahib.He was of a very Saintly nature since his very childhood. He remained on Gurgaddi from 1645 to 1661 A.D. His pontificate is considered peaceful in Sikh History. In order to preach Sikhism Guru Har Rai Ji travelled in different parts of the Punjab. Besides, he sent his preachers outside Punjab. As a result Sikh religion became very much popular. He appointed his younger son Har Krishan as his successor to the Gurgaddi.

Question 2.
Write a short note about Dhir Mai.
Answer:
Dhir Mai, the elder brother of Guru Har Rai Ji, had for long been longing for Guruship. When Dhir Mai received the news that the Sikhs had accepted Tegh Bahadur Ji as their Guru he became furious and restless. He conspired with a Masand named Shihan to kill Guru Tegh Bahadur Ji and to plunder his house. This provoked the Sikhs who attacked Dhir Mai’s house. They not only arrested and produced Dhir Mai and Shihan before Guru Tegh Bahadur Ji. Guru Tegh Bahadur Ji forgave Dhir Mai and Shihan when they begged to be pardopded.

Question 3.
Write a brief note on Guru Har Krishan Ji. Why is he called Bal Guru?
Or
Write a short note on Guru Har Krishan Ji.
Or
What was the contribution of Guru Har Krishan Ji in the development of Sikhism?
Answer:
Guru Har Krishan Ji was the eighth Guru of Sikhs. He remained on Gurgaddi from 1661 to 1664 A.D. At the time of his assumption of Guruship he was only five years old. That is why Guru Har Krishan Ji is also known as the Child Guru (Bal Guru) in Sikh Hsistory. At the instigation of Ram Rai, the elder brother of Guru Har Krishan Ji, Aurangzeb called Guru Sahib to Delhi. Guru Har Krishan Ji went to Delhi there he became a victim of small pox. He breathed his last on March 30, 1664 A.D.

Objective Type Questions:

Question 1.
Who was Guru Hargobind Ji’s successor?
Or
Whom did Guru Hargobind Sahib appoint his successor?
Answer:
Guru Har Rai Ji.

Question 2.
Where was Guru Har Rai Ji born?
Answer:
Kiratpur Sahib.

Question 3.
Name the father of Guru Har Rai Ji.
Answer:
Baba Gurditta Ji.

Question 4.
What was the name of the seventh Guru of the Sikhs?
Answer:
Guru Har Rai Ji.

Question 5.
When did Guru Har Rai Ji succeed Guruship?
Answer:
1645 A.D.

Question 6.
Who was Dara Shikoh?
Answer:
The eldest son of Mughal emperor Shah Jahan.

Question 7.
Who was sent to Kabul for preaching Sikhism by Guru Hri Rai Ji?
Answer:
Bhai Gonda Ji

Question 8.
Who was sent to.Dhaka for preaching Sikhism by Guru Har Rai Ji?
Answer:
Bhai Natha Ji.

Question 9.
When did Guru Har Rai Ji immerse with the God?
Answer:
1661 A.D.

Question 10.
Who was the eighth Guru of the Sikhs?
Answer:
Guru Har Krishan Ji.

Question 11.
Where was Guru Har Krishan Ji born?
Answer:
Kiratpur Sahib.

Question 12.
When was Guru Har Krishan Ji born?
Answer:
7th July, 1656 A.D.

Question 13.
When did Guru Har Krishan Ji attain the Gurgaddi?
Answer:
In 1661 A.D.

Question 14.
Who was called Bal Guru?
Or
Who was tjie Child Guru of Sikhs?
Answer:
Guru Har Krishan Ji.

Question 15.
What was the period of pontification‘*of Guru Har Krishan Ji?
Answer:
1661 A.D. to 1664 A.D.

Question 16.
After the accession to Gurgaddi Guru Har Krishan Ji was much opposed by whom?
Answer:
Ram Rai.

Question 17.
When did Guru Har Krishan Ji immerse in Eternal Light?
Answer:
In 1664 A.D.

Question 18.
Where did Guru Har Krishan Ji immerse in Eternal Light?
Answer:
Delhi.

Fill in the blanks:

1. ………………. Ji was the seventh Guru of the Sikhs.
Answer:
Guru Har Rai

2. Guru Har Rai Ji was born in …………..
Answer:
1630 A.D.

3. Sri Guru Har Rai Ji was born at a place named as ……………
Answer:
Kiratpur Sahib

4. The name of. the father of Guru Har Rai Ji was ………………
Answer:
Baba Gurditta Ji

5. Guru Har Rai Ji succeeded to Guruship in …………………
Answer:
1645 A.D.

6. ………………. was the eighth Guru of the Sikhs.
Answer:
Guru Har Krishan Ji

7. Guru Har Krishan Ji assumed Guruship in ……………….
Answer:
1661 A.D.

8. ……………….. is remembered by name of Bal Guru.
Answer:
Guru Har Krishan Ji

True Or False:

1. Guru Har Rai Ji was the seventh Guru of the Sikhs.
Answer:
True

2. Guru Har Rai Ji was born in 1630 A.D.
Answer:
True

3. Baba Buddha Ji was the father of Guru Har Rai Ji.
Answer:
False

4. The name of the mother of Guru Har Rai Ji was Bibi Nihal Kaur.
Answer:
True

5. Guru Har Rai Ji assumed Guruship in 1661 A.D.
Answer:
False

6. Guru Har Krishan Ji was the eighth Guru of the Sikhs.
Answer:
True

7. Guru Har Krishan Ji was the Bal Guru of the Sikhs.
Answer:
True

8. Guru Har Krishan Ji immersed in Eternal Light in 1664 A.D.
Answer:
True

Multiple Choice Questions:

1. Who was the seventh Guru of the Sikhs?
(a) Guru Hargobind Ji
(b) Guru Har Rai Ji
(c) Guru Har Krishan Ji
(d) Guru Tegh Bahadur Ji
Answer:
(b) Guru Har Rai Ji

2. When was Guru Har Rai Ji born?
(0 In 1627 A.D.
(b) In 1628 A.D.
(c) In 1629 A.D.
(d) In 1630 A.D.
Answer:
(d) In 1630 A.D.

3. What was the name of the father of Guru Har Rai Ji?
(a) Baba Gurditta Ji
(b) Atal Rai Ji
(c) Mani Rai Ji
(d) Suraj Mai Ji.
Answer:
(a) Baba Gurditta Ji

4. When did Guru Har Rai Ji succeed to Guruship?
(a) In 1635 A.D.
(b) In 1637 A.D.
(c) In 1645 A.D.
(d) In 1655 A.D.
Answer:
(c) In 1645 A.D.

5. Who was Dara Shikoh?
(a) The Eldest son of Shah Jahan
(b) Younger son of Shah Jahan
(c) The Eldest son of Jahangir
(d) Elder son of Aurangzeb.
Answer:
(a) The Eldest son of Shah Jahan

6. Whom did Guru Har Rai Ji appoint his successor?
(a) Har Krishan Ji
(b) Tegh Bahadur Ji
(c) Ram Rai Ji
(d) Baba Gurditta Ji.
Answer:
(a) Har Krishan Ji

7. When did Guru Har Rai Ji immerse in Eternal Light?
(a) In 1645 A.D.
(b) In 1650 A.D.
(c) In 1661 A.D.
(d) In 1664 A.D.
Answer:
(c) In 1661 A.D.

8. Who was the eighth Guru of the Sikhs?
(a) Guru Har Krishan Ji
(b) Guru Tegh Bahadur Ji
(c) Guru Har Rai Ji
(d) Guru Gobind Singh Ji.
Answer:
(a) Guru Har Krishan Ji

9. When was Guru Har Krishan Ji born?
(a) In 1630 A.D.
(b) In 1635 A.D.
(c) In 1636 A.D.
(d) In 1656 A.D.
Answer:
(d) In 1656 A.D.

10. Who was the father of Guru Har Krishan Ji?
(a) Guru Hargobind Ji
(b) Guru Har Rai Ji
(c) Baba Gurditta Ji
(d) Baba Buddha Ji.
Answer:
(b) Guru Har Rai Ji

11. Which Guru is known as Bal Guru of the Sikhs
(a) Guru Ram Das Ji
(b) Guru Har Rai Ji
(c) Guru Har Krishan Ji
(d) Guru Gobind Singh Ji
Answer:
(c) Guru Har Krishan Ji

12. When did Guru Har Krishan Ji succeed to Guruship?
(a) In 1645 A.D.
(b) In 1656 A.D.
(c) In 1661 A.D.
(d) In 1664 A-D.
Answer:
(c) In 1661 A.D.

13. When did Guru Har Krishan Ji immerse in Eternal Light? ;
(a) In 1661 A.D.
(b) In 1662 A.D.
(c) In 1663 A.D.
(d) In 1664 A.D.
Answer:
(d) In 1664 A.D.

14. Where did Guru Har Krishan Ji immense in Eternal Light?
(a) Lahore
(b) Delhi
(c) Multan
(d) Jalandhar.
Answer:
(b) Delhi