Class 12 – Page 2 – PSEB Solutions

PSEB 12th Class Hindi Solutions Chapter 26 रीढ़ की हड्डी

February 7, 2025February 6, 2025 by Prasanna

Punjab State Board PSEB 12th Class Hindi Book Solutions Chapter 26 रीढ़ की हड्डी Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Hindi Chapter 26 रीढ़ की हड्डी

Hindi Guide for Class 12 PSEB रीढ़ की हड्डी Textbook Questions and Answers

(क) लगभग 60 शब्दों में उत्तर दें:

प्रश्न 1.
‘रीढ़ की हड्डी’ किसका प्रतीक है ? इसका अपने शब्दों में वर्णन करें।
उत्तर:
प्रस्तुत एकांकी में रीढ़ की हड्डी’ स्त्री को समाज रूपी शरीर का आधार माना गया है जो आज नारी उपेक्षा और सामाजिक विसंगतियों का शिकार हो रही है। रीढ़ की हड्डी’ शील और चरित्र का भी पर्याय है, जिसकी आज के युवा वर्ग में दिन-ब-दिन कमी आती जा रही है।

प्रश्न 2.
‘लेकिन घर जाकर ज़रा यह तो पता लगाइए कि आपके लाडले बेटे की रीढ़ की हड्डी है भी या नहीं।’ उमा के इन शब्दों का क्या अर्थ है ? स्पष्ट करें।
उत्तर:
उमा के प्रस्तुत शब्दों का अर्थ यह है कि मैडिकल कॉलेज में शिक्षा प्राप्त कर रहा उनका बेटा शंकर किस कारण से कम पढ़ी-लिखी लड़की चाहता है तथा उनका बेटा लड़कियों के होस्टल में तांक-झाँक क्यों कर रहा था। क्या उसका चरित्र साफ़-सुथरा है ? क्या उसकी रीढ़ की हड्डी है भी या नहीं ?

प्रश्न 3.
‘रीढ़ की हड्डी’ एकांकी में लेखक क्या कहना चाहता है ? अपने शब्दों में लिखें।
उत्तर:
प्रस्तुत एकांकी में उमा के सशक्त चरित्र के माध्यम से लेखक नारी सशक्तिकरण का सन्देश देना चाहते हैं। उमा का यह कहना है कि ‘अब मुझे कह लेने दीजिए बाबू जी’ एक वैचारिक क्रान्ति के आने का सूचक है और उमा का कहना-‘इनसे ज़रा पूछिए कि क्या लड़कियों के दिल नहीं होते ? क्या उनके चोट नहीं लगती ? युवक समाज के ऊपर एक करारा व्यंग्य है।

प्रश्न 4.
‘रीढ़ की हड्डी’ एकांकी के नाम की सार्थकता अपने शब्दों में लिखें।
उत्तर:
रीढ़ की हड्डी’ एकांकी का नामकरण अत्यन्त सार्थक बन पड़ा है क्योंकि रीढ़ की हड्डी’ एकांकीकार के अनुसार समाज रूपी शरीर की स्त्री रीढ़ की हड्डी है तथा रीढ़ की हड्डी शील और चरित्र का भी पर्याय है। स्त्री समस्या से जुड़े हुए इस एकांकी में नारी के बदलते हुए क्रान्तिकारी विचारों की भी सूचना दी गई है साथ ही युवकों की चरित्रहीनता पर भी प्रकाश डाला गया है।

(ख) लगभग 150 शब्दों में उत्तर दें:

प्रश्न 5.
उमा का चरित्र-चित्रण लिखें।
उत्तर:
उमा एक पढ़ी-लिखी लड़की है। किन्तु समाज में प्रचलित रूढ़ियों के गुलाम उसके माता-पिता उसे मैट्रिक पास बताकर उसकी शादी करना चाहते हैं। यदि यह शादी हो जाती तो क्या उसकी सारी पढ़ाई बेकार न जाती ? उमा कृत्रिमता की घोर विरोधी है। वह एक लड़की की सुन्दरता उसके गुणों से देखी जाने के पक्ष में है। इसलिए उसे देखने आने वाले लड़के और उसके बाप के सामने वह किसी प्रकार का मेकअप करके नहीं जाना चाहती।

उमा जीवन के प्रति यथार्थवादी दृष्टिकोण रखती है। उसे देखने आए लड़के के पिता गाने को कहते हैं तो वह गा देती है किन्तु जब उसे पूछा जाता है कि उसे चित्रकारी आती है ? सिलाई आती है ? कोई इनाम-विनाम भी जीता है ? तो उसका मन अन्दर-ही-अन्दर दुःखी हो उठता है। उसके भीतर की आधुनिक नारी जाग उठती है।

वह हल्की किन्तु मज़बूत आवाज़ में कहती है-जब कुर्सी मेज़ बिकती है तब दुकानदार कुर्सी-मेज़ से कुछ नहीं पूछता, सिर्फ खरीददार को दिखला देता है। पसन्द आई गई तो अच्छा वरना पिता के डाँटने पर वह कहती है, “अब मुझे कह लेने दीजिए बाबू जी ……….. यह जो महाशय मेरे खरीददार बनकर आए हैं इनसे ज़रा पूछिए कि क्या लड़कियों के दिल नहीं होता ? क्या उनके दिल को चोट नहीं लगती ? क्या वे बेबस भेड़-बकरियाँ हैं, जिन्हें कसाई अच्छी तरह देखभाल कर खरीदते हैं ?”

वह डंके की चोट पर लड़के के पिता से कहती है कि मैंने बी०ए० पास किया है। कोई पाप नहीं किया। मुझे अपने मान और इज्ज़त का ध्यान है। आपके बेटे की तरह लड़कियों के होस्टल में तांक-झाँक करने पर पकड़े जाने पर नौकरानी के पाँव पकड़ कर छूटा था। फिर उसी बेटे के लिए मेरा तथा मेरे माता-पिता का अपमान किया जा रहा है। जिसकी बैक बॉन ही नहीं है। इस प्रकार उमा के रूप में हम एक आधुनिक नारी के चरित्र को देखते हैं जो आज अबला नहीं है, वह धीरे-धीरे सबला हो रही है। अपने अस्तित्व के लिए वह बड़े से बड़ा संघर्ष तथा त्याग कर सकती है।

प्रश्न 6.
‘रीढ़ की हड्डी’ एकांकी में किस सामाजिक समस्या को छुआ गया है ? आपके अनुसार इस समस्या का क्या हल है ?
उत्तर:
प्रस्तुत एकांकी एक सामाजिक एकांकी है। इस एकांकी में आज की बहुचर्चित समस्या, लड़की के विवाह की समस्या को चित्रित किया गया है। आज हमारी विवाह प्रणाली इतनी दोषपूर्ण और विकृत हो गई है कि लड़की का बाप होना एक मुसीबत से कम नहीं माना जाता। इसका प्रमाण हमें रामस्वरूप के उस कथन से लगता है जब वह कहता है, “क्या करूँ मजबूरी है। वह लड़की वाला है। मतलब अपना है नहीं तो इन लड़कों और इनके बापों को ऐसी-ऐसी कोरी-कोरी सुनाता कि यह भी …………..

लड़की के पिता की मजबूरी यह है कि वह लड़की के विवाह के लिए उसे सज़ा संवार कर प्रस्तुत करना चाहता है। इसके लिए चाहे उसकी लड़की कृत्रिम सौन्दर्य प्रसाधनों का सहारा ही क्यों न लें। . समाज में लड़के वालों की मनोवृत्ति पर भी प्रस्तुत एकांकी में प्रकाश डाला गया है। उमा को देखने आने वाले लड़के के पिता का विचार है कि मर्दो का काम है पढ़ना और काबिल बनना। अगर औरतें भी यही करने लगी तब तो हो चुकी गृहस्थी। मोर के पंख होते हैं, मोरनी के नहीं। लड़की के पिता को लड़की सजा संवार कर पेश करने की भावना के पीछे लड़कों की यह मनोवृत्ति है कि उनकी पत्नी सुन्दर हो। इसी कारण उमा का चश्मा पहनना लड़के और उसके बाप को अखरता है।

लेखक ने विवाह संस्था में दोषों की समस्या को उठाते हुए उमा की स्पष्टवादिता से इनका समाधान भी कर दिया है। हमारे विचार में विवाह सम्बन्धी समस्या का हल केवल नारी के पास है। उसे पटियाला की डॉक्टर लड़की की तरह जागरूक होकर वैचारिक क्रान्ति लाने की आवश्यकता है। उसे दबना छोड़कर दबाने की शक्ति अपने में पैदा करनी होगी।

प्रश्न 7.
‘शंकर’ शारीरिक व चरित्र की दृष्टि से रीढ़ की हड्डी से विहीन है, आपका इसके बारे में क्या विचार है-शंकर का चरित्र-चित्रण करें।
उत्तर:
शंकर वकील गोपाल प्रसाद का बेटा है। वह अपने पिता के साथ उमा को देखने आया है। अपने पिता के साथ-साथ वह भी इस बात में विश्वास करता है कि लड़की सुन्दर तो हो किन्तु कम पढ़ी-लिखी हो। किन्तु जब पिता के उमा से उल-जलूल सवाल पूछने के पश्चात् उमा उसकी पोल खोल देती है कि वह पिछली फरवरी में लड़कियों के होस्टल के इर्द-गिर्द घूमता हुआ पकड़ा गया था और वहाँ वह नौकरानी के पैरों को पड़कर अपना मुँह छिपाकर भागा था।

हमारे विचार से शंकर शारीरिक और चरित्र की दृष्टि से रीढ़ की हड्डी से विहीन है। इसीलिए वह अपने पिता के सामने मिट्टी का माधो बना बैठा रहता है। चरित्र की दृष्टि से ही नहीं पढ़ाई की दृष्टि से भी वह रीढ़ की हड्डी से विहीन है। जब उससे रामस्वरूप पूछते हैं कि उसका कोर्स खत्म होने में अब सालभर रह गया होगा तो वह खींसे निपोरता हुआ उत्तर देता है-जी यही कोई साल दो साल। पूछने पर वह कहता है-जी एकाध साल का मार्जन रखता हूँ।

उसके शारीरिक रूप से रीढ़ की हड्डी से विहीन होने का प्रमाण हमें उनके पिता के इस वाक्य से मिल जाता हैझुककर क्यों बैठते हो ? ब्याह तय करने आए हो, कमर सीधी करके बैठो। तुम्हारे. दोस्त ठीक कहते हैं कि शंकर के बैक बोन ……………..

इस तरह हम देखते हैं कि शंकर शारीरिक एवं चारित्रिक दृष्टि से रीढ़ की हड्डी से विहीन है। जैसे बे पेंदे का लोटा।

प्रश्न 8.
रीढ़ की हड्डी एकांकी के पुरुष पात्रों की तीन-तीन चारित्रिक विशेषताएँ लिखें।
उत्तर:
प्रस्तुत एकांकी में तीन ही पुरुष पात्र हैं। रामस्वरूप, गोपाल प्रसाद और शंकर। इन पात्रों की तीन-तीन चारित्रिक विशेषताएँ निम्नलिखित हैं

1. रामस्वरूप

लड़की का पिता-पुत्री का पिता होने के कारण वह अपनी लड़की के विवाह के लिए लड़के वालों से झूठ भी बोलता है कि उसकी लड़की मैट्रिक पास है जबकि उसकी लड़की बी०ए० पास है।
दिखावे में विश्वास रखने वाला-अन्य मध्यम वर्गीय लोगों की तरह रामस्वरूप भी दिखावे में विश्वास रखता है। लड़के वालों के आने पर वह घर को सजाता है उनके खान-पान के लिए दिखावे की वस्तुएँ जुटाता है और यहाँ तक कि वह अपनी लड़की को भी अच्छे ढंग के कपड़े पहन कर लड़के के सामने आने और तरीके से चल कर आने को कहता है।
विनोदी प्रिय-रामस्वरूप विनोदी प्रिय है। अपनी पत्नी को वह ग्रामोफोन बाजा कहता है जिसका रिकार्ड एक बार चढ़ा तो रुकने का नाम नहीं लेता। अपनी बेटी के पाउडर आदि न लगाने की बात पर वह हँसी में कहता है आजकल की लड़कियों के सहारे तो पाउडर का कारोबार चलता है।

2. गोपाल प्रसाद:

घोर स्वार्थी-गोपाल प्रसाद इतना स्वार्थी है कि लड़की वालों से हँसी-मज़ाक की बातें करता हुआ भी ध्यान अपने मतलब की ओर रखता है। वह बात काट कर कहता है कि अब ‘बिजनेस’ की बात हो जाए। रामस्वरूप के अन्दर नाश्ते का प्रबन्ध करने जाने पर वह उसके मकान को गहरी दृष्टि से देखता है। उसका विचार है कि लड़की ठीक-ठाक हो, उसका घर-बार भी ठीक से तो जन्मपत्री अपने आप मिल जाती है।
दकियानूसी-गोपाल प्रसाद एक वकील है। सभा-सोसाइटी में जाता है। किन्तु बेटे के लिए कम पढ़ी-लिखी लड़की चाहता है। उसका विचार है कि पढ़ाई-लिखाई केवल मर्दो का अधिकार है यदि औरतें भी यही काम करने लगीं, तो हो चुकी गृहस्थी। उसका विचार है कि दुनिया में कुछ चीजें ऐसी हैं जो सिर्फ मर्दो के लिए हैं।
अपनी चारपाई के नीचे लाठी नहीं फेरता-गोपाल प्रसाद को पता है कि उसके बेटे की बैकबोन नहीं है, उसमें स्थिरता नहीं है किन्तु लड़की के चश्मा लगाने पर उसे आपत्ति होती है। वे लड़की की चाल भी देखते हैं, उससे गाना भी सुनते हैं। वे चाहते हैं कि लड़की चित्रकारी भी जानती हो, सिलाई आदि भी करती हो। अपने लड़के की चरित्रहीनता की बात सुनकर वे जूं तक नहीं करते।

3. शंकर:

पढ़ाई में कमज़ोर-शंकर मैडिकल का छात्र है किन्तु वह स्वयं मानता है कि एक साल का कोर्स दो सालों में पास करेगा। उसके अनुसार-जी, एकाध साल का मार्जिन रखता हूँ।
बैक बोन विहीन-शंकर जानता है कि उसकी बैकबोन नहीं है जिसके कारण वह सीधा होकर बैठ नहीं सकता किन्तु अपने लिए लड़की वह सुन्दर किन्तु कम पढ़ी-लिखी चाहता है क्योंकि उसी के अनुसार-कोई नौकरी तो करानी नहीं है।
चरित्रहीन-शंकर का चरित्र भी ठीक नहीं। वह पिछली फरवरी में लड़कियों के होस्टल के इर्द-गिर्द चक्कर लगाता पकड़ा गया था और नौकरानी के पैर पकड़कर छूटा था।

(ग) सप्रसंग व्याख्या करें :

(1) जनाब मोर के पंख होते हैं, मोरनी के नहीं, शेर के बाल होते हैं, शेरनी के नहीं।
उत्तर:
प्रसंग-प्रस्तुत पंक्तियाँ जगदीशचन्द्र माथुर द्वारा लिखित सामाजिक एकांकी रीढ़ की हड्डी’ में से ली गई हैं। प्रस्तुत पंक्तियाँ गोपाल प्रसाद लड़की के पिता रामस्वरूप से पुरुष प्रधान समाज की बात करता हुआ कहता है।

व्याख्या:
गोपाल प्रसाद तर्क देता हुआ कहता है कि मर्दो का काम है पढ़ना और काबिल होना। यदि यही काम औरतें करने लगेंगी तो हो चुकी गृहस्थी। जैसे मोर के पंख होते हैं, मोरनी के नहीं और शेर के बाल होते हैं, शेरनी के नहीं। गोपाल प्रसाद यह तर्क देकर कहना चाहता है कि पढ़ाई और लियाकत मर्दो का ही अधिकार है।

विशेष:
गोपाल प्रसाद के दकियानूसी विचारों का पता चलता है।

(2) जब कुर्सी-मेज़ बिकती है, तब दुकानदार कुर्सी-मेज़ से कुछ नहीं पूछता, केवल खरीददार को दिखला देता है। पसन्द आ गई तो अच्छा है, वरना ……
उत्तर:
प्रसंग-प्रस्तुत पंक्तियाँ श्री जगदीशचन्द्र माथुर द्वारा लिखित सामाजिक एकांकी रीढ़ की हड्डी’ में से ली गई हैं। प्रस्तुत पंक्तियाँ उमा ने अपने को देखने आए गोपाल प्रसाद को उस समय कही हैं जब वह उसे कुछ बोलने के लिए कहते हैं।

व्याख्या:
जब उमा के पिता गोपाल प्रसाद को कुछ बोलकर कहने की बात कहते हैं तो उमा कहती है कि वह क्या जवाब दे। जब मेज़-कुर्सी बिकती है, तब दुकानदार कुर्सी-मेज़ से कुछ नहीं पूछता, केवल खरीददार को दिखला देता है। पसन्द आ गई तो खरीददार उसे खरीद लेता है नहीं तो चला जाता है।

विशेष:
भारतीय समाज में लड़की की स्थिति पर प्रकाश डाला गया है। विवाह के लिए दिखावे के समय उससे उसकी राय नहीं ली जाती। यही सामाजिक विडम्बना है।

(3) जी हाँ, और मेरी बेइज्जती नहीं होती तो आप इतनी देर से नाप-तोल कर रहे हैं ?
प्रसंग:
प्रस्तुत पंक्तियाँ श्री जगदीशचन्द्र माथुर द्वारा लिखित सामाजिक एकांकी रीढ़ की हड्डी’ में से ली गई हैं। प्रस्तुत पंक्ति उमा ने गोपाल प्रसाद को उस समय कहीं हैं जब वह उससे स्पष्ट और यथार्थ उत्तर सुनकर उसे अपनी इज्जत उतारने की बात कहता है।

व्याख्या:
जब उमा की खरी-खरी सुनकर गोपाल प्रसाद उमा के पिता से कहते हैं कि क्या उन्होंने उसकी इज्जत उतारने के लिए यहाँ बुलाया था तो उमा उत्तर देती हुई कहती है क्या हमारी बेइज्जती नहीं होती जो आप इतनी देर से नाप-तोल की बातें कर रहे हैं।

विशेष:
उमा के चरित्र की एक विशेषता–नारी की तेजस्विता की ओर संकेत किया गया है।

(4) अब मुझे कह लेने दीजिए बाबू जी। यह जो महाराज मेरे खरीददार बनकर आये हैं, इनसे ज़रा पूछिए कि क्या लड़कियों के दिल नहीं होता ? क्या उनके चोट नहीं लगती ?

प्रसंग:
प्रस्तुत पंक्तियाँ श्री जगदीश चन्द्र माथुर द्वारा लिखित एकांकी रीढ़ की हड्डी’ से ली गई हैं। ये शब्द उमा ने लड़के के पिता के उससे बार-बार प्रश्न पूछने से तंग आकर तथा पिता के डांटने पर कहे हैं।

व्याख्या:
उमा लड़के के पिता के प्रश्नों से परेशान होकर उत्तर देती है तो उसके पिता उसे डांट कर रोकते हैं। इस पर उमां कहती है कि उसे अपने मन की बात कहने के लिए बोलने दीजिए। वह लड़के के पिता की ओर संकेत करके जानना चाहती है कि वे जो उसे खरीदने आए हैं, क्या वे ये नहीं जानते कि लड़कियों का भी दिल होता है ? जब उन्हें कोई अपमानजनक बात कही जाती है। तो उनके दिल को भी ठेस पहुँचती है। विशेष-उमा अपने स्वाभिमान पर आँच नहीं आने देना चाहती।

PSEB 12th Class Hindi Guide रीढ़ की हड्डी Additional Questions and Answers

अति लघूत्तरात्मक प्रश्न

प्रश्न 1.
‘रीढ़ की हड्डी’ एकांकी के रचयिता कौन हैं ?
उत्तर:
जगदीश चंद्र माथुर।

प्रश्न 2.
जगदीश चंद्र माथुर का जन्म कब और कहां हुआ था?
उत्तर:
जगदीश चंद्र माथुर का जन्म 16 जुलाई, सन् 1917 ई० में शाहजहांपुर में हुआ था।

प्रश्न 3.
जगदीश चंद्र माथुर के अधिकतर नाटक किस आधार पर रचे गए हैं ?
उत्तर:
इतिहास के आधार पर।

प्रश्न 4.
जगदीश चंद्र माथुर की प्रमुख रचनाओं के नाम लिखिए।
उत्तर:
कोणार्क, शारदीया, पहला राजा, दशरथ नंदन, भोर का तारा, ओ मेरे सपने।

प्रश्न 5.
रीढ़ की हड्डी’ किस तरह की एकांकी हैं ?
उत्तर:
सामाजिक एकांकी।

प्रश्न 6.
लेखक ने एकांकी में किस समस्या को पाठकों/दर्शकों के समक्ष प्रस्तुत किया है?
उत्तर:
मध्यवर्गीय समाज की शिक्षित लडकियों के विवाह से संबंधित।

प्रश्न 7.
विवाह के लिए लड़की देखने आए बाप-बेटा दोनों एकदम क्यों घबरा गए थे?
उत्तर:
क्योंकि लड़की ने चश्मा लगाया हुआ था।

प्रश्न 8.
लड़के के पिता लड़की से कैसे प्रश्न कर रहे थे?
उत्तर:
उल्टे-सीधे और बेहूदा।

प्रश्न 9.
लड़की ने लड़के के पिता के सामने किसकी चरित्रहीनता का पर्दाफाश कर दिया था?
उत्तर:
उनके बेटे शंकर की चरित्रहीनता का।

प्रश्न 10.
‘रीढ़ की हड्डी’ किसकी प्रतीक है?
उत्तर:
समाज रूपी शरीर का आधार और युवा पीढ़ी के चरित्र की।

प्रश्न 11.
शंकर किस कारण कम पढी-लिखी लड़की से विवाह करना चाहता था?
उत्तर:
क्योंकि उसका अपना चरित्र साफ-सुथरा नहीं था।

प्रश्न 12.
उमा का जीवन के प्रति कैसा दृष्टिकोण था?
उत्तर:
पूर्णरूप से यथार्थवादी दृष्टिकोण ।

प्रश्न 13.
उमा ने कहाँ तक शिक्षा प्राप्त की थी?
उत्तर:
बी० ए० तक।

प्रश्न 14.
उमा स्वभाव से कैसी थी?
उत्तर:
उमा स्वभाव से सीधी-सादी यथार्थवादी और कृत्रिमता की घोर विरोधी थी।

प्रश्न 15.
राम स्वरूप की दो विशेषाताएं लिखिए।
उत्तर:
रामस्वरूप दिखावे में विश्वास रखने वाला, मध्यवर्गीय परिवार का विनोदप्रिय व्यक्ति है।

प्रश्न 16.
गोपाल प्रसाद कैसा व्यक्ति है?
उत्तर:
गोपाल प्रसाद घोर स्वार्थी, दकियानूसी और सभा-सोसाइटी में आने-जाने वाला व्यक्ति है।

वाक्य पूरे कीजिए

प्रश्न 17.
जब कुर्सी-मेज़ बिकती है, तब दुकानदार कुर्सी-मेज़ से…………..
उत्तर:
कुछ नहीं पूछता केवल खरीददार को खिला देता है।

प्रश्न 18.
जी हाँ, और मेरी बेइज्जती नहीं होती तो……….।
उत्तर:
आप इतनी देर से नाप-तोल कर रहे हैं।

प्रश्न 19.
क्या करूँ मजबूरी हैं। वह……………।
उत्तर:
लड़की वाला है।

प्रश्न: 20.
जी हाँ, ज़रूर चले जाइए। लेकिन घर जाकर…………….।
उत्तर:
यह पता लगाइएगा कि आप के लाडले बेटे की रीढ़ की हड्डी है भी कि नहीं। हाँ-नहीं में उत्तर दीजिए

प्रश्न 21.
उमा ने कमरे में पान की तश्तरी लेकर प्रवेश किया था। उत्तर-हाँ। प्रश्न 22. उमा ने गोपाल प्रसाद को करारा जवाब दिया था।
उत्तर:
हाँ।

बोर्ड परीक्षा में पूछे गए प्रश्न

प्रश्न 1.
‘रीढ़ की हड्डी’ एकांकी की नायिका का नाम लिखें।
उत्तर:
उमा।

प्रश्न 2.
रीढ़ की हड्डी’ एकांकी में गोपाल प्रसाद के बेटे का नाम लिखें।
उत्तर:
शंकर।

प्रश्न 3.
‘रीढ़ की हड्डी’ एकांकी में उमा के पिता का नाम लिखें।
उत्तर:
रामस्वरूप।

बहुविकल्पीय प्रश्नोत्तर

1. ‘रीढ़ की हड्डी’ के लेखक कौन हैं ?
(क) जगदीश चन्द्र माथुर
(ख) सतीशचन्द्र
(ग) गिरीशचन्द्र
(घ) गिरिजा कुमार
उत्तर:
(क) जगदीश चन्द्र माथुर

2. रीढ़ की हड्डी कैसी एकांकी है ?
(क) प्रतीकात्मक
(ख) सामाजिक
(ग) राजनीतिक
(घ) सांस्कृतिक
उत्तर:
(ख) सामाजिक

3. ‘रीढ़ की हड्डी’ एकांकी में रीढ़ की हड्डी किसकी प्रतीक है ?
(क) मानवीय चरित्र की
(ख) जीवन की
(ग) समाज की
(घ) संसार की
उत्तर:
(क) मानवीय चरित्र की

4. गोपाल प्रसाद कैसा व्यक्ति था ?
(क) दकियानुसी
(ख) सैनिक
(ग) तेजस्वी
(घ) बलशाली
उत्तर:
(क) दकियानुसी

5. ‘रीढ़ की हड्डी’ एकांकी का प्रमुख पात्र कौन है ?
(क) रामस्वरूप
(ख) देवस्वरूप
(ग) प्रसाद स्वरूप
(घ) हरिराय।
उत्तर:
(क) रामस्वरूप

रीढ़ की हड्डी Summary

रीढ़ की हड्डी जीवन परिचय

जगदीशचन्द्र माथुर जी का जीवन परिचय लिखिए।

जगदीशचन्द्र माथुर का जन्म 16 जुलाई, सन् 1917 में शाहजहाँपुर में हुआ था। आपने प्रयाग विश्वविद्यालय से अंग्रेज़ी में एम० ए०, और बाद में आई०सी०एस० की परीक्षा उत्तीर्ण की और बिहार के शिक्षा आयुक्त नियुक्त हुए। भारत सरकार के विभिन्न पदों पर कार्य करने के बाद सन् 1978 में आपका निधन हो गया। आपने ऐतिहासिक नाटकों के साथ-साथ सामाजिक एकांकी भी लिखे हैं। इनकी प्रमुख रचनाएँ कोणार्क, शारदीया, पहलाराजा, दशरथ नन्दन नाटक भोर का तारा तथा ओ मेरे सपने एकांकी संग्रह हैं।

रीढ़ की हड्डी एकांकी का सार

रीढ़ की हड्डी श्री जगदीशचन्द्र माथुर का एक प्रसिद्ध सामाजिक एकांकी है, जिसमें आजकल के मध्यवर्गीय समाज में शिक्षित लड़की के विवाह की समस्या का चित्रण बड़े कलात्मक ढंग से किया गया है। – रामस्वरूप एक मध्यवर्गीय समाज का व्यक्ति है। उसने अपनी लड़की उमा को बी०ए० तक शिक्षा दिलाई है। उसका अधिक पढ़ जाना उसके विवाह में बाधक बन गया है। उमा को देखने के लिए गोपाल प्रसाद नाम का व्यक्ति अपने लड़के शंकर के साथ आता है। आरम्भ में कुछ औपचारिक बातें होती हैं। कुछ समय बाद लड़के का बाप बताता है कि उसे अपने बेटे के लिए अधिक पढ़ी-लिखी लड़की नहीं चाहिए। लड़की के बाप ने उससे झूठ ही कहा था कि उसकी लड़की मैट्रिक तक ही पढ़ी है। . उमा कमरे में पान की तश्तरी लेकर प्रवेश करती है।

उसके चश्मा पहने होने पर दोनों बाप-बेटा घबरा जाते हैं। उसके बाद शंकर के पिता उमा से उल्टे-सीधे प्रश्न करते हैं जिससे उमा की सहनशीलता जवाब दे देती है। वह गोपाल प्रसाद को करारा जवाब देती है। साथ ही वह उनके बेटे शंकर की चरित्रहीनता का भी पर्दाफाश करती है। वह बताती है कि पिछली फरवरी में उनका बेटा लड़कियों के होस्टल के इर्द-गिर्द चक्कर लगाते हुए पकड़ा गया था और नौकरानी के पैर पकड़ कर इसने अपनी जान बचाई थी। यह सुनकर गोपाल प्रसाद तिलमिला उठता है और वहाँ से चलने को होता है। उमा तब व्यंग्य करती हुई उसे कहती है, “जी हाँ, ज़रूर चले जाइए। लेकिन घर जाकर यह पता लगाइएगा कि आपके लाड़ले बेटे की रीढ़ की हड्डी है भी कि नहीं।”

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

January 31, 2025January 30, 2025 by Prasanna

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

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

Long Answer Type Questions:

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

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

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

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

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

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

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

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

Question 2.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

These Tri-Ratnas are

Right Belief
Right Knowledge
Right Conduct.

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

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

These 8 parts are :

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

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

The 3 kinds of superstitions are as follows :

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

The 8 kinds of pride are as follows :

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

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

The Jains give five types of knowledge :

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

Errors in knowledge are caused because of :

an error caused by senses
incorrect study
vague perspective.

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

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

According to- these :

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

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

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

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

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

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

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

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

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

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

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

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

These Nine Truths are :

Jiva
Ajiva
Punya
Papa
Asarva
Bandha
Samvara
Nirjara
Moksha.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Bandhas are of four types,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Their names are :

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

A brief description of these is as follows :

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Short Answer Type Questions (Type-1):

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

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

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

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

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

right belief
right knowledge
and right conduct.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Question 12.
What is the importance of Guru in the teachings of Guru Nanak Dev Ji?
Or
What was the concept of ‘Guru’ of Guru Nanak Dev Ji?
Answer:
Guru has an important place in Sikh philosophy. Sikh Gurus consider the ‘Guru’ extremely important to reach die’Almighty. According to them, Guru is tb true ladder to attain salvation. Without1 the Guru, man can see darkness all around. It is the Guru who helps an individual to move from darkness (ignorance) to light (enlightenment). A Guru helps a person to cure his diseases of attachment to maya and Haumai. It is he who describes’ the method of treading on the path of devotion by the recitation of Naam and Shabads A Guru is not possible without feelings of devotion and knowledge. A Guru can make the impossible possible and it can transform a person’s lifestyle completely.

Question 13.
What is the importance of Kirtan in Sikhism?
Or
Kirtan is very important in the Sikh way of life.
Answer:
The Kirtan holds an important position in Sikhism. It is considered to be the highest means of attainment of spiritualism. In almost all the traditions of Sikhism, Kirtan is performed. Kirtan means that form of singing in which there is praise of the Akal Purakh. Singing the Gurbani according to ragas is called Kirtan. It was Guru Nanak Dev Ji who started the practice of Kirtan in Sikhism. He was accompanied by Bhai Mardana Ji who throughout his travels used to play the Rabab at the time of Kirtan. Kirtan performed with a sense of love and devotion influences a man’s soul to the core.

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

Question 14.
Explain the importance of Seva in Sikhism.
Answer:
Special importance has been given to Seva in Sikh philosophy. There is no doubt that there has been a glorious description about Seva in every religion but the importance that has been given to it in Sikhism is far greater than any other religion. Seva is actually devotion of high order. It can prove to be fruitful only when it is performed without any selfish motive. A man doesn’t receive the privilege of performing Seva till he removes the feeling of Haumai.

Question 15.
What were the views of Sikh Gurus regarding Caste?
Or
Describe the views of Guru Nanak Sahib Ji regarding Caste System.
Answer:
During Guru Nanak Dev Ji’s itme, Hindu Society was not only divided into four major castes—Brahman, Kshatriya, Vaishya and Shudra—but also divided into several sub-castes. The people belonging to higher castes took great pride in themselves md looked down upon the people of lower caste and inflicted great atrocities on them, ntouchability was quite prevalent in society. Guru Nanak Dev Ji vehemently opposed e caste system and untouchability. Guru Sahib said that in God’s court there is no estion of caste-creed but a calculation of ones Karmas only. Guru Sahib initiated ; practices of ‘Sangat’ and ‘Pangat’ to provide .a severe jolt to caste system.

Question 16.
Explain the significance of Ardaas (Prayer) in Sikhism.
Or
What is the significance of Ardaas (Prayer) in Sikhism?
Answer:
Though the Ardaas forms a part of all religions but it occupies a special position in Sikhism. The word Ardaas has been derived from a Persian word Araz Dast which means to request before someone. Ardaas is that key in Sikhism that opens the gates to the abode of God. The system of performing the Ardaas in Sikhism was initiated by Guru Nanak Dev Ji. There is no fixed time for Ardaas. It can be offered at anytime by anyone. An Ardaas performed sincerely definitely bears fruit. There are several instances for this in Sikh History.

Short Answer Type Questions (Type-2):

Question 1.
Write a short note on Lord Parshavanatha.
Answer:
Lord Parshavanatha was born 250 years before Lord Mahavira at the house of King Ashvasena in Banaras. The name of his mother was Vamadevi. He had a luxurious childhood. At the age of 30 years, Parshavanatha gave up all the pleasures of life and went out in search of true knowledge. He attained enlightenment after 83 days of meditation. He spent the rest of the 70 years of life in preaching. Around 777 B.C., he attained Nirvana at a mountain called Mount Sammeta. The teachings of Parshavanatha are called Chaturyama or the four pledges. These four pledges are :

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

Question 2.
Write a short note on Lord Mahavira.
Answer:
Lord Mahavira was the 24th Tirathankara of Jainism. He is considered as the real founder of Jainism. He was born at Kundagrama near Vaishali in 599 B.C. The name of his father was Siddhartha and the name of his mother was Trishala. The childhood name of Mahavira was Vardhmana. He was very meditative in his childhood. He took little interest in worldly affairs. Mahavira was married to a beautiful princess named Yashoda. A daughter was born to them and she was named Priyadarshana. Mahavira renounced the world at the age of 30. He got enlightenment after hard penance of 12 years.

He preached his knowledge in order to remove darkness from the minds of people. Rajgriha, Vaishali, Kosala, Mithila, Videha and Anga were his famous preaching centres. Mahavira laid emphasis on Tri-Ratnas, non-violence, hard penance and right conduct etc. He did not believe in yajnas, sacrifices, Vedas, Sanskrit language and the existence of God. He attained his salvation at Pava in 527 B.C. Undoubtedly, his contribution was invaluable for the development of Jainism.

Question 3.
Discuss about the teachings of Lord Mahavira.
Or
Discuss the pre-eminent teachings of Jainism.
Or
Discuss briefly the teachings of Lord Mahavira.
Or
What are the main teachings of Jainism?
Answer: The teachings of Lord Mahavira were very simple and impressive. According to him, the ultimate aim of life is to attain salvation. Accordingly, he taught his followers to follow Tri-Ratnas :

right belief
right knowledge
and right conduct.

He believed in hard penance. He laid more emphasis on non-violence. According to him, besides human beings apd animals, we should not harm even birds, plants and trees. He believed in the doctfines of karma and transmigration of soul. He preached equality and universal brotherhood of mankind. He inspired the people to lead a simple and pure life. He condemned in strong words, the false rituals and yajnas which were prevalent in Hinduism.

He did not believe in the purity of Vedas and Sanskrit language. He preached in the common language of the people. He did not believe in the existence of God. He asserted that man is the architect of his own fate. He does not need any help from God. The man will get the reward of his deeds. He believed in worshipping Tirthankaras.

Question 4.
What is meant by Tri-Ratnas? What is its importance?
Or
Write about the Tri-Ratnas of Jainism.
Answer:
According to Jainism, the ultimate aim of a man’s life is to attain salvation. In order to achieve it, it is utmost necessary for every person to follow Tri-Ratnas. These three Ratnas are right belief, right knowledge and right conduct. According to first Ratna, every man should have firm faith in 24 Tirthankaras, 9 truths and the Jain scriptures. According to second Ratna, the Jains should attain true and complete knowledge. It can be acquired through deep study of sermons of Tirathankaras. There are two forms of this knowledge, direct and indirect.

The direct knowledge is that knowledge which is received by soul and indirect knowledge is that knowledge which is received through senses. According to third Ratna, one should spend one’s life with right conduct taught by Jainism. All these three Ratnas go side by side. The absence of anyone of these cannot lead a man to his destination. For example, oil, wick and fire are necessary for a lamp to give light. If anyone of these things is missing, it cannot give light.

Question 5.
What is the importance of Ahimsa in Jainism?
Answer:
Jainism emphasises a lot on Ahimsa. Aacharanga Sutra emphasises on the importance of Ahimsa by saying, “One’s life is dear to everyone, all want happiness, no one desires sorrow, no one wants in excess, life is dear to everybody and all have a desire to live.” Hence, whatever is pleasurable for us is pleasurable for others as well. Violence is of two types : violence through the heart and violence through Karma. Before violence comes in action or through Karma, violence first comes in one’s heart i.e. in one’s thoughts. Anger, pride, greed and fraud are forms of violence of the heart.

Hence, it is extremely important to purify the thoughts of the heart in order to avoid violence. The Soul also resides in animals, stones and trees etc. Hence we should not give any trouble to the living or non-living beings. For this reason, the Jains walk barefoot, wear a cloth over the mouth, drink water after sieving and eat nothing after dark to avoid killing of any small creature.

Question 6.
Write a short note on the Nine Truths of the Jainism.
Answer:
Jain philosophy teaches that there are Nine Truths.

These truths are :

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

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

Gyanvamiya Karmas—They inhibit the knowledge of Self.
Darshanvamiya Karmqs—They inhibit the desire of the Self.
Vaidniya Karmas— These actions lead to happiness and sorrow.
Mohniya Karmas—These are Karmas that entrap the Self in the vicious circle of attachment.
Ayu Karmas—These Karmas determine the age of a person.
Naam Karmas—These Karmas determine the personality of a person.
Gotra Karmas—These determine the gotra and hence his higher and lower status in society.
Antriya Karmas—These are Karmas that inhibit good Karmas. Because of one’s Karmas, man is trapped in the vicious circle of transmigration. Man can obtain freedom by destroying one’s Karmas.

Question 8.
What is meant by Jiva and Ajiva in the Jainism?
Or
What is meant by Jiva in Jainism?
Answer:
1. Jiva : The world Jiva means Soul. It is a living entity. There are two types pf Jiva in Jain philosophy. They are also called worldly creatures and free creatures. Worldly creatures are also called bonded creatures. This creature is trapped in the vicious cycle of transmigration and keeps taking birth again and again according to One’s actions and receives the good and bad fruit. A free creature is one that is free from rebirth. This creature is one with unlimited knowledge, unlimited power and unlimited qualities. This creature is free from the web of Karma.

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

Question 9.
What is meant by Papa and Punya in the Jainism?
Answer:
1. Papa : Papa is considered to be the main cause for the bonds of a creature. Killing of creatures, telling lies, stealing, greed, attachment, pride, forgery, drug abuse and enemity etc. lead to an increase in the bulk of the Papa. The evil doers are subjected to great punishments. You must have seen that two real brothers born in the same house have great disparity in their lives. One may be designated at a high post and may acquire great fame. The other flees from pillar to post, indulges ih stealing and earns a bad name. Why does this happen?

According to Jain philosophy, there is a reason for such a person earning Punya and Papa. An evil doer can never be happy and has to suffer grave problems in his life. Even his Soul keeps suffering. According to Jain Sutras, there are 82 different consequences of Papa (evil).

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

Question 10.
What was the importance of Mahavira’s teachings in the life of a common man?
Answer:
The teachings of Mahavira were very important for common people. At that time the caste system had become very rigid and complex in Hinduism. High caste people hated the low caste people. Mahavira opposed caste system. Mahavira opened the gates to people of different categories for his religion. This helped to overcome the feeling of mutual hatred and the feeling of brotherhood and affection spread among people. Mahavira strongly denounced the prevalent superstitions in the society.

Common people were against such rituals, so the “teachings of Mahavira had great impact on their minds. Because of Mahavira’s policy of non-violence, people started hating wars and became the votaries of peace. Mahavira advised the people to serve the people and the society as well. Consequently, the Jains built many inns, hospitals, schools and other institutions of public utility.

Question 11.
What type of life a Jain monk had to lead according to the teachings of Mahavira?
Answer:
According to the teachings of Mahavira, a Jain monk should lead a very pure life. Every monk had to take five vows :

He had to always speak the truth.
He had to follow the policy of non-violence.
He should not keep anything with him which he had not got in charity.
He could not keep any money with him.
He had to follow Brahmacharya i.e.,

he had to shun all pleasures. It was essential for a wear simple clothes and eat simple food. He was restrained from using umbrellas or perfumes. He was not allowed to talk to any woman. He was asked to speak softly so that he did not hurt anybody. He had to take care that he did not kill even germs while walking or eating.

Question 12.
Write a note on Digambara and Svetambara.
Or
What do you understand by Digambara and Svetambara?
Answer:
Among all the sects of Jainism the Digambara and Svetambara sects were most prominent. Digambara meant those who remained naked and Svetambara meant those who wore white clothes. The main differences between these two sects were as follows :

The followers of Digambara sect live naked whereas the followers of Svetambara sect wore white clothes.
The Digambara sect does not allow women to join Jain Sanghas wheres Svetambara sect does not impose any such restriction.
The followers of Digambara sect are of the opinion that women cannot get salvation unless they take birth as men. The followers of Svetambara sect do not believe in this doctrine. They are of the view that women can get salvation in their present life.
The followers of Digambara sect are of the opinion that Lord Mahavira did not marry. The followers of Svetambar sect believe that Lord Mahavira married and had a daughter whose name was Priyadarshna.
The literature of Digambra and Svetambra sects is different.
The idols of the Digambara sect are naked whereas the idols of Svetambara sect are dressed and decorated with ornaments.

Question 13.
Why could not Jainism become popular in India?
Answer:
In spite of its high ideals Jainism could not gain much popularity in India due to many reasons. Firstly, Jainism lacked effective machinery to propagate and convey its message to the common people. Secondly, though Jainism received royal patronage from the rulers like Bimbisara, Ajatasatru and Kharvela yet this patronage was too meagre to elevate Jainism to the height of its glory. Thirdly, Jainism laid too much emphasis on hard penance, austerity and self-mortification. As these high ideals were too difficult to be practised by the common people so they did not join Jainism en- masse.

Fourthly, in Jainism too much emphasis is laid.on Ahimsa. Even the unconscious killing of an ant while walking was considered a sin. Such strictness and rigidity, instead of drawing people closer to Jainism, kept them away. Fifthly, the rise of Buddhism with its simple principles, was one of the major reasons of waning popularity of Jainism. Sixthly, with the passage of time Jainism adopted some principles of Hinduism. As a consequence Jainism found it difficult to maintain its separate identity.

Question 14.
The Jain Sources.
Answer:
The Jain sources throw ample light on the history of ancient India. The Jains composed several religious texts. These texts were written in Prakrit or Ardhamagadhi which was the common language of communication at that time. Twelve Angas of the Jains are considered most important and sacred. These throw light on the life of Mahavira and principles of Jainism. There are 12 Upangas in Jainism. The 10 Prakirans of Jainism give information about the life of Mahavira and his sermons. The 6 Chedasutras describe the rules for the Jain monks. The 4 Mulasutras are considered valuable for Jain literature. They give us important information about the stories related to Jainism.

Question 15.
What is the legacy of the Jainism to the Indian Civilization?
Answer:
Jainism gave valuable contribution to the Indian Civilization in many fields. Mahavira condemned caste-system vigorously. He included people of all castes in his religion. He preached equality and universal brotherhood of mankind. Consequently, the widespread hatred in society was removed to a large extent. Jainism inspired people to lead a simple and pure life. Due to its efforts, many superstitions prevalent in society came to an end.

Being influenced by the increasing fame of Jainism, the leaders of Hinduism introduced necessary reforms into it. The scholars of Jainism wrote their scriptures in many languages. These scriptures are invaluable sources of Indian history. The Jains got built many significant and famous temples. As a result, Indian architecture got a new impetus. Jainism got built several inns, educational institutions and hospitals etc. for the welfare of the people, which exist even today. Jainism gave the message of peace. It was against wars. It had adverse effect on the politics of India.

Answer in One Word to One Sentence:

Question 1.
What is meant by the word ‘Jain’?
Answer:
Conqueror.

Question 2.
By what name was Jainism originally known?
Answer:
Nirgrantha.

Question 3.
What is meant by Nirgrantha?
Answer:
Freedom from bondage.

Question 4.
By what other name the Jain Acharyas are known?
Answer:
Tirthankaras.

Question 5.
What is meant by Tirthankara?
Answer:
Tirthankara means builder of the bridge or the Guru who ferries across the ocean of the world.

Question 6.
Jainism had how many Tirthankaras?
Answer:
24 Tirthankaras.

Question 7.
Who was the first Jain Tirthankara?
Or
Name the first Tirthankara in Jainism.
Answer:
Rishabanatha.

Question 8.
Who was the 23rd Tirathankara of Jainism?
Answer:
Parshavanatha.

Question 9.
Where was Swami Parshavanatha born?
Answer:
Banaras.

Question 10.
Who was Swami Parshavanatha’s father?
Answer:
Swami Parshavanatha’s father was king Ashavasena of Banaras.

Question 11.
At what age Swami Parshavanatha renounced his home?
Answer:
30 years.

Question 12.
For how long did Parshavanatha went into, austere meditation?
Answer:
83 days.

Question 13.
How many principles of conduct did Parshavanatha enunciate?
Answer:
He enunciated four principles.

Question 14.
What are the teachings of Parshavanatha called?
Answer:
Chatuiyama.

Question 15.
Mention any one principle of Swami Parshavanatha.
Answer:
Do not tell a lie.

Question 16.
For how many years Lord Parshavanatha preached?
Answer:
Lord Parshavanatha preached for 70 years.

Question 17.
When did Lord Parshavanatha attain Nirvana?
Answer:
777 B.C.

Question 18.
Who was the founder of Jainism and as Tirathankar what was his place?
Answer:
Mahavir Swami was the founder of Jainism and he was 24th Tirathankar.

Question 19.
Who was the last Tirthankara of the Jains?
Or
Who was the 24th Tirthankara of the Jains?
Answer:
Swami Mahavira.

Question 20.
When and where was Lord Mahavira born?
Answer:
599 B.C. at Kundagrama.

Question 21.
Who was the father of Lord Mahavira?
Answer:
Siddhartha.

Question 22.
What was the name of Lord Mahavira’s mother?
Answer:
Trishla.

Question 23.
How many dreams Trishla had before Lord Mahavira was born?
Answer:
14.

Question 24.
What was Lord Mahavira’s original name?
Answer:
Vardhmana.

Question 25.
To which clan did Lord Mahavira belong?
Answer:
Jantrika.

Question 26.
To whom was Lord Mahavira married?
Answer:
Yashoda.

Question 27.
What was the name of Mahavira’s daughter?
Answer:
Priyadarshana.

Question 28.
What was Mahavira’s age at the time of renunciation?
Answer:
30 years.

Question 29.
For how many years Lord Mahavira meditated?
Answer:
12 years.

Question 30.
When did Lord Mahavira attain enlightenment?
Answer:
At the age of 42.

Question 31.
What is meant by Kevala Jnana?
Answer:
Supreme truth.

Question 32.
For how long Lord Mahavira preached?
Answer:
30 years.

Question 33.
Mention any two famous centres of Mahavira’s preachings.
Answer:

Rajgriha,
Vaishali.

Question 34.
When did Lord Mahavira attain Nirvana?
Answer:
527 B.C.

Question 35.
Where did Lord Mahavira attain Nirvana?
Answer:
Pava.

Question 36.
At what age Lord Mahavira attain Nirvana?
Answer:
72 years.

Question 37.
Give the main teaching of Jainism.
Answer:
It believed in Ahimsa.

Question 38.
With which religion Tri-Ratnas are associated?
Answer:
Tri-Ratnas are associated with Jainism.

Question 39.
Mention Jainism’s Tri-Ratnas.
Or
What are the Tri-Ratnas of Jainism?
Answer:

Right faith,
Right knowledge,
Right conduct.

Question 40.
Who introduced the principle of Brahmacharya in Jainism?
Answer:
Lord Mahavira.

Question 41.
How many truths does Jainism admit?
Or
What are the basic elements of Jain philosophy?
Answer:
9.

Question 42.
Mention two truths of Jainism.
Answer:
Papa (Sin) and Punya (Virtue).

Question 43.
How is Atman designated in Jainism?
Answer:
Jiva.

Question 44.
What are the two forms of Ajiva in Jainism?
Answer:

Rupi,
Arupi.

Question 45.
What was the process which prevented Karma to come near the self?
Answer:
Samvara.

Question 46.
What is meant by Asarva?
Answer:
It is a process by which the soul accumulates the Karmas within.

Question 47.
What according to Jainism Pudgala mean?
Answer:
Elements or atoms.

Question 48.
According to jainism there are how many Karmas?
Answer:
8.

Question 49.
Mention any one type of Karmas mentioned by Jainism.
Answer:
Jnanavamiya Karma.

Question 50.
What according to Jain philosophy Jivd?
Answer:
Soul.

Question 51.
What according to Jain philosophy Ajiva mean?
Answer:
Inanimate.

Question 52.
How many types of violence are mentioned in Jain philosophy?
Answer:
108.

Question 53.
How many ways are for acquiring punya according to Jainism?
Answer:
42.

Question 54.
How many consequences one faces due to Papa (Vice)?
Answer:
It results in 82 consequences.

Question 55.
With which religion Anekantvad (manyness) is associated?
Answer:
It is related with Jainism.

Question 56.
According to Jainism how many Anuvartas man should observe in life?
Answer:
Man should observe five Anuvartas.

Question 57.
What according to Jainism Nirvana mean?
Answer:
Nirvana means freedom from the cycle of birth and rebirth.

Question 58.
Why is Jainism called atheism?
Answer:
It is because Jainism does not believe in the existence of God.

Question 59.
Who was the founder of Ajivika sect?
Answer:
Goshal.

Question 60.
What was the main principle of Ajivika?
Answer:
Ajivika believed in pre-determined destiny.

Question 61.
Mention two principal sects of Jains.
Answer:

Digambaras,
Shvetambaras.

Question 62.
What does Shvetambara mean?
Answer:
The sect that wore white clothes.

Question 63.
What does Digambara mean?
Answer:
One who remains naked.

Question 64.
Who was Lonka Sa?
Answer:
He was the leader of Lonka Sa sect of Jainism.

Question 65.
Who was the founder of Sthanakavasi sect?
Answer:
Viraji.

Question 66.
Who was the founder of Terapantha sect?
Answer:
Bhikhanji.

Question 67.
How many categories of members the Jain Sangha had?
Answer:
Four.

Question 68.
Who were not permitted to join Jain Sangha?
Answer:
Evil doers.

Question 69.
What were male and female Jain Sangha members called?
Answer:
Bhikshus and Bhikshunis.

Question 70.
What is the language of Jain Holy Texts?
Answer:
It is Prakrit or Ardhamaghdi.

Question 71.
Which is the holiest Jain scripture?
Answer:
Twelve Angas.

Question 72.
Mention any two Jain Angas.
Answer:

Acharangasutra,
Bhagvatisutra.

Question 73.
Which Jain Sutra prescribes rules for Jain monks?
Answer:
Acharangasutra.

Question 74.
How many Upangas Jain religion has?
Answer:
12 Upangas.

Question 75.
Who wrote Kalpasutra?
Answer:
Bhadrabahu.

Question 76.
What is the subject of Kalpasutra?
Answer:
It gives a detailed history of Lord Mahavira.

Question 77.
How many Chedasutras are in Jainism?
Answer:
Jainism has 6 Chedasutras.

Question 78.
How many Mulasutras Jainism has?
Answer:
4.

Question 79.
How many books on Digambara sect are available?
Answer:
Four.

Question 80.
Mention any one Digambara related books.
Answer:
Prathamanuyoga.

Fill in the Blanks :

1. Jainism was originally called …………….
Answer:
Nirgrantha

2. The total number of Jain Tirathankaras is ……………..
Answer:
24

3. The first Tirathankara of Jainism is …………….
Answer:
Rishabanatha

4. …………… was the 23rd Tirathankara of Jgjnism.
Answer:
Parshavanatha.

5. ………….. was the 24th and last Tirathankara of Jainism.
Answer:
Swami Mahavira.

6. Swami Mahavira was born in …………..
Answer:
599 B.C.

7. …………… was the mother of Swami Mahavira.
Answer:
Trishla.

8. Swami Mahavira’s mother had ………….. dreams before his birth.
Answer:
14.

9. The name of Swami Mahavira’s daughter was …………..
Answer:
Priyadarshana.

10. Mahavira was …………… years old at the time of enlightenment.
Answer:
42.

11. Lord Mahavira attained Nirvana in …………
Answer:
527 B.C.

12. Jainism believed in ……………. Ratans (Jewels).
Answer:
Three.

13 introduced the principle of Brahmacharya in Jainism.
Answer:
Lord Mahavira.

14. Jainism believed in …………… truths.
Answer:
nine.

15. According to Jainism, …………… is a process by which the soul accumulates the Karmas within.
Answer:
Asarava.

16. Jainism believed in …………….. types of Karmas.
Answer:
8.

17. Anekantvad is also called as …………..
Answer:
Sayadwad.

18. Jainism believed in observing ……………. Anuvartas.
Answer:
five.

19. According to Jain religion, the main aim of human life is the attainment of ………….
Answer:
Nirvana.

20. According to Jainism, Pudgala means …………….
Answer:
Atoms (elements).

21. The founder of Ajivika sect was …………..
Answer:
Goshal.

22. Ajivika sect believed in predetermined …………..
Answer:
destiny.

23. The sect that wore white clothes were called …………
Answer:
Shvetambara.

24. …………… was the leader of Lonka sect.
Answer:
Lonk Sa.

25. ………….. was the founder of Terapantha sect.
Answer:
Bhikhanji.

26. The chief of the Jain Sangha was called …………..
Answer:
Acharya.

27. Jain Religions has …………… Angas.
Answer:
12.

True Or False:

1. Jainism believes in 20 Tirathankars.
Answer:
False

2. The first Tirathankar of Jain religion was Vimala.
Answer:
False

3. Lord Parshavanatha was the 23rd Tirathankar of the Jainism.
Answer:
True

4. Lord Parshavanatha got enlightenment after 23 days of vigrous meditation.
Answer:
False

5. Swami Parshavanatha’s teachings are called Chaturyama.
Answer:
True

6. Lord Mahavira was the 24th Tirathankar of Jainism.
Answer:
True

7. Lord Mahavira was bom in 567 B.C.
Answer:
False

8. The childhood name of Swami Mahavira was Vardhmana.
Answer:
True

9. The name of the mother of Swami Mahavira was Mahamaya.
Answer:
False

10. Lord Mahavira was 42 years old at the time of enlightenment.
Answer:
True

11. Lord Mahavira got Nirvana at Pava.
Answer:
True

12. Jainism have belief in Tri-Ratnas.
Answer:
True

13. Jainism does not have faith in Ahimsa.
Answer:
False

14. Jain philosophy teaches that there are Nine Tatvas.
Answer:
True

15. In Jainism, three karmas are significant.
Answer:
False

16. According to Jain religion, a man should follow five Annuvartas in his life.
Answer:
True

17. According to Jain Religion, the main aim of human life is the attainment of Nirvana.
Answer:
True

18. Right knowledge is the foundation of right belief as per Jainism.
Answer:
True

19. The Jains give five types of knowledge.
Answer:
True

20. Jainism believes in eight types of violence.
Answer:
False

21. The word Jiva means Atman (soul) in Jain philosophy.
Answer:
True

22. There are 42 means of attaining Punya, according to Jaina philosphy.
Answer:
True

23. Jainism professes that there are 57 ways to stop the Karma.
Answer:
True

24. According to Jainism, man should follow five Annuvartas.
Answer:
True

25. The Ajivika sect believed in the principle of Niyati (luck).
Answer:
True

26. The founder of Taranapantha was Bhikanji.
Answer:
False

27. The founder of Sthanakavasi was Viraji.
Answer:
True

28. Of all the religious texts of the Jains, 12 Angas are considered to be the most important.
Answer:
True

Multiple Choice Questions:

1. Jainism believed in how many Tirathankars?
(a) 20
(b) 23
(c) 24
(d) 25
Answer:
(c) 24

2. Who was the First Tirathankar?
(a) Parshavanatha
(b) Mahavira
(c) Vimala
(d) Rishabhanatha
Answer:
(d) Rishabhanatha

3. Who was 23rd Tirathankar of Jainism?
(a) Vimala
(b) Ananta
(c) Rishabhanatha
(d) Paeshavanatha
Answer:
(d) Paeshavanatha

4. Who was 24th Tirathankar?
(a) Abhinandana
(b) Mahavira
(c) Pushpadanta
(d) Ajita
Answer:
(b) Mahavira

5. When was Lord Mahavira born?
(a) 566 B.C.
(b) 567 B.C.
(c) 569 B.C.
(d) 599 B.C.
Answer:
(d) 599 B.C.

6. Where was Lord Mahavira born?
(a) Lumbini
(b) Kundagrama
(c) Kushinagra
(d) Kapila Vastu
Answer:
(b) Kundagrama

7. What was the name of the father of Lord Mahavira?
(a) Siddhartha
(b) Rahul
(c) Vardhamana
(d) None of these
Answer:
(a) Siddhartha

8. What was the name of Swami Mahavira’s mother?
(a) Trishala
(b) Yashodhara
(c) Mahamaya
(d) Prajapati Gautmi
Answer:
(a) Trishala

9. How many dreams were seen by Lord Mahavira’s mother before his birth?
(a) 8
(b) 10
(c) 12
(d) 14
Answer:
(d) 14

10. What was the childhood name of Lord Mahavira?
(a) Vardhmana
(b) Siddhartha
(c) Rahul
(d) None of these
Answer:
(a) Vardhmana

11. What was the age of Swami Mahavira at the time of enlightenment?
(a) 20 years
(b) 30 years
(c) 35 years
(d) 42 years
Answer:
(d) 42 years

12. Where was Swami Mahavira enlightened?
(a) Jrimbhikagrama
(b) Bodh Gaya
(c) Vaishali
(d) Kundagrama
Answer:
(a) Jrimbhikagrama

13. Which one of the following was not the preaching centres of Lord Mahavira?
(a) Rajgriha
(b) Vaishali
(c) Angla
(d) Purushpur
Answer:
(d) Purushpur

14. Where did Mahavira attain Nirvana?
(a) Videha
(b) Anga
(c) Rajgriha
(d) Pava
Answer:
(d) Pava

15. What was the age of Mahavira at the time of Nirvana?
(a) 60 years
(b) 62 years
(c) 72 years
(d) 80 years
Answer:
(c) 72 years

16. Which of the following religion believed in Tri-Ratana?
(a) Buddhism
(b) Jainism
(c) Islam
(d) Parsi.
Answer:
(b) Jainism

17. How many truths Jainism believed?
(a) 3
(b) 5
(c) 7
(d) 9
Answer:
(d) 9

18. According to Jainism, what is the main cause of the bondage of Jiva?
(a) Papa
(b) Asrava
(c) Moksha
(d) Ajiva
Answer:
(a) Papa

19. Which one of the following is not a preaching of Lord Mahavira?
(a) Belief in ahimsa
(b) Belief in karma philosophy
(c) Belief in equality
(d) Belief in God
Answer:
(d) Belief in God

20. Jainism believed in how many Anuvartas?
(a) 3
(b) 5
(c) 7
(d) 9
Answer:
(b) 5

21. How many types of violence are mentioned in Jain philosophy?
(a) 2
(b) 3
(c) 4
(d) 5
Answer:
(a) 2

22. Which element renders movement to the creatures and Pudgalas?
(a) Pudgala
(b) Dharma
(c) Adharma
(d) Papa
Answer:
(b) Dharma

23. Who was the founder of Ajivika sect?
(a) Goshala
(b) Swami Mahavira
(c) Veeraji
(d) BhikhanJi
Answer:
(a) Goshala

24. Which of the following sect is not associated with Jainism?
(a) Digambara
(b) Shvetambara
(c) Lonka
(d) Mahayana
Answer:
(d) Mahayana

25. Which of the following religious text is not associated with Jainism?
(a) Deepvansha
(b) Kalpasutra
(c) Bhagvati Sutra
(d) Aacharanga Sutra
Answer:
(a) Deepvansha

PSEB 12th Class Hindi Solutions Chapter 6 जयशंकर प्रसाद

January 28, 2025January 27, 2025 by Prasanna

Punjab State Board PSEB 12th Class Hindi Book Solutions Chapter 6 जयशंकर प्रसाद Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Hindi Chapter 6 जयशंकर प्रसाद

Hindi Guide for Class 12 PSEB जयशंकर प्रसाद Textbook Questions and Answers

(क) लगभग 40 शब्दों में उत्तर दो:

प्रश्न 1.
मित्रता और शिष्टाचार में प्रसाद जी ने क्या अन्तर बतलाया है ?
उत्तर:
मित्रता व्यक्ति को भवसागर से पार उतरने में सहायक होती है, उसे सांसारिक दुःखों से छुटकारा दिलाती की बात करता है, वह दिखावटी बातें होती हैं जबकि सच्ची मित्रता सच्चे प्रेम पर आधारित होती है।

प्रश्न 2.
‘सच्ची मित्रता’ क्या है ? प्रस्तुत कविता के माध्यम से व्यक्त करें।
उत्तर:
सच्ची मित्रता इस स्वार्थ भरे संसार में किसी भाग्यशाली को ही प्राप्त होती है। सच्चा मित्र मुसीबत के समय व्यक्ति के काम आता है। अपनी सच्चाई और प्रेम से व्यक्ति को भवसागर से किसी मल्लाह की तरह पार लगा देता है। सच्चा मित्र निष्कपट और निस्वार्थ भाव से व्यवहार करता है।

प्रश्न 3.
‘याचना’ कविता में कवि ने प्रभु से क्या वरदान माँगा है ?
उत्तर:
‘याचना’ कविता में कवि ने प्रभु से यह वरदान माँगा है कि हे प्रभो ! जीवन में चाहे कितने ही दुःख आएँ, कितनी विपरीत परिस्थितियाँ क्यों न हों, चाहे अपने पराये सभी साथ छोड़ जाएँ मैं कभी भी ईश्वरी प्रेम से विमुख न होऊँ। सदा तुम्हारे प्रेम मार्ग पर तुम्हारे दिखाए प्रकाश में चलता रहूँ।

प्रश्न 4.
प्राकृतिक आपदाओं के समय हमारी मनोदशा कैसी होनी चाहिए ?
उत्तर:
प्राकृतिक आपदाओं के समय हम सदा प्रभु के चरण कमलों में ध्यान लगाये रखें। हमारा मन प्रभु की प्रेमधारा के बंधन की ओर खिंचता रहे। हमारा मन रूपी भंवरा प्रभु के चरण कमलों में विश्वास रखकर प्रसन्न रहे तथा हम प्रभु के प्रेम पथ में ही उसी के दिखाये प्रकाश में चलें।

प्रश्न 5.
‘याचना’ कविता में जयशंकर प्रसाद ने ईश्वर को किन-किन विशेषणों से अलंकृत किया है ?
उत्तर:
‘याचना’ कविता में कवि जयशंकर प्रसाद ने ईश्वर को पद्म पद, प्रेमधारा में बहने वाला, चरण-अरविन्द तथा प्रेम पथ एवं आलोक युक्त विशेषणों से अलंकृत किया है।

(ख) सप्रसंग व्याख्या करें:

1. कहीं तुम्हारा स्वार्थ लगा है……….मित्र रूप में रंगा हुआ।
उत्तर:
स्वार्थी मित्रों के सम्बन्ध में बताते हुए कवि लिखते हैं कि आजकल थोड़ी देर में अच्छे मित्र, पक्के मित्र या साथी के समान लोग बन जाते हैं और वे कहते हैं कि तुम प्यारे हो, बहुत प्यारे हो और तुम्हीं सब कुछ हो किन्तु ऐसा वे काम पड़ने पर ही कहते हैं अर्थात् काम पड़ने पर ही परिचय प्राप्त करते हैं। कवि कहते हैं मित्र बनाने में कहीं उनका मतलब है तो कहीं लोभ, कहीं तुम्हारी इज्ज़त बनी है तो कहीं रूप है जो मित्रता के रंग में रंगा हुआ है। स्वार्थ के कारण मित्रता दिखाने वाला व्यक्ति कहीं स्वार्थ के कारण ऐसा करता है तो कहीं लोभ के कारण अपने रंग बदलता है।

2. हम हों सुमन की सेज पर…………तव आलोक में।
उत्तर:
कवि ईश्वर से प्रार्थना करते हुए कहते हैं कि हे प्रभु ! हम चाहे फूलों के बिछौने पर सो रहे हों या काँटों की झाड़ी पर परन्तु हे स्वामी ! आप हमारे हृदय की ओट में छिपे रहना। हम चाहे इस लोक में हों या परलोक में हों या फिर पृथ्वी लोक में हों, हम सदा तुम्हारे ही दिखाये प्रेम के रास्ते पर चलें और तुम्हारे ही दिखाये प्रकाश में चलें।

PSEB 12th Class Hindi Guide जयशंकर प्रसाद Additional Questions and Answers

अति लघूत्तरात्मक प्रश्न

प्रश्न 1.
किस हिंदी-साहित्यकार को ‘सूंघनी साहू’ नाम से भी जाना जाता है?
उत्तर:
जयशंकर प्रसाद को।

प्रश्न 2.
जयशंकर प्रसाद का जन्म किस सन में हुआ था?
उत्तर:
सन् 1889 ई० में।

प्रश्न 3.
जयशंकर प्रसाद की सर्वाधिक प्रसिद्ध रचना का नाम लिखिए।
उत्तर:
कामायनी (महाकाव्य)।

प्रश्न 4.
प्रसाद जी के अनुसार आधुनिक युग में किसका मिलना बहुत कठिन है?
उत्तर:
अच्छे-सच्चे मित्र का मिलना।

प्रश्न 5.
प्रायः मित्र किस कारण साथ छोड़ जाते हैं ?
उत्तर:
स्वार्थ और लालच के कारण।

प्रश्न 6.
‘सच्ची मित्रता’ किस के द्वारा रचित कविता है?
उत्तर:
जयशंकर प्रसाद।

प्रश्न 7.
‘हृदय खोल मिलने वाले’ से कवि का क्या तात्पर्य है?
उत्तर:
निस्वार्थ भाव से मिलने वाले मित्र।

प्रश्न 8.
सच्चा मित्र दुखी हृदय के लिए कैसा व्यवहार करता है?
उत्तर:
सच्चा मित्र दुखी हृदय के लिए सदा सुख देने वाला साथी होता है और हर संकट में अपने मित्र का सहायक सिद्ध होता है।

प्रश्न 9.
‘याचना’ कविता किसके द्वारा रचित है?
उत्तर:
जयशंकर प्रसाद के द्वारा।

प्रश्न 10.
याचना कविता में कवि क्या कामना करता है?
उत्तर:
वह कामना करता है कि वह किसी भी स्थिति में परमात्मा से विमुख न हो और वह सदा ईश्वर के द्वारा दिखलाए गए पथ पर बढ़ता रहे।

प्रश्न 11.
कवि प्राकृतिक आपदाओं में अपना ध्यान सदा कहाँ लगाना चाहता है?
उत्तर:
प्रभु के चरण कमलों में। वाक्य पूरे कीजिए

प्रश्न 12.
कहाँ मित्रता, कैसी बातें ?……..
उत्तर:
कहाँ मित्रता, कैसी बातें? अरे कल्पना है सब में।।

प्रश्न 13.
कहीं तुम्हारा ‘स्वार्थ’ लगा है,……………….
उत्तर:
कहीं ‘लोभ’ है मित्र बना।

प्रश्न 14.
पर प्राणधन ………………..
उत्तर:
तुम छिपे रहना इस हृदय की आड़ में। हाँ-नहीं में उत्तर दीजिए

प्रश्न 15.
जयशंकर प्रसाद छायावादी कवि थे।
उत्तर:
हाँ।

प्रश्न 16.
ध्रुवस्वामिनी, कंकाल और अजात शत्रु प्रसाद जी के काव्य संग्रह हैं।
उत्तर:
नहीं।

प्रश्न 17.
प्रसाद जी ने सुख-दुख में प्रभु स्मरण करने की प्रेरणा दी है।
उत्तर:
हाँ।

बोर्ड परीक्षा में पूछे गए प्रश्न

प्रश्न 1.
कवि ‘प्रसाद’ का पूरा नाम क्या है ?
उत्तर:
जयशंकर प्रसाद।

बहुविकल्पीय प्रश्नोत्तर

1. जयशंकर प्रसाद किस धारा के प्रतिनिधि कवि माने जाते हैं ?
(क) प्रगतिवाद
(ख) प्रयोगवाद
(ग) छायावाद
(घ) हालावाद
उत्तर:
(ग) छायावाद

2. प्रसाद को किस कृति पर मंगला प्रसाद पारितोषिक मिला ?
(क) कामायनी
(ख) आँसू
(ग) झरना
(घ) लहर
उत्तर:
(क) कामायनी

3. कवि के अनुसार आज के युग में किसका मिलना कठिन है ?
(क) अच्छे एवं सच्चे मित्र का
(ख) धन का
(ग) रिश्तों का
(घ) पत्नी का
उत्तर:
(क) अच्छे एवं सच्चे मित्र का

4. ‘याचना’ कविता के कवि कौन हैं ?
(क) निराला
(ख) प्रसाद
(ग) पंत
(घ) महादेवी वर्मा
उत्तर:
(ख) प्रसाद

5. कवि हर समय किसके चरणों में लीन रहना चाहते हैं ?
(क) प्रभु के
(ख) शिव के
(ग) श्री राम के
(घ) श्री कृष्ण के
उत्तर:
(क) प्रभु के

जयशंकर प्रसाद सप्रसंग व्याख्या

1. सच्ची मित्रता कविता का सार

इस कविता में कवि ने स्पष्ट किया है कि आधुनिक युग में सच्चे मित्र का मिलना अत्यन्त कठिन है। आजकल मित्रता के नाम पर लोग अपने स्वार्थों की पूर्ति करते हैं। वे सामने तो प्रशंसा करते हैं परन्तु पीठ पीछे निन्दा करते हैं। ये मतलबी होते हैं। सच्ची तथा निःस्वार्थ भाव से मित्रता करने वाले लोग बहुत मुश्किल से मिलते हैं। जिसे ऐसा सच्चा मित्र मिल जाता है, वह अत्यन्त सौभाग्यशाली होता है तथा उसका जीवन सच्चा मित्र प्राप्त कर धन्य हो जाता है।

1. कहाँ मित्रता, कैसी बातें ? अरे कल्पना है सब ये
सच्चा मित्र कहाँ मिलता है ? दुखी हृदय को छाया-सा।
जिसे मित्रता समझ रहे हो, क्या वह शिष्टाचार नहीं ?
मुँह देखने की मीठी बातें, चिकनी-चुपड़ी ही सुन लो।
जिसे समझते हो तुम अपना मित्र भूल कर वही अभी।
जब तुम हट जाते हो, तुमको पूरा मूर्ख बनाता है।

कठिन शब्दों के अर्थ:
कल्पना = मन-गढंत बात। छाया-सा = छाया के समान। शिष्टाचार = दिखावटी सभ्य व्यवहार।

प्रसंग:
प्रस्तुत पद्यांश प्रसिद्ध छायावादी कवि जयशंकर प्रसाद द्वारा लिखित काव्यकृति ‘प्रेम पथिक’ में संकलित ‘सच्ची मित्रता’ शीर्षक कविता से लिया गया है। प्रस्तुत कविता में कवि ने स्वार्थ भरे इस संसार में सच्चा मित्र कठिनाई से मिलने की बात कही है।

व्याख्या:
असली मित्र और नकली मित्र कौन होता है इस विषय पर विचार प्रकट करते हुए कवि कहते हैं कि आज कल सच्ची मित्रता कहाँ देखने को मिलती है ? सच्ची मित्रता सम्बन्धी जितनी भी बातें हैं वे सब मन की कपोल कल्पनाएँ हैं। आज के इस स्वार्थ भरे संसार में सच्चा मित्र कहाँ मिलता है ? जो मित्र दुःखी को सुख देने वाला तथा छाया के समान शीतलता प्रदान करने वाला हो। आज जिसे तुम मित्रता समझ रहे हो क्या वह औपचारिक व्यवहार तो नहीं है ? वह व्यक्ति जिसे तुम मित्र समझ रहे हो मुँह देखे की मीठी-मीठी बातें तो नहीं करता और तुम्हें उस की चिकनी चुपड़ी बातें ही सुनने को मिलती हैं। यही नहीं जिसे तुम भूल कर अपना मित्र समझते हो वह तुम्हारे सामने से हट जाने पर अर्थात् तुम्हारी पीठ पीछे तुम्हें पूरा मूर्ख कहता है अथवा तुम्हें मूर्ख बनाने की कोशिश करता है।

विशेष:

कवि के कहने का भाव यह है कि आज के मित्र अवसरवादी होते हैं। दिखावे की या चिकनी चुपड़ी बातें करके वे अपना प्रभाव बना लेते हैं किन्तु जब तक आप की जेब में पैसा है तब तक वे आपके मित्र हैं। मुँह पर आपकी प्रशंसा करेंगे किन्तु पीछे-पीछे आपकी निन्दा करेंगे। अत: मित्र के चुनाव में सावधानी बरतनी चाहिए।
भाषा तत्सम प्रधान, सहज तथा भावपूर्ण है। सम्बोधनात्मक शैली है।
अनुप्रास, प्रश्न तथा उपमा अलंकारों का प्रयोग किया गया है।

2. क्षण भर में ही बने मित्रवर अंतरंग या सखा समान
प्रिय हो, ‘प्रियवर’ हो सब तुम हो, काम पड़े पर परिचित हो।
कहीं तुम्हारा ‘स्वार्थ’ लगा है, कहीं ‘लोभ’ है मित्र बना।
कहीं ‘प्रतिष्ठा’ कहीं रूप है-मित्ररूप में रंगा हुआ।

कठिन शब्दों के अर्थ:
मित्रवर = अच्छे मित्र। अंतरंग = पक्का, हृदय से परिचित। सखा = मित्र, साथी। प्रियवर = अच्छे प्रिय। स्वार्थ = मतलब। प्रतिष्ठा = मान, इज्जत।

प्रसंग:
प्रस्तुत पद्यांश जयशंकर प्रसाद द्वारा रचित कविता ‘सच्ची मित्रता’ से लिया गया है, जिसमें कवि ने स्वार्थी मित्रों से बचने तथा सच्चे मित्रों के गुणों का वर्णन किया है।

व्याख्या:
स्वार्थी मित्रों के सम्बन्ध में बताते हुए कवि लिखते हैं कि आजकल थोड़ी देर में अच्छे मित्र, पक्के मित्र या साथी के समान लोग बन जाते हैं और वे कहते हैं कि तुम प्यारे हो, बहुत प्यारे हो और तुम्हीं सब कुछ हो किन्तु ऐसा वे काम पड़ने पर ही कहते हैं अर्थात् काम पड़ने पर ही परिचय प्राप्त करते हैं। कवि कहते हैं मित्र बनाने में कहीं उनका मतलब है तो कहीं लोभ, कहीं तुम्हारी इज्ज़त बनी है तो कहीं रूप है जो मित्रता के रंग में रंगा हुआ है। स्वार्थ के कारण मित्रता दिखाने वाला व्यक्ति कहीं स्वार्थ के कारण ऐसा करता है तो कहीं लोभ के कारण अपने रंग बदलता है।

विशेष:

कवि ने स्वार्थी मित्रों के लक्षण बताते हुए उनसे सावधान रहने के लिए कहा है।
भाषा तत्सम प्रधान, सहज तथा भावपूर्ण है।
अनुप्रास अलंकार है।

3. हृदय खोलकर मिलने वाले बड़े भाग्य से मिलते हैं
मिल जाता है जिस प्राणी को सत्य-प्रेममय मित्र कहीं
निराधार भवसिन्धु बीच वह कर्णधार को पाता है
प्रेम-नाव खेकर जो उसको सचमुच पार लगाता है।

कठिन शब्दों के अर्थ:
हृदय खोलकर मिलना = दिल खोलकर अर्थात् निस्वार्थ भाव से मिलना। सत्यप्रेममय = सच्चाई और प्रेम से भरा। निराधार = आधार-सहारे के बिना। भवसिन्धु = संसार रूपी समुद्र । कर्णधार = पार लगाने वाला, मल्लाह।

व्याख्या:
सच्चे मित्र के गुणों और विशेषताओं पर प्रकाश डालते हुए कवि कहते हैं कि दिल खोल कर अर्थात् निःस्वार्थ भाव से मिलने वाले मित्र बड़े भाग्य से मिलते हैं और जिस भी व्यक्ति को सच्चाई और प्रेम से भरा मित्र मिल जाए समझो उसे बिना सहारे के व्यक्ति को संसार रूपी सागर के बीच पार ले जाने वाला मल्लाह मिल गया है। जो प्रेम रूपी नाव को खेकर उसे सचमुच पार लगा देता है।

विशेष:

कवि के कहने का भाव यह है कि सच्चा मित्र बड़े भाग्य से मिलता है और जिसे सच्चा मित्र मिल जाता है। वह आसानी से संसार रूपी समुद्र से पार हो जाता है। क्योंकि सच्चा मित्र एक मल्लाह की तरह सांसारिक कठिनाइयों से पार उतार देता है।
भाषा तत्सम प्रधान, सहज तथा भावपूर्ण है।
रूपक अलंकार है।

2. याचना कविता का सार

प्रस्तुत कविता में कवि ने मनुष्य को सदा आशावादी बने रहने की प्रेरणा देते हुए लिखा है कि जीवन में चाहे कितनी भी मुसीबतें आएं हमें घबराना नहीं चाहिए। प्रलय हो जाए, पर्वत टूटकर गिरें, महानाशकारी वर्षा हो, मित्र-सम्बन्धी साथ छोड़ दें, अनेक कठिनाइयां झेलनी पड़ें परन्तु फिर भी हम सदा ईश्वर के दिखाए हुए सद्मार्ग पर चलते रहें और उस परमात्मा के प्रति निष्ठावान रहें।

1. जब प्रलय का हो समय, ज्वाला मुखी निजमुख खोल दे,
सागर उमड़ता आ रहा हो, शक्ति-साहस बोल दे,
ग्रह गण सभी हों, केन्द्रच्युत, लड़कर परस्पर भग्न हों
इस समय भी हम हे प्रभु ! तव पद्म-पद में लग्न हों।

कठिन शब्दों के अर्थ:
प्रलय = महानाश। साहस बोल दे = साहस जवाब दे जाए। ग्रह गण = ग्रहों के समूह । केन्द्रच्युत = अपने स्थान से हटना। भग्न हों = टूट जाएं। पद्म-पद = चरण कमल।

प्रसंग:
प्रस्तुत पद्यांश प्रसिद्ध छायावादी कवि जयशंकर प्रसाद द्वारा लिखित कविता ‘याचना’ में से लिया गया है। प्रस्तुत कविता में कवि ने संदेश दिया है कि हमें दुःख हो या सुख हर हाल में ईश्वर को नहीं भुलाना चाहिए।

व्याख्या:
कवि कहते हैं कि जब महानाश का समय हो, ज्वालामुखी फूट पड़े, सागर उमड़ता आ रहा हो, हमारी शक्ति और साहस जवाब दे गए हों, सभी ग्रह अपने-अपने स्थान से हट गए हों और आपस में टकरा कर टूट चुके हों। ऐसे समय भी हे प्रभो ! हम आपके चरण कमलों में ही ध्यान लगाये रखें।

विशेष:

कवि ने प्रलय जैसी कठिन स्थिति में भी प्रभु को स्मरण करते रहने पर बल दिया है।
भाषा तत्सम प्रधान तथा भावपूर्ण है।
अनुप्रास तथा रूपक अलंकार हैं। विनय का भाव है। शान्त रस है।

2. जब शैल के सब श्रंग विद्युद-वृन्द के आघात से
हो गिर रहे भीषण मचाते विश्व में व्याघात से
जब घिर रहे हों प्रलय-घन अवकाश-गत आकाश में,
तब भी प्रभो ! यह मन खिंचे तब प्रेम-धारा पाश में।

कठिन शब्दों के अर्थ:
शैल = पर्वत। श्रृंग = चोटियाँ। विद्युद्-वृन्द = बिजलियों के समूह। भीषण = भयंकर। व्याघात = प्रहार, चोट, विघ्न । प्रलय-धन = महानाश के बादल। अवकाश-गत = खाली। प्रेमधारा-पाश = प्रेम की धारा का बन्धन।

प्रसंग:
प्रस्तुत काव्यांश जयशंकर प्रसाद द्वारा रचित कविता ‘याचना’ में से लिया गया है। इसमें कवि ने प्रत्येक स्थिति में सदा ईश्वर को स्मरण करते रहने की प्रेरणा देते हुए कठिन से कठिन परिस्थिति का भी धैर्यपूर्वक सामना करने के लिए कहा है।

व्याख्या:
कवि ईश्वर से प्रार्थना करते हुए कहते हैं कि जब पर्वत की सब चोटियाँ बिजलियों के समूह के प्रहार से भयंकर शोर मचाते हुए गिर रही हों और संसार में विघ्न डाल रहे हों। जब खाली आकाश में महानाश के बादल घिर रहे हों, तब भी हे प्रभो ! हमारा यह मन तुम्हारी ही प्रेम की धारा के बन्धन की ओर खिंचा रहे।

विशेष:

कवि ने प्रत्येक कठिन स्थिति में प्रभु स्मरण पर बल दिया है।
भाषा तत्सम प्रधान तथा भावपूर्ण है।
अनुप्रास, रूपक अलंकार, शान्त रस तथा विनय का भाव है।

3. जब छोड़कर प्रेमी तथा सन्मित्र सब संसार में,
इस घाव पर छिड़कें नमक, हो दुःख खड़ा आकार में,
करुणानिधे ! हो दुःख सागर में कि हम आनन्द में,
मन मधुप हो विश्वस्त-प्रमुदित तब चरण-अरविन्द में।

कठिन शब्दों के अर्थ:
सन्मित्र = अच्छे मित्र। आकार में = रूप धारण करके। करुणानिधे = दया के भण्डारईश्वर। साबर में = अधिकता में। मन-मधुप = मन रूपी भंवरा। प्रमुदित = प्रसन्न। चरण-अरविन्द = चरण कमल।

प्रसंग:
यह काव्यांश जयशंकर प्रसाद द्वारा रचित कविता ‘याचना’ से अवतरित है। इसमें कवि ने प्रत्येक विकट परिस्थिति में धैर्य तथा आशा रखते हुए प्रभु के चरणों में अपना मन लगाने की प्रेरणा दी है।

व्याख्या:
कवि ईश्वर से प्रार्थना करते हुए कहते हैं कि जब हमें इस संसार में सभी प्रेमीजन और अच्छे मित्र छोड़ कर चले जाएँ और हमारे जख्मों पर नमक छिडकने लगें अर्थात् हमारे दुःखों को, कष्टों को और भी बढा दें तथा जब दुःख साकार रूप धारण करके हमारे सामने खड़ा हो जाए। तब हे दया के भण्डार प्रभो ! हम चाहे अत्यधिक दुःख के सागर में हों या कि आनन्द में, हमारा मन रूपी भंवरा आप में विश्वास रखता हुआ आपके चरण कमलों में लीन रह कर प्रसन्न रहे।

विशेष:

सगे-सम्बन्धियों के साथ छोड़ देने पर भी मनुष्य को विचलित नहीं होना चाहिए तथा प्रभु के चरणों में अपना मन लगाना चाहिए।
भाषा तत्सम प्रधान, भावपूर्ण तथा शांत रस है।
रूपक, अनुप्रास अलंकार है।

4. हम हों सुमन की सेज पर कण्टकों की बाड़ में ।
पर प्राणधन ! तुम छिपे रहना इस हृदय की आड़ में
हम हों कहीं इस लोक में, उस लोक में, भूलोक में,
तब प्रेम पथ में ही चलें, हे नाथ ! तब आलोक में।

कठिन शब्दों के अर्थ:
सुमन = फूल। सेज = बिछौना। बाड़ = झाड़ी। प्राणधन = स्वामी, ईश्वर। आड़ = ओट। लोक = संसार। उस लोक = परलोक, स्वर्ग। भू-लोक = पृथ्वी। तब = तुम्हारे। हे नाथ = हे स्वामी, ईश्वर! आलोक = प्रकाश।

प्रसंग:
यह अवतरण जयशंकर प्रसाद द्वारा रचित कविता ‘याचना’ से अवतरित है। इसमें कवि ने प्रत्येक विकट परिस्थिति में धैर्य तथा आशा रखते हुए प्रभु के चरणों में अपना मन लगाने की प्रेरणा दी है।

व्याख्या:
कवि ईश्वर से प्रार्थना करते हुए कहते हैं कि हे प्रभु ! हम चाहे फूलों के बिछौने पर सो रहे हों या काँटों की झाड़ी पर परन्तु हे स्वामी ! आप हमारे हृदय की ओट में छिपे रहना। हम चाहे इस लोक में हों या परलोक में हों या फिर पृथ्वी लोक में हों, हम सदा तुम्हारे ही दिखाये प्रेम के रास्ते पर चलें और तुम्हारे ही दिखाये प्रकाश में चलें।

विशेष:

कवि ने सुख-दुःख में सदा प्रभु स्मरण की प्रेरणा दी है।
भाषा तत्सम प्रधान, शान्त रस तथा विनय भाव है।
रूपक तथा अनुप्रास अलंकार एवं लाक्षणिकता विद्यमान है।

जयशंकर प्रसाद Summary

जयशंकर प्रसाद जीवन परिचय

जयशंकर प्रसाद जी का जीवन परिचय लिखिए।

जयशंकर प्रसाद का जन्म सन् 1889 ई० में वाराणसी के सुंघनी साहू नामक वैश्य परिवार में हुआ था। सबसे छोटी सन्तान होने के कारण प्रसाद जी को माता-पिता का विशेष स्नेह प्राप्त था लेकिन पन्द्रह वर्ष की अवस्था होतेहोते इनके माता-पिता और बड़े भाई का देहान्त हो गया। परिवार का सारा बोझ इन्हीं के कन्धों पर आ पड़ा। पारिवारिक परिस्थितियों के कारण ये कॉलेज की पढ़ाई नहीं कर सके। रुचि के अनुसार इन्होंने घर पर ही शिक्षा प्राप्त की। __ प्रसाद जी की आरम्भिक रचनाएँ ‘इन्दु’ नामक मासिक पत्रिका में प्रकाशित हुईं। इन्होंने काव्य, कहानी, उपन्यास, नाटक, निबन्ध और एकांकी लिखे हैं। कामायनी, आँसू, झरना, लहर, प्रेम-पथिक, ध्रुवस्वामिनी, अजातशत्रु, कंकाल इनकी प्रसिद्ध रचनाएं हैं। इन्हें ‘कामायनी’ पर ‘मंगलाप्रसाद’ पारितोषिक से सम्मानित किया गया था। सन् 1937 ई० में इनका देहांत हो गया था।

PSEB 12th Class Hindi Solutions Chapter 5 मैथिलीशरण गुप्त

January 25, 2025January 24, 2025 by Prasanna

Punjab State Board PSEB 12th Class Hindi Book Solutions Chapter 5 मैथिलीशरण गुप्त Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Hindi Chapter 5 मैथिलीशरण गुप्त

Hindi Guide for Class 12 PSEB मैथिलीशरण गुप्त Textbook Questions and Answers

(क) लगभग 40 शब्दों में उत्तर दो:

प्रश्न 1.
‘सखि वे मुझसे कह कर जाते’ कविता में यशोधरा को किस बात का दुःख है ?
उत्तर:
यशोधरा को इस बात का दुःख है कि उसके पति चुपचाप उसे छोड़कर चले गए। जाते समय वे उसे बताकर भी नहीं गए। यदि वे कहते कि मैं सिद्धि प्राप्त करने के लिए जाना चाहते हैं तो मैं क्या उन्हें रोकती। मेरे पति भले ही मुझे इतना सम्मान देते हैं पर वे मुझे पहचान नहीं पाएँ।

प्रश्न 2.
‘सखि वे मुझ से कह कर जाते’ कविता का केन्द्रीय भाव अपने शब्दों में लिखिए।
उत्तर:
प्रस्तुत कविता में कवि ने एक भारतीय नारी की मनोव्यथा और उसके आदर्श का एक साथ वर्णन किया है। भले ही पति उसका निरादर कर गए हैं, जो चुपचाप बिना बताये चले गए हैं फिर भी वह एक आदर्श नारी के समान पति के शुभ कार्य के लिए शुभकामना करती है।

(ख) सप्रसंग व्याख्या करें:

प्रश्न 3.
नयन उन्हें हैं निष्ठुर कहते,
पर इन से जो आँसू बहते,
सदय हृदय वे कैसे सहते ?
गए तरस ही खाते
सखि वे मुझ से कहकर जाते।
उत्तर:
हे सखी ! मेरी आँखें पति को कठोर कहती हैं। इसका कारण यही है कि वे मुझे बिना बताए घर छोड़कर चले गए। लेकिन मेरे इन नेत्रों से जो आंसू बह रहे हैं उनको वे दयालु एवं कोमल हृदय वाले कैसे सहन कर पाते ? अर्थात् वे मुझे इस लिए सोता हुआं छोड़कर चले गए क्योंकि वे मेरी आँखों से निकलने वाले आँसुओं को सहन न कर पाते और शायद उनको अपना फैसला ही बदल लेना पड़ता। इसलिए वे मुझ पर तरस खाते हुए ही यहाँ से गए हैं। हे सखी ! फिर भी यही अच्छा होता कि वे मुझे कह कर जाते।

PSEB 12th Class Hindi Guide मैथिलीशरण गुप्त Additional Questions and Answers

अति लघूत्तरात्मक प्रश्न

प्रश्न 1.
मैथिलीशरण गुप्त का जन्म कब और कहाँ हुआ था?
उत्तर:
3 अगस्त, सन् 1886 ई० में जिला झांसी के चिरगांव में।

प्रश्न 2.
मैथिलीशरण गुप्त की किन्हीं चार रचनाओं के नाम लिखिए।
उत्तर:
पंचवटी, साकेत, यशोधरा, भारत-भारती।

प्रश्न 3.
‘सखि ‘वे मुझ से कह कर जाते’ को किस खंडकाव्य से लिया गया है?
उत्तर:
खंडकाव्य ‘यशोधरा’ से।

प्रश्न 4.
यशोधरा किनकी पत्नी थी?
उत्तर:
गौतम बुद्ध की।

प्रश्न 5.
गौतम बुद्ध अपनी पत्नी को बिना बताए कहाँ चले गए थे?
उत्तर:
मोक्ष प्राप्ति के लिए वन में।

प्रश्न 6.
यशोधरा ने किसे संबोधित करते हुए अपने भावों को व्यक्त किया था?
उत्तर:
‘सखि’ कह कर।

प्रश्न 7.
यशोधरा के प्रति उनके पति का कैसा व्यवहार था?
उत्तर:
उनका अत्यधिक प्रेम और सम्मान का व्यवहार था।

प्रश्न 8.
यशोधरा के अनुसार डरपोक नारियाँ कौन नहीं होती?
उत्तर:
क्षत्रीय कुल की नारियां।

प्रश्न 9.
कवि ने अपनी कविता में मुख्य रूप से किस शब्द शक्ति का प्रयोग किया है?
उत्तर:
अभिधा शब्द शक्ति का।

प्रश्न 10.
यशोधरा के अनुसार उसके पति को कठोर कौन कहता है?
उत्तर:
यशोधरा की आँखें।

प्रश्न 11.
जब यशोधरा के पति उसे त्याग कर चले गए थे तब वह क्या कर रही थी?
उत्तर:
तब वह सो रही थी।

प्रश्न 12.
यशोधरा अपने पति के लिए क्या करती है?
उत्तर:
वह कामना करती है कि वे सिद्धि प्राप्त करें।

वाक्य पूरे कीजिए

प्रश्न 1.
रोते प्राण उन्हें पावेंगे,…………. …………।
उत्तर:
पर क्या गाते गाते।

प्रश्न 2.
दखी न हों इस जन के दुःख से…..
उत्तर:
उपालम्भ दूं मैं किस मुख से।

प्रश्न 3.
………., फिर भी क्या पूरा पहचाना।
उत्तर:
मुझ को बहुत उन्होंने माना। हाँ-नहीं में उत्तर दीजिए

प्रश्न 4.
यशोधरा की,आँखें सिद्धार्थ को निष्ठुर कहती थी।
उत्तर:
हाँ।

प्रश्न 5.
किस नाते से रानी अपने पति को युद्धभूमि हेतु तैयार करने की कामना किसने की थी?
उत्तर:
यशोधरा ने।

प्रश्न 6.
‘सखि वे मुझसे कहकर जाते’ कविता के कवि ‘धर्मवीर भारती’ हैं। हां अथवा नहीं।
उत्तर:
नहीं।

बहुविकल्पीय प्रश्नोत्तर

1. मैथिलीशरण गुप्त को किस कवि की उपाधि प्राप्त है ?
(क) राष्ट्र कवि
(ख) राष्ट्र प्रेम
(ग) राष्ट्र भाव
(घ) राष्ट्रीय भावना
उत्तर:
(क) राष्ट्र कवि

2. भारत सरकार ने गुप्त को किस पुरस्कार से अलंकृत किया ?
(क) राष्ट्रीय कवि
(ख) पद्मभूषण
(ग) पद्मविभूषण
(घ) भारत रत्न
उत्तर:
(ख) पद्मभूषण

3. यशोधरा के पति कौन थे ?
(क) यश बुद्ध
(ख) गौतम बुद्ध
(ग) गौतम शर्मा
(घ) गौतम कवि
उत्तर:
(ख) गौतम बुद्ध

4. यशोधरा के पति क्या प्राप्त करने हेतु वन चले गए ?
(क) मोक्ष
(ख) धन
(ग) शांति
(घ) ज्ञान
उत्तर:
(क) मोक्ष

5. ‘सखि वे मुझ से कह कर जाते’ कविता किस खंड काव्य से संकलित है ?
(क) यशोधरा
(ख) वसुंधरा
(ग) वसुंधा
(घ) पयोधर
उत्तर:
(क) यशोधरा

मैथिलीशरण गुप्त सप्रसंग व्याख्या

1. सखि, वे मुझसे कहकर जाते,
कह, तो क्या मुझको वे अपनी पथ-बाधा ही पाते ?
मुझको बहुत उन्होंने माना;
फिर भी क्या पूरा पहचाना ?
मैंने मुख्य उसी को जाना,
जो वे मन में लाते।
सखि, वे मुझसे कहकर जाते॥

कठिन शब्दों के अर्थ:
पथ-बाधा = रास्ते की रुकावट। माना = सम्मान किया। पूरा = पूर्णतः।

प्रसंग:
प्रस्तुत अवतरण श्री मैथिलीशरण गुप्त के द्वारा रचित काव्य ग्रन्थ ‘यशोधरा’ के ‘सखी, वे मुझसे कहकर जाते’ से अवतरित है जिसमें कवि ने सिद्धार्थ के बिना बताए गृह त्याग पर यशोधरा के हृदय की पीड़ा को वाणी प्रदान की है। वह चाहती थी कि उसके पति सत्य की प्राप्ति अवश्य करें और ऐसा करने के लिए वह कुछ भी त्याग देती लेकिन वह अपनी पत्नी को उसके बारे में अवश्य बतला देते। वह किसी भी अवस्था में उनके मार्ग की बाधा न बनती बल्कि प्रसन्नता से उन्हें उनके मनचाहे पथ पर विदा करती।

व्याख्या:
यशोधरा अपनी सखी से अपने हृदय की पीड़ा प्रकट करती है कि हे सखी ! यदि वह मुझे बता कर अपने लक्ष्य प्राप्ति के लिए जाते तो क्या मैं उनके मार्ग की बाधा बनती ? मैं उनके लक्ष्य में कभी कोई बाधा नहीं बनती बल्कि मैं तो प्रसन्न होकर उनको लक्ष्य प्राप्ति के लिए विदा करती। हे सखी ! मेरे पति मुझे बहुत मानते थे अर्थात् वे मेरा अत्यधिक मान करते थे। जो कुछ मैं चाहती थी वे उसे पूरा करते थे। लेकिन फिर भी मैं यहीं कहूंगी कि वे मुझे ठीक प्रकार से नहीं जान पाए। सच्चाई तो यह है कि मैंने अपने जीवन में उसी बात को महत्त्व दिया जो वे अपने मन में चाहते अथवा सोचते थे अर्थात् मैं हमेशा उनकी बात को पूरा करने का प्रयास करती रहती थी। अत: यदि वे मुझे कहकर या बताकर सिद्धि प्राप्त करने जाते तो मैं बहुत प्रसन्न होती। आज मुझे इसी बात का दु:ख है कि वे मुझे बता कर नहीं गये।

विशेष:

यहाँ कवि ने यशोधरा के माध्यम से एक भोली-भाली भारतीय नारी की मनोव्यथा को सीधे एवं सरल शब्दों में व्यक्त किया है। यशोधरा एक आदर्श भारतीय नारी हैं, अतः वह पति की इच्छा को ही जीवन का सर्वस्व मानती
अनुप्राम, स्वरमैत्री और प्रश्न अलंकार की छटा दर्शनी है।
भाषा सरल सहज एवं प्रवाहपूर्ण है। करुण रस को प्रस्तुत किया गया है। प्रसाद गुण और अभिधा शब्द शक्ति के प्रयोग ने कथन को सहजता और सरलता प्रदान की है।

2. स्वयं सुसज्जित करके क्षण में,
प्रियतम को, प्राणों के पण में,
हमी भेज देती हैं रण में,
क्षात्र धर्म के नाते।
सखि, वे मुझसे कहकर जाते।

शब्दार्थ:
सुसज्जित = (शस्त्रों, अस्त्रों से) सजा कर। पण = बाजी, प्रतिज्ञा। रण = युद्ध। क्षात्र धर्म = क्षत्रियों का कर्त्तव्य।

प्रसंग:
प्रस्तुत अवतरण श्री मैथिलीशरण गुप्त के द्वारा रचित काव्य ग्रन्थ ‘यशोधरा’ के ‘सखी, वे मुझसे कहकर जाते’ गीत से अवतरित है जिसमें सिद्धार्थ के चले जाने के पश्चात् यशोधरा की व्यथा को प्रकट किया गया है। रात के अन्धकार में अपनी पत्नी और पुत्र को सोता हुआ छोड़ कर के चले जाने पर यशोधरा को बहुत दुःख होता है। अपने मन की इसी व्यथा को एक सखी के सामने व्यक्त करते हुए वह कहती है

व्याख्या:
हे सखी ! हम क्षत्रिय कुल की नारियां डरपोक नहीं हैं। हम तो स्वयं अपने पतियों को शस्त्र-अस्त्र से क्षण भर में सजाती हैं और क्षत्रिय धर्म का पालन करने के लिए खुशी-खुशी उनको युद्ध क्षेत्र में भेज देती हैं। हमारे पति अपने प्राणों की बलि देने के लिए युद्ध क्षेत्र में जाते हैं। मौत का भय होते हुए भी हम उन्हें युद्ध-भूमि में भेजने में थोड़ीसी देर भी नहीं लगातीं। अत: इस समय यदि मेरे पति मुझे बताकर जाते तो मैं किसी प्रकार की आना-कानी नहीं करती बल्कि उनको खुशी-खुशी भेज देती।

विशेष:

यहाँ कवि ने भारतीय ललनाओं की वीरता का वर्णन किया है, जो हंसते-हंसते अपने पति को शस्त्रअस्त्रों से सजाकर युद्ध-भूमि में भेजती हैं।
अनुप्रास और स्वरमैत्री अलंकार का स्वाभाविक प्रयोग है।
भाषा सरल, सहज एवं प्रवाहपूर्ण है। अभिधा शब्द शक्ति का प्रयोग है। प्रसाद गुण है। करुण रस है।

3. हुआ न यह भी भाग्य अभागा।
किस पर विफल गर्व अब जागा।
जिसने अपनाया था, त्यागा।
रहें स्मरण हो आते।
सखि, वे मुझसे कहकर जाते।

शब्दार्थ:
विफल = असफल। स्मरण = याद। गर्व = गौरव। भाग्य = किस्मत।

प्रसंग:
प्रस्तुत पद्यांश हिन्दी साहित्य के राष्ट्रवादी कवि मैथिलीशरण गुप्त द्वार रचित काव्य ‘यशोधरा’ के सभी वे मुझ से कहकर जाते’ गीत में से उद्धृत है। सिद्धार्थ अपनी पत्नी यशोधरा और पुत्र राहुल को रात के समय सोते हुए छोड़ कर मोक्ष-प्राप्ति के लिए वनों में चला गया। उसने अपनी पत्नी को इसके बारे में बताना भी उचित नहीं समझा। इस गीत में यशोधरा अपनी सखी के समक्ष अपनी मनोव्यथा व्यक्त करते हुए कहती है

व्याख्या:
हे सखी ! मैं कितनी भाग्यहीन हूँ कि मेरा पति मुझे कुछ भी कहकर नहीं गया। मुझ अभागिन को वे बिना बताये चले गए। यदि वे कहकर जाते तो कम से कम मैं यह गर्व तो कर सकती थी कि मेरा पति मुझ से पूछ कर सत्य की खोज में गया है अथवा वे मेरी अनुमति से गए हैं। तब तो उनकी साधना में मेरा भी कुछ योगदान होता। लेकिन अब तो मैं पूर्ण परित्यकता हूँ। जिसने मुझे अपनी पत्नी बनाया था वहीं मुझे छोड़ कर चला गया। अब तो मेरी एक ही आशा है कि वे मुझे याद आते रहें, वे कभी भूले नहीं ताकि मैं अपना बाकी का जीवन उनकी याद में बिता सकूँ। हे सखी ! यदि वे मुझे कहकर जाते तो ही मेरे लिए अच्छा होता।

विशेष:

यहाँ विरहिणी यशोधरा की शिकायत सर्वथा उचित जान पड़ती है। उसका अपने-आप को भाग्यहीन कहना उसकी विनम्रता का सूचक है।
करुण रस का सुन्दर परिपाक है।
भाषा सरल सहज एवं प्रवाहपूर्ण है। प्रसाद गुण एवं अभिधा शब्द शक्ति का प्रयोग है।

4. नयन उन्हें हैं निष्ठुर कहते।
पर इनसे जो आंसू बहते।
सदय हृदय वे कैसे सहते ?
गए तरस ही खाते।
सखि, वे मुझ से कहकर जाते।

शब्दार्थ:
निष्ठुर = कठोर, क्रूर। नयन = आँखें। सदय = दयालु। तरस = दया।

प्रसंग:
प्रस्तुत अवतरण श्री मैथिलीशरण गुप्त द्वारा रचित ‘काव्य-यशोधरा’ के गीत ‘सखी, वे मुझसे कहकर जाते से अवतरित किया गया है जिसमें कवि ने पति के द्वारा दी गई पत्नी की पीड़ा एवं व्यथा को वाणी प्रदान की है। गौतम बुद्ध सत्य के लिए चुपचाप घर छोड़ कर चले गए। विरहिणी यशोधरा विरह व्यथा से व्याकुल हो जाती है। वह अपने पति को कभी निष्ठुर कहती है, तो कभी दयालु । इसी प्रसंग में वह अपनी सखी से कहती है।

व्याख्या:
हे सखी ! मेरी आँखें पति को कठोर कहती हैं। इसका कारण यही है कि वे मुझे बिना बताए घर छोड़कर चले गए। लेकिन मेरे इन नेत्रों से जो आंसू बह रहे हैं उनको वे दयालु एवं कोमल हृदय वाले कैसे सहन कर पाते ? अर्थात् वे मुझे इस लिए सोता हुआं छोड़कर चले गए क्योंकि वे मेरी आँखों से निकलने वाले आँसुओं को सहन न कर पाते और शायद उनको अपना फैसला ही बदल लेना पड़ता। इसलिए वे मुझ पर तरस खाते हुए ही यहाँ से गए हैं। हे सखी ! फिर भी यही अच्छा होता कि वे मुझे कह कर जाते।

विशेष:

प्रस्तुत पद्यांश में गुप्त जी ने यशोधरा के हृदय के अन्तर्द्वन्द्व और वेदना-व्यथा की मार्मिक अभिव्यक्ति की है।
सदय हृदय में अनुप्रास अलंकार का स्वाभाविक प्रयोग हुआ है।
भाषा सरल, सहज एवं प्रवाहमयी है। करुण रस प्रधान है। प्रसाद-गुण तथा अभिधा शब्द शक्ति है।

5. जायें, सिद्धि पावें वे सुख से।
दुखी न हों इस जन के दुःख से,
उपालम्भ हूँ मैं किस मुख से ?
आज अधिक वे भाते।
सखि, वे मुझसे कहकर जाते।

शब्दार्थ:
सिद्धि = सफलता, सत्य की प्राप्ति। उपालम्भ = उलाहना। भाते = अच्छे लगते, प्रिय लगते।

प्रसंग:
प्रस्तुत अवतरण श्री मैथिलीशरण गुप्त द्वारा रचित काव्य ‘यशोधरा’ के गीत ‘सखी वे मुझसे कहकर जाते’ से अवतरित है। यशोधरा इस बात से अत्यधिक दुःखी है कि उसका पति उसे बिना बताए ही घर छोड़कर चला गया। शायद वह यह समझता होगा कि यशोधरा उसके मार्ग में बाधा बनेगी अथवा हाय-तौबा करेगी। लेकिन ऐसी बात नहीं। यशोधरा को तो इस बात की प्रसन्नता होती कि उसका पति सत्य-प्राप्ति के लिए जा रहा है। वह अपने पति की मंगल कामना करती हुई अपनी सखी से कहती है

व्याख्या:
हे सखी ! मैं चाहती हूँ कि जब वे चले गए हैं तो जाएं और वे सुखपूर्वक सत्य की साधना करें। मेरे कारण वे किसी प्रकार से भी दुःखी न हों अर्थात् उन्हें सुखपूर्वक वन में सत्य-प्राप्ति के लिए साधना करनी चाहिए और अपनी पत्नी अथवा पुत्र के दुःखों के बारे में सोचकर दुःखी नहीं होना चाहिए। आज मैं किस मुँह से उनको उलाहना दूं क्योंकि मैं तो उनको उपालम्भ भी नहीं दे सकती। उन को सत्य-प्राप्ति का पूरा-पूरा अधिकार था और वे इसी कार्य के लिए गये। इसीलिए तो वे मुझे अधिक अच्छे लग रहे हैं। भाव यह है कि यशोधरा की दृष्टि में सत्य की साधना एक महान् उद्देश्य है। वह अपनी सखी से पुनः कहती है कि फिर भी अच्छा होता यदि वे मुझे कहकर जाते।

विशेष:

यशोधरा की वेदना-व्यथा उदारता का रूप धारण कर लेती है। सच्चा प्रेम अपने प्रेमी को बांधता नहीं, अपितु मुक्त करता है। पतिव्रता पत्नी होने के कारण वह अपने पति की मंगल कामना चाहती है।
प्रसाद गुण तथा अभिधा शब्द शक्ति है।
भाषा सरल, सहज एवं प्रवाहपूर्ण है। स्वरमैत्री तथा प्रश्न अलंकार का प्रयोग है।

6. गये, लौट भी वे आवेंगे,
कुछ अपूर्व-अनुपम लावेंगे।
रोते प्राण उन्हें पावेंगे,
पर क्या गाते गाते ?
सखि, वे मुझसे कहकर जाते।

कठिन शब्दों के अर्थ:
अपूर्व-अनुपम = परम विचित्र वस्तु।

प्रसंग:
प्रस्तुत अवतरण श्री मैथिलीशरण गुप्त द्वारा रचित काव्य ‘यशोधरा’ के गीत ‘सखी वे मुझसे कहकर जाते’ से लिया गया है, जिसमें सिद्धार्थ के निर्वाण की तपस्या करने के लिए चले जाने के बाद यशोधरा की व्यथा को व्यक्त किया गया है।

व्याख्या:
यशोधरा कहती है कि यदि मेरे प्रियतम यहाँ से गए हैं तो यह भी निश्चित है कि वे एक दिन यहाँ लौटकर अवश्य आयेंगे और अपने साथ कोई परम विचित्र एवं श्रेष्ठ पदार्थ लाएँगे। तब क्या मैं रोते हुए उनका स्वागत करूँगी या गाते-गाते उनका स्वागत करूँगी। विरहिणी यशोधरा अपने प्रियतम का स्वागत हँसते-हँसते नहीं कर सकती क्योंकि उसके प्रियतम तो उसे बिना बताए चले गए हैं, वे उसे छोड़ गए हैं। हे सखी मुझे यही दुःख है कि वे मुझसे कहकर नहीं गए।

विशेष:

कवि ने यशोधरा की मानसिक दशा का यथार्थ अंकन किया है। वह सदा अपने पति के स्वागत के लिए तत्पर है।
भाषा तत्सम प्रधान तथा भावानुकूल है। प्रसादगुण तथा करुण रस है।
अनुप्रास तथा पुनरुक्ति प्रकाश अलंकार हैं।

मैथिलीशरण गुप्त Summary

मैथिलीशरण गुप्त जीवन परिचय

मैथिलीशरण गुप्त का जीवन परिचय दीजिए।

आधुनिक काल के प्रमुख कवि मैथिलीशरण गुप्त जी का जन्म 3 अगस्त, सन् 1886 ई० में जिला झांसी के चिरगांव नामक स्थान पर हुआ। राम भक्ति और काव्य रचना की प्रेरणा इन्हें अपने पिता रामचरण जी से मिली थी। आचार्य महावीर प्रसाद द्विवेदी ने इनका मार्गदर्शन किया और उत्साह बढ़ाया। इनकी शिक्षा घर पर ही हुई थी और इन्होंने हिन्दी, संस्कृत, अंग्रेज़ी, बंगला, मराठी आदि अनेक भाषाओं का अध्ययन किया था।
राष्ट्रीय भावनाओं से ओत-प्रोत कविताएं लिखने के कारण इन्हें राष्ट्रकवि माना जाता है। इन्हें भारत सरकार ने ‘पद्मभूषण’ से तथा आगरा विश्वविद्यालय ने डी० लिट् से अलंकृत किया था। ये सन् 1952 से 1954 तक राज्यसभा के सदस्य भी रहे थे। इनके महाकाव्य साकेत पर इन्हें मंगला प्रसाद पुरस्कार प्रदान किया गया था। इनका 12 दिसम्बर, सन् 1964 को देहान्त हो गया था। इनकी रचनाओं में भारत-भारती, पंचवटी, जयद्रथ वध, साकेत, यशोधरा .एवं गुरुकुल प्रसिद्ध हैं।

मैथिलीशरण गुप्त कविता का सार

प्रस्तुत कविता ‘यशोधरा’ खण्डकाव्य से ली गई है। इसमें कवि ने गौतम बुद्ध की पत्नी यशोधरा की व्यथा को व्यक्त किया है। गौतम बुद्ध मोक्ष प्राप्ति के लिए बिना यशोधरा को बताए तथा महल में छोड़कर वन में चले जाते हैं तो यशोधरा को लगता है कि उनके पति यदि उसे बताकर जाते तो वह उनके पथ की बाधा नहीं बनती बल्कि स्वयं ही उन्हें सजाकर विदा करती, किन्तु उसे यह भी सौभाग्य नहीं मिला और उसके पति ने उसे मुक्ति के मार्ग में बाधक सामान्य नारी समझा और उसके धर्म, त्याग, साहस आदि को नहीं पहचाना। वह अब भी उनके लिए सिद्धि प्राप्त करने की कामना करती है।

PSEB 12th Class Hindi Solutions Chapter 4 गुरु गोबिन्द सिंह

January 25, 2025January 24, 2025 by Prasanna

Punjab State Board PSEB 12th Class Hindi Book Solutions Chapter 4 गुरु गोबिन्द सिंह Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Hindi Chapter 4 गुरु गोबिन्द सिंह

Hindi Guide for Class 12 PSEB गुरु गोबिन्द सिंह Textbook Questions and Answers

(क) लगभग 40 शब्दों में उत्तर दो:

प्रश्न 1.
‘गुरु गोबिन्द सिंह ने वर याचना के अन्तर्गत क्या वर माँगा है ?
उत्तर:
गुरु जी ने पारब्रह्म की शक्ति से यह वर माँगा है कि वे अच्छे कर्म करने से कभी पीछे न हटें । निर्भय होकर : शत्रु के साथ जा भिड़ें और अपनी जीत को निश्चित करें। जब जीवन की अवधि समाप्त हो जाए अर्थात् मृत्यु निकट हो तो युद्ध भूमि में लड़ता हुआ मरूँ।

प्रश्न 2.
‘अकाल उस्तुति’ में गुरु जी ने ईश्वर के स्वरूप का वर्णन कैसे किया है ?
उत्तर:
गुरु जी ने ईश्वर के स्वरूप का वर्णन करते हुए कहा है कि वह रूप, रंग और आकृति से रहित है अर्थात् निर्गुण या निराकार है। वह जन्म-मरण के बन्धन से भी मुक्त है अर्थात् अजर-अमर है। वह आदि पुरुष है तथा धर्म-कर्म में कुशल है। उस पर जन्त्र, तन्त्र तथा मन्त्र का भी कोई असर नहीं होता अथवा वह इन से परे है। वह निराकार हाथी से लेकर चींटी तक के हृदय में बसता है।

प्रश्न 3.
गुरु जी ने ‘सांसारिक नश्वरता’ के अन्दर किन-किन राजा, महाराजा, अभिमानी तथा बलि पुरुषों के उदाहरण दिये हैं-वर्णन करें।
उत्तर:
गुरु जी ने सांसारिक नश्वरता के प्रसंग में सतयुग के राजा मान्धाता, रघुकुल के रजा दिलीप, शाहजहाँ के बेटे दारा शिकोह तथा मानी दुर्योधन के उदाहरण दिये हैं जो अपनी मृत्यु न टाल सके और मिट्टी में मिल गए।

प्रश्न 4.
‘भक्ति भावना’ में गुरु जी ने मानव को प्रभु पर विश्वास रखने और अडिग रहने का क्या संदेश दिया है ?
उत्तर:
भक्ति भावना में गुरु जी ने मनुष्य को व्यर्थ के आडंबरों में भटकने से रोकते हुए उस सर्वपालक ईश्वर पर विश्वास रखने के लिए कहा है जो स्वयं सब प्रकार के विकारों से रहित है तथा सृष्टि के प्रत्येक प्राणी का पोषक है। उसकी भक्ति ही मनुष्य को समस्त बंधनों से मुक्ति दिला सकती है।

(ख) सप्रसंग व्याख्या करें:

प्रश्न 5.
काम न क्रोध न लोभ न मोह ……….. पति लै है।
उत्तर:
प्रस्तुत सवैया में गुरु गोबिन्द सिंह जी ईश्वर की विशेषताओं का परिचय देते हुए कहते हैं कि उस ईश्वर में काम, क्रोध, लोभ, मोह, रोग, शोक, भोग, भय आदि कुछ नहीं है अर्थात् वह इन विकारों से परे हैं। वह देह रहित है, सबसे स्नेह करने वाला है फिर भी विरक्त है। उसका कोई घर बार नहीं, वह सबसे अच्छा है। वह जानने वालों को भी देता है और अनजानों को भी देता है अथवा वह ज्ञानियों और अज्ञानियों दोनों को देता है, ज़मीन वाले को और बिना ज़मीन वाले को भी देता है अर्थात् अमीर हो या ग़रीब वह सब को देता है। अरे मूर्ख मनुष्य तू इधर उधर क्यों भटकता फिरता है तुम्हारी सुध तो सुंदर लक्ष्मीपति श्री विष्णु भगवान लेंगे।

प्रश्न 6.
देहि सिवा बर मोहि इहै ………. जूझ मरों॥
उत्तर:
गुरु जी परम शक्ति से प्रार्थना करते हुए कहते हैं कि मुझे ऐसा वरदान दो कि मैं कभी भी अच्छे कर्म करने से पीछे न हटूं। जब मैं युद्ध भूमि में जाऊँ तो मैं शत्रु से भयभीत न होऊँ, उससे भिड़ जाऊँ और अपनी विजय को निश्चित हिन्दी पुस्तक-12 बना दूं। मैं इस वीरता से लइँ कि मेरी जीत निश्चित हो जाए। मैं सदा मन से आपका ही शिष्य हूँ। इसी लालच से कि मैं आपके गुणों का गान कर रहा हूँ जब मेरी आयु की अवधि समाप्त हो जाए अर्थात् मेरी मृत्यु होने वाली हो तो मेरी यह इच्छा है कि मैं युद्ध भूमि में लड़ता हुआ मरूँ।

PSEB 12th Class Hindi Guide गुरु गोबिन्द सिंह Additional Questions and Answers

अति लघूत्तरात्मक प्रश्न

प्रश्न 1.
गुरु गोबिंद सिंह का जन्म कब और कहाँ हुआ था?
उत्तर:
22 दिसम्बर, सन् 1666 को बिहार के पटना शहर में।

प्रश्न 2.
गुरु जी ने खालसा पंथ की स्थापना कब और कहाँ की थी?
उत्तर:
सन् 1699 ई० को वैसाखी वाले दिन आनंदपुर साहिब में।

प्रश्न 3.
गुरु जी ने किन भाषाओं में साहित्य रचना की थी?
उत्तर:
फ़ारसी और ब्रज भाषाओं में।

प्रश्न 4.
‘वर याचना’ में किससे याचना की गई है?
उत्तर:
पारब्रह्म से।

प्रश्न 5.
गुरु जी के द्वारा निराकार-निर्गुण किसे कहा गया है?
उत्तर:
ईश्वर को।

प्रश्न 6.
किस का पार पाना अत्यंत कठिन है?
उत्तर:
आदि पुरुष का।

प्रश्न 7.
सतयुग में किन छत्रधारियों के अभिमान का उल्लेख किया गया है?
उत्तर:
राजा मान्धाता और रघुकुल के राजा दिलीप।

प्रश्न 8.
गुरु जी ने समदर्शी किसे कहा है?
उत्तर:
ईश्वर को।

प्रश्न 9.
गुरु जी के अनुसार परमात्मा में कौन-कौन से विकार नहीं होते?
उत्तर:
काम, क्रोध, लोभ, मोह, रोग, शोक, भोग, भय आदि।

प्रश्न 10.
गुरु जी ने परमात्मा से क्या-क्या मांगा था?
उत्तर:
अच्छे कर्म, निर्भयता और शक्ति।

प्रश्न 11.
गुरु जी कहाँ ज्योति-जोत समा गए थे?
उत्तर:
नांदेड़ (महाराष्ट्र)।

प्रश्न 12.
गुरु जी ने किन-किन अभिमानी और शक्तिशालियों के नाम उदाहरण स्वरूप दिए थे?
उत्तर:
राजा मान्धाता, दिलीप, दारा शिकोह और दुर्योधन।

प्रश्न 13.
‘चण्डी चरित्र’ किसकी रचना है ?
उत्तर:
गुरु गोबिन्द सिंह जी की।

वाक्य पूरे कीजिए

प्रश्न 14.
काहे को डोलत है तुमरी सुधि,..
उत्तर:
सुंदर सिरी पदमापति लै है।

प्रश्न 15.
भोग-भोग भूम…………………… ।
उत्तर:
अन्त भूम मैं मिलत हैं।

प्रश्न 16.
रूप राग न रेख………
उत्तर:
न जन्म मरन बिहीन। हाँ-नहीं में उत्तर दीजिए

प्रश्न 17.
गुरु जी की वाणी ब्रजभाषा में नहीं है।
उत्तर:
नहीं।

प्रश्न 18.
गुरु जी ने निराकार ब्रह्म का चित्रण किया था।
उत्तर:
हाँ।

प्रश्न 19.
कवि ने नेताओं को किससे पीड़ित माना है?
उत्तर:
अहम् से पीड़ित।

बहुविकल्पीय प्रश्नोत्तर

1. गुरु जी के अनुसार किसका पार पाना अत्यंत कठिन है ?
(क) आदि पुरुष का
(ख) प्रभु का ।
(ग) ईश्वर का
(घ) नदी का
उत्तर:
(क) आदि पुरुष का

2. गुरु जी ने समदर्शी किसे कहा है ?
(क) मन को
(ख) ईश्वर को
(ग) संसार को
(घ) धन को
उत्तर:
(ख) ईश्वर को

3. गुरु जी परम शक्ति से कौन से कार्य करने का वरदान मांगते हैं ?
(क) अच्छे कर्म
(ख) नित्य कर्म
(ग) सत्य कर्म
(घ) आदि कर्म
उत्तर:
(क) अच्छे कर्म

4. रघुकुल के राजा कौन थे ?
(क) मान्धाता
(ख) दिलीप
(ग) अश्वात्थामा
(घ) महीप
उत्तर:
(ख) दिलीप

5. दुर्योधन जैसे बड़े-बड़े राजा किसके कारण नष्ट हो गए ?
(क) घमंड के
(ख) नमंड के
(ग) धन के
(घ) ईर्ष्या के
उत्तर:
(क) घमंड के

गुरु गोबिन्द सिंह सप्रसंग व्याख्या

देह सिवा, बर मोहि इहै, सुभ कर्मन ते कबहूँ न टरों।
न डरों अरि सों जब जाइ लरों, निसचे करि अपनी जीत करों।
अरु सिख हों अपने ही मन को, इह लालच हउ गुन तउ उचरों।
जब आव की अउध निदान बनै, अति ही रन में तब जूझ मरो॥

कठिन शब्दों के अर्थ:
देह = प्रदान करो। इहै = यही। न टरों = न टलू, न हहूँ। अरि = शत्रु। सिख हों = शिष्य हूँ। आव = आयु। अउध = अवधि ।

प्रसंग:
प्रस्तुत सवैया गुरु गोबिन्द सिंह जी द्वारा रचित ‘वर याचना’ शीर्षक कविता से लिया गया है। प्रस्तुत सवैया में गुरु जी ने पारब्रह्म की शक्ति से वर देने की याचना की है।

व्याख्या:
गुरु जी परम शक्ति से प्रार्थना करते हुए कहते हैं कि मुझे ऐसा वरदान दो कि मैं कभी भी अच्छे कर्म करने से पीछे न हटूं। जब मैं युद्ध भूमि में जाऊँ तो मैं शत्रु से भयभीत न होऊँ, उससे भिड़ जाऊँ और अपनी विजय को निश्चित हिन्दी पुस्तक-12 बना दूं। मैं इस वीरता से लइँ कि मेरी जीत निश्चित हो जाए। मैं सदा मन से आपका ही शिष्य हूँ। इसी लालच से कि मैं आपके गुणों का गान कर रहा हूँ जब मेरी आयु की अवधि समाप्त हो जाए अर्थात् मेरी मृत्यु होने वाली हो तो मेरी यह इच्छा है कि मैं युद्ध भूमि में लड़ता हुआ मरूँ।

विशेष:

कवि ने आदि शक्ति से अपनी विजय तथा उनकी कृपा की कामना की है।
ब्रजभाषा, सवैया छंद, अनुप्रास अलंकार तथा वीर रस है।

अकाल उस्तुति

रूप राग न रेख रंग, न जन्म मरन बिहीन।
आदि नाथ अगाध पुरुख, सुधरम करम प्रबीन।
जन्त्र मन्त्र न तन्त्र जाको, आदि पुरख अपार।
हसत कीट बिखै बसै सब, ठउर मैं निरधार॥

कठिन शब्दों के अर्थ:
रूप राग न = अरूप। रेख-रंग न = निराकार, आकृति रहित। बिहीन = रहित। अगाध पुरुख = अकाल पुरुष। अपार = असीम, जिसे पार न किया जा सके। बिखै = बीच। ठउर = स्थान।

प्रसंग:
प्रस्तुत काव्यावतरण गुरु गोबिन्द सिंह जी द्वारा रचित ‘अकाल उस्तुति’ से अवतरित है। इसमें गुरु जी ने ईश्वर के स्वरूप का वर्णन किया है।

व्याख्या:
गुरु जी कहते हैं कि ईश्वर रूप, रंग और आकृति से रहित है अर्थात् वह निराकार, निर्गुण है। वह जन्म-मरण से भी परे है। वह अकाल पुरुष है; आदिनाथ है-जो धर्म और कर्म में कुशल है। उस पर जंत्र, तंत्र और मंत्र का कोई असर नहीं होता अथवा वह जंत्र, तंत्र और मंत्र से परे है। वह आदि पुरुष है जिसका पार पाना कठिन है। वह हाथी, कीड़े आदि सब में निराकार रूप से विद्यमान रहता है।

विशेष:

कवि ने निराकार ब्रह्म के स्वरूप का वर्णन किया है।
ब्रज भाषा का प्रयोग है।
शांत रस है।
अनुप्रास अलंकार है।

सांसारिक नश्वरता

जोगी जती ब्रह्मचारी बड़े बड़े छत्रधारी,
छत्र ही की छाया कई कोस लौ चलत हैं।
बड़े बड़े राजन के दाबत फिरत देस,
बड़े बड़े राजनि के दर्प को दलत हैं।
मान से महीप औ दिलीप केसे छत्रधारी,
बड़ो अभिमान भुजदंड को करत है।
दारा से दिलीसर, दर्बोधन से मानधारी,
भोग-भोग भूम अन्त भूम मै मिलत हैं॥

कठिन शब्दों के अर्थ:
जती = संन्यासी, तपस्वी। छत्रधारी = छत्र धारण करने वाले बड़े-बड़े महंत। कोस = दूरी का एक मापदंड-सवा मील का एक कोस होता है। दाबत फिरत = दबाते फिरते हैं, अधीन करते हैं । दर्प = घमंड। दलत हैं = कुचल देते हैं। मान से = सत युग के एक राजा-मान्धाता जैसे। महीप = राजा। दिलीप = रघुकुल के एक राजा-राजा दिलीप के पुत्र ही राजा रघु हुए जिनके नाम पर रघुकुल जाना जाता है। भुजदंड = भुजाओं की शक्ति, बाहुबल। दारा = शाहजहाँ का बेटा, औरंगज़ेब का बड़ा भाई। दिलीसर = दिल्ली का राजा। मानधारी = घमण्डी। भूम = भूमि।

प्रसंग:
प्रस्तुत कवित्त गुरु गोबिन्द सिंह जी द्वारा लिखित ‘सांसारिक नश्वरता’ से लिया गया है, जिसमें गुरु जी ने सांसारिक नश्वरता पर प्रकाश डाला है।

व्याख्या:
गुरु जी कहते हैं कि योगी, यती अर्थात् संन्यासी या तपस्वी तथा बड़े-बड़े छत्रधारी महंत, जो छत्रधारण कर कई-कई कोस चला करते थे तथा बड़े-बड़े राजा जो दूसरे देशों को अपने अधीन करते थे और बड़े-बड़े राजाओं के घमंड को चूर करते थे। सतयुग के राजा मान्धाता और रघुकुल के राजा दिलीप जैसे छत्रधारी जो अपने बाहुबल पर बड़ा अभिमान करते थे तथा दारा जैसे दिल्ली के बादशाह और दुर्योधन जैसे घमंडी राजा धरती का भोग कर अन्त में धरती में ही मिल गए अर्थात् सभी शक्तिशाली और घमंडी राजा अपनी मृत्यु को न टाल सके अन्त में वे सब मिट्टी में मिल गए।

विशेष:

गुरु जी के कहने का अभिप्राय यह है कि यह संसार अथवा यह मानव शरीर नाशवान् है अतः इस पर घमण्ड नहीं करना चाहिए।
ब्रज भाषा सरल, सरस एवं प्रवाहमयी है।
कवित्त छंद एवं शांत रस है।
अनुप्रास एवं पुनरुक्ति प्रकाश अलंकार है।

भक्ति भावना

काम न क्रोध न लोभ न मोह न रोग न सोग न भोग न भै है।
देह बिहीन सनेह सभो तन नेह बिरकत अगेह अछै है॥
जान को देत अजान को देत, जमीन को देत जमान को दै है।
काहे को डोलत है तुमरी सुधि, सुन्दर सिरी पदमापति लै है।

कठिन शब्दों के अर्थ:
भोग = भोग विलास, ऐश्वर्य। सभी तन = सबसे। विरकत = विरक्त, उदासीन । अगेह = बिना घर-बार के। डोलत = भटकते। सुधि लैहे = ध्यान पदमापति = लक्ष्मी के पति, भगवान विष्णु।

प्रसंग:
प्रस्तुत सवैया गुरु गोबिन्द सिंह जी द्वारा लिखित ‘भक्ति भावना’ प्रसंग से लिया गया है, जिसमें कवि ने सहजभाव से परमात्मा पर आस्था रखने के लिए कहा है।

व्याख्या:
प्रस्तुत सवैया में गुरु गोबिन्द सिंह जी ईश्वर की विशेषताओं का परिचय देते हुए कहते हैं कि उस ईश्वर में काम, क्रोध, लोभ, मोह, रोग, शोक, भोग, भय आदि कुछ नहीं है अर्थात् वह इन विकारों से परे हैं। वह देह रहित है, सबसे स्नेह करने वाला है फिर भी विरक्त है। उसका कोई घर बार नहीं, वह सबसे अच्छा है। वह जानने वालों को भी देता है और अनजानों को भी देता है अथवा वह ज्ञानियों और अज्ञानियों दोनों को देता है, ज़मीन वाले को और बिना ज़मीन वाले को भी देता है अर्थात् अमीर हो या ग़रीब वह सब को देता है। अरे मूर्ख मनुष्य तू इधर उधर क्यों भटकता फिरता है तुम्हारी सुध तो सुंदर लक्ष्मीपति श्री विष्णु भगवान लेंगे।

विशेष:

कवि ईश्वर को समदर्शी बताते हुए सब की सुध लेने वाला बताया है।
ब्रजभाषा सरल, सरस एवं प्रवाहमयी है।
सवैया छंद एवं शांत रस है।
अनुप्रास अलंकार का प्रयोग है।

गुरु गोबिन्द सिंह Summary

गुरु गोबिन्द सिंह जीवन परिचय

गुरु गोबिन्द सिंह जी का जीवन परिचय दीजिए।

सिखों के दसवें गुरु गोबिन्द सिंह जी का जन्म 22 दिसम्बर, सन् 1666 ई० को बिहार प्रदेश के पटना शहर में हुआ। अपने पिता गुरु तेग़ बहादुर जी के हिन्दू धर्म की रक्षा के लिए बलिदान देने पर नौ वर्ष की अवस्था में ही आप गुरु गद्दी पर विराजमान हुए। गुरु जी ने अपने जीवन काल में मुग़ल शासकों के साथ अनेक लड़ाइयाँ लड़ीं। इन लड़ाइयों में गुरु जी के बेटे भी शहीद हुए। सन् 1699 ई० की वैसाखी वाले दिन गुरु जी ने आनंदपुर साहिब में खालसा पंथ की स्थापना की। उन्होंने न केवल अपना नाम गोबिन्द राय से गोबिन्द सिंह किया बल्कि प्रत्येक सिक्ख को अपने नाम के साथ सिंह शब्द जोड़ने का आदेश भी दिया।

गुरु जी ने अपने जीवन में अनेक साहित्यिक रचनाएँ भी की, जिनमें जाप साहिब, चंडी चरित्र, बिचित्तर नाटक, गोबिन्द गीता और गिआन प्रबोध प्रसिद्ध हैं। गुरु जी ने फ़ारसी और ब्रज भाषाओं में साहित्य रचा। 7 अक्तूबर, सन् 1708 ई० में नांदेड़ (महाराष्ट्र) में गुरु जी ज्योति-जोत समा गए।

गुरु गोबिन्द सिंह छंदों का सार

श्री गुरु गोबिन्द सिंह जी द्वारा रचित ‘वर याचना’ में कवि ने परमब्रह्म की शक्ति से शुभ कर्म करने, युद्धभूमि में वीरता से लड़ने की याचना की है। ‘अकाल उस्तुति’ में उन्होंने निराकार किन्तु कण-कण में व्याप्त अकाल पुरूष का वर्णन किया है। ‘सांसारिक नश्वरता’ में कवि ने मनुष्य को उसके वास्तविक स्वरूप का ज्ञान कराते हुए बताया है. कि सब ने एक दिन मिट्टी में मिल जाना है। ‘भक्ति भावना’ में कवि ने ईश्वर के सर्वपालक रूप का वर्णन करते हुए उन्हें संसार के प्रत्येक प्राणी का ध्यान रखने वाला बताया है।

PSEB 12th Class Hindi Solutions Chapter 3 बिहारी

January 25, 2025January 24, 2025 by Prasanna

Punjab State Board PSEB 12th Class Hindi Book Solutions Chapter 3 बिहारी Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Hindi Chapter 3 बिहारी

Hindi Guide for Class 12 PSEB बिहारी Textbook Questions and Answers

(क) लगभग 40 शब्दों में उत्तर दो:

प्रश्न 1.
बिहारी के भक्तिपरक दोहों में श्रीकृष्ण के किस स्वरूप का चित्रण किया गया है ? वर्णन करें।
उत्तर:
बिहारी के भक्तिपरक दोहों में श्रीकृष्ण का जो स्वरूप चित्रण किया गया है उसमें उनके सिर पर मोर के पंख वाला मुकुट लगा है। कमर में उन्होंने तड़ागी पहन रखी है। उन्होंने हाथों में मुरली पकड़ रखी है और उन्होंने गले में वैजयंती माला पहन रखी है।

प्रश्न 2.
बिहारी के भक्तिपरक दोहों की विशेषताएँ अपने शब्दों में लिखें।
उत्तर:
बिहारी के भक्तिपरक दोहों में राधा वल्लभ सम्प्रदाय का अनुकरण करते हुए सतसई के आरम्भ में राधा जी की स्तुति की है। दूसरे सतसई में अधिकांश दोहे शृंगारपरक हैं अतः कवि ने शृंगार रस के मुख्य प्रवर्तक श्रीकृष्ण और राधा की युगल मूर्ति की स्तुति की है।

प्रश्न 3.
बिहारी के सौन्दर्य चित्रण में श्रीकृष्ण की तुलना किससे की गई है ?
उत्तर:
बिहारी ने श्रीकृष्ण के सौन्दर्य का चित्रण करते हुए कहा है कि श्रीकृष्ण साँवले शरीर वाले पीले वस्त्र ओढ़े हुए ऐसे प्रतीत हो रहे थे मानो नीलम की मणि के पर्वत पर प्रभात वेला के सूर्य का प्रकाश पड़ रहा हो।

प्रश्न 4.
बिहारी ने गुणों के महत्त्व को बड़प्पन के लिए आवश्यक बताते हुए क्या उदाहरण दिया है ? स्पष्ट
उत्तर:
बिहारी ने गुणों के महत्त्व को बड़प्पन के लिए आवश्यक बताते हुए धतूरे और सोने का उदाहरण दिया है। दोनों को ही कनक कहा जाता है किन्तु धतूरे से गहने नहीं गढ़वाये जा सकते। इसलिए महत्त्व गुणों का है न कि नाम का।

प्रश्न 5.
बिहारी के अनुसार लालची व्यक्ति का कैसा स्वभाव होता है ?
उत्तर:
बिहारी के अनुसार लालची व्यक्ति ने चूंकि आँखों पर लोभ का चश्मा चढ़ाया होता है इसलिए वह प्रत्येक व्यक्ति के पास दीन बनकर भीख माँगने जाता है। लोभ का चश्मा पहनने के कारण उसे छोटा व्यक्ति भी बड़ा दिखाई देता है। वह यह नहीं देखता कि वह व्यक्ति उसे कुछ दे भी सकता है या नहीं।

(ख) सप्रसंग व्याख्या करें:

प्रश्न 6.
मेरी भव बाधा हरौ …………. दुति होइ।
उत्तर:
कवि कहता है कि जिस चतुर राधा के सुन्दर तन की झलक पड़ने मात्र से अर्थात् जिसके दर्शन मात्र से श्रीकृष्ण प्रसन्न हो उठते हैं, उसी राधा से मेरा निवेदन है कि मेरी सांसारिक मुसीबतों या दुःखों से मुझे मुक्ति दिलाएँ।

प्रश्न 7.
अति अगाधु ……………. प्यास बुझाइ।
उत्तर
जो वस्तु व्यक्ति के समय पर काम आए वही उसके लिए बड़ी होती है इसी तथ्य पर प्रकाश डालते हुए कवि कहते हैं कि नदी, कुआँ, सरोवर और बावड़ी चाहे कितने ही गहरे हों या उथले हों मनुष्य की प्यास जिस जलाशय से बुझती है वही उसके लिए सागर सिद्ध होता है।

PSEB 12th Class Hindi Guide बिहारी Additional Questions and Answers

अति लघूत्तरात्मक प्रश्न

प्रश्न 1.
बिहारी का जन्म कब और कहाँ हुआ था?
उत्तर:
ग्वालियर के निकट गाँव गोबिंदपुर और सन् 1595 में।

प्रश्न 2.
बिहारी सतसई में कुल कितने दोहे हैं?
उत्तर:
713 दोहे।

प्रश्न 3.
बिहारी किस संप्रदाय से संबंधित थे?
उत्तर:
राधा वल्लभ संप्रदाय से।

प्रश्न 4.
नायिका के माथे पर लगी बिंदी उसकी सुंदरता को कितना बढ़ा देती है?
उत्तर:
असंख्य गुणा।

प्रश्न 5.
‘नीलमणि के पर्वत पर सुबह की पीली-पीली धूप’ के माध्यम से किसे व्यक्त किया गया है?
उत्तर:
श्री कृष्ण की शोभा को।

प्रश्न 6.
नीति के आधार पर अधिक धन जोड़ने को बिहारी ने कैसा माना है?
उत्तर:
अनुचित।

प्रश्न 7.
बिहारी के काव्य की प्रमुख भाषा कौन-सी है?
उत्तर:
ब्रजभाषा। ।

प्रश्न 8.
लालची व्यक्ति का लालच कब समाप्त होता है?
उत्तर:
कभी भी नहीं।

प्रश्न 9.
बिहारी के अनुसार सबसे बड़ी वस्तु कौन-सी होती है?
उत्तर:
जो वस्तु समय पर काम आए वही सब से बड़ी होती है।

प्रश्न 10.
कोई भी व्यक्ति किससे गुणवान बनता है?
उत्तर:
अपने गुणों से।

प्रश्न 11.
श्री कृष्ण के गले में कौन-सी माला शोभा देती है?
उत्तर:
वैजयंती माला।

प्रश्न 12.
धतूरे और सोने को बिहारी ने किस एक ही नाम से व्यक्त किया है?
उत्तर:
कनक।

प्रश्न 13.
बढ़त-बढ़त संपति सलिल में किन दो अलंकारों का प्रयोग किया गया है?
उत्तर:
अनुप्रास, पुनरुक्ति प्रकाश ।

वाक्य पूरे कीजिए

प्रश्न 14.
खाए खरचे जो बचे, तो…..
उत्तर:
जोरियै करोरि।

प्रश्न 15.
घर-घर डोलत दीन ह्वै…..
उत्तर:
जन-जन या चल जाइ।

प्रश्न 16.
घटत-घटत पुनि न घटै………….
उत्तर:
बरू समूल कुम्हिलाइ।

प्रश्न 17.
जा तनको झांई प..
उत्तर:
स्याम हरित-दुति होई।

हाँ-नहीं में उत्तर दीजिए

प्रश्न 18.
बिहारी की काव्य भाषा अवधी थी।
उत्तर:
नहीं।

प्रश्न 19.
बिहारी ने अपने जीवन काल में एक ही पुस्तक की रचना की थी।
उत्तर:
हाँ।

बहुविकल्पीय प्रश्नोत्तर

1. बिहारी किस काल के कवि हैं ?
(क) आदिकाल
(ख) भक्तिकाल
(ग) रीतिकाल
(घ) आधुनिक काल
उत्तर:
(ग) रीतिकाल

2. बिहारी किस भाषा के कवि थे ?
(क) ब्रज
(ख) अवधी
(ग) खड़ी बोली
(घ) हिंदी
उत्तर:
(क) ब्रज

3. नायिका के माथे पर बिंदी लगाने से उसकी शोभा कितने गुणा बढ़ जाती है ?
(क) अनगिनत
(ख) गिनत
(ग) अत्यंत
(घ) अतीव
उत्तर:
(क) अनगिनत

4. संसार में व्यक्ति किससे गुणवान बनता है ?
(क) धन से
(ख) तन से
(ग) गुणों से
(घ) शिक्षा से
उत्तर:
(ग) गुणों से

बिहारी सप्रसंग व्याख्या

1. मेरी भव बाधा हरौ, राधा नागरि सोइ।
जा तन को झाँई परें, स्यामु हरित-दुति होई॥

कठिन शब्दों के अर्थ:
भव = संसार । बाधा = रुकावटें, विघ्न। भव बाथा = सांसारिक दुःख या कष्ट । झाँई = परछाईं, झलक,ध्यान। परै = पड़ते ही। स्यामु = श्रीकृष्ण, काले पदार्थ-दुःख दारिद्र आदि। हरित-दुति = हरे रंग वाला, हरा भरा।

प्रसंग:
प्रस्तुत दोहा रीतिकाल के प्रसिद्ध कवि बिहारी द्वारा लिखित बिहारी सतसई में संकलित ‘भक्ति वर्णन’ शीर्षक दोहों में से लिया गया है। प्रस्तुत दोहे में कवि सतसई के मंगलाचरण के रूप में श्रीराधा जी की स्तुति कर रहा है।

व्याख्या:
कवि कहता है कि जिस चतुर राधा के सुन्दर तन की झलक पड़ने मात्र से अर्थात् जिसके दर्शन मात्र से श्रीकृष्ण प्रसन्न हो उठते हैं, उसी राधा से मेरा निवेदन है कि मेरी सांसारिक मुसीबतों या दुःखों से मुझे मुक्ति दिलाएँ।

विशेष:

कवि बिहारी मूलतः राधा वल्लभीय सम्प्रदाय के अनुयायी थे इसी कारण उन्होंने राधा जी से मंगलाचरण में प्रार्थना की है।
ब्रज भाषा का प्रयोग है।
श्रृंगार रस एवं लक्षणा शब्द शक्ति का प्रयोग है।
श्लेष, काव्यलिंग तथा अनुप्रास अलंकार हैं।

2. जप माला छापा तिलक सरै न एकौ काम।
मन काँचै नाचै वृथा, साँचे राँचै राम॥

कठिन शब्दों के अर्थ:
जप माला = नाम जपने की माला। छापा = माथे पर लगाया जाने वाला छापा-तीन लकीरें । सरै = पूरा नहीं होता। काँचै = कच्चा, भक्ति रहित। वृथा = व्यर्थ में । राँचै = प्रसन्न होता है।

प्रसंग:
प्रस्तुत दोहा बिहारी द्वारा रचित सतसई के भक्तिवर्णन’ प्रसंग से लिया गया है। जिसमें कवि ने सत्यनिष्ठ भाव से प्रभु भक्ति पर बल दिया है।

व्याख्या:
कवि भक्ति के क्षेत्र में आडम्बर का खंडन करता हुआ भक्ति में सच्ची निष्ठा को कसौटी मानते हुए कहता है कि भगवान् का नाम जपने वाली माला, माथे पर लगाया जाने वाला छापा और तिलक इन सभी से कोई भी काम पूरा नहीं होता क्योंकि यह सब तो दिखावा मात्र है। यदि व्यक्ति के मन में सच्ची भक्ति नहीं है तो वह अकारण ही (व्यर्थ ही) नाचता है। अर्थात् उछलकूद करके भगवान् का कीर्तन या भजन करता है किन्तु भगवान् तो सच्चे भक्त पर ही प्रसन्न होते हैं अर्थात् भगवान् को किसी प्रकार का आडम्बर पसन्द नहीं वह तो सच्ची निष्ठा ही पसन्द करते हैं।

विशेष:

संत कबीर ने भी कहा है
माला फेरत जग मुया गया न मन का फेर।
कर का मनका डारिके मनका मनका फेर॥
कवि ने आडंबरपूर्ण भक्ति का विरोध किया है।
ब्रज भाषा हैं।
दोहा छंद एवं संगीतात्मकता का प्रवाह है।
अनुप्रास एवं यमक अलंकार है।

सौंदर्य वर्णन

3. सोहत औढ़े, पीत पटु,स्याम सलौने गात।
मनौ नीलमनि सैल पर, आतपु परयौ प्रभात॥

कठिन शब्दों के अर्थ:
सोहत = शोभा पाते हैं। पीत पटु = पीले कपड़े। स्याम = साँवले। सलौने = सुन्दर।गात = शरीर। मनौ = मानो। नीलमनि सैल = नीलम मणि के पर्वत पर। आतपु = धूप। प्रभात = प्रातः, सुबह।

प्रसंग:
प्रस्तुत दोहा रीतिकाल के प्रसिद्ध कवि बिहारी द्वारा लिखित ‘बिहारी सतसई’ में संकलित ‘सौंदर्य वर्णन’ शीर्षक दोहों में से लिया गया है। इसमें कवि ने नायक के सांवले रूप-सौन्दर्य का चित्रांकन किया है।

व्याख्या:
नायिका की सखी नायक की अनुपम शोभा का वर्णन करके उसके चित्त में अनुराग उत्पन्न करने के लिए कहती है कि-हे सखी! नायक के साँवले वर्ण के सुन्दर शरीर पर पहने हुए वस्त्र ऐसे शोभा पा रहे हैं मानो नीलमणि के पर्वत पर सुबह के समय की पीली-पीली धूप पड़ रही हो।

विशेष:

नायक के रूप-सौंदर्य का आकर्षक वर्णन किया गया है।
ब्रजभाषा, दोहा छंद, अनुप्रास तथा उत्पेक्षा अलंकार हैं।

4. कहत सबै बेंदी दिए अंक दस गुनौ होत।
तिय लिलार बेंदी दिए अगनित बढ़तु उदोत॥

कठिन शब्दों के अर्थ:

बेंदी = बिंदी, बिन्दु, जीरो, सिफर। अंक = हिनसा, अंक, संख्यावाचक।तिय ललार = स्त्री के माथे पर। अगनित = असंख्य, अनगिनत। उदोत = काँति, शोभा, अंक की दृष्टि से मूल्य।

प्रसंग:
प्रस्तुत दोहा बिहारी द्वारा रचित सतसई के ‘सौंदर्य वर्णन’ प्रसंग से लिया गया है, जिसमें कवि ने नायिका के सौंदर्य का वर्णन किया है।

व्याख्या:
नायिका ने अपने माथे पर बिन्दी लगा रखी है जिससे उसकी सुन्दरता और भी बढ़ गई है। नायिका के इस रूप को देख कर नायक मोहित हो जाता है। वह कहता है कि सभी कहते हैं कि बिन्दु लगाने से अंक दस गुना हो जाता हैजैसे एक को बिन्दु लगाने पर दस और दस को बिन्दु लगाने पर सौ हो जाता है उसका मूल्य दस गुना बढ़ जाता है किन्तु स्त्री के माथे पर बिन्दु लगाने से उसकी शोभा कई गुणा बढ़ जाती है।

विशेष:

कवि के अंक ज्ञान का परिचय मिलता है। जिसे उसने नायिका की सौंदर्य वृद्धि में प्रयोग किया है।
ब्रजभाषा है।
दोहा छंद है।

नीति के दोहे

5. बड़े न हजै मनन बिन, विरद बड़ाई पाय।
कहत धतूरे सौ कनक, गहनो गढ़यो न जाय॥

कठिन शब्दों के अर्थ:
न हजै = नहीं हो सकता। बिन = बिना। विरद बड़ाई = यश की प्रशंसा। धतूरा = एक नशीला पौधा। कनक = सोना।

प्रसंग:
प्रस्तुत दोहा रीतिकाल के प्रसिद्ध कवि बिहारी द्वारा लिखित ‘बिहारी सतसई’ के ‘नीति’ शीर्षक दोहों में से लिया गया है। इसमें कवि ने मनुष्य के गुणों की महानता की अभिव्यक्ति की है।

व्याख्या:
गुणों के अभाव में केवल व्यर्थ की प्रशंसा के सहारे कोई बड़ा नहीं बन सकता। इसी तथ्य पर प्रकाश डालते हुए कवि कहते हैं कि बिना गुणों के केवल व्यर्थ की प्रशंसा पाकर कोई बड़ा नहीं बन सकता, जिस प्रकार धतूरे को कनक भी कहते हैं जो सोने का पर्याय है किन्तु धतूरे से गहने नहीं गढ़े जा सकते अर्थात् धतूरे को कनक कह देने से उसमें सोने के गुण नहीं आ सकते। अतः महत्त्व गुणों का है न कि व्यर्थ की प्रशंसा का।।

विशेष:

मनुष्य केवल गुणों से ही महान बन सकता है, झूठी प्रशंसा से नहीं।
ब्रजभाषा का प्रयोग है।
उपदेशात्मक शैली है।
दोहा छंद है।
अनुप्रास अलंकार है।

6. अति अगाधु, अति औथरौ, नदी, कूपु सुरु बाइ।
सो ताकौ सागरू, जहाँ जाकी प्यास बुझाइ॥

कठिन शब्दों के अर्थ:
अगाधु = अथाह, गहरे। औथरौ = उथली, छिछला। कूपु = कुआँ। सरू = सरोवर। बाई = बावड़ी, बाऊली।

प्रसंग:
प्रस्तुत दोहा बिहारी द्वारा रचित सतसई के ‘नीति के दोहे’ प्रसंग से लिया गया है, जिसमें कवि ने समय पर काम आने वाली वस्तु को श्रेष्ठ माना है।

व्याख्या:
जो वस्तु व्यक्ति के समय पर काम आए वही उसके लिए बड़ी होती है इसी तथ्य पर प्रकाश डालते हुए कवि कहते हैं कि नदी, कुआँ, सरोवर और बावड़ी चाहे कितने ही गहरे हों या उथले हों मनुष्य की प्यास जिस जलाशय से बुझती है वही उसके लिए सागर सिद्ध होता है।

विशेष:

वस्तु वही महान् होती है जो समय पर काम आए। यदि कोई छोटा व्यक्ति भी समय पर काम आता है या सहायता करता है तो वह व्यक्ति छोटा न होकर महान् कहलाता है।
ब्रज भाषा सरल एवं सरस है।
दोहा छंद है।
अनुप्रास अलंकार है।

7. जगत जनायौ जिहि सकलु सो हरि जान्यो नाहिं।
ज्यों आँखिन सब देखिये, आँख न देखी जाहिं॥

कठिन शब्दों के अर्थ:
जनायौ = ज्ञान दिया गया। जिहि = जिस के द्वारा। सकलु = सम्पूर्ण । हरि = ईश्वर। देखियै = देखा जाता है।

प्रसंग:
प्रस्तुत दोहा बिहारी द्वारा रचित सतसई के ‘नीति के दोहे’ प्रसंग से लिया गया है, जिसमें कवि ने जीवनोपयोगी तथ्यों का निरूपण किया है।

व्याख्या:
कवि ने यह बताया है कि ईश्वर की सच्ची अनुभूति आत्मज्ञान से ही सम्भव है। कवि कहते हैं कि जिस ईश्वर द्वारा हमें सारे संसार का ज्ञान प्राप्त हुआ उसी ईश्वर को हम नहीं जान पाए। ईश्वर की कृपा के कारण ही हम इस संसार में जन्मे और संसार का ज्ञान प्राप्त कर सके किन्तु यह कितनी बड़ी विडम्बना है कि हमारे लिए वही ईश्वर अपरिचित रहा अर्थात् हम उसे जान नहीं सके। हमारी स्थिति ठीक उस आँख की तरह है जो संसार भर को देख लेती है किन्तु अपने आप को नहीं देख पाती। मनुष्य की आँखें औरों को देख सकती हैं, अपने आप को नहीं।

विशेष:

अज्ञानता के कारण मानव ईश्वर का साक्षात्कार नहीं कर पाता।
ब्रज भाषा है।
दोहा छंद का प्रयोग है।
अनुप्रास अलंकार है।

8. घर घर डोलत दीन द्वै, जन जन याचत जाइ।
दिये लोभ-चसमा चखनि, लघु पुनि बड़ो लखाइ॥

कठिन शब्दों के अर्थ:
ह्वै = होकर। जन-जन = हर व्यक्ति। याचत जाइ = जा जाकर भीख माँगता है। लोभ-चसमा = लालच रूपी चश्मा। चखनि = आँखों पर। लघु = छोटा। पुनि = फिर। लखाइ = दिखाई देता है।

प्रसंग:
प्रस्तुत दोहा बिहारी द्वारा रचित सतसई के ‘नीति के दोहे’ प्रसंग से लिया गया है, जिसमें कवि ने जीवनोपयोगी तथ्यों का निरूपण किया है। प्रस्तुत दोहे में कवि लोभी व्यक्ति के व्यवहार की निन्दा कर रहे हैं।

व्याख्या:
कवि कहते हैं कि लोभी व्यक्ति अपनी आँखों पर लालच रूपी चश्मा चढ़ाकर और प्रकट रूप से दीन बन कर घर-घर जाता है और हर व्यक्ति से भीख माँगता है। लोभ का चश्मा चढ़ाये होने के फलस्वरूप उसे छोटा व्यक्ति भी बड़ा दिखाई पड़ता है अर्थात् प्रत्येक व्यक्ति से कुछ-न-कुछ पाने की आस रखता है। लोभ का चश्मा चढ़ा होने के कारण वह यह भी नहीं देख पाता कि व्यक्ति भीख देने में समर्थ है भी या नहीं।

विशेष:

लालची व्यक्ति का लालच कभी कम नहीं होता है।
ब्रज भाषा सरल एवं सरस है।
दोहा छंद है।
अनुप्रास, रूपक एवं पुनरुक्ति प्रकाश अलंकार है।

9. बढ़त बढ़त संपति-सलिल, मन-सरोज बढ़ि जाइ।
घटत घटत पुनि न घटै, बरू समूल कुम्हिलाइ॥

कठिन शब्दों के अर्थ:
संपति-सलिल = संपत्ति (धन) रूपी पानी। मन-सरोज = मन रूपी कमल। पुनि न = फिर नहीं। बरू = बल्कि। समूल = जड़ सहित, मूलधन सहित। कुम्हिलाइ = मुरझा जाता है, हानि हो जाती है।

प्रसंग:
प्रस्तुत दोहा बिहारी द्वारा रचित सतसई के ‘नीति के दोहे’ प्रसंग से लिया गया है, जिस में कवि ने जीवनोपयोगी तथ्यों का निरूपण किया है।

व्याख्या:
कवि धन की प्रकृति पर प्रकाश डालते हुए कवि कहते हैं कि मनुष्य जीवन में धन रूपी जल जैसे-जैसे बढ़ता जाता है उसका मन रूपी कमल भी विकसित होता रहता है अर्थात् उसके मन में अनेक प्रकार की सांसारिक इच्छाएँ उत्पन्न होती रहती हैं किन्तु जब यह धन रूपी जल धीरे-धीरे घटना शुरू होता है तो उसका मन रूपी कमल जड़सहित मुरझा जाता है अर्थात् वह धीरे-धीरे नहीं अपितु जड़सहित नष्ट हो जाता है। जैसे पानी घटने पर कमल एकदम मुरझा जाता है उसी प्रकार व्यक्ति के जीवन में जैसे-जैसे धन की वृद्धि होती.जाती है वैसे-वैसे उसकी इच्छाएँ भी बढ़ती जाती हैं और जब धन घटने लगता है तो उसके मन की इच्छाएँ भी समाप्त हो जाती हैं।.

विशेष:

मन की कामनाएँ धन की वृद्धि अथवा कमी के अनुसार बढ़ती-घटती रहती हैं।
ब्रज भाषा सरल, सरस एवं प्रवाहमयी है।
दोहा छंद है।
अनुप्रास, रूपक एवं पुनरुक्ति प्रकाश की छटा है।

10. मीत न नीति गलीत हौ, जो धरियै धन जोरि।
खाए खरचे जो बचे, तो जोरियै करोरि॥

कठिन शब्दों के अर्थ:
मीत = मित्र। न नीति = नीति नहीं है अर्थात् नीति की दृष्टि से उचित नहीं है। गलीत हौ = दुर्दशा में रहकर। धरियै = रखो। जोरि = जोड़कर।

प्रसंग:
प्रस्तुत दोहा बिहारी द्वारा रचित सतसई के ‘नीति के दोहे’ प्रसंग से लिया गया है, जिसमें कवि ने जीवनोपयोगी तथ्यों का वर्णन किया है।

व्याख्या:
कवि धन जोड़ने की नीति बताते हुए कहते हैं कि यदि अपनी दुर्दशा करके धन जोड़ा जाए तो यह नीति की दृष्टि से उचित नहीं है। यदि खाने-खर्चने के बाद अर्थात् आवश्यक वस्तुओं पर खर्च करने के बाद यदि कुछ बचता है तो करोड़ों रुपए जोड़े जा सकते हैं। कहने का भाव यह है कि मन मार कर या आवश्यक वस्तुओं पर खर्च न करके धन जोड़ना उचित नहीं है, हाँ यदि खाने-खर्चने के बाद कुछ धन बच जाता है तो करोड़ों जोड़े जा सकते हैं।

विशेष:

मनुष्य को धन-संग्रह अपनी भावनाओं को मार कर नहीं करना चाहिए।
ब्रज भाषा सरल एवं प्रवाहमयी है।
ब्रजभाषा एवं संगीतात्मकता का समावेश है।
दोहा छंद है।
अनुप्रास अलंकार है।

11. गुनी गुनी सबकै कहैं निगुनी गुनी न होतु।
सुन्यौ कहूँ तरु अरक तें, अरक-समानु उदोतु॥

कठिन शब्दों के अर्थ:
सबकै कहैं = सबके कहने पर। निगुनी = गुण विहीन। गुनी = गुणवान। अरक = आक (मदार) का पौधा। अरक-समानु = सूर्य जैसा। उदोतु = प्रकाश।।

प्रसंग:
प्रस्तुत दोहा बिहारी द्वारा रचित सतसई के ‘नीति के दोहे’ प्रसंग से लिया गया है, जिस में कवि ने जीवनोपयोगी तथ्यों का वर्णन किया है।

व्याख्या:
कवि ने बताया है कि मात्र प्रशंसा करने से कोई अमीर नहीं हो जाता। कवि कहते हैं कि यदि सभी लोग किसी गुण विहीन व्यक्ति को गुणवान कहकर पुकारने लगे तो वह कभी भी गुणवान नहीं हो सकता अर्थात् व्यक्ति गुणवान अपने गुणों से होता है, नाम से नहीं। क्या आक के पौधे से प्रकाश निकलता हुआ देखा है जबकि आक के पौधे और सूर्य दोनों को ही अरक कहा जाता है।

विशेष:

मात्र प्रशंसा से कोई महान नहीं हो सकता।
ब्रज भाषा सरस एवं प्रवाहमयी है।
दोहा छंद है।
अनुप्रास एवं उपमा अलंकार है।

बिहारी Summary

बिहारी जीवन परिचय

प्रश्न-कवि बिहारी लाल का संक्षिप्त जीवन परिचय दीजिए।

रीतिकाल के प्रसिद्ध कवि बिहारी लाल का जन्म ग्वालियर के निकट गाँव बसुवा गोबिंदपुर में सन् 1595 को हुआ। इनके पिता केशव राय माथुर चौबे ब्राह्मण थे। सात-आठ वर्ष की अवस्था में आप अपने पिता के साथ ओरछा चले आए, इन्होंने यहीं केशवराय से काव्य की शिक्षा ली थी। विवाह के पश्चात् वे अपनी ससुराल मथुरा में रहने लगे थे। जयपुर नरेश जयसिंह ने इनकी प्रतिभा से प्रसन्न होकर इन्हें अपना राजकवि बना लिया था। यहीं पर इन्होंने ने अपनी प्रसिद्ध रचना ‘बिहारी सतसई’ की रचना की थी। उसके प्रत्येक दोहे पर इन्हें राजा ने एक स्वर्ण मुद्रा पुरस्कारस्वरूप प्रदान की थी। बिहारी सतसई में कुल 713 दोहे हैं। पत्नी का देहान्त होने पर बिहारी विरक्त होकर वृन्दावन आ गए। यहीं सन् 1663 में इनका निधन हो गया।

बिहारी दोहों का सार

बिहारी द्वारा रचित भक्ति के दोहों में राधा जी से सांसारिक बाधाओं से मुक्ति प्रदान करने की याचना की गई है तथा आडंबरपूर्ण भक्ति को व्यर्थ बताया गया है। सौंदर्य-वर्णन में नायक और नायिका के सौंदर्य का आकर्षक चित्रण किया गया है तथा नीति के दोहों में व्यर्थ की प्रशंसा के स्थान पर गुणों को महत्त्व देने, समय पर काम आई वस्तु को श्रेष्ठ मानने, अज्ञानता के कारण ईश्वर को न जानने, लोभ के दुर्गुणों तथा उचित धन संग्रह के संबंधों में बताया गया है।

PSEB 12th Class Hindi Solutions Chapter 2 मीराबाई

January 25, 2025January 24, 2025 by Prasanna

Punjab State Board PSEB 12th Class Hindi Book Solutions Chapter 2 मीराबाई Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Hindi Chapter 2 मीराबाई

Hindi Guide for Class 12 PSEB मीराबाई Textbook Questions and Answers

(क) लगभग 40 शब्दों में उत्तर दो:

प्रश्न 1.
मीराबाई ने ब्रज भूमि की पवित्रता व सुंदरता का कैसे बखान किया है ?
उत्तर:
ब्रज भूमि के घर-घर तुलसी और ठाकुर जी की पूजा होती है। यमुना नदी में निर्मल जल बहता है। वहाँ लोगों को दूध दही खाने को मिलता है और नित्य श्रीकृष्ण के दर्शन होते हैं । वहाँ श्रीकृष्ण तुलसी का मुकुट धारण कर रत्नजड़ित सिंहासन पर विराजमान हैं। वहाँ गली-गली में राधा जी श्रीकृष्ण की बाँसुरी की ध्वनि सुनने के लिए घूमती है।

प्रश्न 2.
मीरा के विरह में अलौकिक प्रेम के दर्शन होते हैं-स्पष्ट करें।
उत्तर:
मीरा के विरह में अलौकिक प्रेम के दर्शन होते हैं । वे सूली ऊपर पिया की सेज और गगन मंडल में पिया की सेज कहकर अपने अलौकिक प्रेम की ओर संकेत करती हैं। विरह के कारण वियोगिनी ठीक से सो भी नहीं पाती क्योंकि एक तो सेज सूली के ऊपर है दूसरे वह गगन मंडल में स्थित है।

प्रश्न 3.
मीरा ने ‘वस्तु अमोलक दी मेरे सतगुरु’ में किस अमूल्य वस्तु का वर्णन किया है ?
उत्तर:
मीरा ने सद्गुरु द्वारा दी गई रामनाम रूपी धन अर्थात् ईश्वर की भक्ति रूपी धन को अमूल्य वस्तु कहा है जिसे मीरा ने सांसारिक मोह माया और विषय वासनाओं को त्याग कर प्राप्त किया है। यह धन ऐसा है जो खर्चा नहीं जा सकता और न ही इसे चोर चुरा सकते हैं उलटे यह दिन प्रतिदिन सवाया होकर बढ़ता ही जाता है।

प्रश्न 4.
पाठ्य-पुस्तक में संकलित पदों के आधार पर मीरा बाई की भक्ति भावना एवं विरह का चित्रण करें।
उत्तर:
मीरा बाई की भक्ति माधुर्य भाव से परिपूर्ण है। उनकी भक्ति में प्रेम की पीडा एवं पूर्ण समर्पण की भावना के दर्शन होते हैं। उनकी प्रेम की पीड़ा को मिटाने वाले उनके प्रियतम श्रीकृष्ण ही हैं। वे कहती है मीरा की प्रभु पीर मिटैगी जब वैद साँवलिया होई। अपने इष्ट को प्रसन्न करने के लिए वे लोक लाज त्याग कर पूर्ण शृंगार कर पैरों में घुघरू बाँध कर नाचती भी हैं। मीरा अपने को श्रीकृष्ण की गोपी, उनकी पत्नी मानती हैं। वे उनके वियोग में दीवानी हो गई है। वन-वन डोलती फिरती है किन्तु विरह व्यथा इतनी तीव्र है कि मिलन होना संभव नहीं हो पा रहा क्योंकि मीरा विरह में स्वयं गोपी बन जाती है और उन्हीं की भाँति तड़पती रहती है।

(ख) सप्रसंग व्याख्या करें:

प्रश्न 5.
पायो जी मैंने राम रतन धन पायो….।
उत्तर:
मीरा कहती है कि मैंने सद्गुरु की कृपा से रामनाम रूपी धन अर्थात् प्रभु भक्ति का धन प्राप्त किया है। मेरे सद्गुरु ने कृपा करके मुझे ऐसी अमूल्य वस्तु प्रदान की है जिसे मैंने अपना लिया है अर्थात् ग्रहण कर लिया है। प्रभु भक्ति पाकर ऐसे लगता है कि मैंने जन्म-जन्म की पूँजी पा ली हो भले ही मुझे जगत् की सभी सुख-सुविधाओं को गंवाना पड़ा है। मीरा यहाँ प्रभु भक्ति से सांसारिक विषय-वासनाओं और मोह-माया के नष्ट होने की बात कह रही हैं। यह राम नाम रूपी धन ऐसा है जो न खर्च किया जा सकता है और न कोई चोर इसे चुरा सकता है यह तो प्रतिदिन सवाया होकर बढ़ता जाता है। मीरा कहती हैं कि सत्य की नाव के जब खेवनहार स्वयं सद्गुरु हों, तो व्यक्ति संसार रूपी समुद्र से पार हो ही जाता है। मीरा कहती हैं कि मेरे तो प्रभु गिरिधर नागर अर्थात् श्री कृष्ण हैं जिनके यश का मैं उल्लसित होकर गान करती हूँ।

प्रश्न 6.
आली म्हाने लागै वृन्दावन नीको……. ।
उत्तर:
मीरा कहती है कि हे सखी ! मुझे वृन्दावन अच्छा लगता है। अच्छा लगने के कारणों पर प्रकाश डालती हुई कवयित्री कहती है कि यहाँ घर-घर में तुलसी और ठाकुर जी की पूजा होती है तथा यहाँ नित्य श्री कृष्ण के दर्शन होते हैं। यहाँ यमुना नदी में साफ-स्वच्छ जल बहता है तथा यहाँ दूध दही खाने को मिलता है अर्थात् यहाँ दूध-दही पर्याप्त मात्रा में मिलता है। यहाँ श्रीकृष्ण रत्न जड़ित सिंहासन पर स्वयं विराजमान हैं जिन्होंने तुलसी का बना मुकुट धारण कर रखा है। यहाँ की गलियों और वन-उपवन में राधा जी घूमती हैं और श्रीकृष्ण की बाँसुरी की ध्वनि सुनती हैं। मीरा कहती है कि मेरे तो स्वामी प्रभु श्रीकृष्ण हैं, उनके भजन के बिना मनुष्य का जन्म निस्सार है।

PSEB 12th Class Hindi Guide मीराबाई Additional Questions and Answers

अति लघूत्तरात्मक प्रश्न

प्रश्न 1.
मीरा का जन्म कब और कहाँ हुआ था?
उत्तर:
सन् 1498 ई० में जोधपुर जिला के कुड़की गाँव में।

प्रश्न 2.
मीरा का विवाह किससे हुआ था ?
उत्तर:
राणा सांगा के बड़े पुत्र भोज राज से।

प्रश्न 3.
मीरा के द्वारा रचित कुल कितने ग्रंथ प्राप्त होते हैं?
उत्तर:
सात ग्रंथ।

प्रश्न 4.
मीरा ने सदा किसकी भक्ति की थी?
उत्तर:
श्री कृष्ण की।

प्रश्न 5.
‘वैद साँबलिया’ किसे कहा गया है?
उत्तर
श्री कृष्ण को।

प्रश्न 6.
‘जौहरि की गति जौहरि जाने’ से क्या तात्पर्य है?
उत्तर:
मृत पति के साथ जीवित जल जाने वाली ही कष्ट को समझती है।

प्रश्न 7.
मीरा की भाषा में किन दो भाषाओं का मिश्रण किया गया है?
उत्तर:
राजस्थानी और ब्रज भाषाओं का।

प्रश्न 8.
मीरा की किस कविता में कहा गया है कि जन्म बार-बार नहीं मिलता?
उत्तर:
उपदेश।

प्रश्न 9.
मीरा स्वयं को किसकी दासी मानती है?
उत्तर: श्री कृष्ण की।

प्रश्न 10.
ब्रजभूमि में किसकी घर-घर में पूजा होती है?
उत्तर:
तुलसी और ठाकुर जी की।

प्रश्न 11.
मीरा को अलौकिक प्रेम के दर्शन किसमें होते हैं?
उत्तर:
विरह में।

प्रश्न 12.
मीरा के अनुसार हमारा जीवन कैसा है ?
उत्तर:
क्षणभंगुर।

प्रश्न 13.
‘निरमल नीर बहत जमना में’–अलंकार का नाम चुन कर लिखिए।
उत्तर:
अनुप्रास।

वाक्य पूरा कीजिए

प्रश्न 1.
मीराँ के प्रभु जीर मिटैगी…………
उत्तर:
जब वैद साँवलिया होय। हाँ-नहीं में उत्तर दीजिए

प्रश्न 2.
मीरा की सब से अधिक प्रचलित रचना का नाम ‘पदावली’ है।
उत्तर:
हाँ।

प्रश्न 3.
मीरा साधु-संतों के साथ भजन नहीं करती थी।
उत्तर:
नहीं।

प्रश्न 4.
मीरा के प्रभु श्री राम हैं।
उत्तर:
नहीं।

बहुविकल्पीय प्रश्नोत्तर

1. मीराबाई किसकी भक्ति करती थी ?
(क) श्री कृष्ण की
(ख) श्री राम की
(ग) श्री नन्द की
(घ) श्री चन्द की
उत्तर:
(क) श्री कृष्ण की

2. मीरा के अनुसार हमारा जीवन कैसा है ?
(क) सस्ता
(ख) क्षणभंगुर
(ग) क्षीणभंगुर
(घ) क्षणिक
उत्तर:
(ख) क्षणभंगुर

3. मीरा के अलौकिक प्रेम के दर्शन किसमें होते हैं ?
(क) जीवन में
(ख) प्रेम में
(ग) विरह में
(घ) दांपत्य में
उत्तर:
(ग) विरह में

4. मीरा के अनुसार भवसागर से कौन पार लगा सकते हैं ?
(क) सत्गुरु
(ख) प्रभु
(ग) कृण्ण
(घ) राम
उत्तर:
(क) सत्गुरु

5. मीरा के अनुसार संसार कैसा है ?
(क) नश्वर
(ख) अनश्वर
(ग) क्षणभंगुर
(घ) चलायमान
उत्तर:
(क) नश्वर

मीराबाई सप्रसंग व्याख्या

आली म्हाने लागे वृन्दावन नीको !
घर घर तुलसी ठाकुर पूजा, दरसन गोविंद जी को !
निरमल नीर बहत जमना में, भोजन दूध दही को !
रतन सिंघासन आप बिराजे, मुगट धर्यो तुलसी को !
कुंजन-कुंजन फिरत राधिका, सबद सुनत मुरली को!
मीरा के प्रभु गिरधर नागर, भजन बिना नर फीको !!

कठिन शब्दों के अर्थ:
आली = हे सखी। म्हाने = मुझे, मुझको। नीको = अच्छा। ठाकुर = श्रीकृष्ण, मंदिर में रखे पत्थरों को भी ठाकुर कहते हैं। दरसन = दर्शन । मुगट = मुकुट। फीको = व्यर्थ, रसहीन, अस्तित्वहीन, निस्सार।

प्रसंग:
प्रस्तुत पद भक्तिकालीन कृष्ण भक्ति शाखा की प्रमुख कवयित्री मीरा बाई द्वारा लिखित पदावली में ब्रजभूमि के महात्म्य सम्बन्धी पद है। प्रस्तुत पद में कवयित्री ने वृन्दावन के महात्म्य पर प्रकाश डाला है।

व्याख्या:
मीरा कहती है कि हे सखी ! मुझे वृन्दावन अच्छा लगता है। अच्छा लगने के कारणों पर प्रकाश डालती हुई कवयित्री कहती है कि यहाँ घर-घर में तुलसी और ठाकुर जी की पूजा होती है तथा यहाँ नित्य श्री कृष्ण के दर्शन होते हैं। यहाँ यमुना नदी में साफ-स्वच्छ जल बहता है तथा यहाँ दूध दही खाने को मिलता है अर्थात् यहाँ दूध-दही पर्याप्त मात्रा में मिलता है। यहाँ श्रीकृष्ण रत्न जड़ित सिंहासन पर स्वयं विराजमान हैं जिन्होंने तुलसी का बना मुकुट धारण कर रखा है। यहाँ की गलियों और वन-उपवन में राधा जी घूमती हैं और श्रीकृष्ण की बाँसुरी की ध्वनि सुनती हैं। मीरा कहती है कि मेरे तो स्वामी प्रभु श्रीकृष्ण हैं, उनके भजन के बिना मनुष्य का जन्म निस्सार है।

विशेष:

कवयित्री ने ब्रजभूमि की पवित्रता का वर्णन किया है जिसके प्रति उसके हृदय में अगाध प्रेम है।
राजस्थानी मिश्रित ब्रजभाषा है।
संगीतात्मकता का समावेश है।
अनुप्रास तथा पुनरुक्ति प्रकाश अलंकार है।

समर्पण

हे री मैं तो प्रेम-दिवाणी, मेरो दरद न जाने कोय !
घायल की गति घायल जाणै, कि जिन लाई होय !
जौहरि की गति जौहरि जाणै, की जिन जौहर होय !
सूली ऊपर सेज हमारी, किस विध सोणा होय।।
गगन-मंडल पै सेज पिया की, किस विध मिलणा होय।
दरद की मारी बन-बन डोलूँ, वैद मिल्या नहिं कोय।
मीराँ की प्रभु पीर मिटैगी, जब वैद सँवलिया होय !!

कठिन शब्दों के अर्थ:
हे री = ए री, अरी। दरद = पीड़ा। दिवाणी = पगली। घायल = ऐसा व्यक्ति जिसे घाव लगा हो । गति = दशा, हालत। जिन = जिसने। लाई होय = लगाई हो। जौहरि = मृतपति के साथ चिता पर जीवित जल जाने वाली नारी। जौहर = मृत पति के साथ पत्नी का जीवित अवस्था में जलना। सूली = मृत्यु दंड देने का एक उपकरण जो ऊपर से सूई की नोक की तरह तीखा होता है उस पर अपराधी को बिठा देते हैं और उसका शरीर चिर जाता है, यहाँ भाव काँटों से अथवा कंष्टों से है। किस विध = किस तरह । गगन मंडल = आकाश, शून्य । डोलूँ = भटकूँ। वैद = वैद्य, इलाज करने वाला। साँवलिया = श्रीकृष्ण।

प्रसंग:
प्रस्तुत पद भक्तिकालीन कृष्णभक्त कवयित्री मीरा बाई द्वारा रचित पदावली के ‘समर्पण’ अंश में से लिया गया है। प्रस्तुत पद में मीरा श्रीकृष्ण के वियोग में अपनी विरह पीड़ा का वर्णन कर रही है।

व्याख्या:
मीरा कहती है कि हे री सखी ! मैं तो प्रेम की पीड़ा में पागल हो गई हँ अर्थात् मेरी सोचने समझने की शक्ति जाती रही है। मेरी इस पीड़ा को कोई नहीं जानता। प्रेम की चोट से घायल व्यक्ति की दशा कोई घायल ही जान सकता है या फिर जिसने कभी प्रेम की पीड़ा पाई हो। मृत पति के साथ जीवित अवस्था में (जौहर करने वाली) भस्म हो जाने वाली नारी ही जानती है कि जौहर क्या होता है अर्थात् कष्ट झेलने वाले को ही कष्ट के बारे में पता हो सकता है। तात्पर्य यह है कि मैं तो श्रीकृष्ण के प्रति पूरी तरह समर्पित हो चुकी हूँ। मेरे वास्तविक प्रेम की पीड़ा को श्रीकृष्ण ही जान सकते हैं। क्योंकि दोनों जौहरी हैं भक्त भी और भगवान् भी, प्रेमिका और प्रेमी भी, दोनों प्रेम भावना से युक्त हैं। मीरा कहती है कि हमारी शैय्या तो सूली के ऊपर बनी है अर्थात् वियोग के कारण अत्यंत दुःख पूर्ण है-काँटों भरी है अतः इस पर सोना कैसे हो सकता है। भाव यह कि वियोग के दुःख के कारण नींद कैसे आ सकती है। मेरे प्रियतम की शैय्या तो आकाश में बनी है अत: मेरा उनसे कैसे मिलन हो सकता है। मैं तो प्रेम की इस पीड़ा के कारण वन-वन भटकती फिरती हूँ मेरी इस पीड़ा को दूर करने वाला कोई वैद्य नहीं मिला। हे प्रभु ! मेरी यह पीड़ा तब ही मिटेगी जब वैद्य स्वयं भगवान् कृष्ण होंगे।

विशेष:

मीरा ने प्रस्तुत पद में योग साधना की ओर भी संकेत किया है। गगन मंडल ब्रह्म रंध्र के समान है जहाँ तक पहुँचना कठिन है। ब्रह्मरंध्र में छ: दरवाज़े होते हैं, उन्हें कुण्डलिनी को जगाए बिना खोला नहीं जा सकता। कुण्डलिनी को जगाना बड़ा कठिन है। मीरा यही कहना चाहती है। गगन मंडल का अर्थ ब्रह्म रंध्र भी है। इसी ब्रह्मरंध्र में ब्रह्म का निवास है। योगी लोग प्राणायाम द्वारा वहाँ स्थित ब्रह्म की प्राप्ति करते हैं।
‘जौहरि की गति जौहरि जानै’ का एक अन्य अर्थ भी किया जा सकता है कि हीरे-जवाहरात के पारखी की दशा कोई जौहरी ही जानता है या फिर वह जानता है जिस के पास हीरे जवाहरात के समान कोई गुण हो।
राजस्थानी मिश्रित ब्रजभाषा, अनुप्रास तथा पुनरुक्ति प्रकाश अलंकार, गीतात्मकता, शृंगार का वियोग पक्ष है।
कवयित्री ने राजस्थान में तब प्रचलित सती-प्रथा की ओर संकेत किया है।

सद्गुरु महिमा

पायो जी मैंने राम रतन धन पायो !
वस्तु अमोलक दी मेरे सतगुरु, करि किरपा अपणायौ !
जन्म-जन्म की पूँजी पाई, जग में सबै खोवायो।
खरचै नहिं कोई चोर न लेवै, दिन दिन बढ़त सवायौ !
सत की नाव खेवटिया सतगुरू, भवसागर तरि आयो !
मीरा के प्रभु गिरधर नागर, हरखि-हरखि जस गायौ !!

कठिन शब्दों के अर्थ:
राम रतन धन = रामनाम रूपी रत्न का धन। अमोलक = अमूल्य, जिसका कोई मूल्य नहीं आंका जा सकता। पूँजी = सम्पत्ति, धन-दौलत। खोवायो = गंवा कर। संत = सत्य। खेवटिया = खेवनहार, मल्लाह। हरखि-हरखि = प्रसन्न होकर, उल्लसित होकर। जस = यश।

प्रसंग:
प्रस्तुत पद भक्तिकालीन कृष्ण भक्त कवयित्री मीराबाई द्वारा रचित पदावली का ‘सदगुरु महिमा ‘ अंश है। प्रस्तुत पद में कवयित्री ने सद्गुरु की महिमा का वर्णन करते हुए गुरुकृपा से राम नाम रूपी धन प्राप्त होने की बात कही है।

व्याख्या:
मीरा कहती है कि मैंने सद्गुरु की कृपा से रामनाम रूपी धन अर्थात् प्रभु भक्ति का धन प्राप्त किया है। मेरे सद्गुरु ने कृपा करके मुझे ऐसी अमूल्य वस्तु प्रदान की है जिसे मैंने अपना लिया है अर्थात् ग्रहण कर लिया है। प्रभु भक्ति पाकर ऐसे लगता है कि मैंने जन्म-जन्म की पूँजी पा ली हो भले ही मुझे जगत् की सभी सुख-सुविधाओं को गंवाना पड़ा है। मीरा यहाँ प्रभु भक्ति से सांसारिक विषय-वासनाओं और मोह-माया के नष्ट होने की बात कह रही हैं। यह राम नाम रूपी धन ऐसा है जो न खर्च किया जा सकता है और न कोई चोर इसे चुरा सकता है यह तो प्रतिदिन सवाया होकर बढ़ता जाता है। मीरा कहती हैं कि सत्य की नाव के जब खेवनहार स्वयं सद्गुरु हों, तो व्यक्ति संसार रूपी समुद्र से पार हो ही जाता है। मीरा कहती हैं कि मेरे तो प्रभु गिरिधर नागर अर्थात् श्री कृष्ण हैं जिनके यश का मैं उल्लसित होकर गान करती हूँ।

विशेष:

भक्तिकाल के सभी कवि गुरु के महत्त्व को स्वीकारते हैं क्योंकि गुरु ही ईश्वर भक्ति और ईश्वर मिलन का मार्ग दर्शाता है। मीरा ने भी इसी का समर्थन किया है।
भाषा राजस्थानी मिश्रित ब्रज है।
अनुप्रास, रूपक तथा पुनरुक्ति प्रकाश अलंकार विद्यमान है।

उपदेश

नहिं ऐसो जनम बारंबार !
का जानें कछु पुण्य प्रगटे, मानुसा अवतार !
बढ़त छिन छिन घटत पल पल, जात न लागे बार !
बिरछ के ज्यूँ पात टूटे, बहुरि न लागे डार !
भौ सागर अति जोर कहिये, अनंत ऊंडी धार !
राम नाम का बाँध बेड़ा, उतर परले पार!
ज्ञान चौसर मँडी चौहटे, सुरत पासा सार !
यान दुनियाँ में रची बाजी, जीत भावै हार !
साधु संत महंत ज्ञानी, चलत करत पुकार !
दासी मीरा लाल गिरधर, जीवणा दिन चार !!

कठिन शब्दों के अर्थ:
कछु पुण्य प्रगटे = किसी पुण्य के प्रताप से। मानुसा अवतार = मनुष्य का शरीर, जन्म। छिन-छिन = हर क्षण, क्षण-क्षण। पल-पल = हर पल, हर समय। बार = देरी । बिरछ = वृक्ष । भौ सागर = भवसागर, संसार रूपी सागर । जोर = शक्तिमान, प्रबल । ऊंडी = ऊँची, गम्भीर, गहरी। परले = दूसरे। जीवणा = जीना।

प्रसंग:
प्रस्तुत पद भक्तिकालीन कृष्ण भक्त कवयित्री मीराबाई द्वारा रचित पदावली का ‘उपदेश’ अंश है। प्रस्तुत पद में कवयित्री मानव जन्म के दुर्लभ होने और उसकी क्षणभंगुरता पर प्रकाश डालते हुए प्रभु भक्ति की सहायता से संसार रूपी सागर को पार करने का उपदेश दिया है।

व्याख्या:
मीरा कहती हैं कि मनुष्य जन्म बार-बार नहीं मिलता। क्या मालूम कौन-से पुण्य के प्रताप से हमें यह मनुष्य का जन्म मिला है। यह मनुष्य शरीर प्रति क्षण बढ़ता जाता है किन्तु हर पल उसकी आयु घटती जाती है। उसे मरते समय ज़रा भी देर नहीं लगती। जिस प्रकार वृक्ष से टूटा हुआ पत्ता फिर डाली से नहीं लगता, उसी प्रकार मृत्यु होने पर जीव फिर मनुष्य योनि में नहीं लौटता। यह संसार रूपी सागर बड़ा प्रबल है, इसमें असंख्य ऊँची-ऊँची लहरें उठती हैं। यदि कोई राम नाम का जहाज़ बना लेता है तो वह ही इस संसार रूपी सागर के पार जा सकता है। ज्ञान की दुनिया में ऐसी बाजी की रचना हुई है कि यहाँ कोई जीत जाता है तो कोई हार जाता है। जितने भी साधु संत महंत और ज्ञानी हैं सभी मरते समय पुकार करते हैं कि यह संसार नश्वर है और जीव भी नश्वर है। मीरा कहती हैं कि मैं तो श्रीकृष्ण की दासी हूँ। मुझे यहाँ चार दिन ही जीना है अर्थात् मेरा जीवन बहुत छोटा है।

विशेष:

मीरा ने मानव जीवन को क्षणभंगुर मानते हुए प्रभु के नाम स्मरण द्वारा संसार रूपी सागर से पार होने का उपदेश दिया है।
राजस्थानी मिश्रित ब्रज भाषा है।
अनुप्रास, पुनरुक्ति प्रकाश तथा रूपक अलंकार हैं।
प्रतीकात्मकता विद्यमान है।

मीराबाई Summary

मीराबाई जीवन परिचय

मीराबाई का संक्षिप्त जीवन परिचय दीजिए।

मीरा का जन्म सन् 1498 ई० में जोधपुर ज़िला के कुड़की गाँव में राठौर वंश में राव दादू जी के चौथे पुत्र रत्नसिंह के घर हुआ था। बचपन से ही इन्हें श्रीकृष्ण से प्रेम हो गया था और वे उन्हें अपना पति मानने लगी थीं। सोलह वर्ष की अवस्था में इनका विवाह राणा सांगा के बड़े पुत्र भोजराज से हो गया था। सन् 1518 में राणा भोजराज ने एक युद्ध में वीरगति प्राप्त की। विधवा मीरा ने अपना समय श्री कृष्ण की भक्ति में लगा दिया। राजघराने की होते हुए भी मीरा साधु-सन्तों के साथ भजन-कीर्तन करती रही। अन्त में वे घर-बार छोड़कर द्वारिका चली गईं। यहीं सन् 1573 में उनका देहान्त हो गया। मीरा द्वारा लिखित कुल सात ग्रन्थ उपलब्ध हैं जिनमें ‘पदावली’ सबसे प्रसिद्ध है। अन्य रचनाओं में नरसी रो माहेरो, गीत गोबिंद की टीका, राग गोबिंद तथा सोरठा के पद अधिक प्रसिद्ध हैं।

मीराबाई पदों का सार

मीराबाई द्वारा रचित चार पद संकलित हैं। प्रथम पद ‘ब्रजभूमि’ में वृंदावन की पवित्रता का वर्णन किया गया है जहाँ घर-घर में तुलसी और ठाकुर जी की पूजा होती है, कृष्ण जी के दर्शन होते हैं, यमुना जी बहती हैं तथा दूध-दही का भोजन है। वहाँ रत्नसिंहासन पर कृष्ण जी विराजते हैं तथा उनकी मुरली का शब्द सुन कर राधा कुंज-कुंज में विचरण करती है। दूसरा पद ‘समर्पण’ का है जिसमें मीरा स्वयं को श्रीकृष्ण के विरह में व्याकुल होकर उनसे मिलने की कामना कर रही है। तीसरे पद में सद्गुरु की महानता का वर्णन है, जिनकी कृपा से उसे संसार रूपी सागर से पार उतारने का अमूल्य मंत्र मिल गया है तथा चौथे पद ‘उपदेश’ में इस जीवन को क्षण भंगुर बताते हुए प्रभु के नाम स्मरण का उपदेश दिया गया है।

PSEB 12th Class Hindi Solutions Chapter 1 सूरदास

January 25, 2025January 24, 2025 by Prasanna

Punjab State Board PSEB 12th Class Hindi Book Solutions Chapter 1 सूरदास Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Hindi Chapter 1 सूरदास

Hindi Guide for Class 12 PSEB सूरदास Textbook Questions and Answers

(क) लगभग 40 शब्दों में उत्तर दो:

प्रश्न 1.
विनय पद के आधार पर सूरदास की भक्ति भावना को 40 शब्दों में स्पष्ट करें।
उत्तर:
सूरदास जी की कृष्ण भक्ति का आधार प्रेम है। विनय भी इसी प्रेम के अन्तर्गत आता है। सूरदास जी भगवान् कृष्ण के करुणामय और समदर्शी रूप के कारण ही उनसे अपना उद्धार करने अर्थात् भवसागर से पार उतारने की प्रार्थना करते हैं। उनकी भक्ति माधुर्य भाव की भक्ति है आत्म-समर्पण और अनन्य भाव माधुर्य-भक्ति के लिए आवश्यक है। सर्वप्रमुख भगवान् श्रीकृष्ण का अनुग्रह ही है। अपने आराध्य की सामर्थ्य, भक्तवत्सलता और अपने अधम जीवन का उद्घाटन सूरदास ने इन विनय पदों में किया है।

प्रश्न 2:
‘खेलन अब मेरी जात बलैया’ में श्रीकृष्ण खेलने क्यों नहीं जाना चाहते हैं-संकलित पद के आधार पर उत्तर दें।
उत्तर:
श्रीकृष्ण इसलिए खेलने नहीं जाना चाहते क्योंकि बड़े भैया बलराम उन्हें यह कर चिढ़ाते हैं कि उनके पिता वसुदेव और माता देवकी हैं। नन्द बाबा ने तो उन्हें कुछ दे दिला कर मोल लिया है। ऐसे ही दूसरे ग्वाल भी कह कर उन्हें चिढ़ाते हैं।

प्रश्न 3.
‘जिय तेरे कछु भेद उपजि है जान परायो जायो’ पंक्ति में श्रीकृष्ण माँ यशोदा से क्या कहना चाहते हैं-‘परायो जायो’ की व्याख्या करते हुए श्रीकृष्ण जन्म की घटना का वर्णन करो।
उत्तर:
श्रीकृष्ण माँ यशोदा से कहना चाहते हैं कि चूँकि मैं वसुदेव-देवकी का पुत्र हूँ इसलिए तुम मुझे किसी दूसरे का पुत्र समझ कर डाँट रही हो और दूसरों की बातों पर विश्वास कर रही हो कि कृष्ण ने माखन खाया है या चुराया है।

श्रीकृष्ण के जन्म की घटना

भादों महीने की अष्टमी थी। आधी रात का समय था। श्रीकृष्ण का जन्म मथुरा के राजा कंस की जेल में हुआ। श्रीकृष्ण की जननी देवकी कंस की बहन थी। उसने बहन देवकी और उनके पति वसुदेव को कैद कर रखा था। भविष्यवाणी हुई थी कि देवकी की आठवीं सन्तान के हाथों उसका वध होगा। कंस ने आठवें की प्रतीक्षा न कर देवकी की पहली सात सन्तानों को मरवा डाला था। श्रीकृष्ण के जन्म से पूर्व ही वसुदेव ने ब्रज में अपने मित्र नन्द के साथ समझौता किया था कि जन्म लेते ही वे अपने पुत्र को उनके संरक्षण में सौंप देंगे। संयोग से उसी दिन यशोदा ने भी एक लड़की को जन्म दिया। श्रीकृष्ण के जन्म लेते ही जेल के सब द्वार अपने आप खुल गए और सभी कर्मचारी सो गए। वसुदेव श्रीकृष्ण को एक टोकरी में डाल यमुना पार कर तूफानी रात में नन्द के पास पहुँचे और बच्चों की अदला-बदली कर वापस जेल में पहुँच गए। दूसरे दिन कंस को देवकी द्वारा एक कन्या को जन्म देने का समाचार पहुँचा। निर्दयी कंस ने उस कन्या को भी मरवा दिया।

प्रश्न 4.
सूरदास ने बाल-क्रीड़ा का मनोवैज्ञानिक रूप से कैसे वर्णन किया है ?
उत्तर:
सूरदास जी वात्सल्य का कोना-कोना झाँक आए थे। ऐसा अनेक विद्वानों ने माना है। वास्तव में सूरदास जी ने बाल मनोविज्ञान के अनुरूप ही वात्सल्य सम्बन्धी पदों की रचना की है। यथा पहले पद में श्रीकृष्ण का खेलने न जाने का एक कारण है।

जबहि मोहि देखत लरकिन संग तबहि खिझत बल भैया।।
मोसों कहत तात वसुदेव को देवकी तेरी मैया।।
कोई भी बालक इस बात को लेकर चिढ़ाए जाने पर खेलना पसन्द नहीं करेगा। दूसरे जब श्रीकृष्ण की शिकायत सुन कर नन्द बाबा बलराम को झिड़कते हैं तो बाल सुलभ प्रकृति के कारण श्रीकृष्ण भी मन में प्रसन्न हुए।
सूर नंद बलराम हिं घिरक्यो सुनि मन हरष कन्हैया।।
जिसकी शिकायत की जा रही हो उसे जब दण्ड मिलता है तो शिकायत करने वाला मन ही मन प्रसन्न होता ही है।

(ख) सप्रसंग व्याख्या करें:

प्रश्न 5.
चरण कमल बन्दौ हरि राई ……. तिहि पाई॥
उत्तर:
सूरदास कहते हैं कि मैं भगवान् श्री कृष्ण के चरण-कमलों की वन्दना करता हूँ। जिनकी कृपा से लंगड़ा भी पर्वत लाँघ जाता है तथा अन्धे को भी सब कुछ दिखाई देने लगता है। बहरा सुनने लगता है, गूंगा फिर से बोलने लगता तथा निर्धन भी सिर पर छत्र धारण करवा कर चलता है अर्थात् सम्राट् बन जाता है। सूरदास कहते हैं कि मेरे स्वामी ऐसे दयालु हैं इसलिए मैं उन के चरणों की बार-बार वन्दना करता हूँ।

प्रश्न 6.
खेलन अब मेरी जात बलैया …… हरख कन्हैया॥
उत्तर:
सूरदास कहते हैं कि श्रीकृष्ण ने शिकायत करते हुए कहा कि अब मेरी बला खेलने जाएगी अर्थात् अब मैं खेलने नहीं जाऊँगा। अपनी इस नाराज़गी का कारण बताते हुए बाल श्रीकृष्ण कहते हैं कि बलराम भैया जब भी मुझे लड़कों के साथ खेलता देखते हैं तब मुझे चिढ़ाते हैं। वे मुझ से कहते हैं कि वसुदेव तुम्हारे पिता और देवकी तुम्हारी माता है। बहुत यत्न करके कुछ दे-दिलाकर वसुदेव से तुम्हें खरीदा है। अब तुम नन्द बाबा और यशोदा को माँ कहकर पुकारते हो। इसी प्रकार कह कर सभी मुझे चिढ़ाते हैं। तब मैं खिसिया कर वहाँ से उठकर चला आता हूँ। बाल श्रीकृष्ण की ये बातें पीछे खड़े नन्द बाबा सुन रहे थे उन्होंने हँसते-हँसते श्रीकृष्ण को गले से लगा लिया। सूरदास कहते हैं कि नन्द बाबा ने बलराम को झिड़का, जिसे सुनकर बाल श्रीकृष्ण मन ही मन प्रसन्न हो उठे।

प्रश्न 7.
कृष्ण यशोदा से अपने ग्वाल सखाओं की क्या शिकायत करते हैं ? कृष्ण की बातें सुनकर यशोदा की प्रतिक्रिया को अपने शब्दों में लिखिए।
उत्तर:
कृष्ण यशोदा को अपने ग्वाल सखाओं की शिकायत करते हुए कहते हैं कि वे सभी मेरे दुश्मन बन गए हैं और उन्होंने ही ज़बरदस्ती मेरे मुख पर माखन लगा दिया है, मैंने माखन चुरा कर नहीं खाया है। आप भोली हैं, जो उनकी बातों में आ जाती हैं। श्रीकृष्ण की इन क्रोध से भरी बातों को सुनकर यशोदा हंस पड़ती है और कृष्ण को अपने गले लगा लेती है।

PSEB 12th Class Hindi Guide सूरदास Additional Questions and Answers

अति लघूत्तरात्मक प्रश्न

प्रश्न 1.
सूरदास किसकी भक्ति में विश्वास रखते थे?
उत्तर:
श्री कृष्ण की भक्ति में।

प्रश्न 2.
सूरदास का जन्म कहाँ और कब हुआ था?
उत्तर:
दिल्ली के निकट सीही ग्राम में सन् 1478 ई० में।

प्रश्न 3.
सूरदास किस संप्रदाय से जुड़े हुए थे?
उत्तर:
वल्लभ संप्रदाय से।

प्रश्न 4.
सूरदास के काव्य में किसका और कैसा चित्रण श्रेष्ठतम है?
उत्तर:
श्री कृष्ण के श्रृंगार और वात्सल्य का चित्रण।

प्रश्न 5.
सूरदास की रचनाओं के नाम लिखिए।
उत्तर:
सूरसागर, सूरसारावली, साहित्य लहरी।

प्रश्न 6.
सूरदास की भाषा कौन-सी थी?
उत्तर:
ब्रजभाषा।

प्रश्न 7.
सूरदास का देहांत कब और कहां हुआ था?
उत्तर:
सन् 1583 ई० में, मथुरा के निकट पारसौली गांव में।

प्रश्न 8.
सूरदास ने श्री कृष्ण से किस तरफ ध्यान न देने की प्रार्थना की थी?
उत्तर:
सूरदास के दोषों की तरफ।

प्रश्न 9.
यह सारा संसार किसका भ्रमजाल है?
उत्तर:
मोह-माया का।

प्रश्न 10.
श्री कृष्ण के बचपन संबंधी पदों में सूरदास के काव्य में किस रस की प्रधानता है?
उत्तर:
वात्सल्य रस की।

प्रश्न 11.
श्री कृष्ण ने क्या नहीं खाने की बात कही थी?
उत्तर:
माखन।

वाक्य पूरे कीजिए

प्रश्न 1.
……………..अब मेरी जात बलैया।
उत्तर:
खेलन।

प्रश्न 2.
मैया मेरी, मैं नहि………….।
उत्तर:
माखन खायो।

प्रश्न 3.
यह माया……………कहावत सूरदास सगरो।
उत्तर:
भ्रम जाल।

प्रश्न 4.
…………….सुनै…………….पुनि बोलै।
उत्तर:
बहिरो, मूक।

हाँ-नहीं में उत्तर दीजिए

प्रश्न 5.
श्री कृष्ण राम भक्त थे।
उत्तर:
नहीं।

प्रश्न 6.
सूरदास की भाषा का नाम अवधी था।
उत्तर:
नहीं।

प्रश्न 7.
सूरदास ने ‘समदर्शी’ श्री कृष्ण को कहा है?
उत्तर:
हाँ।

बहुविकल्पीय प्रश्नोत्तर

1. सूरदास किस भक्ति के कवि थे ?
(क) राम
(ख) कृष्ण
(ग) बुद्ध
(घ) हरि
उत्तर:
(ख) कृष्ण

2. सूरदास किस संप्रदाय के साथ जुड़े थे ?
(क) वल्लभ
(ख) दल्लभ
(ग) शलभ
(घ) विलभ
उत्तर:
(क) वल्लभ

3. सूरदास की भाषा कौन सी थी ?
(क) सधुक्कड़ी
(ख) ब्रज
(ग) अवधी
(घ) हिंदी
उत्तर:
(ख) ब्रज

4. सूरदास के स्वामी कैसे हैं ?
(क) मधुर
(ख) विदुर
(ग) करुणामय
(घ) कारुणिक
उत्तर:
(ग) करुणामय

5. माँ से रूठने पर कृष्ण क्या खाने से मना करते हैं ?
(क) मक्खन
(ख) लस्सी
(ग) रोटी
(घ) भोजन
उत्तर:
(क) मक्खन

सूरदास सप्रसंग व्याख्या

1. चरण कमल बन्दौ हरि राई।
जाकी कृपा पंगु गिरि लंघे, अंधे को सब कछु दरसाई।
बहिरौ सुनै मूक पुनि बोलै, रंक चलै सिर छत्र धराई।
सूरदास स्वामी करुणामय, बार बार बन्दौं तिहिं पाई॥

कठिन शब्दों के अर्थ:
हरि राई = भगवान् श्री कृष्ण । पंगु = लंगड़ा। मूक = गूंगा। रंक = निर्धन, फकीर। करुणामय = दयालु। पाई = चरण।।

प्रसंग:
प्रस्तुत पद भक्तिकालीन प्रमुख कृष्ण भक्त कवि सूरदास द्वारा रचित ‘सूरसागर’ के ‘विनय पद’ में से लिया गया है। प्रस्तुत पद में कवि की विनयशीलता और भक्ति भावना का परिचय मिलता है।

व्याख्या:
सूरदास कहते हैं कि मैं भगवान् श्री कृष्ण के चरण-कमलों की वन्दना करता हूँ। जिनकी कृपा से लंगड़ा भी पर्वत लाँघ जाता है तथा अन्धे को भी सब कुछ दिखाई देने लगता है। बहरा सुनने लगता है, गूंगा फिर से बोलने लगता तथा निर्धन भी सिर पर छत्र धारण करवा कर चलता है अर्थात् सम्राट् बन जाता है। सूरदास कहते हैं कि मेरे स्वामी ऐसे दयालु हैं इसलिए मैं उन के चरणों की बार-बार वन्दना करता हूँ।

विशेष:

कवि ने अपने आराध्य श्रीकृष्ण को सर्वशक्तिमान स्वीकार करते हुए उनके चरणों की वंदना की है।
ब्रजभाषा एवं गीति शैली है।
रूपक अनुपात तथा पुनरक्ति प्रकाश अलंकार हैं।

2. प्रभु मोरे अवगुन चित्त न धरौ।।
समदरसी है नाम तिहारो, चाहो तो पार करौ।।
इक नदिया इक नार कहावत, मैलोहि नीर भरौ।
जब दोनों मिलि एक बरन भये, सुरसरि नाम परौ॥
इक लोहा पूजा में राखत, इक घर बधिक परो।।
पारस गुन अवगुन नहिं चितवत कंचन करत खरो।
यह माया भ्रम जाल कहावत सूरदास सगरो।
अबकि बेर मोहिं पर उतारो नहिं प्रन जात टरो॥

कठिन शब्दों के अर्थ:
चित्त न धरौ = ध्यान न दो। समदरसी = सबको समान दृष्टि से देखने वाले। पार करो = उद्धार करो, भवसागर से पार करो। नार = नाला। वरन = रंग। सुरसरी = गंगा। बधिक = केसाई। पारस = एक पत्थर जिसके स्पर्श से लोहा शुद्ध स्वर्ण में बदल जाता है। कंचन = सोना। खरो = शुद्ध। जात टरो = टला जाता है। सगरो = सारा।

प्रसंग:
प्रस्तुत पद सूरदास द्वारा रचित सूरसागर के ‘विनय पद’ से लिया गया है। इस पद में कवि ने अपने आराध्य श्रीकृष्ण को समदर्शी मानते हुए उनसे अपने अवगुणों को क्षमा करने की प्रार्थना करते हुए भवसागर से पार उतारने की विनती की है।

व्याख्या:
सूरदास प्रभु श्रीकृष्ण से प्रार्थना करते हुए कहते हैं कि हे प्रभु ! मेरे दोषों पर ध्यान न दें। आपका नाम समदर्शी है अर्थात् आप सब को एक जैसी नज़र से देखते हैं। आप की इसी विशेषता को ध्यान में रखकर मैं आप से प्रार्थना करता हूँ कि यदि आप चाहें तो मुझे इस भवसागर से पार कर दें अर्थात् मेरा उद्धार कर दें। जिस प्रकार स्वच्छ जल से भरी एक नदी है तथा मैले जल से भरा एक नाला है जब दोनों मिल जाते हैं तो एकाकार हो कर स्वच्छ हो जाते हैं और उनका नाम देव नदी गंगा पड़ जाता है। जिस प्रकार एक लोहा पूजा गृह में रखा जाता है तथा दूसरा कसाई के घर पड़ा होता है किन्तु पारस उनके गुण अवगुण को नहीं देखता अर्थात् उनमें भेद नहीं मानता, वह दोनों को ही शुद्ध सोने में बदल देता है। सूरदास कहते हैं यह सारा संसार माया का भ्रमजाल कहलाता है इसलिए हे प्रभु अबकी बार मुझे भव-सागर से अवश्य पार कर दो नहीं तो आप का समदर्शिता तथा पतित पावनता का प्रण टल जाएगा।

विशेष:

कवि ने अपने आराध्य श्रीकृष्ण को समदर्शी तथा पतितपावन मानते हुए उनसे अपने उद्धार की प्रार्थना की है।
कोमलकांत ब्रजभाषा का प्रयोग है।
गीति शैली है।
अनुप्रास तथा विनयोक्ति अलंकार हैं।

वात्सल्य भाव

1. खेलन अब मेरी जात बलैया।
जबहिं मोहि देखत लरिकन संग तबहिं खिझत बल मैया॥
मोसों कहत तात बसुदेव को देवकी तेरी मैया।
मोल लियो कछु दे बसुदेव को करि करि जतन बहैया।
अब बाबा कहि कहत नंद को जसुमति को कहै मैया
ऐसेहि कहि सब मोहिं खिजावत तब उठि चलौं खिसैया॥
पाछे नन्द सुनत हैं ठाढ़े हँसत हँसत उर लैया।
‘सूर’ नन्द बलरामहि धिरक्यो सुनि मन हरख कन्हैया।।

कठिन शब्दों के अर्थ:
बलैया = बला। बल भैया = बलराम भाई। तात = पिता। बहैया = बहुत। खिसैया = खिसिया कर, झेंपकर। धिरक्यो = झिड़कना। मन हरख = मन में प्रसन्न होना।

प्रसंग:
प्रस्तुत पद भक्तिकालीन प्रमुख कृष्ण भक्त कवि सूरदास द्वारा रचित ‘सूरसागर’ में आए वात्सल्य भाव के पदों में से लिया गया है। प्रस्तुत पद में बाल श्री कृष्ण द्वारा बड़े भाई बलराम की शिकायत करने का वर्णन किया गया है।

व्याख्या:
सूरदास कहते हैं कि श्रीकृष्ण ने शिकायत करते हुए कहा कि अब मेरी बला खेलने जाएगी अर्थात् अब मैं खेलने नहीं जाऊँगा। अपनी इस नाराज़गी का कारण बताते हुए बाल श्रीकृष्ण कहते हैं कि बलराम भैया जब भी मुझे लड़कों के साथ खेलता देखते हैं तब मुझे चिढ़ाते हैं। वे मुझ से कहते हैं कि वसुदेव तुम्हारे पिता और देवकी तुम्हारी माता है। बहुत यत्न करके कुछ दे-दिलाकर वसुदेव से तुम्हें खरीदा है। अब तुम नन्द बाबा और यशोदा को माँ कहकर पुकारते हो। इसी प्रकार कह कर सभी मुझे चिढ़ाते हैं। तब मैं खिसिया कर वहाँ से उठकर चला आता हूँ। बाल श्रीकृष्ण की ये बातें पीछे खड़े नन्द बाबा सुन रहे थे उन्होंने हँसते-हँसते श्रीकृष्ण को गले से लगा लिया। सूरदास कहते हैं कि नन्द बाबा ने बलराम को झिड़का, जिसे सुनकर बाल श्रीकृष्ण मन ही मन प्रसन्न हो उठे।

विशेष:

बालसुलभ स्वभाव के कारण श्रीकृष्ण बड़े भाई को झिड़कियाँ दिलाकर प्रसन्न हुए। इसी तथ्य की ओर संकेत किया गया है।
ब्रजभाषा की कोमलकांत पदावली का प्रयोग किया गया है।
अनुप्रास तथा पुनरुक्ति प्रकाश अलंकार है।
वात्सल्य रस है।

2. मैया मोरी, मैं नहिं माखन खायो।
भोर भयो गैयन के पाछे मधुबन मोहिं पठायो।
चार पहर बंसीबट भटक्यो साँझ परे घर आयो।
मैं बालक बहियन को छोटो छींको केहि बिधि पायो।
ग्वाल बाल सब बैर परे हैं बरबस मुख लपटायो।।
तू जननी मति की अति भोरी इनके कहे पतियायो।
जिय तेरे कछु भेद उपजि है जान परायो जायो॥
यह ले अपनी लकुटि कमरिया बहुतहि नाच नचायो।
‘सूरदास’ तब बिहँसि जसोदा लै उर कण्ठ लगायो।

कठिन शब्दों के अर्थ:
भोर = सुबह। मधुबन = वृन्दावन। पठायो = भेजा। बहियन = भुजाओं से। विधि = तरीका। बरबस = ज़बरदस्ती। मति = बुद्धि। भोरी = भोली। पतियायो = विश्वास करना। लकुटि = (गऊएँ चराने वाली) लकड़ी। कमरिया = कंबली। बिहँसि = हँसकर।।

प्रसंग:
प्रस्तुत पद भक्तिकालीन प्रमुख कृष्ण भक्त कवि सूरदास द्वारा रचित ‘सूरसागर’ में आए वात्सल्य-भाव के पदों में से लिया गया है। प्रस्तुत पद में बाल श्रीकृष्ण माखन चुराते पकड़े जाने पर माता से बहाने बनाकर माखन चुराने की बात का खण्डन कर रहे हैं।

व्याख्या:
बाल श्रीकृष्ण माखन चुराते पकड़े जाते हैं तो माता के पूछने पर वे कहते हैं कि हे माता, मैंने माखन नहीं खाया है। मैं कैसे माखन चुरा कर खा सकता हूँ। प्रातः होते ही तो तुमने मुझे गउओं के पीछे मधुवन भेज दिया था। चार पहर तक अर्थात् दिन भर तो मैं वन में भटकता रहा और संध्या होने पर ही घर लौटा हूँ। मैं तो बालक हूँ मेरी भुजाएँ भी छोटी-छोटी हैं अत: ऊँचा टँगा यह छींका मैं किस प्रकार पा सकता हूँ ? सभी ग्वाल बाल मेरे दुश्मन हैं, उन्होंने ज़बरदस्ती मेरे मुँह पर माखन लगा दिया। तू माता तो अक्ल की भोली है जो उनकी बातों पर विश्वास कर बैठी हो। ऐसा लगता है कि पराया जान कर या दूसरी स्त्री द्वारा जन्म दिए जाने के कारण मेरे प्रति तुम्हारे हृदय में कुछ भेद उत्पन्न हो गया है। यह लो अपनी लकड़ी-जिसे तूने गऊएँ चराने के लिए दिया है और यह लो अपनी कंबली-जिसे ओढ़ कर मैं गउएँ चराने जाता हूँ। तुम ने मुझे बहुत नाच नचाया है अर्थात् बहुत परेशान किया है। सूरदास कहते हैं कि श्रीकृष्ण के इन क्रोध भरे वचनों को सुनकर माता यशोदा हँस पड़ी और उन्होंने श्रीकृष्ण को गले से लगा लिया।

विशेष:

कवि ने बाल कृष्ण के रूठने तथा आक्रोश करने का स्वाभाविक चित्रण किया है।
ब्रजभाषा, गीतात्मकता एवं हाव-भाव का आकर्षक चित्रण है।
अनुप्रास अलंकार की छटा दर्शनीय है। वात्सल्य रस है।

सूरदास Summary

सूरदास जीवन परिचय

महाकवि सूरदास का संक्षिप्त जीवन परिचय लिखिए।

मध्यकालीन सगुणोपासक एवं कृष्णभक्त कवि सूरदास जी का जन्म सन् 1478 ई० में दिल्ली के निकट सीही ग्राम में एक सारस्वत,ब्राह्मण परिवार में हुआ। कुछ विद्वान् इन्हें जन्म से ही अन्धा मानते हैं तो कुछ मानते हैं कि यह किसी कारणवश बाद में अन्धे हो गए लेकिन इसका कोई भी साक्ष्य नहीं मिलता। सूरदास जी वल्लभ सम्प्रदाय में दीक्षित हुए और उन्हीं की प्रेरणा से ब्रज में श्रीनाथ जी के मन्दिर में कीर्तन करने लगे। इनके काव्य में श्रृंगार और वात्सल्य का बहुत सहज और स्वाभाविक चित्रण प्राप्त होता है। श्रृंगार के वियोग पक्ष में इन्होंने गोपियों के कृष्ण के विरह में संतप्त हृदय का मार्मिक चित्रण किया है। श्रीकृष्ण लीलाओं में उनकी बाललीलाओं का वर्णन बेजोड़ है। सूरदास जी की भक्ति भावना सख्य भाव की है।

सूरदास जी रचित तीन रचनाएँ सूरसागर, सूरसारावली और साहित्य लहरी हैं। सूरसागर की रचना श्रीमद्भागवत पुराण के आधार पर की गई है। इनका काव्य ब्रजभाषा में रचित, गीतात्मक, माधुर्य गुण से युक्त तथा अलंकारपूर्ण है। इनका देहान्त सन् 1583 ई० में मथुरा के निकट पारसौली गांव में हुआ था।

सूरदास पदों का सार

सूरदास द्वारा रचित प्रथम दो पद विनय से सम्बन्धित हैं, जिनमें कवि ने श्रीकृष्ण की महिमा का गुणगान करते हुए उनके चरणकमलों की वन्दना करते हुए उन्हें करुणामय बताया है, जिनकी कृपा से लंगड़ा पर्वतों पर चढ़ सकता है, गूंगा बोल सकता है, बहरा सुन सकता है, अन्धा देख सकता है और निर्धन राजा बन सकता है। दूसरे पद में प्रभु से भवसागर से पार उतारने की प्रार्थना की गई है। वात्सल्य भाव के दो पदों में से प्रथम पद में श्रीकृष्ण की बाललीला का वर्णन करते हुए उन्हें माता यशोदा से बलराम द्वारा चिढ़ाने की शिकायत करते हुए चित्रित किया गया है, इस कारण वे खेलने भी नहीं जाना चाहते। दूसरे पद में श्रीकृष्ण माता यशोदा को यह विश्वास दिलाना चाहते हैं कि उन्होंने माखन चुराकर नहीं खाया बल्कि ग्वाल-बालों ने ही ज़बरदस्ती उनके मुख पर माखन लगा दिया है।

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.

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