Class 12 – Page 39 – PSEB Solutions

PSEB 12th Class Hindi Solutions Chapter 2 मीराबाई

November 24, 2021November 23, 2021 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

November 24, 2021November 23, 2021 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

November 29, 2021November 22, 2021 by Prasanna

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

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

Long Answer Type Questions:

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

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

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

(b) Practice of Nam

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Remembering Divine Name
Honest Labour
Sharing with Others.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Question 15.
Write a note” on the following :

Haumai
Guru
Jap
Seva.

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

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

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

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

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

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

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

Question 16.
Write about the following concepts :

Haumai
Seva (Service)
Guru

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

ARDAAS

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

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

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

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

Short Answer Type Questions:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Answer in One Word to One Sentence:

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

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

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

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

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

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

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

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

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

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

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

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

Cutting of hair,
Using tobacco.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Kam
Krodh.

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

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

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

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

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

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

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

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

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

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

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

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

Fill in the blanks:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

True Or False:

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

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

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

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

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

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

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

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

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

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

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

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

Multiple Choice Questions:

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

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

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

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

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

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

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

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

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

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

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

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

November 29, 2021November 20, 2021 by Prasanna

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

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

Long Answer Type Questions:

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

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

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

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

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

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

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

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

Question 2.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

These Tri-Ratnas are

Right Belief
Right Knowledge
Right Conduct.

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

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

These 8 parts are :

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

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

The 3 kinds of superstitions are as follows :

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

The 8 kinds of pride are as follows :

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

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

The Jains give five types of knowledge :

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

Errors in knowledge are caused because of :

an error caused by senses
incorrect study
vague perspective.

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

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

According to- these :

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

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

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

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

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

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

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

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

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

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

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

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

These Nine Truths are :

Jiva
Ajiva
Punya
Papa
Asarva
Bandha
Samvara
Nirjara
Moksha.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Bandhas are of four types,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Their names are :

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

A brief description of these is as follows :

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Short Answer Type Questions (Type-1):

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

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

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

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

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

right belief
right knowledge
and right conduct.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Short Answer Type Questions (Type-2):

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

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

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

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

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

right belief
right knowledge
and right conduct.

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

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

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

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

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

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

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

These truths are :

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Answer in One Word to One Sentence:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Rajgriha,
Vaishali.

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

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

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

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

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

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

Right faith,
Right knowledge,
Right conduct.

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

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

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

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

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

Rupi,
Arupi.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Digambaras,
Shvetambaras.

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

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

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

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

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

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

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

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

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

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

Question 72.
Mention any two Jain Angas.
Answer:

Acharangasutra,
Bhagvatisutra.

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

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

Question 75.
Who wrote Kalpasutra?
Answer:
Bhadrabahu.

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

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

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

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

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

Fill in the Blanks :

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

True Or False:

1. Jainism believes in 20 Tirathankars.
Answer:
False

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Multiple Choice Questions:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

November 29, 2021November 20, 2021 by Prasanna

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

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

Long Answer Type Questions:

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

The Four Noble Truths are as follows :

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

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

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

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

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

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

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

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

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

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

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

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

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

These eight virtues are

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Short Answer Type Questions (Type-1):

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

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

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

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

Short Answer Type Questions (Type-2):

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

The Four Noble Truths are as follows :

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

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

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

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

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

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

desire to enjoy
desire to live
desire to undo.

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

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

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

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

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

These eight virtues are

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

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

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

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

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

evil deeds
pious deeds

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

Answer in One Word to One Sentence:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Fill in the Blanks:

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

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

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

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

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

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

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

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

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

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

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

Ture Or False:

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

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

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

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

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

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

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

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

Multiple Choice Questions:

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

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

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

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

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

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

PSEB 12th Class Religion Solutions Chapter 6 The Adi Granth

November 29, 2021November 20, 2021 by Prasanna

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

PSEB Solutions for Class 12 Religion Chapter 6 The Adi Granth

Long Answer Type Questions:

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

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

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

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

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

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

I. Editiorial Scheme

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Significance of Adi Granth Sahib:

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

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

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

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

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

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

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

They treated very the people of low castes harshly. The spirit of both Hinduism and Islam was hidden beneath a mass of formalities and extraneous observances. Brahmans of the Hindu society and Mullas of the Muslim society were fleecing people in the name of religion. Being related to the ruling class the Muslims enjoyed all types of privileges while the Hindus were exploited in all possible ways.

Guru Granth Sahib also throws a good deal of light on the agriculture and trade and commerce in that period. According to Dr. AC. Bannerjee, “The Adi Granth is a rich mine of information on political, religious, social and economic conditions in the Punjab from the last years of the fifteenth to the beginning of the seventeenth century.”

The Adi Granth vehemently opposed the prevalent superstitions in the society thus lending the human race a new direction. It also tells us that we should keep ourselves detached from the materialism of the world just as a dove keeps its wings dry while swiflalniifg in water. It instructs us to do kirtan, recite Nam and get baptised.

The music that accompanies the Bani has the capacity to take the human beings to mysterious heights. Nowhere else nor in any religion can we find such an example as of giving the’Guru Granth Sahib, the due respect of the Guru. To conclude it can be said that the Guru Granth Sahib instructs us righteously in all the spheres of life thereby showering his rich jewels in our lap. In the end, we agree with the words of Dr. H.R. Gupta, “The compilation of the Adi Granth formed an important landmark in the history of the Sikhs.”

Question 2.
Write a brief note on the contributors of Guru Granth Sahib prepared by Guru Arjan Dev.
Or
How many are the contributors of Sri Guru Granth Sahib Ji? Give description of them.
Answer:
No doubt Guru Granth Sahib is a religious scripture, yet it furnishes valuable information regarding the social, religious, political and economic life of 16th and 17th centuries. In the political sphere Guru Nanak Sahib has severely criticised the administrative system of the Lodi rulers. Ruling class had become barbarian. Qazi gave justice after taking bribe. The moral standard of Mughal rulers and other courtiers had touched its lowest ebb.

Question 3.
Sri Guru Granth Sahib is a sacred Granth of all common people. Discuss.
Answer:
The Adi Granth Sahib is a unique religious scripture not only of the Sikhs but of j the entire world. The compilation of this scripture gave the golden principles of life to the Sikh community and also further consolidated it. The hymns of Guru Granth Sahib Ji gives the message of unity of God and brotherhood of mankind.

1. Importance for the Sikhs : The compilation of the Adi Granth Sahib Ji is a great landmark in the history of the Sikhs. It provided the Sikhs with a unique religious scripture. The Hindu scriptures now held no importance for them. It initiated a feeling of a separate communal entity and they totally disintegrated from Hinduism. After Guru Gobind Singh Ji left for his heavenly abode, the Guru Granth Sahib Ji was considered as their Guru by the Sikhs.

2. Message of Brotherhood : Adi Granth Sahib is the only sacred book of the world which contains hymns without any distinction on the basis of caste, colour or creed. By doing so Guru Arjan Dev Ji has given the message of brotherhood to all human beings. In the present age, when the feeling of communal harmony is disappearing and the whole world is overclouded with the fear of war, the importance of this Granth has increased to a great extent. In the words of Dr. G.S. Mansukhani, “As long as mankind lives, it will derive peace, wisdom and inspiration from this scripture. It is a unique treasure, a noble heritage for the whole human race.”

3. Literary Importance : From the literary point of view Guru Granth Sahib is a unique work. It occupies the highest place in Punjabi literature. It contains beautiful similies and embellishments. It has a form and finish not equalled by subsequent writers. Therefore, from the literary point of view Guru Granth Sahib carries immense importance.

4. Historical Importance : No doubt Guru Granth Sahib is a religious scripture, yet it furnishes valuable information regarding the social, religious, political and economic life of 16th and 17th centuries. In the political sphere Guru Nanak Sahib has severely criticised the administrative system of the Lodi rulers. Ruling class had become barbarian. Qazi gave justice after taking bribe. The moral standard of Mughal rulers and other courtiers had touched its lowest ebb. At the time of Babar’s invasion the people of Punjab were leading a miserable life which is described in Guru Nanak Sahib’s ‘Babar Bani.’ In social field women’s position was miserable.

They occupied a very low place in the society. The evils of Sati and Purdah system had further worsened their lot. A widow was cursed by one and all. Hindu society was divided into a number of castes and sub-castes. People of higher castes were provided with special privileges. So they had become very haughty.

5. Other Importances: Besides the above, there are several other importances of the Adi Granth Sahib Ji. It gives us direction to better our lives now and hereafter. Women who were treated like a shoe were given a new respect. Guru Nanak Sahib says, “Why belittle her who gives birth to Rajas?” The Adi Granth vehemently opposed the prevalent superstitions in the society thus lending the human race a new direction. It also tells us that we should keep ourselves detached from the materialism of the world just as a dove keeps its wings dry while swiflalniifg in water. It instructs us to do kirtan, recite Nam and get baptised.

Short Answer Type Questions (Type-1):

Question 1.
Write a note on the compilation and importance of Adi Granth Sahib (Guru Granth Sahib Ji).
Or
Write a note on Adi Granth Sahib Ji.
Answer:
The most important work during Guru Arjan DeV Ji’s pontificate was the compilation of Adi Granth Sahib. The objective was to compile the Bani of Gurus in one place. Guru Arjan Dev Ji initiated this great work at Ramsar. The Bani of the first five Guru Sahibs, Saints, and Bhagats was included in it. The job of writing Guru Granth Sahib was done by Bhai Gurdas Ji. This great work was completed in 1604 A.D. Later on, the Bani of Guru Tegh Bahadur Ji was also included in it. Adi Granth Sahib occupies a special place in the history of Sikhism.

Question 2.
Briefly explain the importance of Adi Granth Sahib Ji.
Or
What is the importance of Adi Granth Sahib Ji?
Answer:
No doubt Guru Granth Sahib is a religious scripture, yet it furnishes valuable information regarding the social, religious, political, and economic life of the 16th and 17th centuries. Guru Nanak Sahib gave a vivid account of the political condition o- that time in Babar Vani. In the social field, women’s position was miserable. The compilation of Adi Granth Sahib is a landmark in the history of the Sikhs. It gave the message of the universal brotherhood of mankind to the world.

Short Answer Type Questions (Type-2):

Question 1.
Write a note on the compilation and importance of Adi Granth Sahib Ji.
Answer:
The most important work during Guru Aijan Dev Ji’s pontificate was the compliation of Adi Granth Sahib. The objective was to compile the Bani of Gurus at one place and provide the Sikhs with a separate scripture. Guru Arjan Dev Ji initiated this great work at Ramsar. The Bani of Guru Nank Dev Ji, Guru Angad Dev Ji, Guru Amar Das Ji, Guru Ram Das Ji and Guru Aijan Dev Ji was included in it. Guru Aijan Dev Ji’s Sabads are maximum in number. Its number is 2216. Besides, Guru Aijan Dev Ji included the Bani of some other Saints and Bhagats. The job of writing Guru Granth Sahib was done by Bhai Gurdas Ji.

This great work was completed in 1604 A.D. Later on, the Bani of Guru Tegh Bahadur Ji was also included in it. The compilation of Adi Granth Sahib is a great landmark in Sikh history. With its compilation, the Sikhs got a separate scripture of their own. Guru Arjan Dev Ji set a new example by including the Bani written by people of various religions and castes. Adi Granth Sahib is the main source for our information regarding the political, social, religious and economic condition of people of Punjab in the 15th and 16th centuries. Moreover, Adi Granth Sahib is am invaluable treasure of India’s spirituality, culture, literature and languages.

Question 2.
What was the need of the compilation of the Adi Granth Sahib Ji?
Answer:
There were many reasons responsible for the compilation of the Adi Granth Sahib. During the time of Guru Aijan Dev Ji, Sikhism was spreading very fast. It was essential to compile a religious scripture to guide them. Secondly, Prithia, Guru Aijan Dev Ji’s elder brother wanted to acquire the Gurgaddi. With this objective, he started propagating his own teachings in the name of the Bani of Guru Ji. Guru Aijan Sahib wanted to put the Bani in record in its pure form, so that the Sikhs had no doubt. Thirdly, if the Sikhs wanted to establish their own independent state, it was essential for them to have their own religious scriptures.

Fourthly, Guru Amar Das Ji also encouraged the Sikhs to read the divine Bani of Guru Sahib. Guru Sahib says in the Anand Sahib, Come, ye beloved disciples of the Guru, sing ye the true word. Sing ye the word of the Guru, which is the most sublime of all. They, on whom is the Lord’s Grace, cherish it in the mind. So drink in ye the Lord’s Nectar and be ever imbued with His love and dwell on the lord the support of the earth. Says Nanak, “Sing ye ever the word of the True Guru.” Due to these reasons, Guru Aijan Dev Ji felt the need for the compilation of the Adi Granth Sahib.

Question 3.
How were the hymns collected for Adi Granth Sahib Ji?
Or
Describe the compilation and editing of Sri Guru Granth Sahib Ji.
Or
How Guru Arjan Dev Ji edited Adi Granth Sahib? Discuss.
Or
Which sacred Granth was edited by Sri Guru Arjan Dev Ji? Discuss.
Answer:
Guru Arjan Dev Ji used various sources for writing the Bani. The Bani of the first three Gurus—Guru Nanak Dev Ji, Guru Angad Dev Ji and Guru Amar Das Ji was with the eldest son of Guru Amar Das Ji i.e. Baba Mohan Ji. To compile the Bani, Guru Arjan Dev Ji first sent Bhai Gurdas Ji and then Baba Buddha Ji to Baba Mohan Ji but they were not successful in their objective. After this, Guru Sahib himself went from Amritsar to Goindwal Sahib barefooted. Impressed by the humility of Guru Ji, Baba Mohan Ji gave away the entire Bani to Guru Ji.

Question 4.
What do you know about the importance of Adi Granth Sahib Ji?
Answer:
1. Importance for the Sikhs : The compilation of the Adi Granth Sahib Ji is a great landmark in the history of the Sikhs. It provided the Sikhs with a unique religious scripture. The Hindu scriptures now held no importance for them. It initiated a feeling of a separate communal entity and they totally disintegrated from Hinduism.

3. Literary Importance : From the literary point of view Guru Granth Sahib is a unique work. It occupies the highest place in Punjabi literature. It contains beautiful similies and embellishments. It has a form and finish not equalled by subsequent writers. Therefore, from the literary point of view Guru Granth Sahib carries immense importance.

Answer in One Word to One Sentence:

Question 1.
Why was the Adi Granth compiled? Give one reason.
Answer:
Compilation was essential to guide the Sikhs.

Question 2.
From whom did the hymns of First three Gurus collected by Guru Arjan Dev Ji?
Answer:
Baba Mohan Ji.

Question 3.
Who was Baba Mohan Ji?
Answer:
The eldest son of Guru Amar Das Ji.

Question 4.
When and by whom was the Adi Granth compiled?
Or
When and by whom did the first compilation of Guru Granth Sahib takes place?
Or
By which Guru Sahib, Guru Granth Sahib was compiled?
Answer:
The Adi Granth Sahib was compiled by Guru Aijan Dev Ji in 1604 A.D.

Question 5. In which year and at what place was Guru Granth Sahib compiled?
Answer:
Guru Granth Sahib was compiled in 1604 A.D. at Ramsar.

Question 6.
Whom did Guru Arjan Dev Ji appoint to write the Adi Granth Sahib?
Answer:
Bhai Gurdas Ji.

Question 7.
Who was the first editor of Guru Granth Sahib?
Answer:
Guru Aijan Dev Ji was the first editor of Guru Granth Sahib.

Question 8.
Who compiled the First ‘Bir’ and where?
Answer:
Guru Aijan Dev Ji compiled the First ‘Bir’ at Ramsar.

Question 9.
In which year and at what place was the First Bir compiled?
Answer:
The First Bir was compiled in 1604 A.D. at Ramsar.

Question 10.
When and where was Second ‘Bir’ compiled?
Answer:
The Second Bir was compiled by Guru Gobind Singh Ji at a place called Damdama Sahib.

Question 11.
Who was writer of Second ‘Bir’?
Answer:
Bhai Mani Singh Ji.

Question 12.
Where was first illumination of the Adi Granth Sahib done?
Answer:
At Harmandir Sahib Ji in Amritsar.

Question 13.
When was first illumination of the Adi Granth Sahib was done?
Or
In which year First Parkash of Sri Guru Granth Sahib Ji took place?
Answer:
The first illumination of the Adi Granth Sahib was done on 16th Aug. 1604 A.D.

Question 14.
Who was the First Head Granthi of Harmandir Sahib, Amritsar?
Answer:
The First Head Granthi of Harmandir Sahib, Amritsar was Baba Buddha Ji.

Question 15.
How many great people contributed to the Guru Granth Sahib?
Or
Who was contributors towards the Guru Granth Sahib?
Or
How many composers of Bani are there in Guru Granth Sahib?

Question 16.
The Bani of how many Sikh Gurus have been incorporated in the Guru Granth Sahib?
Answer:
6 Gurus.

Question 17.
Name the Sikh Gurus whose Bani has been incorporated in the Adi Granth Sahib.
Answer:

Guru Nanak Dev Ji,
Guru Angad Dev Ji,
Guru Amar Das Ji,
Guru Arjan Dev Ji.

Question 18.
How many Sabads of Guru Nanak Dev Ji are there in the Adi Granth Sahib?
Answer:
976 Sabads.

Question 19.
Whose Shabads are incorporated the maximum in the Adi Granth Sahib?
Answer:
Guru Arjan Dev Ji.

Question 20.
How many Shabads of Guru Arjan Dev Ji are included in the Adi Granth Sahib?
Answer:
2216 Shabads.

Question 21.
The Bani of how many Bhagats have been incorporated in the Adi Granth Sahib?
Answer:
The Bani of 15 Bhagats has been incorporated in the Adi Granth Sahib.

Question 22.
Of all the Bhagats, whose Bani has been incorporated in Guru Granth Sahib? Name any four.
Answer:

Bhagat Kabir Ji,
Bhagat Farid Ji,
Bhagat Namdev Ji,
Guru Ravidas Ji.

Question 23.
Which Bhagat has contributed maximum Shabads to the Adi Granth Sahib?
Or
In Sri Guru Granth Sahib which Bahgat-Bani is included most.
Answer:
Bhagat Kabir Ji.

Question 24.
How many Shabads of Kabir Ji are there in the Adi Granth Sahib?
Answer:
541 Shabads.

Question 25.
The Bani of how many Bhatts has been incorporated in the Adi Granth Sahib?
Answer:
The Bani of 11 Bhatts.

Question 26.
Whose Bani has not been included in the Adi Granth Sahib?
Answer:

Kanha,
Chhajju,
Shah Hussain,
Pilu.

Question 27.
How many pages are there in Adi Granth Sahib?
Answer:
The Adi Granth Sahib contains a total of 1430 pages.

Question 28.
Give the total number of Ragas used in Guru Granth Sahib.
Answer:
31 Ragas.

Question 29.
Name any two Ragas used in the Guru Granth Sahib.
Answer:
Ramkali and Basant.

Question 30.
With which composition does the Guru Granth Sahib begin?
Answer:
The Mul Mantra is at the beginning of the Guru Granth Sahib.

Question 31.
Who is the composer of Japji Sahib?
Answer:
Guru Nanak Dev Ji.

Question 32.
Who was composer of Sukhmani Sahib?
Answer:
Guru Arjan Dev Ji was composer of Sukhmani Sahib.

Question 33.
What is main subject of the Adi Granth Sahib?
Answer:
The main subject of the Adi Granth Sahib is the devotion towards the Absolute.

Question 34.
Which is the script of the Adi Granth Sahib?
Answer:
Gurmukhi is the script of the Adi Granth Sahib.

Question 35.
Name two languages whose Salads are contributed in the Adi Granth Sahib.
Answer:

Punjabi,
Persian.

Question 36.
Name the main religious book of the Sikhs.
Answer:
The name of the main religious book of the Sikhs is the Adi Granth Sahib or Guru Granth Sahib.

Question 37.
Who gave Guru Granth Sahib the position of Guru in Sikhism?
Answer:
Guru Gobind Singh Ji gave Guru Granth Sahib the position of Guru in Sikhism.

Question 38.
Who gave the Guru Granth Sahib its position and when?
Answer:
The Adi Granth Sahib was given the position of Guru on 6th Oct., 1708 A.D. by Guru Gobind Singh Ji.

Question 39.
Give anyone importance of the Adi Granth Sahib.
Answer:
Adi Granth Sahib gave the message of unity of the whole mankind.

Fill in the Blanks:

1. Adi Granth Sahib was compiled in ……………
Answer:
1604 A.D.

2. Adi Granth Sahib was compiled by ……………..
Answer:
Guru Arjan Dev Ji.

3. Adi Granth Sahib was written at ………………
Answer:
Ramsar.

4. Adi Granth Sahib was written by ……………..
Answer:
Bhai Gurdas Ji.

5. The first illumination of Adi Granth Sahib was done at ……………….
Answer:
Harmandir Sahib.

6. ……………. was the first Head Granthi.
Answer:
Baba Buddha Ji.

7. ……………. compiled the second Bir of Adi Granth Sahib.
Answer:
Guru Gobind Singh Ji.

8. ……………. gave the the position of Guru to Adi Granth Sahib.
Answer:
Guru Gobind Sahib Ji.

9. Adi Granth Sahib contains the Bani of ………….. great people.
Answer:
36.

10. ……………. Shabads of Guru Nanak Dev Ji are present in the Adi Granth Sahib.
Answer:
976.

11. The maximum Shabads of …………….. are incorporated in the Adi Granth Sahib.
Answer:
Guru Aijan Dev Ji.

12. Bani of ……………… Bhagats have been incorporated in the Adi Granth Sahib.
Answer:
15.

13. …………….. Shabads of Kabir are given in the Adi Granth Sahib.
Answer:
541.

14. The Adi Granth Sahib has a total of …………… pages.
Answer:
1430.

15. Bani of Adi Granth Sahib is divided into ……………. Ragas.
Answer:
31.

16. ……………….. is the script of Adi Granth Sahib.
Answer:
Gurmukhi.

True Or False:

1. Adi Granth Sahib was compiled by Guru Ramdas Ji.
Answer:
False

2. Adi Granth Sahib was compiled in 1675 A.D.
Answer:
False

3. Bhai Gurdas Ji did the work of writing Adi Granth Sahib.
Answer:
True

4. The first illumination of Adi Granth Sahib was done at Anandpur Sahib.
Answer:
False

5. Baba Buddha Ji was the first Head granthi of the Harmandir Sahib.
Answer:
True

6. The Second Bir of Adi Granth Sahib was compiled by Guru Gobind Singh Ji.
Answer:
True

7. 36 great persons contributed to the Adi Granth Sahib.
Answer:
True

8. The largest number of Shabads of Guru Nanak Dev Ji were in the Adi Granth Sahib.
Answer:
False

9. Adi Granth Sahib contains the Banis of the Six Sikh Gurus.
Answer:
True

10. The Bani of five Hindu Bhagats and Muslim Saints is included in Adi Granth Sahib.
Answer:
False

11. 541 Shabads of Kabir are present in Adi Granth Sahib.
Answer:
True

12. The Bani of 11 Bhatts have been included in Adi Granth Sahib.
Answer:
True

13. Adi Granth Sahib has total of 1420 pages.
Answer:
False

14. The Bani of Adi Granth Sahib is divided according to 31 Ragas.
Answer:
True

15. Adi Granth Sahib is written in Gurmukhi.
Answer:
True

16. Adi Granth Sahib gives us historical knowledge.
Answer:
True

Multiple Choice Questions:

1. Who compiled the Adi Granth Sahib?
(a) Guru Nanak Dev Ji
(b) Guru Amar Das Ji
(c) Guru Arjan Dev Ji
(d) Guru Tegh Bahadur Ji
Answer:
(c) Guru Arjan Dev Ji

2. When was the Adi Granth Sahib compiled?
(a) 1604 A.D.
(b) 1605 A.D.
(c) 1606 A.D.
(d) 1675 A.D.
Answer:
(a) 1604 A.D.

3. Where was the Adi Granth Sahib compiled?
(a) Gangsar
(b) Ramsar
(c) Kartarpur
(d) Kiratpur
Answer:
(b) Ramsar

4. Who of the following helped Guru Arjan Dev Ji during the compilation of Adi Granth Sahib?
(a) Baba Buddha Ji
(b) Bhai Mani Singh Ji
(c) Bhai Gurdas Ji
(d) Bhai Deep Singh Ji
Answer:
(c) Bhai Gurdas Ji

5. Where was the first illumination of Adi Granth Sahib done?
(a) Harmandir Sahib
(b) Nankana Sahib
(c) Anandpur Sahib
(d) Punja Sahib
Answer:
(a) Harmandir Sahib

6. Who was the first head Granthi of Harmandir Sahib?
(a) Bhai Gurdas Ji
(b) Baba Buddha Ji
(c) Syfu Saint Mian Mir Ji
(d) Bhai Mani Singh Ji
Answer:
(b) Baba Buddha Ji

7. The Bani of how many Sikh Gurus have been incorporated in the Guru Granth Sahib?
(a) 5
(b) 6
(c) 8
(d) 10
Answer:
(b) 6

8. How many shabads of Guru Aijan Dev Ji are incorporated in the Adi Granth Sahib?
(a) 689
(b) 907
(c) 976
(d) 2216
Answer:
(d) 2216

9. Which of the following Bhagats has contributed maximum shabads to the Adi Granth Sahib?
(a) Farid Ji
(b) Namdev Ji
(c) Kabir Ji
(d) Ravidas Ji
Answer:
(c) Kabir Ji

10. In how many Ragas the Bani of Adi Granth has been divided?
(a) 11
(b) 21
(c) 30
(d) 31.
Answer:
(d) 31

11. What is the total number of pages of the Adi Granth Sahib?
(a) 1405
(b) 1420
(c) 1430
(d) 1440
Answer:
(c) 1430

12. Who gave the Adi Granth Sahib the position of Guru Granth Sahib?
(a) Guru Nanak Dev Ji
(b) Guru Aijan Dev Ji
(c) Guru Tegh Bahadur Ji
(d) Guru Gobind Singh Ji
Answer:
(d) Guru Gobind Singh Ji

13. When was the Adi Granth Sahib given the status of Guru Granth Sahib?
(a) 1604 A.D.
(b) 1675 A.D.
(c) 1705 A.D.
(d) 1708 A.D.
Answer:
(d) 1708 A.D.

14. Who wrote the Second Bir of Adi Granth Sahib?
(a) Bhai Gurdas Ji
(b) Bhai Mani Singh Ji
(c) Baba Buddha Ji
(d) Guru Gobind Singh Ji
Answer:
(b) Bhai Mani Singh Ji

15. In which language was the Adi Granth Sahib written?
(a) Gurmukhi
(b) Hindi
(c) English
(d) Sanskrit
Answer:
(a) Gurmukhi

PSEB 12th Class Religion Solutions Chapter 5 General Introduction to Puranas, Upanishads and Shastras

November 29, 2021November 19, 2021 by Prasanna

Punjab State Board PSEB 12th Class Religion Book Solutions Chapter 5 General Introduction to Puranas, Upanishads and Shastras Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Religion Chapter 5 General Introduction to Puranas, Upanishads and Shastras

Long Answer Type Questions:

Question 1.
Discuss in brief but meaningful the salient features of Purana literature and its importance in Hinduism.
Or
Discuss the importance of Puranas in Hinduism.
Or
Give a brief account of important Puranas.
Or
Discuss in brief but meaningful the subject-matter of Puranas.
Or
Explain how Puranas were written?
Or
What is meant by Puranas? Give a brief account of the various Puranas.
Or
Write in brief about the Puranas.
Or
Give information about famous five Puranas.
Answer:
The Puranas are the ancient texts of the Hindus. The Purana means ancient. They have been written in Sanskrit. No definite period is given for their writing. These are not a creation of single century. They are described in the Atharvaveda, Upanishads and epics. There have been made changes in them from time to time and new chapters were added to them. The Puranas were given their final touch in the Gupta period. Hence the Puranas have been written by several writers.

The Puranas were called the Fifth Veda and the Shudras were given the permission to read them. The total number of Purans are 18. These Puranas have been divided into three parts. There Eire 6 PurEihas in each part and they Eire called Shiva, Vaishnava, and Brahman Pur ana.

These parts are as follows :

1. Shiva Purana :

Vayu
Linga
Skanda
Agni
Matsya
Kurma.

2. Vaishnava Purana :

Vishnu
Bhagvata
Narada
Garuda
Padma.

3. Brahman Purana :

Brahman
Brahmand
Brahmavaivrata
Markandeya
Bhavishya and
Vamana.

The prevalent Vedic and Non-Vedic religious beliefs, myths and stories are compiled in the Puranas. Myths are those stories that have no proof, but they Eire very popular. Each Purana is divided into five parts. These parts are :

Search: It describes about the creation of the world.
Pratisarga: It gives a description about the development, destruction and recreation of the world.
Vansh: It gives a description of the lineage of the famous kings and Rishis.
Manzanar: It gives a description of the great battles fought on this earth and the important event in each of them.
Vanshanucharita: It gives a description of the kings of great lineage and the feats of the Rishis.

What is worth remembering here is that we do not have the original Puranas with us. What we have with us today as the Puranas, may not necessarily have the. descriptions as per the above divisions. A brief description of the Puranas is as follows :

1. The Brahman Purana: It is also called the Adi Purana. It has 14,000 shlokas in it. Most of it describes the pilgramage places of India. Besides this, it also gives a description of Krishana, Rama, Surya, famous royal families, earth, hell,’ various castes and about Varna Ashrama system.

2. The Padma Purana: This is the biggest Purana. It has almost 55,000 shlokas in it. It describes the Srishti Khand, Bhumi KhEind, Swarga Khand and Pataal Khand. It gives a detailed description of the Vishnu Katha and Rama Katha. Besides these, this Purana also describes about the holy places and fasts. Several stories pertaining to myths Eire Eilso recorded in it.

3. The Vishnu Purana: This Purana has 23,000 shlokas in it.*It says that Vishnu is the supreme god. He alone has created the world and protects it. Famous among the stories given in it are the stories of Prahlad and Dhruva. It also describes the strange things about this world and the people of heaven. It gives a description of several famous lineages. In the fifth and last part, the various miraculous deeds of Krishna have been discussed.

4. The Vayu Purana : This Purana has 11,000 shlokas in it. It describes several stories associated with the glory of Shiva. For this reason, it is also called the Shiva Pursina. It describes several lineages. It has great historical importance because it is based on facts. It also gives the geographical description which is quite useful.

5. The Bhagvata Purana : Most popular among the Puranas associated with Lord Vishnu is the Bhagavata Purana. It gives a description of several stories associated with the life of Lord Krishna. It also says that Lord Buddha and the founder of Sankhya philosophy, Kapil are incarnations of Vishnu. This Purana is not very important from historical point of view.

6. The Narada Purana : This Purana consists of 25,000 shlokas. This Purana is related to the worship of Vishnu. It gives a detailed description of the prevalent ‘ education in ancient India. It does not give a description of the lineages.

7. The Markandeya Purana : There are 900 shlokas in this Purana. It gives a detailed description of the Vedic gods Indra, Surya and Agni etc. It also gives a description of several famous lineages.

8. The Agni Purana : This Purana has 15,400 shlokas. According to a belief, this Purana was narrated to Rishi Vashisht by Agni god himself. This Purana is associated with Shaivism. It throws ample light on several important subjects like war tactics, methods to perform the yajans, astrology, geography, law, grammar, medicine, fasts, donation, marriage etc. Undoubtedly, this Purana is like an encyclopaedia.

9. The Bhavishya Purana : This Purana has 14,000 shlokas in it. There are several stories related to the gods Brahma, Vishnu, Shiva and Surya. It also describes several ancient royal families and sages. Besides these, it also discusses several rituals which were performed at that time.

10. The Brahmavaivarta Purana : This Purana has 18,000 shlokas in it. This Purana tells Brahman as the creator of this universe. It gives a detailed description of Lord Krishna’s life. It also describes about Radha. In it, Ganesha has been called is an incarnation of Krishna.

11. The Linga Purana : This Purana has 11,000’shlokas in it. This Purana is associated with Shaivism. It describes about the incarnations of Shiva, fasts and holy places. It preaches to worship the linga as a form of Shiva.

12. The Varaha Purana: It has 10,700 shlokas in it. It giyes a detailed description of the worship of Vishnu in the incarnation of Varaha. It also gives a description related to Shiva, Durga and Ganesha.

13. The Skanda Purana : It was a large Purana. It describes 51,000 shlokas in it. This Purana is not available now. Information about it can be gathered from examples cited in the other texts. This Purana mainly describes about the worship of Shiva. Besides this, it gives useful information about the several holy places and temples of India.

14. The Vamana Purana : There are 10,000 shlokas in this Purana. Most of this Purana describes about the worship of gods like Shiva, Vishnu and Ganesha etc. It also describes several mythical stories.

15. The Kurina Purana : There are 18,000 shlokas in this Purana. It describes the worship of the Kurma incarnation of Vishnu. It gives a description of several mythical stories.

16. The Matsya Purana: It has 14,000 shlokas in it. This Purana is a conversation between a matsya (fish) and Manu. When this world was destroyed then this fish saved man. It gives a detailed description of several famous royal families. Besides these, there is a description of several fairs and pilgrimages.

17. The Garura Purana : There are 18,000 shlokas in this Parana. There is a description of the methods involved in the worhship of Vishnu. It gives important information about the yajnas, astrology, grammar, social science, physical education and ghosts and spirits. It gives detailed information about the last rites, sati system and pitra shradhs.

18. The Brahmanda Parana : There are 12,000 shlokas in this Pur ana. This Purana was read by Brahman. It gives a description about several dynasties and pilgramages. Importance of the Pur anas The Puranas present a detailed picture of the ancient Indian culture. The customs and traditions prevalent in Hinduism today are a gift of the Puranas. These Puranas throw ample light on the religious beliefs of the Hindus, the methods of worship of the gods and goddesses, fasts, shradhs, birth, marriage and rites performed at the time of death.

Idol worship and belief in incarnation is also a gift of the Puranas. These Puranas popularized the tradition of worship of forefathers further. People were inspired to donate. The description of the popular dynasties given in the Puranas proved to be quite useful historically.

The description of the pilgramages and temples gives us important infbrmation about the contemporary art. Besides these, the Puranas throw ample light on the social, economic and political condition of ancient India. Undoubtedly, it would be no exaggeration if the Puranas are called the encyclopaedia of Indian culture. Dr. R.C. Hazra has aptly remarked, “The Puranas have played a very important part in the life of the Hindus for more than two thousand years.

They have brought home to the common man the wisdom of the saints of the highest order without creating any discord. The authors of these works took every individual into consideration and made such prescriptions as would benefit him in.his social and religious life.”

Question 2.
Discuss in brief but meaningful the subject matter and importance of Upanishads.
Or
Give a brief account and importance and meaning of Upanishads.

Or
Discuss the contents of Upanishads and their importance.
Or
Explain the subject-matter of Upanishadls.
Or
Write a short note on the main teachings of the Upanishads.
Or
Discuss the main teachings of the Upanishads.
Or
What do you know about the main teachings of the Upanishads?
Or
What do you know about the main doctrines of the Upanishads?
Or
What is meant by Upanishads? Give a brief account of their main features.
Or
Give introduction about the Upanishads.
Or
Write about the m$dn teachings of the Upanishads. Name two earliest Upanishads.
Or
What is meant by Upanishads? Describe any two of them in brief.
Answer:
The Upanishads are considered as the true origin of Indian philosophy. Upanishads are those texts which incorporate in them the spiritual knowledge of the „ world of highest order just as pearls are held together in a string. The lustre o’f these pearls helps to eradicate the inner darkness of a person and, he is illuminated to such an extent that it outshines the light of the even sun. It would be no exaggeration to say that the Upanishads are the prime source of Indian philosophy. The word Upanishad is made from a combination of three words. The word ‘Up’ means near, ‘Ni’ means devotion and ‘Shad’ means to sit. Thus the word Upanishad’ means sitting beside with complete devotion.

In fact, Upanishad is such knowledge which a guru gives to his students secretly. The Upanishads are also called Vedanta because they are considered to be consequential part of the Vedas. Vedanta means the last knowledge. This means that there is no knowledge beyond or after Upanishads. The Upanishads were composed by different sages between 1000 B.C. and 300 B.C. The total number of all Upanishads is 108. Upanishads like Isha, Kena, Prashna, Mundaka, Taittiriya, Aitareya, Chhandogya, Brihadaranyaka Shvetashvatara, Kaushitaki and Katha are considered the most important. The main teachings of the Upanishads are as follows :

1. Nature of Self : The word Self has been frequently used in the Upanishads because it is considered as the ultimate source of all knowledge. Self is the omnipresent living element. This element forms the basic foundation of all elements. This assumes a living form and resides in the hearts of all people. This is Brahman or the Atman (Absolute). For this reason, the Self is considered as the source of all light. According to the Upanishads, the Self is the only element about which there is no doubt. The Self is the determined strength. It is not transitory. It itself forms the basis of all transitory elements. For this reason, it is unchanging itself.

2. Nature of the Absolute : The word ‘Brahman’ is derived from an element of Sanskrit language called ‘Briha’ which means to grow or to proceed. From philosophical point of view, Brahman is an element which led to the creation of the visible world. Brahman is considered as an epitome of the power of man and nature. He is the master of unlimited powers because he himself is boundless. He is all pervading and the light of all lights. Despite being the basis of all virtues it is called Nirguna. He is the source of complete knowledge. It is impossible to describe his knowledge in words. Undoubtedly, he is the basic cause and foundation of the entire world.

3. Identity of Self and the Absolute : The sages have considered the Self and Brahman as a single entity in the Upanishads. They were considered as one basic element. For this reason, in the Upanishads, the words Self and the Absolute are used interchangeably at- several places. The distinction is only in words but not in meaning or element. There is only one primary element. He is sometimes called Self and sometimes called the Absolute. Just as a river joins the sea, so does the Self sublime with the Parmatman. Because the Self and the Absolute are one, therefore they cannot be differentiated. In brief, the Upanishadic philosophy looks like an ocean in a drop.

4. Creation of the World : There are several instances of the description of the creation of the world in the Upanishads. It tells that Brahman (the Absolute) created the world. Prior to the creation of the world, Brahman was present in its own Self. Then Brahman decided to express Himself in various forms. In this manner, began the creation of the world.

5. Belief in Karma Theory : The Upanishads believed in the Karma Theory. According to this, each person had to pay for his deeds (Karmas). The fruits of the deeds of the previous birth would have to be borne during the present birth. The fruits of the deeds of this birth would be borne in the next birth. The joys and sufferings of our lives depend upon our own deeds. Hence we should always indulge in good deeds and keep a distance from evil deeds. It is due to one’s ill deeds that a man gets separated from the Parmatman and continues to be a part of the vicious circle of transmigration.

6. Moral Virtues : The Upanishads have greatly emphasised on moral virtues. It is only when one adopts the moral virtues then he can swim across the ocean of this life. These virtues are :

Always speak the truth.
Love all beings.
Think of others’ misery as one’s own.
Keep distance from pride, greed and evil thinking,
Do not indulge in stealing or robbing,
Obey the tenets of religion.
Do not show laxity towards the study of the Vedas, education, deities and forefathers,
Be sincere towards social welfare,
Respect your guru.

7. Maya : The Upanishads have thrown ample light on the principle of Maya. The world and its elements have been referred to as Maya. Ignorant men run after the attractive elements of this world. To acquire them, they do not hesitate to use even the worst meAnswer:Maya veils one’s intelligence and renders man to be trapped in the cycle of transmigration. An intelligent man understands the mystery of Maya and so does not fall a prey to this vicious Maya. Only such persons attain salvation (Moksha).

8. Moksha : The attainment of Moksha is the prime objective of a man’s life. Through Karma, a man is subjected to the sufferings of transmigration. The Atman inside the body is the partner to all joys and sufferings. Till the time, the Atman is trapped in the body, it cannot free itself of joys and sufferings. Ignorance is the prime cause of all bonds of man. When this ignorance is destroyed, man is freed from all bonds and he attains salvation.

Moksha is the last step of ladder of man’s knowledge upon reaching there, he achieves all. Nothing supersedes the joy of attaining Moksha. According to the Upanishads, Moksha can be attained only through knowledge. The famous historian Dr. S.N. Sen has aptly remarked, “The Upanishads are rich in deep philosophical content and are the bed¬rock on which all the latter philosophical development rests.”

Question 3.
Explain the meaning and nature of Self and the Absolute.
Or
What is the relationship between Self and the Absolute? Explain.
Answer:
A detailed information in context of the Self and Brahman has been given in the Upanishads. What is the Self? What is meant by Brahman? What is the form of these two and what is the relationship between these two, a brief description in this context is given as follows :

(A) Nature of Self
The word Self has been used quite often in the Upanishads because they are considered to be a storehouse of complete knowledge. Self is the omnipresent living element. This element is the basic foundation of all elements (both materialistic and non-materialistic). It takes the form of a living being and resides in all hearts. It is Brahman or the Absolute. For this reason, Self is called the flame of all flames. The form of Self has been described in the Upanishads in the following manner :

1. Self is Certain Being: According to the Upanishads, the Self is the only thing which cannot be put to doubt. Self is a certain being. It does not need to be proved because it is self evident. It is considered to be a basis of all materialistic and non- materialistic elements. No experience is without the Self being involved in it, but it does not experience. It is the witness to all experiences.

2. Self is Permanent: Self is permanent. It is not transitory. It is the basis of all temporary things. Hence, it cannot be changed. It is beyond all psychological actions
and hence it is not affected by worldly changes. In fact, it is the creator of all changes but lives in its past. Hence one cannot deny the permanence of Self.

3. The Doctrine of Five Layers : To understand the form of Self, the Taittiriya Upanishad gives the Doctrine of the Five Layers. These five layers are :

Annamayi Kosh : It is a non-living and lifeless element. It comes at a materialistic level.
Pranmayi Kosh : It comes at a living level. It includes all flora and fauna.
Manomayi Kosh : It comes at a stage of consciousness. It is the objective of life.
Vigyanmayi Kosh : It is at a level of self consciouness. In it consciousness develops logical intellect.
Anandmayi Kosh : It is the true level of the Self. It destroys the spirit of diversity and differentiation.

The first four layers become a part of this pleasure (Anand) which is the last stage of their development. Hence the Doctrine of Five Layers proves that the Self is pure, living form of pleasure.

4. The Four Stages : The Mandukya Upanishad tries to explain the four stages of Self on the basis of consciousness. These four stages are :

The Stage of Wakefulness : In this stage the heart experiences pleasure from things of the world with the help of his senses.
The Stage of Dreams : In this stage consciousness presents several pictures (reflections) in itself.
The Stage of beep Sleep : It is the stage of deep sleep. The pleasure experienced in this stage is not real.
The Turiya Stage : It is a religious state. All ignorance gets destroyed here. The state of pleasure that the Self attains at this stage is indescribable.

(B) Nature of the Absolute:

The word ‘Brahman’ is derived from an element ‘Briha’ in Sanskrit language which means to grow, increase and sprout. It can thus give a philosophical conclusion that Brahman is that element that has created this visual world. Brahman is considered-: to be a form of a person and nature is considered to be a form of power. His powers are unlimited because he Himself is without boundation. He is considered to be omnipotent and the source of all fight.

He is Nirguna (Attributeless) despite being the basis of all forms. He is the storehouse of all knowledge. It is impossible to describe his knowledge in words. Undoubtedly, He is the root cause and basis of the entire universe. A brief description of the form of the Absolute is as follows :

1. Absolute is Qualified Essence: The Upanishads have referred to the sages as the form of the Absolute at several places. The Mundaka Upanishad talks about the form of the Absolute as being present everywhere south-north, west-east, above the sky and below the earth. The Absolute is the universe. Brihadaranyaka Upanishad states that initially there was the Absolute alone but when he attained form, it became omnipresent.

The Chhandogya Upanishad says that the Brahman reaches everyone through all actions, all desires, all fragrances and all tastes. In short, it implies that Absolute is all in one.

2. Absolute is Attributeless Essence : The Upanishads refer to the Absolute as the attributeless essence. It has no form, colour, shape etc. For this reason it can neither be seen nor can it be understood. The Mundaka Upanishad says that the Brahman is neither visible, nor receivable and without clan, eyes, ears, hands and feet etc. Shankar says that the Brahman is the cause of all the universe but it cannot be converted into it. It is the basis of all changes. Since the Absolute is nondescriptive, it has been described using the words ‘Neti, Neti’ (no end, no end).

3. Absolute is the Cause of World : The Upanishads call the Absolute as the cause of the world. According to the Taittiriya Upanishad, it is Brahman which leads to the creation of all things and because of which they continue to be in existence and in the end they become a part of it. The Chhandogya Upanishad calls the Absolute as ‘Tajlan’ which means that which originates from the Absolute, lives with the help of its support and in the end becomes an inseparable part of it. It implies that the Absolute gave an expression to this world and its origin and end is caused by the Absolute.

4. Absolute is the Source of Light: The Upanishads consider the Absolute as the source of light. The sun, moon, stars etc. give light as parts of the light of the Absolute. The light of the Absolute should not be considered to be a form of the materialistic light because the materialistic light can be seen with the eyes but the light of the Absolute can be seen only through the power of Yoga. The spiritual light of the Absolute is present in all the things of this worl’d.

5. Absolute is Existence : The Absolute is considered to be of existence according to the Upanishads. In philosophy, Absolute means existence. The Absolute is the basis of all existence. Wherever there is existence, it is because of the Absolute. The Absolute is not dependent on anything for its existence but it is considered to be the foundation of the existence of all creatures and elements. Consequently, the Absolute is considered to be the form of all truth.

6. Absolute is Bliss : The Absolute is called a bliss in the Upanishads. What is worth remembering here is that this bliss is not like the other pleasures of the world. It is limitless and endless like the sea of pleasure. It is due to the bliss of the Absolute that all creatures are bom in this universe. It is the cause of life of all creatures. Each creation experiences this pleasure on the basis of one’s potential. In the end, all the creatures get immersed in this pleasure. There is no end to this pleasure of the Absolute because it is the form of complete bliss.

Identity of Self and the Absolute:

The sages in the Upanishads have made no distinction between the Self and the Absolute. They considered it as one basic element. For this reason, they often use the terms Self and the Absolute interchangeably. The distinction is merely that of words but there is no distinction of meaning or element. The basic element of this world is only one. It is sometimes called Self and sometimes called the Absolute. Just as a river meets the sea and becomes a part of it, similarly the Self becomes a part of the Absolute. Because the form of Self and the Absolute is one, hence, they cannot be distinguished. In brief, looking for the ocean in one drop or one drop in the ocean is what the Upanishadic philosophy is all about.

Question 4.
Give a brief account of the main teachings of Bhagvadgita.
Or
Explain the basic teachings of Bhagvadgita.
Or
Discuss in detail the Karamayoga.
Answer:
The Bhagvadgita is a part of the Mahabharata. It is more popularly known by the name Gita. There are 18 chapters and 700 shlokas (verses) in it. The sermon of Gita was given by Lord Krishna to Aijuna before the battle of Mahabharata began. The ideology imparted by Gita was usually beyond the comprehension of the common man. The ideas of Gita have a magical impact on the common people. It is for this reason, that the Gita is dear to all the Hindus even today. Ramanuja (1017—1137) wrote a commentary on Bhagvadgita and interpreted its teachings.

It has been translated into many languages of the world. Its most popular English translation have been done by Edwin Arnold under the title, The Song Celestial. A brief description of the main teachings of the Gita is as follows :

1. God : The Gita calls the Parmatman (God) as the creator of all world. He is one. He is omnipotent and present in all creatures and objects. He is the creator, preserver and destroyer of all creatures. God is the basis of all knowledge, truth, joy, sorrow, violence, non-violence, courage, happiness, fame and disrespect etc. The tenth chapter of the Gita says, “I am the initiator of everything. Everything is borne out of me. Knowing this, the intelligent men with full devotion worship me.” God is immortal. He is free from the bonds of birth and death. He is the greatest of all.

2. Atman : According to the Gita, the body is not the Atman (soul). The circle of birth and death is related to the body and not the Atman. The Soul is the indestructible element. The water, wind, weapons etc. have no impact on the Atman. Neither does it bom, nor does it die. Just as a man removes his old and tattered clothes to wear new ones, similarly the Atman discards old bodies to enter into new ones.

3. Karamayoga : Karamayoga is a famous principle of the Gita. No creature can spend a single moment without Karma. A person who is able to control his senses and work selflessly is called Karamayogi and those persons who fall a victim to their senses and work to show off are called hypocrite. Except Karamayogi (Karma which does not desire of any fruits), the rest are all full of bonds. Hence, the Gita inspires a man to be a Karamayogi. According to the Gita, every Karma bears fruit which has to be borne by the person. It is never possible that a person performs an action and escapes its fruit. It is an inevitable principle. The fruits of one’s deeds lead one into the vicious circle of transmigration.

He bears the sufferings of fruit of the deeds of the previous birth and through new deeds, gathers the fruits of this birth to move on to the next birth. As a consequence of his deeds, man attains several stages of life, the highest being the Parampad which is his highest goal. Only through Karamayoga man can attain Parampad.

4. Bhaktiyoga : Bhaktiyoga is counted among the three main paths of the Gita. Bhakti is of several types :

Prapti Bhakti : It is a kind of bhakti in which the devotee comes with a pious heart in the shelter of God and gets detached from the materialistic elements,
Swarth Bhakti : Most of the bhakti in this world is purposeful. The reason for this is that some people resort to bhakti after they are hassled by troubles and they want to get rid of them,
Jnana Bhakti: Such bhagats deeply study the Shastras to fulfil their desire of knowledge and by God’s grace are able to attain true knowledge,
Nirguna Bhakti : This is a kind of bhakti in which God is considered omnipresent in all forms and thus he serves all the creatures.
Saguna Bhakti : In this kind of bhakti, the devotee with a pure heart pays devotion to the idol of his god.
Kirtan Bhakti : In this bhakti, the devotee constantly indulges in Kirtan in the name of God.
Shravana Bhakti : This type of bhakti is for the less educated. For this reason, they cannot deeply study the Shastras. Consequently, they listen to the sermons of Shastras from the others and tread on the path of bhakti. All these forms of bhakti are considered as a source of Mukti (salvation).

5. Jnanayoga : According to the Bhagvadgita, the fire of knowledge reduces all the bonds of Karma to ashes. For this reason, there is no purer a thing than knowledge in this world. This knowledge is not limited to the knowledge of ordinary elements. It actually means pure knowledge of the Soul. This is called Jnanayoga. Of Karmayoga, Bhaktiyoga and Jnanayoga, Jnanayoga receives prominence because without the knowledge of the Soul, a man can neither be a true Karamayogi nor can he be a true devotee.

After attaining human form, the creature who is not able to attain the knowledge of the Soul can never attain freedom from the bondage of cycle of Karma. Knowledge is the best way to attain salvation because knowledge sets the seed of Karma on fire and a burnt seed cannot give rebirth to a plant.

Question 5.
What do you know about the three paths shown in the Bhagwadgita for the benefit of mankind?
Or
Which are the three Yogas mentioned in the Bhagvadgita? Discuss.
Or
How many Yogas are referred to in the Bhagvadgita? Discuss in detail.
Or
Which are three Yogas mentioned in the Bhagvadgita? Discuss Bhaktiyoga.
Answer:
The Bhagvadgita or the Gita is one of the sacred texts of the Hindus. It gives a simple solution in clear words to all the problems of human life. The Gita does not suggest any one way of life for the attainment of salvation. It says that if every man’s behaviour is different from the other, then there ought to be different ways of reaching one’s ultimate goal. There are three ways of doing this Karamayoga, Bhaktiyoga and Jnanayoga. A man chooses his own path of life according to his nature and interest.

1. Karamayoga : Karamayoga is a famous principle of the Gita. No creature can spend a single moment without Karma. A person who is able to control his senses and work selflessly is called Karamayogi and those persons who fall a victim to their senses and work to show off are called hypocrite. Except Karamayogi (Karma which does not desire of any fruits), the rest are all full of bonds. Hence, the Gita inspires a man to be a Karamayogi. According to the Gita, every Karma bears fruit which has to be borne by the person. It is never possible that a person performs an action and escapes its fruit. It is an inevitable principle. The fruits of one’s deeds lead one into the vicious circle of transmigration.

2. Bhaktiyoga : Bhaktiyoga is counted among the three main paths of the Gita. Bhakti is of several types :

Prapti Bhakti : It is a kind of bhakti in which the devotee comes with a pious heart in the shelter of God and gets detached from the materialistic elements,
Swarth Bhakti : Most of the bhakti in this world is purposeful. The reason for this is that some people resort to bhakti after they are hassled by troubles and they want to get rid of them,
Jnana Bhakti: Such bhagats deeply study the Shastras to fulfil their desire of knowledge and by God’s grace are able to attain true knowledge,
Nirguna Bhakti : This is a kind of bhakti in which God is considered omnipresent in all forms and thus he serves all the creatures.
Saguna Bhakti : In this kind of bhakti, the devotee with a pure heart pays devotion to the idol of his god.
Kirtan Bhakti : In this bhakti, the devotee constantly indulges in Kirtan in the name of God.
Shravana Bhakti : This type of bhakti is for the less educated. For this reason, they cannot deeply study the Shastras. Consequently, they listen to the sermons of Shastras from the others and tread on the path of bhakti. All these forms of bhakti are considered as a source of Mukti (salvation).

3. Jnanayoga : According to the Bhagvadgita, the fire of knowledge reduces all the bonds of Karma to ashes. For this reason, there is no purer a thing than knowledge in this world. This knowledge is not limited to the knowledge of ordinary elements. It actually means pure knowledge of the Soul. This is called Jnanayoga. Of Karmayoga, Bhaktiyoga and Jnanayoga, Jnanayoga receives prominence because without the knowledge of the Soul, a man can neither be a true Karamayogi nor can he be a true devotee.

Question 6.
What do you know about Nishkama Karma of Bhagvadgita?
Answer:

Karamayoga : Karamayoga is a famous principle of the Gita. No creature can spend a single moment without Karma. A person who is able to control his senses and work selflessly is called Karamayogi and those persons who fall a victim to their senses and work to show off are called hypocrite. Except Karamayogi (Karma which does not desire of any fruits), the rest are all full of bonds. Hence, the Gita inspires a man to be a Karamayogi. According to the Gita, every Karma bears fruit which has to be borne by the person. It is never possible that a person performs an action and escapes its fruit. It is an inevitable principle. The fruits of one’s deeds lead one into the vicious circle of transmigration.

Question 7.
Who gave the lesson contained in the Bhagvadgita and to whom? Of the three Yogas in the Gita, write about the Bhakti Yoga.
Answer:
The preachings given in the Bhagvadgita were given by Lord Krishna to Aijuna.

Bhaktiyoga : Bhaktiyoga is counted among the three main paths of the Gita. Bhakti is of several types :

Prapti Bhakti : It is a kind of bhakti in which the devotee comes with a pious heart in the shelter of God and gets detached from the materialistic elements,
Swarth Bhakti : Most of the bhakti in this world is purposeful. The reason for this is that some people resort to bhakti after they are hassled by troubles and they want to get rid of them,
Jnana Bhakti: Such bhagats deeply study the Shastras to fulfil their desire of knowledge and by God’s grace are able to attain true knowledge,
Nirguna Bhakti : This is a kind of bhakti in which God is considered omnipresent in all forms and thus he serves all the creatures.
Saguna Bhakti : In this kind of bhakti, the devotee with a pure heart pays devotion to the idol of his god.
Kirtan Bhakti : In this bhakti, the devotee constantly indulges in Kirtan in the name of God.
Shravana Bhakti : This type of bhakti is for the less educated. For this reason, they cannot deeply study the Shastras. Consequently, they listen to the sermons of Shastras from the others and tread on the path of bhakti. All these forms of bhakti are considered as a source of Mukti (salvation).

Question 8.
What do you mean by Dharma Shastras? Write a note on the main Dharma Shastras.
Or
Which subjects have been touched in Dharma Shastras? Explain.
Or
What is Dharma Shastra? Explain any one of the Dharma Shastra.
Or
What is Shastra? Give brief description of any Hindu Scripture (Shastra).
Or
Write a brief note on Hindu Scriptures (Shastras).
Or
Describe the main features of Shastras.
Or
Explain the importance of Dharma Shastras.
Or
Describe Dharma Shastras.
Answer:
The Dharma Shastras Eire ancient texts of the Hindus. These are also called Smritis. Of these Dharma Shastras, the most famous are Manu’s Dharma Shastra or Manu Smriti. Besides this, the Smritis composed by Yajnavalkaya, Vishnu and Narda are also important. The historians disagree on the period of the composition of the Dharma Shastras. The common view is that they were created between 1st B.C. and Ith B.C. These Dharma Shastras are composed in Sanskrit. In these, the Vishnu Sihriti is composed in prose whereas the rest of the three Dharma Shastras are written in the form of a poem.

These Dharma Shastras render light on the religious, social, political and economic regulations of ancient India explicitly. Consequently, these Dharma Shastras are a valuable source for us to know about the condition of the people of that time. A brief description of the main Dharma Shastras is as follows :

1. Manu Smriti : Manu Smriti is also known by the name Manu Samhita. It was composed by Manu. Manu is considered as the world’s first law giver. In his compositions, he has given important information about the origin of Dharma and its sources. It clearly defines the roles of the Brahmans, Kshatriyas, Vaishyas and Shudras. The Brahmanas occupied the highest position in society whereas the Shudras were considered the lowest. In it, human life is divided into four ashramas i.e. Brahmacharya, Grihastha, Vanaprastha and Sanyasa and the associated responsibilities and importance is also described in it.

If they are angry with usr we should not lose our temper. Because we can never repay them for what they have done for us. A person who disrespects them should be fined with 100 pana. According to Manu, women should not be given the right to study the Vedas or the right to property. Their ideas should never be trusted. They should not be given freedom. He was in favour of early marriage. He opposed widow remarriage and Niyoga practices.

According to Manu, people should lead a simple and pious life. According to him, wicked and evil doers have to face several difficulties in hell. He was strictly against gambling. According to him, the government should fix the prices of goods. Besides these subjects, Manu has also given information about Yoga, Meditation, Transmigration and Moksha in his composition.

2. Yajnavalkya Smriti : Though Yajnavalkya Smriti is brief as compared to Manu Smriti but it is important in several aspects. The description in it is bound by principles and the language is lucid. It is considered to be composed between 100 B.C. and 300 B.C. Yajnavalkya Smriti is divided into three chapters. The first chapter deals with the values right from conception to marriage, the duties of a wife, the rights and duties of the four Vamas, the rules of charity, the rules for observing shradhas and the fruits of observing them, the appropriate qualities of a ruler and his ministers, judicial system and the penance for criminals and the tax system explicitly.

The second chapter gives the difference between Dharma Shastra and Artha Shastra. Rights to property, the rules relating to slavery, gambling, theft, rape, border disputes . are given in great details. The third chapter renders light on the last rites, period of sorrow, means of attaining purity, Atman, path to Moksha, evil doers, yogis, means to attain knowledge of the Atman, hell, objectives of remorse, killing of creatures etc.

The Yajnavalkya Smriti and Manu Smriti differ on certain issues. Manu on one hand has allowed a Brahmana to marry the daughter of a Shudra, on the other hand Yajnavalkya opposed it. Manu has criticised Niyoga whereas Yajnavalkya was in favour of it. Manu believed that the widows should have no right over property whereas Yajnavalkya was completely in favour of it. Manu was strictly against gambling whereas Yajnavalkya did not consider it bad. He was in favour of bringing it under the control of the government to obtain revenue. Yajnavalkya has provided important and useful information about biology and medical science in his Smriti.

3. Vishnu Smriti : This Smriti was composed between 100 A.D. and 300 A.D. It was written in the form of prose. In it some shlokas have been taken from Manu and Yajnavalkya’s Smritis. In Vishnu Smriti, the Aryan region has been described more explicitly than Manu Smriti. It covers almost the whole of India. It proves that during the period when Vishnu Smriti was composed, the Aryans had spread in the whole of India. The rulers were the focus of administration.

To expand their empires and protect their subjects was their prime duty. A Council of Ministers was appointed to help the king to run the administration efficiently, The ministers were appointed primarily on the basis of their abilities and loyalty towards the state. The smallest unit of administration was called Gram (village). To give fair justice to the subjects was the prime responsibility of the ruler. Vishnu Smriti gives a detailed description of the types of crimes and the punishments awarded for them.

The Manu Smriti describes that due to their highest position in society there should be no tax imposed on the Brahmans but the Vishnu Smriti favoured it. Vishnu Smriti was against gambling and considered it as a blot on society. It believed in the Varna system and Ashrama system prevalent in society. The Shudras too could become ascetics whereas according to the Manu Smriti they could not attain Sanyasa. During this period, the situation of women worsened.

This can be guaged from the fact that the Sati system began during this period. Vishnu Smriti emphasises on the fact that people should lead simple and pious life. They should not even speak to the crooked people. Vishnu Smriti also describes the coins namely yava, masha, swama, nishak, kishnal etc. It proves that trade at that time was not only conducted through the barter system but also by coins.

4. Narda Smriti : This Smriti was composed between 100. A.D. and 400 A.D. This Smriti has some shlokas from the Manu Smriti but it has its own qualities. The king appointed spies to keep him informed of the incidents of the kingdom. Kul, Shreni and Gana were institutions for social welfare. These institutions made their own policies and rules. The king interfered less in the internal affairs of these institutions. The Narda Smriti gives a detailed account of the judicial process of the state. The king was considered as the supreme justice of the state. His decisions were final.

Narda was in favour of bringing gambling under government control so that the government could earn some income from it. He was not in favour of a widow being given the property of her husband. He supported widow-remarriage and Niyoga traditions. He described the 15 kinds of slaves prevalent in society. Their duty was to serve the main three castes. They had no right to own property.

There was a system of partnership in business and the profit or loss was to be distributed proportionately among the partners. Narda has described the coins called dinar, pana and swama. He laid down some rules for the learning of students and artisAnswer:They had to go to the workshops of their masters to learn work. They could not leave their masters before the prescribed period of learning or else they were heavily penalised.

It is clear from the above mentioned description that the Dharma Shastras render great light on the various laws and traditions and customs. They are very important from historical point of view. Dr. R.C. Majumdar has aptly remarked, “The Dharma Shastras, also called Smritis, have played a very important part in Hindu life during the last two thousand years. Although the Vedas are regarded as the ultimate sources of dharma, in practice it is the Smriti works to which the Hindus all over India turn for the real exposition of religious duties and usages. They are also regarded as the only authentic sources of Hindu law and social customs.”

Question 9.
What is meant by Manu Smriti? What subjects have been discussed in it?
Or
What do you know about Manu Smriti? Explain.
Answer:
The Manu Smriti is counted^irst amongst the few in the Dharma Shastras. It is also called the Manava Dharma Shastra. It was composed between 200 B.G. and 200 A.D. There are 27,000 shlokas in it and there are 12 chapters in it. It is written in Sanskrit in poem form. Manu is considered to be the first law giver to the world. In his creation, Manu has thrown ample light on the religious, social, political and economic regulations of India, during the contemporary era. A brief description of these regulations is as given below :

1. Four Sources of Dharma : The biggest contribution of Manu towards Indian heritage is his information about the four sources of Dharma. According to him, Vedas are the first source of Dharma. They give the basic element to all the religions of the world. The second source is Smriti. Smriti implies all those things that are written on the basis of one’s memory power. Smriti is different from Shruti. Shruti includes those things which are directly heard from the Absolute.

Dharma Shastras come under Smriti and the Vedas come under Shruti. A person who obeys the laws given in the Shruti and Smriti, attains fame in one’s lifetime and becomes the recepient of extreme pleasure in the next birth. The third source is the recognised customs and traditions but they should be based on good behaviour. The fourth source is that which is followded by the Self but that too should be based on good behaviour.

2. Administrative Laws : The Manu Smriti renders a great significance to the role of the king. He was the chief of the state. He was considered to be a form of God. His main duty was to protect Dharma and his subjects. It was essential for his subjects to follow his orders. The king was absolute. He used to form a Council of Ministers comprising 7 or 8 ministers with the objective of running the administration properly. Mukhyamatya was the head of this council and he was usually a Brahmana.

It explicitly describes the capabilities of the ministers and their duties, rules of battle, taxes imposed by the king over his subjects. Manu was not in favour of imposing taxes on the Brahmanas. Even the handicapped were not taxed. For administrative convenience, every kingdom was divided into several administrative units. The smallest administrative unit was Gram (village) which was headed by the Gramini. The king hardly interfered in the local administration.

3. Judicial Administration : Manu contributed commendably towards the field of law. He was the first person who distinguished between the civil and criminal laws. He considered it to be the first duty of the king to give fair justice. The ruler established several courts in his kingdom. The Kul, Shreni and Gana were also given the right to establish their own courts. If not satisfied by the decision of the court, any appellant could plead before the ruler. Manu has described 18 types of crimes like default in repayment of loan, breach of trust, breaking one’s promise, stealth, robbery, defamation, succession relation, extra marital affairs, non-payment of dues, border disputes etc.

Different punishments have been fixed for different crimes. Manu was not in favour of awarding death sentence to the Brahmanas. To make the criminals commit their crimes, they were even made to go through a fire test or a water test. In brief, there was no branch of the modem law system that remained untouched by Manu.

4. Varna System : Manu was in favour of the*prevalent Varna system. According to him, the Brahmanas were bom out of the mouth of the Absolute, the Kshatryias emerged from his arms, the Vaishyas from the stomach and the Shudras from his feet. The Brahmanas had the highest position in society. Their main work was to study the Vedas and help others to study them, to perform yajnas for the benefit of others, giving and taking donations, to act as the judge and the chief advisor of the ruler. They were expected to lead a pious and simple life. The main work of the Kshatriyas was to protect people.

Besides this they had been asked to study the Vedas, perform yajnas and give gifts. The primary works of a Vaishya were trade- commerce, agriculture and cattle rearing. They too could study the Vedas. The work of the Shudras was to serve the above mentioned three castes selflessly. They were not allowed to study the Vedas.

5. The Four Ashramas : Considering human life span to be approximately of 100 years, Manu has divided it into 4 Ashramas of 25 years each. They were Brahmacharya Ashrama, Grihastha ashrama, Vanaprastha Ashrama and Sanyasa Ashrama. All these Ashramas were fixed for the above mentioned three castes. The first ashrma was Brahmacharya. In it a child attained knowledge from the age of 5 years to the age of 25 years. Grihastha Ashrama was from 25 to 50 years. In it man marries in order to
have children. He took complete responsibility of their rearing.

It was esssential for every family to have a son. Vanaprastha Asharma was from 50 to 75 years. In it a man left his home and went to the forest to lead the life of an ascetic. The fourth and the last ashrama was Sanyasa. It was from 75 to 100 years. In it a man lived like a Sanyasi and tried to attain salvation.

6. Views about Women: Manu was not in favour of giving independence to women. He was of the view that a woman should be taken care of by her father when unmarried, by her husband when married and by her sons if her husband dies. He said that women put men on the wrong path. He was not in favour of believing what women said. Manu had favoured child marriage. He said that women should get married between the age of 8 to 12 years. Manu opposed widow remarriage and the system of Niyoga.

According to Niyoga system, a widow could marry her brother-in-law to produce a son. Manu was not in favour of giving property rights to women. She could only obtain ‘Istree Dhan’ which she got with herself as dowry. Despite all the restrictions that were placed on women, Manu respected women greatly in the form of a housewife. He said, “God resides where women are respected, and if women are not respected, religious rites are futile”.

7. Some Other Views : Manu has advised people to lead a holy and pious life. He said that an evil person always lives in suffering. He considered liars as the greatest thieves. Such evil doers go straight to hell. He said that parents, teachers and elders should always be respected. Whoever does not do so, should be punished. Manu has also thrown light on the rules pertaining to commercial trade. In the words of A.A. MacDonell,“No work has enjoyed so great a reputation and authority, throughout India for centuries as the Manava Dharmashastra, also called the Manu Smriti.”

Question 10.
Write short notes on any two of the following :

Puranas
Upanishads
Shastras.

Answer:
The Puranas are the ancient texts of the Hindus. The Purana means ancient. They have been written in Sanskrit. No definite period is given for their writing. These are not a creation of single century. They are described in the Atharvaveda, Upanishads and epics. There have been made changes in them from time to time and new chapters were added to them. The Puranas were given their final touch in the Gupta period. Hence the Puranas have been written by several writers.

These parts are as follows :

1. Shiva Purana :

Vayu
Linga
Skanda
Agni
Matsya
Kurma.

2. Vaishnava Purana :

Vishnu
Bhagvata
Narada
Garuda
Padma.

3. Brahman Purana :

Brahman
Brahmand
Brahmavaivrata
Markandeya
Bhavishya and
Vamana.

Search: It describes about the creation of the world.
Pratisarga: It gives a description about the development, destruction and recreation of the world.
Vansh: It gives a description of the lineage of the famous kings and Rishis.
Manzanar: It gives a description of the great battles fought on this earth and the important event in each of them.
Vanshanucharita: It gives a description of the kings of great lineage and the feats of the Rishis.

6. The Narada Purana : This Purana consists of 25,000 shlokas. This Purana is related to the worship of Vishnu. It gives a detailed description of the prevalent education in ancient India. It does not give a description of the lineages.

7. The Markandeya Purana : There are 900 shlokas in this Purana. It gives a detailed description of the Vedic gods Indra, Surya and Agni etc. It also gives a description of several famous lineages.

15. The Kurina Purana : There are 18,000 shlokas in this Purana. It describes the worship of the Kurma incarnation of Vishnu. It gives a description of several mythical stories.

The Upanishads are considered as the true origin of Indian philosophy. Upanishads are those texts which incorporate in them the spiritual knowledge of the „ world of highest order just as pearls are held together in a string. The lustre o’f these pearls helps to eradicate the inner darkness of a person and, he is illuminated to such an extent that it outshines the light of the even sun. It would be no exaggeration to say that the Upanishads are the prime source of Indian philosophy. The word Upanishad is made from a combination of three words. The word ‘Up’ means near, ‘Ni’ means devotion and ‘Shad’ means to sit. Thus the word Upanishad’ means sitting beside with complete devotion.

6. Moral Virtues : The Upanishads have greatly emphasised on moral virtues. It is only when one adopts the moral virtues then he can swim across the ocean of this life. These virtues are :

Always speak the truth.
Love all beings.
Think of others’ misery as one’s own.
Keep distance from pride, greed and evil thinking,
Do not indulge in stealing or robbing,
Obey the tenets of religion.
Do not show laxity towards the study of the Vedas, education, deities and forefathers,
Be sincere towards social welfare,
Respect your guru.

The Dharma Shastras Eire ancient texts of the Hindus. These are also called Smritis. Of these Dharma Shastras, the most famous are Manu’s Dharma Shastra or Manu Smriti. Besides this, the Smritis composed by Yajnavalkaya, Vishnu and Narda are also important. The historians disagree on the period of the composition of the Dharma Shastras. The common view is that they were created between 1st B.C. and Ith B.C. These Dharma Shastras are composed in Sanskrit. In these, the Vishnu Sihriti is composed in prose whereas the rest of the three Dharma Shastras are written in the form of a poem.

Short Answer Type Questions (Type 1):

Question 1.
Describe the salient features of Puranas Literature in brief but meaningful.
Or
What is meant by Puranas?
Answer:
The Puranas are the ancient texts of the Hindus. The Purana means ancient, ’hey have been written in Sanskrit. There have been made changes in them from me to time and new chapters were added to them. Hence the Puranas have been itten by several writers. The Puranas were called the Fifth Veda and the Shudras re given the permission to read them. The total number of Purans are 18. These Puranas have been divided into three parts. There are six Puranas in each part and they are called Shiva, Vaishnava and Brahman Purana.

Question 2.
What is discussed in the Puranas?
Answer:
The prevalent Vedic and Non-Vedic religious beliefs, myths and stories are compiled in the Puranas. Each Purana is divided into five parts. These parts are :

Sarga : It describes about the creation of the world.
Pratisarga : It gives a description about the development, destruction and recreation of the world.
Vansh : It gives a description of the lineage of the famous kings and Rishis.
Manvantar : It gives a description of the great battles fought on this earth and the important event in each of them.
Vanshanucharita : It gives a description of the kings of great lineage and the feats of the Rishis.

Question 3.
Describe in brief but meaningfully the two popular Puranas.
Answer:

The Brahman furana : It is also called the Adi Purana. It has 14,000 shlokas in it. Most of it describes the pilgrimage places of India. Besides this, it also gives a description of Krishna, Rama, Surya, famous royal families, earth, hell, various castes, Varna Ashrama system and about Shradhs.
The Padma Purana : This is the biggest Purana. It has almost 55,000 shlokas in it. It describes the Srishti Khand, Bhumi Khand, Swarga Khand and Pataal Khand. It gives a detailed description of the Vishnu Katha and Rama Katha. Besides these, this Purana also describes about the holy places and fasts.

Question 4.
Describe the importance of Puranas Literature.
Answer:
The Puranas present a detailed picture of the ancient Indian culture. The customs and traditions prevalent in Hinduism today are a gift of the Puranas. These Puranas throw ample light on the religious beliefs of the Hindus, the methods of worship of the gods and goddesses, fasts, shradhas, birth, marriage and rites performed at the time of death. Idol worship and belief in incarnation is also a gift of the Puranas. These Puranas popularized the tradition of worship of forefathers further. People were inspired to donate. The description of the popular dynasties given in the Puranas proved to be quite useful historically.

Question 5.
What do you mean by the Upanishads?
Answer:
The Upanishads are those texts which describe knowledge. They are 108 in number and they were composed by different hermits between 550 B.C. to 100 B.C. These throw light on the indepth spiritual subjects. These try to tell what soul is and what is its relation to the Supreme Soul. They have tried to solve severa mysteries pertaining to life and death.

Question 6.
What is the nature of Self and Absolute according to the Upanishads?
Answer:

Nature of Self: The word Self has been frequently used in the Upanisha because it is considered as the ultimate source of all knowledge. Self is the omniorese living element. This element forms the basic foundation of all elements. This assumes a living form and resides in the hearts of all people.
Nature of the Absolute : The word ‘Brahman’ is derived from an element of Sanskrit language called ‘Briha’ which means to grow or to proceed. From philosophical point of view, Brahman is an element which led to the creation of the visible world. Brahman is considered as an epitome of the power of man and nature. He is the master of unlimited powers because he himself is boundless. He is all pervading and the light of all lights.

Question 7.
According to Upanishads ‘Brahma’ is formless. Elucidate.
Or
According to Upanishads Brahma is the creator of Universe. Discuss.
Answer:
Brahman is considered as an epitome of the power of man and nature. He is the master of unlimited powers because he himself is boundless. He is all pervading and the light of all lights. Despite being the basis of all virtues it is called Nirguna. He is the source of complete knowledge. It is impossible to describe his knowledge in words. Undoubtedly, he is the basic cause and foundation of the entire world.

Question 8.
What is meant by Moksha according to the Upanishads?
Answer:
According to the Upanishads, the attainment of Moksha is the prime objective of a man’s life. Through Karma, a man is subjected to the sufferings of transmigration. The Atman inside the body is the partner to all joys and” sufferings. Till the time, the Atman is trapped in the body, it cannot free itself of joys and sufferings. Ignorance is the prime cause of all bonds of man. When this ignorance is destroyed, man is freed from all bonds and he attains salvation. –

Question 9.
Write a short note on Bhagvadgita.
Answer:
The Bhagvadgita is one of the sacred texts of the Hindus. The Bhagvadgita is a part of the Mahabharata. It is more popularly known by the name Gita. There are 18 chapters and 700 shlokas in it. The sermon of Gita was given by Lord Krishna to Arjuna before the battle of Mahabharata began. The ideas of Gita have a magical impact on the common people. It is for this reason, that the Gita is dear to all the Hindus even today. It gives a simple solution in clear words to all the problems of human life.

Question 10.
Write a short note on the Karmayoga.
Answer:
Karamyoga is a famous principle of the Gita. No creature can spend a single moment without Karma. A person who is able to control his senses and works selflessly is called Karamayogi and those persons who fall a victim to their senses and works to show off are called hypocrite. Except Karamayoga (Karma which does not desire of my fruits), the rest are all full of bonds. Hence, the Gita inspires a man to be a laramayogi. Acce ding to the Gita, every Karma bears fruit which has to be borne by e person. It is never possible that a person performs an action and escapes its fruit.

Question 11.
What do you mean by Jnanayoga?
Answer:
According to the Bhagvadgita, the fire of knowledge reduces all the bonds of Karma to ashes. For this reason, there is no purer a thing than knowledge in this world. This knowledge is not limited to the knowledge of ordinary elements. It actually means pure knowledge of the Soul. This is called Jnanayoga. Knowledge is the best way to attain salvation because knowledge sets the seed of Karma on fire and a burnt seed cannot give rebirth to a plant.

Question 12.
What are the Dharma Shastras?
Answer:
The Dharma Shastras are ancient texts of the Hindus. Of these Dharma Shastras, the most famous are Manu’s Dharma Shastra or Manu Smriti. Besides this, the Smritis composed by Yajnavalkaya, Vishnu and Narda are also important. These Dharma Shastras are composed in Sanskrit.

Short Answer Type Questions (Type-2):

Question 1.
Describe the salient features of Puranas Literature in brief but meaningful.
Or
What is meant by Puranas?
Answer:
The Puranas are the ancient texts of the Hindus. The Pur ana means ancient. They have been written in Sanskrit. No definite period is given for their writing. These are not a creation of any single century. They are described in the Atharvaveda, Upanishads and epics. There have been made changes in them from time to time and new chapters were added to them. The Puranas were given their final touch in the Gupta period. Hence the Puranas have been written by several writers. The Puranas were called the Fifth Veda and the Shudras were given the permission to read them. The total number of Purans are 18. These Puranas have been divided into three parts. There are six Puranas in each part and they are called Shiva, Vaishnava and Brahman Purana.

These parts are as follows :

(1) Shiva Purana :

Vayu
Linga
Skanda
Agni
Matsya
Kurina.

(2) Vaishnava Purana :

Vishnu
Bhagvata
Narada
Garura
Padma.

(3) Brahman Purana :

Brahman
Brahmand
Brahmavaivrata
Markandeya
Bhavishya
Vamana.

Question 2.
What is discussed in the Puranas?
Answer:
The prevalent Vedic and Non-Vedic religious beliefs, myths and stories are compiled in the Puranas. Myths are those stories of which there is no proof, but they are very popular. Each Purana is divided into five parts. These parts are :

Sarga : It describes’ about the creation of the world.
Pratisarga : It gives a description about the development, destruction and recreation of the world.
Vansh : It gives a description of the lineage of the famous kings and Rishis.
Manvantar : It gives a description of the great battles fought on this earth and the important event in each of them.
Vanshanucharita : It gives a description of the kings of great lineage and the feats of the Rishis.

What is worth remembering here is that we do not have the original Puranas with us. What we have with us today as the Puranas, may not necessarily have the descriptions as per the above divisions.

Question 3.
Give a brief account of any five Puranas.
Answer:
(1) The Brahman Purana : It is also called the Adi Purana. It has 14,000 shlokas in it. Most of it describes the pilgrimage places of India. Besides this, it also gives a description of Krishna, Rama, Surya, famous royal families, earth, hell, various castes, Varna Ashrama system and about Shradhs.

(2) The Padma Purana : This is the biggest Purana. It has almost 55,000 shlokas in it. It describes the Srishti Khand, Bhumi Khand, Swarga Khand and Pataal Khand. It gives a detailed description of the Vishnu Katha and Rama Katha. Besides these, this Purana also describes about the holy places and fasts.

(3) The Vishnu Purana : This Purana has 23,000 shlokas in it. It says that Vishnu is the supreme god. He alone has created the world and protects it. It also describes the strange things about this world and the people of heaven. It gives a description of several famous lineages.

(4) The Vayu Purana : This Purana has 11,000 shlokas in it. It describes several stories associated with the glory of Shiva. For this reason, it is also called the Shiva Purana. It describes several lineages. It has great historical importance.

(5) The Bhagvata Purana : Most popular among the Puranas associated with Lord Vishnu is the Bhagavata Purana. It gives a description of several stories associated with the life of Lord Krishna.

Question 4.
Describe the importance of Puranas Literature.
Or
What are the main features of Puranas literature?
Or
Puranas are very important in Hinduisim. Discuss.
Answer:
The Puranas present a detailed picture of the ancient Indian culture. The customs and traditions prevalent in Hinduism today are a gift of the Puranas. These Puranas throw ample light on the religious beliefs of the Hindus, the methods of worship of the gods and goddesses, fasts, shradhas, birth, marriage and rites performed at the time of death. Idol worship and belief in incarnation is also a gift of the Puranas. These Puranas popularized the tradition of worship of forefathers further. People were inspired to donate.

The description of the popular dynasties given in the Purana?’ proved to be quite useful historically. The description of the pilgrimages and temples gives us important information about the contemporary art. Besides these, the Puranas throw ample light on the social, economic and political condition of ancient India. Undoubtedly, it would be no exaggeration if the Puranas are called the encyclopaedia of Indian culture.

Question 5.
What do you mean by the Upanishads?
Or
Describe the name of five Upanishads and their importance.
Or
Give informations about Upanishads literature.
Answer:
The Upanishads are those texts which describe knowledge. Since they are the last part of the Vedas, they are also called the Vedanta. They are 108 in number and they were composed by different hermits between 1000-500 B.C. These throw light on the indepth spiritual subjects. These try to tell what soul is and what is its relation to the Supreme Soul. They have tried to solve several mysteries pertaining to life and death. They throw ample light on subjects like Karma, Moksha, Maya and Transmigration. Dr. S.R. Goyal has rightly said, “The Upanishadic philosophy is rightly regarded as the source of all Indian Philosophy.”

Question 6.
What is the nature of Self and Absolute according to the Upanishads?
Answer:
1. Nature of Self: The word Self has been frequently used in the Upanishads because it is considered as the ultimate source of all knowledge. Self is the omnipresent living element. This element forms the basic foundation of all elements. This assumes a living form and resides in the hearts of all people. This is Brahman or the Parmatman
Or
According to Upanishads Brahma is the creator of Universe. Discuss.
Answer:
The word ‘Brahman’ is derived from an element of Sanskrit language called ‘Briha’ which means to grow or to proceed. From philosophical point of view, Brahman is an element which led to the creation of the visible world. Brahman is considered as an epitome of the power of man and nature. He is the master of unlimited powers because he himself is boufidless. He is all pervading and the light of all lights. Despite being the basis of all virtues it is called Nirguna. He is the source of complete knowledge. It is impossible to describe his knowledge in words. Undoubtedly, he is the basic Cause and foundation of the entire world.

Question 8.
What do you know about the Doctrine of Five Layers?
Answer:
To understand the form of Self, the Taittiriya Upanishad gives the Doctrine of the Five Layers. These five layers are :

Annamayi Kosh : It is a non-living and lifeless element. It comes at a materialistic level.
Pranmayi Kosh : It comes at a living level. It includes all flora and fauna.
Manomayi Kosh : It comes at a stage of consciousness. It is the objective of life.
Vigyanmayi Kosh : It is at a level of self consciousness. In it consciousness develops logical intellect.
Anandmayi Kosh : It is the true level of the Self. It destroys the spirit of diversity and differentiation.

The first four layers become a part of this pleasure (Anand) which is the last stage of their development. Hence the Doctrine of Five Layers proves that the Self is pure, living form of pleasure.

Question 9.
What is meant by Moksha according to the Upanishads?
Answer:
According to the Upanishads, the attainment of Moksha is the prime objective of a man’s life. Through Karma, a man is subjected to the sufferings of transmigration. The Atman inside the body is the partner to all joys and sufferings. Till the time, the Atman is trapped in the body, it cannot free itself of joys and sufferings. Ignorance is the prime cause of all bonds of man. When this ignorance is destroyed, man is freed from all bonds and he attains salvation. Moksha is the last step of ladder of man’s knowledge. Upon reaching there he achieves all. Nothing supersedes the joy of attaining Moksha. According to the Upanishads, Moksha can be attained only through knowledge.

Question 10.
Write a short note on Bhagvadgita.
Answer:
The Bhagvadgita is one of the sacred texts of the Hindus. The Bhagvadgita is a part of the Mahabharata. It is more poularly known by the name Gita. There are 18 chapters and 700 shlokas in it.

The sermon of Gita was given by Lord Krishna to Arjuna before the battle of Mahabharata began. The ideology imparted by Gita was usually beyond the comprehension of the common man. The ideas of Gita have a magical impact on the common people. It is for this reason, that the Gita is dear to all the Hindus even today. It gives a simple solution in clear words to all the problems of human life. The Gita does not suggest any one way of life for the attainment of salvation.

It says that if every man’s behaviour is different from the other, then there ought to be different ways of reaching one’s ultimate goal. There are three ways of doing this : Karamayoga, Bhaktiyoga and Jnanayoga. A man chooses his own path of life according to this nature and interest.

Question 11.
Write a short note on the Karmayoga.
Answer:
Karamyoga is a famous principle of the Gita. No creature can spend a single moment without Karma. A person who is able to control his senses and works selflessly is called Karamayogi and those persons who fall a victim to their senses and works to show off are called hypocrite. Except Karamayoga .(Karma which does not desire if any fruits), the rest are all, full of bonds. Hence, the Gita inspires a man to be ,a Karamayogi. According to the Gita, every Karma bears fruit which has to be borne by the person. It is never possible that a person performs an action and escapes its fruit.

It is an inevitable principle. The fruits of one’s deeds lead one into the vicious circle of transmigration. He bears the sufferings of fruit of the deeds of the previous birth and through new deeds, gathers the fruits of this birth to move on to the next birth. As a consequence of his deeds, man attains several stages of life, the highest being the Parampad which is his highest goal. Only the Karamyoga can help man attain Parampad.

Question 12.
Give a brief account of the Bhaktiyoga.
Answer:
Bhaktiyoga is counted among the three main paths of the Gita. Bhakti is of several types :

(1) Prapti Bhakti : It is a kind of bhakti in which the devotee comes with a pious heart in the shelter of God and gets detached from the materialistic elements,

(2) Swarth Bhakti : Most of the bhakti in this world is purposeful. The reason for this is that some people resort to bhakti after they are hassled by troubles and they want to get rid of them.

(3) Jnana Bhakti: Such bhagats deeply study the Shastras to fulfil their desire of knowledge and by God’s grace are able to attain true knowledge.

(4) Nirguna Bhakti: This is a kind of bhakti in which God is considered omnipresent in all forms and thus. He serves all the creatures,

(5) Saguna Bhakti: In this kind of bhakti, the devotee with a pure heart pays devotion to the idol of his god.

(6) Kirtan Bhakti : In this bhakti, the devotee constantly indulges in Kirtan in the name of God.

(7) Shravana Bhakti: This type of bhakti is for the less educated. For this reason, they cannot deeply study the Shastras. Consequently, they listen to the sermons of Shastras from the others and tread on the path of bhakti. All these forms of bhakti are considered as a source of Mukti (salvation).

Question 13.
What do you mean by Jnanayoga?
Answer:
According to the Bhagvadgita, the fire of knowledge reduces all the bonds of Karma to ashes. For this reason, there is no purer a thing than knowledge in this world. This knowledge is not limited to the knowledge of ordinary elements. It actually means pure knowledge of the Soul. This is called Jnanayoga. Of Karmayoga, Bhaktiyoga and Jnanayoga, Jnanayoga receives prominence because without the knowledge of the Soul, a man can neither be a true Karamayogi nor can he be a true devotee.

Question 14.
Describe in brief but meaningful the salient features of Dharma Shastras.
Or
What are the Dharma Shastras?
Or
Describe Dharma Shastras.
Or
Describe the importance of Shastra literature.
Answer:
The Dharma Shastras are ancient texts of the Hindus. These are also called Smritis. Of these Dharma Shastras, the most famous are Manu’s Dharma Shastra or Manu Smriti. Besides this, the Smritis composed by Yajnavalkaya, Vishnu and Narda are also important. The historians disagree on the period of the composition of the Dharma Shastras. The common view is that they were created between 1st B.C. and 5th B.C. These Dharma Shastras are composed in Sanskrit.

In these, the Vishnu Smriti is composed in prose whereas the rest of the three Dharma Shastras are written in the form of a poem. These Dharma Shastras render light on the religious, social, political and economic regulations of ancient India explicitly. Consequently, these Dharma Shastras are a valuable source for us to know about the condition of the people of that time.

Question 15.
Write a short note on the Manu Smriti.
Or
Give information about Manu Smriti.
Answer:
Manu Smriti is also known by the name Manu Samhita. It was composed by Manu. Manu is considered as the world’s first law giver. In his compositions, he has given important information about the origin of Dharma and its sources. It clearly defines the roles of the Brahmanas, Kshatriyas, Vaishyas and Shudras. The Brahmanas occupied the highest position in society whereas the Shudras were considered the lowest. In it, human life is divided into four ashramas i.e. Brahmacharya, Grihastha, Vanaprastha and Sanyasa and the associated responsibilities and importance is also described in it.

In it, Manu has also described the rules that the kings should follow. According to this, the king should appoint a Council of Ministers to run the administration of the state. The king should least interfere in the local administration. Manu believed that we should respect and serve our parents, teachers and elders. If they are angry with us, we should not lose our temper. Because we can never repay them for what they have done for us. According to Manu, women should not be given the right to study the Vadas or the right to property.

Question 16.
What do you mean by the Four Ashramas?
Answer:
Considering human life span to be approximately 100 years, Manu has divided it into four Ashramas of 25 years each. They were Brahmacharya Ashrama, Grihastha ashrama, Vanaprastha Ashrama and Sanyasa Ashrama. All these Ashramas were fixed for the above mentioned three castes. The first ashrma was Brahmacharya. In it a child attained knowledge from the age of 5 years to the age of 25 years. Grihastha Ashrama was from 25 to 50 years.

In it man indulged in marriage to produce children. He took complete responsibility of their rearing. It was essential for every family to have a son. Vanaprastha Asharma was from 50 to 75 years. In it a man left his home and went to the forest to lead the life of an ascetic. The fourth and the last ashrama was Sanyasa. It was from 75 to 100 years. In it a man lived like a Sanyasi and tried to attain salvation.

Question 17.
What views are given about women in’Manu Smriti?
Answer:
Manu was not in favour of giving independence to women. He was of the view that a woman should be taken care of by her father when unmarried, by her husband when married and by her sons once her husband dies. ‘He said that women put men on the wrong path. He was not in favour of believing what women said. Manu had favoured child marriage. He said that women should get married between the age 8 to 12 years. Manu opposed widow remarriage and the system of Niyoga. According to Niyoga system, a widow could marry her brother-in-law to produce a son.

Manu was not in favour of giving property rights to women. She could only obtain Tstree Dhan’ which she got with herself as dowry. Despite all the restrictions that were placed on women, Manu respected women greatly in the form of a housewife. He said, “God resides where women are respected, where women are not respected, religious rites are futile”.

Question 18.
What do you know about Yajnavalkya Smriti?
Answer:
Though Yajnavalkya Smriti is brief as compared to Manu Smriti but it is important in several aspects. The description in it is bound by principal and the language is lucid. It is considered to be composed between 100 B.C. and 300 B.C. Yajnavalkya Smriti is divided into three chapters. The first chapter deals with the values right from conception to marriage, the duties of a wife, the rights and duties of the four Varnas, the rules of charity, the rules for observing shradhas and the fruits of observing them, the appropriate qualities of a ruler and his ministers, judicial system and the penance for criminals and the tax system explicitly.

The second chapter gives the difference between Dharma Shastra and Artha Shastra, rights to property, the rules relating slavery, gambling, theft, rape, border disputes in great details. The third chapter renders light on the last rites, period of sorrow, means of attaining purity, Soul, path to Moksha, evil doers, yogis, means to attain knowledge of the Soul, hell, objectives of remorse, killing of creatures etc.

Question 19.
Write a short note on the Vishnu Smriti.
Answer:
The Vishnu Smriti was composed between 100 A.D. and 300 A.D. It was written in the form of prose. In it some shalokas have been taken from Manu and Yajnavalkya’s Smritis. In Vishnu Smriti, the Aryan region has been described more explicitly than Manu Smriti. It covers almost the whole of India. It proves that during the period when Vishnu Smriti was composed, the Aryans had spread in the whole of India. The rulers were the focus of administration. To expand their empires and to protect their subjects was their prime duty. A Council of Ministers were appointed to help the king to run the administration efficiently. The ministers were appointed primarily on the basis of their abilities and loyalty towards the state.

The smallest unit of administration was called Gram (village). To give fair justice to the subjects was a prime responsibility of the ruler. Vishnu Smriti gives a detailed description of the types of crimes and the punishments awarded for them. Vishnu Smriti was against gambling and considered it as a blot on society. It believed in the Varna system and Ashrama system prevalent in sociey. During this period, the situation of women worsened. This can be guaged from the fact that the Sati system began during this period.

Question 20.
What do you know about the Narda Smriti?
Answer:
This Smriti was composed between 100 A.D„,and 400 A.D. This Smriti has some shlokas from the Manu Smriti but it has its own qualities. The king appointed spies to keep him informed of the incidents of the kingdom. Kul, Shreni and Gana were institutions for social welfare. These institutions made their own policies and rules. The king interfered less in the internal affairs of these institutions. The Narda Smriti gives a detailed account of the judicial process of the state. The king was considered as the supreme justice of the state. His decisions were final.

If a thief was not caught, the king had to give an amount equivalent to the value of things lost from his treasury. Anyone who sheltered the thief or bought the stolen goods was considered equally guilty and deserved a punishment. Different punishments were awarded for different crimes. To be proved innocent, one had to go through seven tests which have been described in it. Narda was in favour of bringing gambling under government control so that the government could earn some income from it. He was not in favour of a widow being given the property of her husband. He supported widow-remarriage and Niyoga traditions. He described the 15 kinds of slaves prevalent in society.

Answer in One Word to One Sentence:

Question 1.
What is meant by the Puranas?
Answer:
The Puranas mean ancient/the oldest.

Question 2.
In which language were the Puranas written?
Answer:
Sanskrit.

Question 3.
Which is known as the fifth Veda?
Answer:
Puranas.

Question 4.
How many Puranas are there?
Or
Give the total number of Puranas.
Answer:
18.

Question 5.
In how many groups the Puranas have been classified?
Answer:
The Puranas have been classified in three groups.

Question 6.
Name the three groups of the Puranas.
Answer:

Shiva Puranas,
Vaishnava Puranas,
Brahman Puranas.

Question 7.
Name any two famous Puranas.
Answer:
Shiva Puranas and Vaishnava Purana.

Question 8.
Mention any one Purana included in Shiva Puranas.
Answer:
Linga Purana.

Question 9.
Mention any one Purana included in Vaishnava Puranas.
Answer:
Vishnu Purana.

Question 10.
Mention any one Purana included in Brahama Puranas.
Answer:
Brahmanda Purana.

Question 11.
In how many parts each Purana has been divided?
Answer:
Five parts.

Question 12.
In what part of the Purana the origin of the world has been described?
Answer:
Sarga part.

Question 13.
Which part of the Purana is considered historically important?
Answer:
Fifth part.

Question 14.
Which is the oldest of the Puranas?
Answer:
Brahman Purana.

Question 15.
By what other name the Brahman Purana is known?
Answer:
Adi Purana.

Question 16.
How many shlokas are there in the Brahman Purana?
Answer:
14,000 shlokas.

Question 17.
Which is the largest Purana?
Answer:
Padama Purana.

Question 18.
How many shlokas Padama Purana has?
Answer:
55,000 shlokas.

Question 19.
Of how many shlokas Vishnu Purana contains?
Answer:
23,000 shlokas.

Question 20.
By what other name Vayu Purana is known?
Answer:
Shiva Purana.

Question 21.
Bhagvata Purana is related with which god?
Answer:
Bhagvata Purana is related with Vishnu.

Question 22.
How many shlokas Narada Purana contains?
Answer:
25,000 shlokas.

Question 23.
With which god Narada Purana is associated?
Answer:
Lord Vishnu.

Question 24.
Which Purana has the least number of shlokas’?
Answer:
Markandeya Purana.

Question 25.
How many shlokas Markandeya Purana contains?
Answer:
900 shlokas.

Question 26.
Name any two gods mentioned in the Markandya Purana?
Answer:

Indra,
Agni.

Question 27.
With which god Bhavishya Purana is associated?
Answer:

Brahman,
Vishnu,
Shiva,
Surya.

Question 28.
How many shlokas does Skanda Purana contain?
Answer:
51,000 shlokas.

Question 29.
With which god Skanda Purana is associated?
Answer:
Lord Shiva.

Question 30.
Between whom the dialogue goes on in Matsaya Purana?
Answer:
There is a dialogue between the Matsaya (Fish) and Manu.

Question 31.
With which god Garura Purana is associated?
Answer:
Lord Vishnu.

Question 32.
Mention any one subject of the Puranas.
Answer:
The origin of the world.

Question 33.
What is meant by Upanishad?
Answer:
To sit close with absolute reverence.

Question 34.
Why are the Upanishads called Vedanta?
Answer:
They are the finale of the Vedas.

Question 35.
In which language the Upanishads are composed?
Answer:
Sanskrit.

Question 36.
When were the Upanishads composed?
Answer:
During 550 to 100 B.C.

Question 37.
What is the total number of Upanishads?
Answer:
108.

Question 38.
Give the nunfber of main Upanishads.
Answer:
The main Upanishads are eleven.

Question 39.
Write the name of famous five Upanishads.
Or
Name any two Upanishads.
Answer:

Isha,
Kena,
Katha,
Prasma,
Taittiriya.

Question 40.
Mention first two Upanishads.
Answer:

Brihadaranyka,
Chhandogya.

Question 41.
When were Brihadaranyka and Chhandogya Upanishads composed?
Answer:
During 550 to 450 BC.

Question 42.
Mention any two subjects of the Upanishads.
Answer:

The nature of soul,
The principle of Karma.

Question 43.
Is soul impermanent according to the Upanishads?
Answer:
No.

Question 44.
Mention two Upanishadic moral principles.
Answer:

Always speak the truth,
Love living beings.

Question 45.
What according to the Upanishads is the ultimate aim of life?
Answer:
To attain Moksha.

Question 46.
The Bhagvadgita forms a part of which epic?
Answer:
The Bhagvadgita is a part of Mahabharata.

Question 47.
In which language was the Bhagvadgita composed?
Answer:
It was composed in Sanskrit.

Question 48.
How many shlokas the Bhagvadgita contain?.
Answer:
700 shlokas.

Question 49.
What does Bhagvadgita mean?
Answer:
It means Divine Song.

Question 50.
Who gave the sermon to whom in the Bhagvadgita?
Answer:
Lord Krishna gave sermon to Aijuna.

Question 51.
How many Yogas are mentioned in the Bhagvadgita?
Answer:
Three Yogas have been mentioned in the Bhagvadgita.

Question 52.
What are the three Yogas mentioned in the Gita?
Answer:
They are Karamayoga, Bhaktiyoga and Jnanayoga.

Question 53.
Mention any one of Gita’s sermon.
Answer:
Man has to reap the fruit of his Karma.

Question 54.
How many type of Bhaktis are mentioned in the Bhagvadgita?
Answer:
The Gita mentions seven types of Bhaktis.

Question 55.
Mention any one types of Bhaktis expostulated in the Gita.
Answer:
Jnana Bhakti.

Question 56.
Who translated the Gita into English first of all?
Answer:
Edwin Arnold.

Question 57.
Who wrote commentary on the Gita?
Answer:
Ramanuja wrote commentary on the Gita.

Question 58.
What is meant by Dharma Shastras?
Or
What are the Dharma Shastras?
Answer:
They are the ancient law books of the Hindus.

Question 59.
Mention any one Dharma Shastras.
Answer:
Manu Smriti.

Question 60.
In which language Dharma Shastras were written?
Answer:
Sanskrit.

Question 61.
Which is the oldest Dharma Shastra?
Answer:
Manu Shastra.

Question 62.
Who is said to be the progenitor of mankind?
Answer:
Manu is believed to be the progenitor of mankind.

Question 63.
Who was the author of Manu Smriti?
Answer:
Manu.

Question 64.
By what other name Manu Smriti is known?
Answer:
Manava Dharma Shastra.

Question 65.
Which Dharma Shastra prescribes the duties of four varanas?
Answer:
Manu Smriti.

Question 66.
In how many Ashramas human life has been divided?
Answer:
Four Ashramas.

Question 67.
Mention any one Ashrama.
Answer:
Grihastha Ashrama.

Question 68.
Does Manu,Smriti allow the Shudras to read the Vedas?
Answer:
No.

Question 69.
How many sources of Dharma Manu Smriti mention?
Answer:
Four.

Question 70.
Mention any one source of Dharma as mentioned by Manu.
Answer:
The Vedas.

Question 71.
Which Dharma Shastra was against gambling?
Answer:
Vishnu Smriti.

Question 72.
Which Dharma Shastra favoured widow marriage.
Answer:
Narda Smriti.

Question 73.
What subjects have been discussed in Dharma Shastras?
Answer:
Rules of conduct and customs.

Fill in the Blanks:

1. The puranas means ……………
Answer:
ancient/the oldest.

2. The Puranas were written in ……………
Answer:
Sanskrit.

3. The Puranas are …………. in number.
Answer:
18.

4. Each Purana has been divided into …………… parts.
Answer:
five.

5. In …………… the origin of the the world has been’ described.
Answer:
Sarga.

6. The …………… gives a description of the lineage of the famous Kings and Rishis.
Answer:
Vanshanucharita.

7. The Brahman Purana is also known as …………….
Answer:
Adi Purana.

8. The biggest Purana was the …………… Purana.
Answer:
Padma.

9. The Vayu Purana is also called the …………… Purana.
Answer:
Shiva.

10. The Narada Purana contains …………….. Shlokas.
Answer:
25000.

11. The Garur Purana consists …………….. Shlokas.
Answer:
18000.

12. The ……………… Purana is the shortest of all the Puranas.
Answer:
Markandeya.

13. The Upanishads are also called …………..
Answer:
The Vedanta.

14. The Upanishads preached the principle of ……………. layers.
Answer:
five.

15. The Bhagvadgita is a part of the …………….
Answer:
Mahabharata.

16. The Bhagvadgita contains ……………. Shlokas.
Answer:
700.

17. Gita’s sermon was given by ……………..
Answer:
Lord Krishana.

18. ………….. Yogas have been mentioned in the Bhagvadgita.
Answer:
Three.

19. The Dharam Shastras were written in ……………..
Answer:
Sanskrit.

20. …………… is believed to be the progenitor of mankind.
Answer:
Manu.

21. Manu Smriti is also known as …………….. Dharam Shastra.
Answer:
Manava.

22. Manu Smriti does ……………… allow giving property rights and reading Vedas facility to women.
Answer:
not.

True Or False:

1. The Puranas were written in Sanskrit language.
Answer:
True

2. The Puranas were called the Fifth Veda.
Answer:
True

3. The Puranas are 10 in number.
Answer:
False

4. The Brahman Purana is the biggest Purana.
Answer:
False

5. The Padma Purana has 55000 shlokas in it.
Answer:
True

6. The Vayu Purana is also known as the Shiva Purana.
Answer:
True

7. The Bhagvata Purana is associated with the glory of Shiva.
Answer:
False

8. The Narada Purana is related to the worship of Vishnu.
Answer:
True

9. The Agni Purana was the shortest among the Puranas.
Answer:
False

10. The Bhavishya Purana has 14,000 shlokas in it.
Answer:
True

11. There are 51,000 shlokas in the Skanda Purana.
Answer:
True

12. The Matsya Purana is conversation between a fish and Manu.
Answer:
True

13. The total number of Upanishads is 108.
Answer:
True

14. The Upanishads were written in Pali language.
Answer:
False

15. The Upanishads give the Doctrine of Five layers.
Answer:
True

16. Bhagvadagita is a part of the Ramayana.
Answer:
False

17. The Bhagvadgita has 18 chapters.
Answer:
True

18. The Sermon of Gita was given by Lord Krishna to Aijuna.
Answer:
True

19. The Bhagvadgita has a belief in four Yogas.
Answer:
False

20. The ancient law texts of Hindus are called the Dharma Shastras.
Answer:
True

21. Manu Smriti was composed by Yajnavalkya.
Answer:
False

22. Manu is considered as the progenitor of mankind.
Answer:
True

23. The Narda Smriti was in favour of the widow’s marriage.
Answer:
True

Multiple Choice Questions:

1. What is the total number of Puranas?
(a) 6
(b) 10
(c) 15
(d) 18
Answer:
(d) 18

2. In which language were the Puranas written?
(a) Hindi
(b) Punjabi
(c) Sanskrit
(d) English
Answer:
(c) Sanskrit

3. In how many groups the Puranas have been classified?
(a) 3
(b) 4
(c) 5
(d) 6.
Answer:
(a) 3

4. Which of the following is not a Shiva Purana?
(a) The Vayu
(b) The Vishnu
(c) The Skanda
(d) The Linga
Answer:
(b) The Vishnu

5. Which part of the Puranas contains description of the lineage of the famous kings and rishis?
(a) Vansh
(b) Vaushanu Charita
(c) Sarga
(d) Manvantar
Answer:
(a) Vansh

6. Which of the following is the oldest Purana?
(a) The Brahman Purana
(b) The Padma Purana
(c) The Vishnu Purana
(d) The Agni Purana
Answer:
(a) The Brahman Purana

7. Which of the following is the largest Purana?
(a) The Vishnu Purana
(b) The Skanda Purana
(c) The Vamana Purana
(d) The Padma Purana
Answer:
(d) The Padma Purana

8. What is the total number of shlokas in the Padma Purana?
(a) 15,000
(b) 23,000
(c) 51,000
(d) 55,000
Answer:
(d) 55,000

9. Which of the following is the smallest Purana?
(a) The Varana Purana
(b) The Vamana Purana
(c) The Padma Purana
(d) The Markandeya Purana
Answer:
(d) The Markandeya Purana

10. Which of the following Puranas contain the details of last rites?
(a) The Narada Purana
(b) The Vayu Purana
(c) The Garur Purana
(d) The Bhavishya Purana
Answer:
(c) The Garur Purana

11. What is the total number of Upanishads?
(a) 6
(b) 11
(c) 18
(d) 108
Answer:
(d) 108

12. Which of the following is not a Upanishad?
(a) Isha
(b) Kena
(c) Chhandogaya
(d) Skanda
Answer:
(d) Skanda

13. Who gave the sermon in the Bhagvadgita?
(a) Lord Krishna Ji
(b) Aijuna
(c) Lord Rama Ji
(d) Shiva
Answer:
(a) Lord Krishna Ji

14. The Bhagvad Gita is a part of which of the following texts?
(a) rrhe Ramayana
(b) The Mahabharata
(c) The Buddha Charita
(d) The Katha vathu
Answer:
(b) The Mahabharata

15. How many sMokas are there in Bhagvadgita?
(a) 500
(b) 700
(c) 800
(d) 900
Answer:
(b) 700

16. What are the ancient law texts called?
(a) Vedas
(b) Mahabharata
(c) Ramayana
(d) Dharam Shastras
Answer:
(d) Dharam Shastras

17. Which of the following is also known as Manava Dharma Shastra?
(a) Yajnavalkya Smriti
(b) Manu Smriti
(c) Vishnu Smriti
(d) Narada Smriti
Answer:
(b) Manu Smriti

18. Who is called Progenitor of mankind?
(a) Narada
(b) Vishnu
(c) Manu
(d) Yajnavalkya
Answer:
(c) Manu

19. Which of the following Puranas was against the freedom of women?
(a) Manu Smriti
(b) Narda Smriti
(c) Vishnu Smriti
(d) Yajnavalkya Smriti
Answer:
(a) Manu Smriti

PSEB 12th Class Religion Solutions Chapter 4 Introduction to Vedic Literature

November 29, 2021November 19, 2021 by Prasanna

Punjab State Board PSEB 12th Class Religion Book Solutions Chapter 4 Introduction to Vedic Literature Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Religion Chapter 4 Introduction to Vedic Literature

Long Answer Type Questions:

Question 1.
Describe the salient features of Vedic literature in brief but meaningful.
Or
Discuss the salient features of Vedic literature.
Or
Describe the salient features and importance of Vedic literature.
Or
What is meant by Vedic literature? Explain briefly the early and later Vedic literature.
Or
Give a brief introduction of Vedic literature. Write short notes on four Vedas as well.
Or
Explain the main features and importance of the Vedic literature.
Or
Give a brief introduction about, the Vedic literature.
Or
Describe the salient features of vedic literature.
Answer:
Vedic literature implies that literature which was composed by the Aryans and this literature is considered to be a storehouse of valuable knowledge. It describes the solutions to the spiritual and other problems of life. Undoubtedly the main objective behind the composition of Vedic literacture was religious but it also gives a clear indication of the social, economic and political life of the people of the early Vedic period.

For this reason, this literature is considered to be a trustworthy source of the ancient Indian history. It is completely written in Sanskrit. On the basis of the time of composition, the Vedic literature can be divided into two parts : the early Vedic understand their meanings.

There are different Brahmanas in each Veda. Most famous among the Brahmanas are Aitareya Brahmana, Taittiriya Brahmana, Gopatha Brahmana and Shatpatha Brahmana etc. They have been written in prose. They give us knowledge about the methods of performing yajnas and sacrifices. These also give a complete description of the brave deeds of the popular kings. The Brahmanas . have great historic value.

3. The Aranyakas : These texts are a part of the Brahmanas. These texts have been written about the ascetics who lived in the forests. They emphasie more on the spiritual subjects and moral duties. They also explain about the customs associated with yajnas and sacrifices. Aitareya Aranyaka, Kaushitaki Aranyaka, Taittiriya Aranyaka and Brihada Aranyaka are the names of a few very popular texts.

4. The Upanishads : The Upanishads are those texts which describe knowledge. Since they are the last part of the Vedas, they are also called the Vedanta. They are 108 in number and they were composed by different hermits between 1000-500 B.C. Famous among these are Isha, Kena, Katha, Prashna, Mundaka, Aitareya, Chhandogya, Brihad Aranyaka, Kaushitaki and Shveta Shvatara. These throw light. on the indepth spiritual subjects.

These try to tell what soul is and what is its relation to the Supreme Soul. They have tried to solve several mysteries pertaining to life and death. They throw ample light on subjects like Karma, Moksha, Maya and Transmigration. Dr. S.R. Goyal has rightly said, “The Upanishadic philosophy is rightly regarded as the source of all Indian Philosophy.”

(B) Later Vedic Literature:

The Vedangas, Sutras, Upavedas, Puranas, Dharama shastras and Epics are . included in the later Vedic period. The literature composed during this period is also, called Smriti because this was composed by the hermits based on their knowledge.

1. The Vedangas: The Vedangas imply a part of the Vedas. They are 6 in number, and they are related to different subjects. They are Shiksha, Chhanda, Kalpa, Viyakarana, Nirukta and Jyotisha. Most important is the Kalpa Vedanga which describes the customs and traditions of the Aryans Vedangas are important to comprehend the Vedas properly and to recite them properly.

2. The Sutras: A new style of writing emerged in literature in the later Vedic, period. This was called the Sutra. These tried to indicate more meaning in fewer words. Their main objective was that the people may easily memorize the Vedic literature. These can be divided into three categories.

Srauta Sutra: It describes the yajnas, sacrifices, and other religious customs and traditions.

Griha Sutra: This Sutra is the most important Sutra among all the Sutras. It describes all the duties to be performed by human beings from birth to death.

Dharma Sutra: It gives a description of the laws and traditions prevalent then. The Upavedas :

3. The Upavedas are an aid to the Vedas. These are four in number.

Ayurveda: It describes medicinal herbs.
Dhanurveda: It describes the art of fighting battles.
Gandharvaveda: It throws light on the subjects pertaining to music.
Shilpa Veda: It gives information related to art and architecture.

4. The Dharmashastras: The Dharmashastras are the law texts of the Hindus. These are also called the Smriti Grants. Of these, Manu Smriti is the oldest and the most important Dharmashastra. Besides this, the other important Shastras are Yajnavalkya Smriti, Vishnu Smriti and Narad Smriti. These throw ample light on the four castes, ashramas, daily rites to be performed, duties of the rulers and the judicial system. Hence the Dharmashastras are very important from the historical point of view.

5. The Puranas : The Puranas mean ancient. It is one of our important sources to know about ancient history. There are 18 Puranas in all. Popular among them are Vishnu, Bhagvata, Matsya and Vayu Purana. Each Purana has been divided into five parts. The first part deals with the origin of the world, the second discusses the second origin of the world, the third discusses the lineage of gods, the fourth discusses the Mahayugas and the fifth discusses the famous dynasties. Historically, the fifth part of Puranas is the most beneficial.

6. Six Schools of Indian Philosophy: There are six well-known schools of Hindu philosophy, popularly known as Darshanas or Shastras. In these testaments, many wise Rishis had tried to explain intricate philosophical thoughts connecting God, soul, death and birth. The higher philosophy indicates how superior was the deep wisdom of the Aryans How were the Aryans ahead of others and how could they check the temptations of materialism.

Sankhya Shastra of Kapila: Rishi Kapila is the author of this Shastra. He denies the existence of God and asserts that matter (prakrit) and soul are the only two realities. It is through the formation and reformation of matter and soul, the creation takes place.
Yoga Shastra of Patanjali: It is directly related to the Yoga and suggests the practice of Yoga’ with the object of achieving God.
Nyaya Shastra of Gautama: Rishi Gautama has expounded a philosophy that God can be realised through right thinking and right knowledge.
Vaisheshik Shastra of Kanad: Rishi Kanad holds the view that the whole world is an assimilation of atoms, which are indestructible.
Purva Mimansa of Jamini: Jamini’s philosophy throws light on the sacrifices and religous rites of the Aryans which is a key to the attainment of Mukti.
Uttar Mimansa of Vyasa: Rishi Vyasa advocates worshipping of God. God is supreme, omnipotent and omnipresent. Therefore, He alone should be worshipped with utmost sincerity and devotion.

7. The Epics : The Ramayana and the Mahabharata are two famous epics of the later Vedic period. The Ramayana was written by Maharishi Valmiki. It has 24,000 shalokas in it. The main subject of the Ramayana is the battle between Sri Ramchandra and Ravana. The Mahabharata is the biggest epic of India. It was written by Rishi Veda Vyasa. It has more than 1,00,000 shalokas in it. The Bhagvadgita is a part of the Mahabharata. The main subject of the Mahabharata is the battle between the Pandvas and the Kauravas.

These two epics throw ample light on the religious, social, political and economic conditions of the people at that time. Professor H.V. Sreenivasa Murthy has rightly said, “The two great epics, the Ramayana and the Mahabharata throw a flood of light on various aspects of human culture. They have to a large extent, moulded the character and life of our people. Thus they form the strongest link between India, old and new.”

Importance of the Vedic Literature:

The Vedic literature occupies a special place in Indian history. It is called the heart and soul of Hinduism; The reason for this is that this literature describes in great detail the basic principles of Hindu philosophy. How was this earth created? What is Atman (Soul)? What is its connection with the Parmatman? What is Moksha and how is it attained? What is Karma? What is knowledge? Why does man keep wandering in the vicious circle of vices?

These are a few mysterious questions the answers to which are clearly given in the later Vedic literature. Hence the Vedic literature acts as a pillar of Hinduism. Besides this, the literature is a valuable source of information about the social, political and economic life of people.

In brief, the Vedic literature acted as a mirror for the Indian culture? It has been a source of inspiration for the authors and scholars of not only India but abroad as well. Undoubtedly, it is a matter of great pride for us. In the words of the famous historians B.P. Saha and K.S. Behera, “The Vedic literature is a magnificient contribution of the Aryans to the Indian culture and civilisation. No doubt, the Vedas are predominantly religious literature but the Vedas directly indicate about religious, social, economic and political conditions of the time.”

Question 2.
Explain the following :

Puranas
Upanishads
Rigveda
Shastras.

Answer:

(1) Puranas : The Puranas mean ancient. It is one of our important sources to know about ancient history. There are 18 Puranas in all. Popular among them are Vishnu, Bhagvata, Matsya and Vayu Purana. Each Purana has been divided into five parts. The first part deals with the origin of the world, the second discusses the second origin of the world, the third discusses the lineage of gods, the fourth discusses the Mahayugas and the fifth discusses the famous dynasties. Historically, the fifth part of Puranas is the most beneficial.

(2) Upanishads : The Upanishads are those texts which describe knowledge. Since they are the last part of the Vedas, they are also called the Vedanta. They are 108 in number and they were composed by different hermits between 1000-500 B.C. Famous among these are Isha, Kena, Katha, Prashna, Mundaka, Aitareya, Chhandogya, Brihad Aranyaka, Kaushitaki and Shveta Shvatara. These throw light. on the indepth spiritual subjects.

3. Rigveda : Vedic literature implies that literature which was composed by the Aryans and this literature is considered to be a storehouse of valuable knowledge. It describes the solutions to the spiritual and other problems of life. Undoubtedly the main objective behind the composition of Vedic literacture was religious but it also gives a clear indication of the social, economic and political life of the people of the early Vedic period.

4. Shastras : There are six well-known schools of Hindu philosophy, popularly known as Darshanas or Shastras. In these testaments, many wise Rishis had tried to explain intricate philosophical thoughts connecting God, soul, death and birth. The higher philosophy indicates how superior was the deep wisdom of the Aryans How were the Aryans ahead of others and how could they check the temptations of materialism.

Sankhya Shastra of Kapila: Rishi Kapila is the author of this Shastra. He denies the existence of God and asserts that matter (prakrit) and soul are the only two realities. It is through the formation and reformation of matter and soul, the creation takes place.
Yoga Shastra of Patanjali: It is directly related to the Yoga and suggests the practice of Yoga’ with the object of achieving God.
Nyaya Shastra of Gautama: Rishi Gautama has expounded a philosophy that God can be realised through right thinking and right knowledge.
Vaisheshik Shastra of Kanad: Rishi Kanad holds the view that the whole world is an assimilation of atoms, which are indestructible.
Purva Mimansa of Jamini: Jamini’s philosophy throws light on the sacrifices and religous rites of the Aryans which is a key to the attainment of Mukti.
Uttar Mimansa of Vyasa: Rishi Vyasa advocates worshipping of God. God is supreme, omnipotent and omnipresent. Therefore, He alone should be worshipped with utmost sincerity and devotion.

Question 3.
Describe the salient features of four Vedas in brief but meaningful.
Or
Discuss in brief four Vedas and their importance in, the field of Religion.
Or
How many Vedas are there? Explain with their names in brief but meaningful.
Or
How Vedas were written? Discuss any two in brief.
Or
Discuss in brief but iqeaningful the importance of four Vedas.
Or
Describe the main features of Vedas.
Or
Write the names of the four Vedas. Explain in brief any two Vedas.
Or
Write about the main characteristics of the Vedas. Name any two of the Vedas.
Or
Write in brief about the four Vedas.
Or
What do you know about the Vedas?
Or
Name the four Vedas. Explain Rigveda in detail.
Or
Discuss the subject-matter of the Rigveda. Name the four Vedas.
Or
Throw light on the subject-matter of the Rigveda.
Or
What are the total number of Vedas? Explain any two Vedas.
Or
Describe the main contents of Rigveda and Samaveda.
Answer:
The Vedas have the highest position in Vedic literature. There are four Vedas. Their names are Rigveda, Samaveda, Yajurveda and Aharvaveda. The Atharvaveda was added to the count of Vedas in the end. For this reason, the first three Vedas are also known by the name of ‘Terai’. These Vedas have been written in Sanskrit. These are considered to be the most sacred texts of Hinduism. The word Veda has been derived from the element ‘Vid’ which means knowledge or to know.

In other words, the Vedas can be called the storehouse of knowledge of the a This knowledge had been acquired by Rishis. For this reason, the Vedas have also been called ‘Smriti’ The Vedas were composed between 1500 B.C. and 600 B.C. Undoubtedly, the Vedas are a valuable source to know about the religious, social, political and economic history of the Aryans A brief description of the features of the Vedas is as follows :

1. The Rigveda : The Rigveda is the ancient and the most important of all the Vedas of the Aryans Rig has been derived from the word ‘Rik’ which means the mantras chanted while worshipping. For this reason, the Rigveda is also called a collection of mantras composed in devotion of the gods. The Rigveda was composed between 1500-1000 B.C. It was a time when the Aryans lived in Punjab. The Rigveda is an exhaustive text. It has 1028 suktas (hymns). Each sukta has several mantras. The total number of mantras in the Rigveda are 10,562.

These have been divided into ten chapters. Some chapters are big while some are small. The first and tenth chapter (mandal) are the lengthiest. Both the mandals have 191 stanzas each. The second to seventh mandals are considered to be the heart of the Rigveda. They are considered to be older than the rest of the mandals. The ninth chapter has in it the mantras devoted to Lord Soma only.

The Rigveda has the maximum number of mantras (250) in devotion of Lord Indra. 200 mantras are in devotion of Agni. The rest are devoted to Varan, Suryar Rudra, ‘ Soma, Usha, Ratri and Saraswati. All these gods and goddesses were considered to be a symbol of natural forces. These gods were very powerful and great. They used to acquire human form and when appeased by the devotion of their devotees, blessed them with several boons. They were worshipped to obtain victory in battles, obtain wealth, a comfortable and long life and children. Several Rishis have written mantras in the Rigveda. Popular among them were Vishwamitra, Bhardwaj, Vashishtha, Vamadeva, Atri, Kanva and Gritsmada.

The Rigveda has mantras by women like y Apala Ghosha, Vishwavara, Mudgalini and Lopamudra etc. The famous Gayatri Mantra is also given in the Rigveda which is read by the Hindus even today. Though the Rigveda was composed from religious point of view yet it has great historical importance as well.

2. The Samaveda : The word Sama means melodious songs. For this reason, it is also called a collection of melodious songs. It has a total of 1875 mantras. Of these, only 75 mantras are new and the rest have been extracted from the Rigveda. These mantras have been divided into two parts which are called Poorvarachika and Uttarrachika. There are 650 mantras in the Poorvarachika whereas there are 1225 mantras in the Uttarrachika.

The mantras were sung melodiously during the performance of yajnas. The priests who used to sing these mantras were called the Udagatris. These mantras were sung in the seven swaras. Three types of musical instruments were used while singing the mantras i.e. Venu, Dudubhi and Veena. Undoubtedly, the Samaveda can be called the first and the most valuable source of Indian music.

3. The Yajurveda : Yajur implies yajna and Yajurveda is a text that consists of the mantras recited at the time of performance of yajnas. It has 2086 mantras in it. These mantras have been divided into 40 chapters. A part of the Yajurveda is in prose and a part of it is in poetic form. It is believed that this Veda was composed in Kurukshetra. The objective of this Veda was to tell about the procedure to be followed during the performance of yajnas.

The priests who helped while performing the yajnas were called ‘Adhavaryu’. The yajnas were performed in order to appease the gods so that they could fulfil the desires of their devotees. Hence, this Veda was centred around ‘Karmakanda’. It also tells about the measures to acquire divine powers. This Veda is divided into two parts i.e. Shukla Yajurveda and Krishna Yajurveda. The Shukla Yajurveda describes only the mantras whereas the Krishna Yajurveda also gives their meanings. This Veda gives us valuable information about the social and religious lives of the Aryans

4. The Atharvaveda : The Atharvaveda was composed in the end. Its name came from the name of Atharvana Rishi. He was the master of magical powers and was famous for destroying ghosts and spirits. Infact, the Atharvaveda is actually a collection of mantras related to black magic. It gives methods to control the powers of ghosts and witches. This proves that there was a drastic change in the religious life of the Aryans by then. Besides this, this Veda also describes the cure of the several diseases. This Veda is also called the Brahmaveda because this Veda was written by Brahman priests.

They took the aid of Agni to protect human beings from ghosts and spirits. There are a total 731 hymns and approximately 6000 mantras. Of these, approximately 1200 mantras have been taken from the Rigveda. This Veda has been divided into 20 chapters. Its 20th chapter is the longest which comprises of 928 mantras.

Question 4.
Describe Yajurveda among four vedas.
Answer:

The Yajurveda : Yajur implies yajna and Yajurveda is a text that consists of the mantras recited at the time of performance of yajnas. It has 2086 mantras in it. These mantras have been divided into 40 chapters. A part of the Yajurveda is in prose and a part of it is in poetic form. It is believed that this Veda was composed in Kurukshetra. The objective of this Veda was to tell about the procedure to be followed during the performance of yajnas.

Question 5.
What is meant by Vedic literature? What are the main subjects of the Vedic literature?
Or
Examine the important aspects of the Vedas.
Or
Which main subjects are touched in Rigveda? Mention the total number of hymns given in Rigveda.
Or
Write about the subject-matter of Rigveda. Write a brief note on the Purush-Sukta hymn.
Or
Write about the main features of Hinduism.
Or
Give an account of the religious thoughts of Vedas.
Or
Explain the spiritual importance of Vedas.
Answer:
The Vedic literature primarily describes the principles of Hinduism. It gives a description of polytheism, monotheism and henotheism. It even describes the means of pleasing the gods through yajnas and sacrifices. It also describes how the world was created? What is Atman and what is Brahman? What is the relationship between the Atman and Brahman? What is the principle of Karma and Transmigration? What is Moksha and how can it be obtained? What is heaven and hell? A brief description of these thoughts is given below :

1. Polytheism : It is clear from the description in the Rigveda that in the beginning the Aryans worshipped the forces of nature as god. Each shining, thundering and bright looking beautiful object or power was considered as a god or a goddess. According to the Rigveda, the Aryans worshipped 33 gods. These .were divided into three parts. These were : gods of the heaven, gods of earth and the gods between the heaven and the earth. All these gods were considered powerful and great. At one time, a particular god was worshipped and at another instance another deity was worshipped. This popularised the principle of polytheism.

2. Monotheism : During the Vedic Age, there was always the principle of polytheism behind the principle of monotheism. In many places in the Rigveda, Indra is spoken of as the sole Lord of the universe, and Brahman, the sole spirit of all gods, “All gods are one, only the saints have described them differently”. The Ish Upanishad says, “He is fire, He is sun, He is the wind, He is the moon, He is Shukra, He is Brahman, He is water and He is the sole Lord. He is the sole source of light.” It is clear from these examples that the Aryans believed in one omnipotent god.

3. Henotheism : Although the Aryans believed in several gods yet none of them was considered superior or inferior. Each was considered great in his own right and each of them was praised with the same devotion. The deity related to a region was considered supreme in that region. A verse in Rigveda cites, ‘O deities ! None of you is inferior, none of you is a small child. You all are great.” In this manner, the Aryans considered all their gods equal.

4. Yajnas and Sacrifices: To appease the gods and goddesses, the Aryans indulged in several yajnas during the Vedic period. These were conducted methodically with all the rituals so that the deity may not get displeased due to any mistake. First a vedi was built for the yajnas. Then the pious fire was ignited. In this fire ghee, milk, rice and somras were poured. Several animals like goat, sheep and horses were sacrificed during the yajnas.

The small yajnas were conducted at the family level whereas the bigger yajnas were conducted by the elite class. During the post Vedic period, these yajnas had become a complex process. There was a hope or desire for victory in battles, acquisition of wealth, obtaining a child and happy family life behind performing these yajnas. According to Dr. S.R. Goyal, “Vedic religion was essentially a religion of yajnas or sacrifices. The worshipper offered some oblations to god with the chanting of prayers and expected that God would grant him desired boon in return.”

5. How was the world created? : How was the world created? The Nasdia Sukta of Rigveda gives us important information with regard to this. It tells us that before the creation of the world, there was the presence of God alone. There was darkness all around without Him. It was then that God decided to create the world. Not only did he create men, animals, birds, etc. but also created the sun, the moon, the stars, mountains, seas, rivers and flowers etc. The Upanishads have also repeatedly described that the Brahman had created the whole universe.

6. What is Self? : The Aryans believed in Self. The .word Self has been often used in the Upanishads. It is omnipresent. The living element in all creatures is the Self. For this reason, this is called the source of all light. It is Brahman or God. It assumes a living role and resides in the hearts of all beings. The Self is immortal. It continues to enter from one body to the other till it attains freedom from all Karmas. After this, it sublimes with Brahman. In this manner, there is no distinction between Self and Brahman.

7. What is Absolute? : The Upanishads vividly describe the Absolute (the Brahman). It is the Brahman who is the creator of this world. He is the master of unlimited powers. He is capable of doing everything. He is the source of all fights. He is the true heart and an epitome of happiness. He is the store-house of complete knowledge. His description is beyond words. He is immortal. Brahman is the Atman, the Self. For this reason, there is no basic distinction between Brahman and the Self.

8. Worship of Forefathers : The Rigveda gives a description of the worship of forefathers. The forefathers resided in heaven. They were the ancestors of the Aryans Their worship was considered equivalent to the worship of gods. There are several verses in the Rigveda in their devotion. It was expected that the worship of the forefathers would help protection of their descendants, would eradicate their problems, would bless them with wealth, power, long fife and children. With time, the devotion of the Aryans towards the worship of their forefathers increased manifold.

9. Rita and Dharman : The Rigveda and the other Vedic texts have described the words Rita and Dharman several times. Rita implies the process that runs the functioning of this world. It is according to the Rita that the sun rises in the morning. The sun, moon and stars appear bright. The earth revolves around the sun. It eradicates all darkness to spread light. Rita is therefore a universal truth.

Anrita (myth) is the opposite of Rita. Dining the time of the Upanishads, the word Dharma replaced the word Rita. The word ‘Dharman’ means law. These were constructed by the gods. These were applicable to the materialistic world, men and sacrifices. The good men led their lives according to Dharman.

10. Karma and Transmigration : The Vedic literature has time and again mentioned that man is the maker of his own luck. What he sows, so shall he reap. If he performs good deeds, he would be free from the vicious circle of transmigration and attain Moksha (salvation). If he indulges in ill-deeds, he would always be sad and troubled and he would under no circumstances receive freedom from transmigration, A man’s deeds follow him just like his own shadow.

11. Moksha : The attainment of Moksha is the prime objective of the life of a man’s life. Due to his ignorance and lack of knowledge, man spends his entire life running after the attainment of materialistic ends. He indulges in materialistic pleasures and thinks that he has achieved everything by acquiring wealth. He forgets that everything in this world is momentary. He is forever trapped in these cobwebs and is never able to get freedom.

When man is able to overcome his ignorance, all his doubts get eradicated. He knows all and attains freedom from all bonds of the world. This is the condition of Moksha. The Atman sublimes with the Parmatman and he attains happiness forever.

12. Faith in Heaven andi Hell: The Vedic literature describes that the Aryans believed in heaven and hell. According to them, those who lead their lives according to the moral principles, give charity and do not give any trouble to anyone reside in heaven after their death. This is a place where all the gods .reside. It is a place of full happiness. On the other hand, the sinners and wicked men go to hell after death. The Pin-anas etc. give a detailed description of the grave miseries in hell.

13. Purusha-Sukta: The Purusha-Sukta is described in the tenth chapter of the Rigveda. According to this, Brahman had created the Brahmanas from his mouth, the Kshatriyas from his arms, the Vaishyas from his thighs and Shudras from his feet. This led several historians to believe that the caste system had gained popularity during the Rigvedic period. But nowhere else is it mentioned in the Rigveda in this context.

It is said that the Purusha-Sukta was. created several hundred years after the Rigveda. Its language is different from the Rigveda. It is clear from the Purusha- Sukta that at that time the four Varnas i.e. Brahmanas, Kshatriyas, Vaishyas and Shudras had come into existence. The Brahmanas served as purohits (priests), the Kshatriyas fought battles, the Vaishyas undertook farming and trade and the Shudras worked to serve the rest three Varnas.

Short Answer Type Questions (Type-1):

Question 1.
Describe in brief but meaningful the salient features of Rigveda.
Or
Discuss the importance of Rigveda’ in Vedic literature.
Or
Write a short note on Rigveda.
Answer:
The Rigveda is the .oldest and the most important of all the Vedas of the Aryans It was composed between 1500-1000 B.C. It has 1028 suktas in it which have been divided into 10 chapters.Each hymn has several mantras. The total number of mantras given in the Rigveda is 10,552. The maximum number of mantras are in praise of Indra. They are 250 in number. The Rigveda is considered to be the most valuable source of knowing about the lives of the Aryans

Question 2.
What do you know about the Samaveda?
Answer:
The word Sama means melodious songs. For this reason Samaveda is also called a collection of melodious songs. It has a total of 1875 mantras. Of these, only 75 mantras are new and the rest have been extracted from the Rigveda. The mantras were sung melodiously during the performance of yajnas. The priests who used to sing these mantras were called the Udagatris. Undoubtedly, the Samaveda can be called the first and the most valuable source of Indian music.

Question 3.
Give a brief account of the Yajurveda.
Answer:
Yajur implies yajna and Yajurveda is a text that consists of the mantras recited at the time of performance of yajnas. It has 2086 mantras in it. A part of the Yajurveda is in prose and a part of it is in poetic form. The objective of this Veda was to tell about the procedure to be followed during the performance of yajnas. The priests who helped while performing the yajnas were called ‘Adhavaryu’. The yajnas were performed in order to appease the gods so that they could fulfil the desires of their devotees. Hence, this Veda was centred around ‘Karmakanda’.

Question 4.
Write a short note on the Atharvaveda.
Or
What do you know about Atharvaveda? Explain.
Answer:
The Atharvaveda was composed in the end. In fact, the Atharvaveda is actually a collection of mantras related to black magic. It gives methods to control over the powers of ghosts and witches. This provps that there was a drastic change in the religious life of the Aryans by then. Besides this, this Veda also describes the cure of the several diseases. This Veda is also called the Brahmaveda because this Veda was written by Brahman priests.

Question 5.
What is the importance of the six Shastras of Philosophy?
Or
Describe the importance of Khat Darshan.
Answer:
There are six well-known schools of. Hindu philosophy, popularly known as Darshanas or Shastras. These are

Sankhya Shastra of Kapila
Yoga Shastra of Patanjali
Nyaya Shastra of Gautama
Vaisheshik Shastra of Kanad
Purva Mimansa of Jamini
Uttar Mimansa of Vyasa. In these testaments, many wise ishis tried to explain intricate philosophical thoughts connecting God, soul, death ad birth.

Question 6.
What do you mean by Epics and their importance?
Answer:
The Ramayana and the Mahabharata are two famous epics of the later Vedic period. The Ramayana was written by Maharishi Valmiki. It has 24,000 shlokas in it. The main subject of the Ramayana is the battle between Ramchandra and Ravana. Mahabharata is the biggest epic of India. It was written by Rishi Veda Vyasa. It has more than 1,00,000 shlokas in it. The Bhagvadgita is a part of the Mahabharata. The main subject of the Mahabharata is the battle between the Pandvas and the Kauravas. These two epics throw ample light on the religious, social, political and economic conditions of the people at that time.

Question 7.
Describe the importance of Vedic Literature.
Or
What is the importance of the Vedic Literature?
Or
Describe the prominent features of the vedic literature.
Answer:
The Vedic literature occupies a special place in Indian history. It is called the heart and soul of Hinduism. The reason for this is that this literature describes in great detail the basic principles of Hindu philosophy. How was this earth created? What is Atman? What is its connection with the Parmatman? What is Moksha and how is it attained? What is Karma? What is knowledge? Why does man keep wandering in the vicious circle of vices? These are a few mysterious questions the answers to which are clearly given in the later Vedic literature.

Question 8.
Give a brief account of the main two subjects of the Vedic Literature.
Answer:

Henotheism : Although the Aryans believed in several gods yet none of them was considered superior or inferior. Each was considered great in his own right and each of them was praised with the same devotion. The deity related to a region was considered supreme in that region.
Yajnas and Sacrifices : To appease the gods and goddesses, the Aryans indulged in several yajnas during the Vedic period. These were conducted methodically with all the rituals. The small yajnas were conducted at the family level whereas the bigger yajnas were conducted by the elite class. During the post Vedic period, these yajnas had become a complex process. There was a hope or desire for victory in battles, acquisition of wealth, obtaining a child and happy family life behind performing these yajnas.

Question 9.
What is meant by Self and Absolute according to Vedic Literature?
Answer:

What is Self? : The Aryans believed in Self. The word Self has been often used in the Upanishads. It is omnipresent. The living element in all creatures is the Self. For this reason, this is called the source of all light. It is Brahman or God.
What is Absolute? : The Upanishads vividly describe the Absolute (the Brahman). It is the Brahman who is the creator of this world. He is the master of unlimitei powers. He is capable of doing everything. He is the source of all lights. He is immorta

Question 10.
What do you mean, by Rita and Dharman?
Answer:
The Rigveda and the other Vedic texts have described the words Rita and Dharman several times, Rita implies the process that runs the functioning of this world. It is according to the Rita that the sun rises in the morning. The sun, moon and stars appear bright. The earth revolves around the sun. It eradicates all darkness to spread light. Rita is therefore a universal truth. Anrita (myth) is the opposite of Rita. During the time of the Upanishads, the word Dharman replaced the word Rita. The word ‘Dharman’ means law. These were constructed by the gods.

Question 11.
What is meant by Moksha according to Vedic Literature?
Answer:
According to the Vedic Literature, the attainment of Moksha is the prime objective of a man’s life. Due to his ignorance and lack of knowledge, man spends his entire life running after the attainment of materialistic ends. When man is able to overcome his ignorance, all his doubts get eradicated. He knows all and attains freedom from all bonds of the world. This is the condition of Moksha. The Soul sublimes with the Supreme Soul and attains happiness forever.

Question 12.
What do you know about Purusha Sukta?
Answer:
The Purusha Sukta is described in the tenth chapter of the Rigveda. According to this, Brahman had created the Brahmanas from his mouth, the Kshatriyas from his arms, the Vaishyas from his thighs and Shudras from his feet. It is clear from the Purusha Sukta that at that time the four Vamas i.e. Brahmanas, Kshatriyas, Vaishyas and Shudras had come into existence. The Brahmanas served as purohits (priests), the Kshatriyas fought battles, the Vaishyas undertook farming and trade and the Shudras worked to serve the above mentioned three Varnas.

Short Answer Type Questions (Type-2):

Question 1.
Discuss the importance of Rigveda in Vedic liturature.
Or
Write a short note on Rigveda.
Answer:
The Rigveda is the oldest and the most important of all the Vedas of the Aryans It is perhaps the oldest book. It was composed between 1506-1000 B.C. It ‘S 1028 suktas in it which have been divided into 10 chapters. These hymns were iposed by Rishis who were men of great insight and wisdom. Each hymn has mantras. The total number of mantras given in the Rigveda is 10,552. Mantras idressed to various gods and goddesses.

The maximum number of mantras are lise of Indra. They are 250 in number. The gods and goddesses described in the Rigveda symbolised natural forces. They were worshipped for victory in battle, obtaining wealth, children and a comfortable life. The Rigveda is considered to be the most valuable source of knowing about the lives of the Aryans

Question 2.
What do you know about the Samaveda?
Answer:
The word Sama means melodious songs. For this reason Samaveda is also called a collection of melodious songs. It has a total of 1875 mantras. Of these, only 75 mantras are new and the rest have been extracted from the Rigveda. These mantras have been divided into two parts which are called Poorvarachika and Uttarrachika. There are 650 mantras in the Poorvarachika whereas there are 1225 mantras in the Uttarrachika. The mantras were sung melodiously during the performance of yajnas. The priests who used to sing these mantras were called the Udagatris.

These mantras were sung in the seven swaras. Three types of musical instruments were used while singing the mantras i.e. Venu, Dudubhi and Veena. Undoubtedly, the Samaveda can be called the first and the most valuable source of Indian music.

Question 3.
Give a brief account of the Yajurveda.
Answer:
Yajur implies yajna and Yajurveda is a text that consists of the mantras recited at the time of performance of yajnas. It has 2086 mantras in it. These mantras have been divided into 40 chapters. A part of the Yajurveda is in prose and a part of it is in poetic form. It is believed that this Veda was composed in Kurukshetra. The objective of this Veda was to tell about the procedure to be followed during the performance of yajnas. The priests who helped while performing the yajnas were called ‘Adhavaryu’. The yajnas were performed in order to appease the gods so that they could fulfil the desires of their devotees.

Hence, this Veda was centred around ‘Karmakanda’. It also tells about the measures to acquire divine powers. This Veda is divided into two parts i.e. Shukla Yajurveda and Krishna Yajurveda. The Shukla Yajurveda describes only the mantras whereas the Krishna Yajurveda also gives their meanings. This Veda gives us valuable information about the social and religious lives of the Aryans

Question 4.
Write a short note on the Atharvaveda.
Or
What do you know about Atharvaveda? Explain.
Answer:
The Atharvaveda was composed in the end. Its name came from the name of Atharvana Rishi. He was the master of magical powers and was famous for destroying ghosts and spirits. In fact, the Atharvaveda is actually a collection of mantras related to black magic. It gives methods to control over the powers of ghosts and witches. This proves that there was a drastic change in the religious life of the Aryans by ther Besides this, this Veda also describes the cure of the several diseases.

This Veda also called the Brahmaveda because this Veda was written by Brahman prie They took the aid of Agni to protect human beings from ghosts and spirits. Ther a total 731 stanzas and approximately 6000 mantras. Of these, approximately mantras have been extracted from the Rigveda. This Veda has been divided which comprises of 928 mantras.

Question 5.
What is the importance of the six schools of Indian Philosophy?
Answer:
There are six well-known schools of Hindu philosophy, popularly known as Darshanas or Shastras. In these testaments, many wise Rishis tried to explain intricate philosophical thoughts connecting God, soul, death and birth. The higher philosophy indicates how the deep wisdom of the Aryans was superior, how they were ahead of others and how they could check the temptations of materialism.

Sankhya Shastra of Kapila : Rishi Kapila is the author of this Shastra. He denies the existence of God and asserts that matter (prakrit) and soul are the only two realities. It is through the formation and reformation of matter and soul, the creation takes place.
Yoga Shastra of Patanjali : It is directly related to the Yoga and suggests the practice of Yoga for achieving God.
Nyaya Shastra of Gautama : Rishi Gautama has expounded a philosophy that God can be realised through right thinking and right knowledge.
Vaisheshik Shastra of Kanad : Rishi Kanad holds the view that the whole world is an assimilation of atoms, which are indestructible.
Purva Mimansa of Jamini : Jamini’s philosophy throws light on the sacrifices and religious rites of the Aryans which is a key to the attainment of Mukti.
Uttar Mimansa of Vyasa : Here Rishi Vyasa advocates worshipping of God. God is supreme, omnipotent and Maker of everything. Therefore, He should be worshipped with utmost sincerity and devotion.

Question 6.
What do you mean by Epics and their .importance?
Answer:
The Ramayana and the Mahabharata are two famous epics of the later Vedic period. The Ramayana was written by Maharishi Valmiki. It has 24,000 shlokas in it. The main subject of the Ramayana is the battle between Ramchandra and Ravana. Mahabharata is the biggest epic of India. It was written by Rishi Veda Vyasa. It has more than 1,00,000 shlokas in it. The Bhagvadgita is a part of the Mahabharata. The main subject of the Mahabharata is the battle between the Pandvas and the Kauravas. These two epics throw ample light on the religious, social, political and economic conditions of the people at that time.

Question 7.
Describe the vedic literature.
Or
Describe the importance of Vedic Literature.
Or
What is the importance of the Vedic Literature?
Or
Describe the prominent features of the vedic literature.
Answer:
The Vedic literature occupies a special place in Indian history. It is called the heart and soul of Hinduism. The reason for this is that this literature describes in great detail the basic principles of Hindu philosophy. How was this earth created? What is Atman? What is its connection with the Parmatman? What is Moksha and how is it attained? What is Karma? What is knowledge? Why does man keep wandering in the vicious circle of vices? These are a few mysterious questions the answers to which are clearly given in the later Vedic literature.

Hence the Vedic literature acts as a pillar of Hinduism. Besides this, the literature is a valuable source of information about the social, political and economic life of people. In brief, the Vedic literature acted as a mirror for the Indian culture. It has been a source of inspiration for the authors and scholars of not only India but abroad as well. Undoubtedly, it is a matter of great pride for us.

Question 8.
Describe the number of Vedas and their contents in brief but meaningful.
Or
Give a brief account of the main subjects of the Vedic Literature.
Or
Describe the prominent features of Vedic literature.
Answer:
The number of Vedas are four. The main subjects of the vedic literature are as follows :

(1) Henotheism : Although the Aryans believed in several gods yet none of them Was considered superior or inferior. Each was considered great in his own right and each of them was praised with the same devotion. The deity related to a region was considered supreme in that region.

(2) Yajnas and Sacrifices : To appease the gods and goddesses, the Aryans indulged in several yajnas during the Vedic period. These were conducted methodically with all the rituals. The small yajnas were conducted at the family level whereas the bigger yajnas were conducted by the elite class. During the post Vedic period, these yajnas had become a complex process. There was a hope or desire for victory in battles, acquisition of wealth, obtaining a child and happy family life behind performing these yajnas.

(3) How was the world created? : How was the world created? The Nasdia Sukta of Rigveda gives us important information with regard to this. It tells us that before the creation of the world, there was the presence of God alone. There was darkness all around without Him. It was then that God decided to create the world.

(4) What is Self? : The Aryans believed in Self. The word Self has been often used in the Upanishads. It is omnipresent. The living element in all creatures is the Self. For this reason, this is called the source of all light. It is Brahman or God.

(5) What is Absolute? : The Upanishads vividly describe the Absolute (the Brahman). It is the Brahman who is the creator of this world. He is the master of unlimited powers. He is capable of doing everything. He is the source of all lights. He is immortal.

Question 9.
What do you mean by Rita and Dharman?
Answer:
The Rigveda and the other Vedic texts have described the words Rita and Dharman several times. Rita implies the process that runs the functioning of this world. It is according to the Rita that the sun rises in the morning. The sun, moon and stars appear bright. The earth revolves around the sun. It eradicates all darkness to spread light. Rita is therefore a universal truth. Anrita (myth) is the opposite of. Rita.

During the time of the Upariishads, the word Dharman replaced the word Rita. The word ‘Dharman’ means law: These were constructed by the gods. These were applicable to the materialistic world, men and sacrifices. The good men led their lives, according to Dharman.

Question 10.
What is meant by Moksha according to Vedic Literature?
Answer:
According to the Vedic Literature, the attainment of Moksha is the prime objective of a man’s life. Due to his ignorance and lack of knowledge, man spends his.: entire life running after the attainment of materialistic ends. He indulges in materialistic pleasures and thinks that he has achieved everything by acquiring wealth. He forgets that everything in this world is momentary. He is forever trapped in these cobwebs and is never able to get freedom.

When man is able to overcome his ignorance, all his doubts get eradicated. He knows all and attains freedom from all bonds of the world. This is the condition of Moksha. The Soul sublimes with the Supreme Soul and attains happiness forever.

Question 11.
What do you know about Purusha Sukta?
Answer:
The Purusha Sukta is described in the tenth chapter of the Rigveda. According to this, Brahman had created the Brahmanas from his mouth, the Kshatriyas from his arms, the Vaishyas from his thighs and Shudras from his feet. This led several historians to believe that the caste system had gained popularity during the Rigvedic period. But nowhere else is it mentioned in the Rigveda in this context. It is said that the Purusha Sukta was created several hundred years after the Rigveda.

Its language is different from the Rigveda. It is clear from the Purusha Sukta that at that time the four Varnas i.e. Brahmanas, Kshatriyas, Vaishyas and Shudras had come into existence. The Brahmanas served as purohits (priests), the Kshatriyas fought battles, the Vaishyas undertook farming and trade and the Shudras worked to serve the- above mentioned three Varnas.

Answer in One Word to One Sentence:

Question 1.
What do you mean by the Vedic literature?
Answer:
The Vedic literature means the literature written by the Aryans.

Question 2.
In which language the Vedic literature was written?
Answer:
Sanskrit.

Question 3.
How many parts does the Vedic literature has?
Answer:
Two parts.

Question 4.
At what of time the Vedas were written?
Answer:
1500-600 BC.

Question 5.
Who composed the Vedas?
Answer:
The Vedas were composed by the Rishis as divine ordinance.

Question 6.
What does ‘Shruti’ mean?
Answer:
‘Shruti’ implies that part of Vedic literature which the Rishis composed at the instance of divine revelation.

Question 7.
What is meant by ‘Smriti’?
Answer:
Smriti form that part of Vedic literature which the Rishis created out of their personal understanding of the world.

Question 8.
What is meant by the Veda?
Answer:
Reservoir of knowledge.

Question 9.
Give the number of the Vedas.
Answer:
Four.

Question 10.
Who classified the four Vedas?
Answer:
‘Rishi’ Ved Vyasa Ji.

Question 11.
Mention the name of the Vedas.
Or
Write the names of four Vedas.
Answer:
The Rigveda, the Samaveda, the Yajurveda and the Atharvaveda.

Question 12.
Which is the most ancient and important Veda?
Answer:
Rigveda.

Question 13.
When was the Rigveda composed?
Answer:
1500 to 1000 BC.

Question 14.
How many Suktas does the Rigveda contain?
Answer:
1028 Suktas.

Question 15.
How many Mandals does the Rigveda contain?
Answer:
Ten Mandals.

Question 16.
Write the total number of hymns given in the Rigveda.
Or
How many Mantras does the Rigveda contains?
Answer:
10,552 Mantras.

Question 17.
To which deity the largest number of Mantras have been dedicated in the Rigveda?
Answer:
Lord Indra.

Question 18.
How many Mantras in the Rigveda have been dedicated to Lord Indra?
Answer:
250 Mantras.

Question 19.
Mention the names of Rishis whose Mantras are given in the Rigveda.
Or
Mention any two Rishis whose Mantras the Rigveda contains.
Answer:

Vamadeva,
Vishvamitra.

Question 20.
Mention the name of women whose Mantras find space in the Rigveda.
Or
Tell the name of any two women who have contributed Mantras to Rigveda.
Answer:

Apala,
Ghosha.

Question 21.
The Gayatri Mantra finds mention in which Veda?
Answer:
Rigveda.

Question 22.
Which Veda is considered the source of Indian music?
Answer:
Samaveda.

Question 23.
How many Mantras does the Samaveda contain?
Answer:
1875 Mantras.

Question 24.
By what name was the purohit (priest) addressed who recited Mantras?
Answer:
Udagatri.

Question 25.
Which Veda contains the Mantras recited at Yajna?
Answer:
Yajurveda.

Question 26.
How was the priest offering sacrifice at the time of Yajna addressed?
Answer:
Hotri.

Question 27.
In what two parts Yajurveda is divided?
Answer:

Shukla Yajurveda,
Krishna Yajurveda.

Question 28.
Which was the last Veda to be composed?
Answer:
Atharvaveda.

Question 29.
How many Suktas does the Atharvaveda has?
Answer:
731 Suktas.

Question 30.
Which Veda contains Mantras related to black magic?
Answer:
Atharvaveda.

Question 31.
Mention two Vedas which formed part of tri-vidya.
Answer:

The Rigveda,
The Samaveda.

Question 32.
Why were the Brahmanas composed?
Answer:
To simplify the understanding of the Vedas.

Question 33.
Mention any two Brahmanas compositions.
Answer:

Aitreya Brahmana,
Taittiriya Brahmana.

Question 34.
Name the hooks enunciating the code of conduct for those ascetics who lived in the forests.
Answer:
Aranayakas.

Question 35.
What is meant by Vedangas?
Answer:
Constituent of the Veda.

Question 36.
Mention any two Vedangas.
Answer:

Shiksha,
Kalpa.

Question 37.
Which Vedanga reflects socio-religio customs of the Aryans?
Answer:
Kalpa Vedanga.

Question 38.
Name any two Sutras.
Answer:

Srauta Sutra,
Griha Sutra.

Question 39.
How many are the Upvedas?
Answer:
Four.

Question 40.
Mention any two of the Upvedas.
Answer:

Ayurveda,
Dhanurveda.

Question 41.
Which Veda describes about medicines and herbs?
Answer:
Atharavaveda.

Question 42.
Mention the name of Upveda that describes the art of war.
Answer:
Dhanurveda.

Question 43.
On whcih subject the Gandharvaveda throws light?
Answer:
Art of music.

Question 44.
Who composed the Yoga Shastra?
Answer:
Patanjali.

Question 45.
Mention any two Shastras.
Answer:
Yoga Shastra and Nyaya Shastra.

Question 46.
Mention two great epics of India.
Answer:

The Ramayana,
The Mahabharata.

Question 47.
Which is the greatest epic of India?
Answer:
Mahabharata.

Question 48.
Who composed Mahabharata?
Answer:
Maharishi Ved Vyasa Ji.

Question 49.
The Mahabharata consists of how many shlokas?
Answer:
The Mahabharata contains one lakh shlokas.

Question 50.
Who composed the Ramayana?
Answer:
Maharishi Valmiki Ji.

Question 51.
Give the number of shlokas in the Ramayana.
Answer:
24,000 shlokas.

Question 52.
Mention any two main subjects of the Vedic literature.
Answer:

What is self?
Rita and Dharman.

Question 53.
How many gods are mentioned in the Rigveda?
Answer:
33.

Question 54.
Which Sukta of the Rigveda mentions about the origin of the world?
Answer:
Nasdia Sukta of the Rigveda describes about the origin of the world.

Question 55.
What according to the Vedic literature is the ultimate aim of human life?
Answer:
The attainment of Moksha.

Question 56.
Which Sukta of the Rigveda mentions about four castes?
Answer:
Purusha Sukta.

Fill in the Blanks:

1. Vedas are …………… in number.
Answer:
four

2. The ………….. is the oldest and the most important veda.
Answer:
Rigveda

3. The Rigveda contains a total of …………… Suktas.
Answer:
1028

4. The Samaveda is also called ………….. Granth.
Answer:
Gaayan

5. The …………… contains the mantras recited at Yegna.
Answer:
Yajurveda

6. The …………… contains the dscription of herbal medicine used to cure diseases.
Answer:
Atharvaveda

7. The Upanishads are ………….. in number.
Answer:
108

8. The Vedangas imply a part of …………
Answer:
Vedas

9. The Vedangas are …………… in number.
Answer:
six

10. The ………….. describes the art of fighting battles.
Answer:
Dhanurveda

11. The ………….. throws light on the subjects pertaining to music.
Answer:
Gandharvaveda

12. The writer of the Yoga Shastra was …………..
Answer:
Patanjali.

13. The name of the author of the Nyaya Shastra was ………….
Answer:
Gautama

14. The Ramayana was written by ……………..
Answer:
Maharishi Valmiki Ji

15. The Mahabharata was composed by ……………
Answer:
Maharishi Ved Vyasa Ji

16. The priest who offered the sacrifice at the time of Yajna was adressed as ……………..
Answer:
Hotri

True Or False:

1. The Rigvedic literature is also called Saruti.
Answer:
True

2. The Vedas are eight in number.
Answer:
False

3. The Rigveda is oldest and important Veda of the Aryans.
Answer:
True

4. The Vedas were written in Pali language.
Answer:
False

5. Maharishi Ved Vyasa Ji classified the Vedas.
Answer:
True

6. The Rigveda has been divided into 10 mandals.
Answer:
True

7. Maximum number of mantras are in praise of Agni in the Rigveda.
Answer:
False

8. Udagatri were those priests who recited mantras.
Answer:
True

9. The Yajurveda is the Veda which contains the mantras recited at the time of Yajnas.
Answer:
True

10. The Atharvaveda is also known as the Brahamaveda.
Answer:
True

11. The Brahmanas are part of the Upanishads.
Answer:
False

12. The Upanishads are total 108 in number.
Answer:
True

13. The Kalpa Vedanga is the most important Vedanga.
Answer:
True

14. The Dharma Sutra gives a description of prevalent laws and traditions of the Maurayan period.
Answer:
False

15. There are four Upvedas.
Answer:
True

16. The Ayurveda describes the art of war.
Answer:
False

17. Rishi Kapila is the author of Sankhya Shastra.
Answer:
True

18. The Ramayana was composed by Maharishi Valmiki Ji.
Answer:
True

19. The Mahabharata consists of 24000 shlokas.
Answer:
False

20. The attainment of Moksha is the ultimate aim of human life according to Vedic literature.
Answer:
True

Multiple Choice Questions:

1. In which language the Vedic literature was written?
(a) Pah
(b) Prakrit
(c) Hindi
(d) Sanskrit
Answer:
(d) Sanskrit

2. What is the total number of Vedas?
(a) 4
(b) 5
(c) 6
(d) 18
Answer:
(a) 4

3. By which Rishi Vedas were divided?
(a) Ved Vyasa
(b) Vissh
(c) Vishwamitra
(d) Gautam
Answer:
(a) Ved Vyasa

4. Which of the following is the oldest and Important Veda?
(a) The Rigveda
(b) The Samaveda
(c) The Yajurveda
(d) The Atharvaveda
Answer:
(a) The Rigveda

5. Which of the following is not a Veda?
(a) The Gandharva Veda
(b) The Samaveda
(c) The Yajurveda
(d) The Atharvaveda
Answer:
(a) The Gandharva Veda

6. How many suktas are there in the Rigveda?
(a) 1028
(b) 1875
(c) 731
(d) 10,552
Answer:
(a) 1028

7. Which of the following Veda is not in the Tri-vedya?
(a) The Atharvaveda
(b) The Yajurveda
(c) The Samaveda
(d) The Rigveda.
Answer:
(a) The Atharvaveda

8. Which Veda contains the Mantras recited at Yajna?
(a) The Rigveda
(b) The Samaveda
(c) The Yajurveda
(d) The Atharvaveda
Answer:
(c) The Yajurveda

9. The Aranyakas are part of which literature?
(a) The Upanishads
(b) The Brahmanas
(c) The Dharmashastras
(d) The Mahabharta
Answer:
(b) The Brahmanas

10. What is the total number of the Upanishads?
(a) 18
(b) 108
(c) 48
(d) 128
Answer:
(b) 108

11. Which of the following Upavedas describes medicinal herbs?
(a) Ayurveda
(b) Dhanurveda
(c) Gandharvaveda
(d) Shilpaveda
Answer:
(a) Ayurveda

12. Which of the following composes Yoga Shastra?
(a) Kapila
(b) Patanjali
(c) Gautama
(d) Vyasa
Answer:
(b) Patanjali

13. Who composed The Ramayana?
(a) Maharishi Ved Vyasa Ji
(b) MaharishiValmiki Ji
(c) Maharishi Vishwamitra Ji
(d) Maharishi Gautama Ji
Answer:
(b) MaharishiValmiki Ji

14. How many shlokas are there in the Ramayana?
(a) 14,000
(b) 20,000
(c) 24,000
(d) 26,000
Answer:
(c) 24,000

15. Who wrote the Mahabharta?
(a) Maharishi Ved Vyasa Ji
(b) Maharishi Balmiki Ji
(c) Maharishi Gautma Ji
(d) Maharishi Vashishtha Ji
Answer:
(a) Maharishi Ved Vyasa Ji

PSEB 12th Class Religion Solutions Chapter 1 Religious Life of the Indus Valley People and Early Aryans

November 29, 2021November 17, 2021 by Prasanna

Punjab State Board PSEB 12th Class Religion Book Solutions Chapter 1 Religious Life of the Indus Valley People and Early Aryans Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Religion Chapter 1 Religious Life of the Indus Valley People and Early Aryans

Long Answer Type Questions:

Question 1.
Discuss in brief but a meaningful way the religious life of the people of the Harappan Age.
Or
Discuss in brief the religious life of the people of the Harappan Age.
Or
What do you know about the religious life of the Indus Valley people?
Or
Explain in brief the religious faiths and customs of the Harappan Age?
Or
What do you know about the life and religious faiths of the people of the Indus Valley Civilization?
Or
What were the religious beliefs of the people in the Indus Valley? Civilization? Discuss. Write brief notes on Mother Goddess and Swastik.
Or
Write about the religious beliefs of the people of the Indus Valley Civilization. Write brief notes on ‘Saptrishi’ and ‘Pipal’.
Or
Give brief information about religious beliefs of the Indus Valley Civilization.
Or
What were the religious beliefs of the people of the Indus Valley Civilization? Discuss.
Or
Answer:
The seals, paintings etc. found in the excavations of the Indus Valley give us valuable information about the religious life of the people of the Indus Valley. On the basis of this information, it can be said without doubt that the religious life of the people of the Indus Valley was of a very high order. This can be estimated from the fact that several of their religious beliefs are still prevalent in the modern day Hirduism.

1. Worship of Mother Goddess : The Indus Valley people mostly worshipped Mother goddess. This can be deciphered from the several pictures of the Mother goddess on the idols, seals and amulets excavated from the Indus Valley. Several idols show signs of smoke which indicate the use of incense sticks and oil during the worship of the Mour goddess. Mother goddess was considered to be a symbol of power.

2. Worship of Lord Shiva: The worship of one deity was quite prevalent amongst the people of the Indus Valley Civilization. The seals of that age depict the pictures of one deity. This god can be seen in the form of an ascetic in a state of samadhi. It depicts its three heads and an attractive crown on the head. Around the ascetic are inscribed the pictures of lion, elephant, rhinoceros, bull and deer etc. Since Shiva is also known by the names Trimukhi, Pashupati and Yogeshwar etc., hence the historians are of the view that this ascetic was none other but Shiva only.

3. Worship of Animals : The seals and amulets, etc. found in the excavations of the Indus Valley indicate that they worshipped many kinds of animals. Primary among them were the bull, elephant, rhinoceros, lion and crocodile etc. Besides these, the people of the Indus Valley Civilization also worshipped some ancient animals. For instance, we have found an idol in Harappa which looks partly like an elephant and partly like a bull. These animals were considered to be the vehicles (carriers) of Mother goddess or Shiva.

4. Worship of Trees : The people of the Indus Valley Civilization also worshipped trees. These trees were considered to be the dwelling place of the gods and goddesses. They considered trees as the source of life and knowledge. Most of the seals excavated from the Indus Valley show5the pipal tree inscribed on them. It can be thus inferred that they considered the Pipal tree as sacred. Besides this they also worshipped neem, date-palm, babool and sheesham trees etc.

5. Worship of Swastik: Several seals excavated from the Indus Valley Civilization show signs of swastik. They wore considered signs of good omen. It is still dear to all the Jainas and traders. The traders make the sign of swastik before any trade.

6. Worship of Saptrishis : One of the seals excavated from the Indus Valley depicts seven humans standing in front of a tree. It can thus be estimated from this that perhaps the people of the Indus Valley worshipped the Saptrishi. There is description of Saptrishis in Puranas, other Hindu scriptures and Buddhist scriptures also. The names of these Saptrishis were Kashayap, Atari, Vishishtha, Vishwamittara, Gautama, Jamdagani and Bhardwaj. They were worshipped as the symbol of heaven.

7. Worship of Linga and Yoni : The excavations of the Indus Valley Civilization , have given us several pointed and ring stones. On observation, one can surely say that the people of the Indus Valley worshipped the Linga and Yoni. These were worshipped to enhance the creative potential of the world.

8. Worship of Water : The several bathrooms found in the excavations of the Indus Valley indicate that the people of that time had deep faith in the worship of water. Water was cosidered to be a symbol of purity and cleanliness.

9. Worship of Snakes : The people of the Indus Valley also worshipped the snakes. This can be deciphered from the pictures of snakes inscribed on the seals obtained at that time. One of the seals depicts a hooded snake on the head of a deity. Another seal shows a man feeding milk to the snake.

10. Faith in Magic and Charms : The occurrence of several amulets during the excavations of the Indus Valley establish the fact that the people of the Indus Valley believed in magic and charms as well as ghosts and spirits.

11. The Death Ceremonies : The people of the Indus Valley usually buried the dead. In the grave, the head of the dead body was placed in the north direction while the feet faced the south direction. Sometimes the dead were left in the open space for birds and animals to feed on them. At that time the custom of cremating the dead, was also prevalent. His ashes were put in a large vessel and then buried. Whatever be the technique of the last rites performed, the dead or their skeleton or their ashes were buried with some utensils containing food items and some other important things. From this, we can decipher that the people of the Indus Valley believed in life after death.

12. Some other Religious Beliefs : The several fire places obtained from the Indus Valley excavations reveal that the people of the Indus Valley worshipped fire. Despite this they also worshipped dove and the sun.

Question 2.
(a) What do you know about Mother Goddess and Swastik?
(b) Discuss the death ceremonies of people of Harappan Age.
Answer:

(a) Mother Goddess: The Indus Valley people mostly worshipped Mother goddess. This can be deciphered from the several pictures of the Mother goddess on the idols, seals and amulets excavated from the Indus Valley. Several idols show signs of smoke which indicate the use of incense sticks and oil during the worship of Mou r goddess. Mother goddess was considered to be a symbol of power.

Swastik: Several seals excavated from the Indus Valley Civilization show signs of swastik. They wore considered signs of good omen. It is still dear to all the Jainas and traders. The traders make the sign of swastik before any trade.

(b) The Death Ceremonies: The people of the Indus Valley usually buried the dead. In the grave, the head of the dead body was placed in the north direction while the feet faced the south direction. Sometimes the dead were left in the open space for birds and animals to feed on them. At that time the custom of cremating the dead, was also prevalent. His ashes were put in a large vessel and then buried. Whatever be the technique of the last rites performed, the dead or their skeleton or their ashes were buried with some utensils containing food items and some other important things. From this, we can decipher that the people of the Indus Valley believed in life after death.

Question 3.
(a) What were the death ceremonies among the people of Harappa?
(b) Write a note on Pipal and Swastik.
Answer:
(a) The Death Ceremonies among the People of Harappa.

1.The Death Ceremonies : The people of the Indus Valley usually buried the dead. In the grave, the head of the dead body was placed in the north direction while the feet faced the south direction. Sometimes the dead were left in the open space for birds and animals to feed on them. At that time the custom of cremating the dead, was also prevalent. His ashes were put in a large vessel and then buried. Whatever be the technique of the last rites performed, the dead or their skeleton or their ashes were buried with some utensils containing food items and some other important things. From this, we can decipher that the people of the Indus Valley believed in life after death.

(b) Pipal : Worship of Trees : The people of the Indus Valley Civilization also worshipped trees. These trees were considered to be the dwelling place of the gods and goddesses. They considered trees as the source of life and knowledge. Most of the seals excavated from the Indus Valley show5the pipal tree inscribed on them. It can be thus inferred that they considered the Pipal tree as sacred. Besides this they also worshipped neem, date-palm, babool and sheesham trees etc.

Swastik : Several seals excavated from the Indus Valley Civilization show signs of swastik. They wore considered signs of good omen. It is still dear to all the Jainas and traders. The traders make the sign of swastik before any trade.

Question 4.
Was the dead buried or burnt in Harappa and Mohenjo-daro. Discuss.
Answer:
The Death Ceremonies: The people of the Indus Valley usually buried the dead. In the grave, the head of the dead body was placed in the north direction while the feet faced the south direction. Sometimes the dead were left in the open space for birds and animals to feed on them. At that time the custom of cremating the dead was also prevalent. His ashes were put in a large vessel and then buried. Whatever be the technique of the last rites performed, the dead or their skeleton or their ashes were buried with some utensils containing food items and some other important things. From this, we can decipher that the people of the Indus Valley believed in life after death.

Question 5.
What do you know about the religious beliefs of the early Aryai Also state the method of disposal of the dead Aryans?
Or
What do you know about the life and religion of early Aryans?
Or
Describe the religious life of Early Aryans:
Answer:
A detailed description of the religious life of the early Aryans has been gi in the Rigveda. Undoubtedly, they led a very simple and pious life. The main featr of their religious life are as follows :

1. Worshippers of Nature and Natural Phenomena: The religious life of early Aryans was quite simple. They worshipped nature and natural phenome They worshipped all those things that were beautiful, strange, and frightening. The named all these natural phenomena after some deity and started worshipping the They worshipped the glowing sun because it kept the earth alive. They worship] the wind because it gave life to all the human beings of this world. They worship] dawn that woke them up from their sweet sleep and sent them to work. T1 worshipped the blue sky which surrounded the whole world.

2. Vedic Gods : The total count of gods of the early Aryans was 33. They w divided into 3 parts. They lived in heaven, on earth and in between the heaven E earth. A brief description of the major gods-goddesses is as follows :

Varuna: Vanina was the greatest god of the early AryAnswer: He sat on a thro He was considered to be the master of truth and dharma. He was called the Crea of the heaven, earth and the sun. He punished the evil doers. He could give people ] and could annul one’s death. Hence, the evil doers asked for forgiveness from him their evil deeds.
Indra: He was the second most important and powerful god of the ea AryAnswer: The maximum number of hymns (250) have been written in adoration of to god in the Rigveda. He was considered to be the god of rain and battle. The Arya prayed to him for rain showers on time and victory in battle. He could at the blink an eye destroy the forts of the enemy.
Agni: The Agni was another major god of the early AryAnswer: He was associat with the marriage and cremation ceremonies. Without him, no religious ceremo was complete. 200 hymns have been written in the adoration of the god-Agni.
Sun: Surya (Sun) was also an important god of the early AryAnswer: He eradicat darkness from the world. He rode on a chariot driven by seven horses to go around the sky.
Rudra: Rudra was considered to be the god of storm. He was very cruel and destructive. People were afraid of him and tried to keep him pleased.
Soma: The Soma god was very important in the religious life of the early AryAnswer: The somras was considered to be sacred nectar which when consumed could make one immortal.
Usha: Besides gods, the early Aryans also worshipped some goddesses. But their importance was less in comparison to the gods. The most important goddesses worshipped by them were Usha, the goddess of dawn, Ratri, the goddess of night, Prithvi, the goddess of earth, Aranayayi, the goddess of the jungle and Saraswati, the river goddess.

3. Faith in One God: Although the early Aryans worshipped many gods and goddesses yet they had a strong belief in one God. They considered all the gods as great. The sages gave prime importance to different gods and goddesses on different occasions. The Rigveda in one of its hymns says, “All of them are one, only the observers have described them differently.” In another hymn, it says, “He, who has given us life, He who has created nature, popular by different names, is yet one.” It is clear that they believed in the concept of one God.

4. Absence of Temples and Idol Worship : The early Aryans did not construct any temple in memory of any god-goddess and neither were their idols made. There is no reference in the Rigveda in the context of temples and idols. The Aryans used to crouch in the open atmosphere of their homes and recited their hymns and meditated with full devotion.

5. Yajnas and Sacrifices : The early Aryans performed several yajnas to please the gods and goddesses. These yajnas were performed very carefully because they feared that a small mistake could anger their gods. First, an altar was built for performing the yajna. Then the sacred fire was lit up. Then to it ghee, milk, rice and somras were added. Several animals like sheep, goats and horses etc. were also sacrificed during these yajnas. The custom of human sacrifice was not prevalent at that time. There were several kinds of yajnas. The simplest among them were the family yajnas. The bigger yajnas were planned well in advance. These yajnas were organized by the kings and rich people of society. Purohits (priests) in large numbers participated in these yajnas.

The Purohits who read Mantras during yajnas were called Udgatris and those who offered sacrifices were called Hotris. They were given gold, animals and crops as donation. The prime,objective of these yajnas and sacrifices was to please gods. They felt that this would help them to obtain victory in the battle, acquisition of wealth, increase in the number of their children, and they would have a long life. The early Aryans thought that each yajna led to the rebirth of the world and if the yajnas would not be performed, there would be darkness in the whole world. These yajnas also enhanced the knowledge of Mathematics, Geography and animal anatomy.

6. Worship of Forefathers: The early Aryans worshipped their forefathers (pitras) besides their gods and goddesses. Pitras were the ancestors of the early Aryans: They lived in the heaven. There are several incantations in the praise of their forefathers in the Rigveda. They too were worshipped like other gods and goddesses. The forefathers were worshipped with the hope that they would protect their lineage, they would direct them they would help remove all their difficulties, provide them wealth and power and would bless them with the boon of children and their long life.

7. Belief in Life after Death : The early Aryans believed in life after death. The principle of transmigration and re-incarnation were still not prevalent. The people in the Vedic period believed that at the time of death the soul gets separated from the body. The soul was considered immortal. life in heaven,^as full of happiness. It was the place of residence of the gods. The people who were well deserving of going to heaven were those who either sacrificed their lives in the battlefield or observed austerity or generously made donations at the time of performance of the yajnas. The Rigveda does not make any mention of hell.

8. Disposal of Deadi : During the period of the early Aryans the dead were cremated. The dead was taken to the cremation ground by his wife and other relatives. After this, the dead was placed on the funeral pyre. If the dead were a Brahman, a stick was placed in his right hand and if he were a Kshatriya, a bow would be placed in his hand and if he were a Vaishya, a plough stick would be placed in his hand. His wife would keep sitting by his pyre till she was told ‘Oh ! lady get up and come back among the live people.’ After this, the fire was lit in the pyre from the havan-kund and the incantation is*as read, “Tread on the path of the elders.” The remains were collected when the dead body was completely burnt and they were buried in the earth in a vessel.

9. Rita and Dharman : There is a description the words Rita and Dharman in the Rigveda and other Vedic texts. The Rita implies a system according to which this world runs. According to the Rita, the day breaks in the morning and the sun, moon and stars appear bright. The earth revolves around the sun. The tides rise and fall in the seas. Hence, the Rita is a truth and Anrita is falsehood. The word ‘Dharman’ means rule. The Dharman were set by the gods. These apply on the materialistic world, human beings and to the sacrifice made. Actually, Dharman includes the rules for life and customs. The good human beings lead their lives according to the Dharman.

Question 6.
Write a brief note on Varuna and Agni. Write about the ritual of Vedic sacrifice.
Answer:
(a) Varuna and Agni:

(1) Varuna : Varuna was the greatest god of the early AryAnswer: He sat on a throne. He was considered to be the master of truth and dharma. He was called the Creator of the sky, earth and the sun. The moon shined and stars twinkled according to his instructions. He was omnipotent and omnipresent. He knew about all the incidents that took place in the world. He had several eyes. No evil doer could escape his eagle eyes. He punished the sinners. He could grant the gift of life and could even annul death. Hence the evil doers prayed to him for forgiveness.

(2) Agni : Agni was another major god of the early AryAnswer: He was considered important for two reasons. First, he was considered the master of all homes. He was associated with marriage and customs associated with the last rites. Secondly, no yajna could be accomplished without him. He was responsible for making the offerings made by the devotees reach the gods. Agni supposedly had 7 tongues and 1000 eyes. If he ever got angry he could destroy everything in a moment. Dry wood, ghee and butter were his favourite food. There are 200 incantations in the Rigveda in the praise of Agni.

(b) Ritual of Vedic Sacrifice : Yajnas and Sacrifices : The early Aryans performed several yajnas to please the gods and goddesses. These yajnas were performed very carefully because they feared that a small mistake could anger their gods. First, an altar was built for performing the yajna. Then the sacred fire was lit up. Then to it ghee, milk, rice and somras were added. Several animals like sheep, goats and horses etc. were also sacrificed during these yajnas. The custom of human sacrifice was not prevalent at that time. There were several kinds of yajnas. The simplest among them were the family yajnas. The bigger yajnas were planned well in advance. These yajnas were organized by the kings and rich people of society. Purohits (priests) in large numbers participated in these yajnas.

Question 7.
What is meant by Vedic gods? What is expected from them?
Or
Who were Vedic gods? Write down the names of some gods and goddesses. Whether these gods were historical persons or mythological? State clearly.
Or
What do you know about the Vedic gods and goddesses? Explain.
Or
Explain about monotheism in Vedic period.
Or
Write a detailed note on Vedic gods and goddesses.
Or
Write a brief note on any two Vedic gods.
Answer:
The early Aryans led very simple and pious life. They respected nature and its powers and hence worshipped them as gods. The total number of gods worshipped by them were 33. The number of goddesses was less and they were also less significant. Though the early Aryans worshipped these gods and goddesses yet they considered them to be a part of one supreme God. To please their gods and goddesses and to obtain the important boons from them, they indulged in prayers and yajnas and also offered sacrifices. At that time, idol worship and the practice of building temples was not prevalent.

1. Vedic Gods: Where did the foundation of Vedic gods lie, what was their nature, what was their relationship with human beings and what was their count? The answers to all these questions are found in the Rigveda. The incantation (Richas) of the Rigveda state that the gods were born after the creation of the world and were usually considered to be the children of the sky and the earth. They were very powerful and great. They led a long life. They had acquired immortality by observing penance and consuming somras (divine nectar). They could acquire different forms. They came on their magical divine vehicles and sat on a grassy seat. They contributed in their own way towards the worldly incidents. They listened to the prayers of their devotees and blessed them with their boons.

They were 33 in number and were divided into 3 parts. This division was on the basis of the place they resided. Each category had 11 gods included in it. Varuna, Surya, Vishnu and Usha were gods of the sky. Indra, Vayu, Rudra and Maruta etc. were gods who lived in between the earth and the sky. Agni, Prithvi, Brahaspati, Seas and Rivers were the gods of the earth. The gods were greater in number as compared to the goddesses and they were even more significant than them. A brief description of the main gods and goddesses is as follows :

(1) Varuna: Varuna was the greatest god of the early AryAnswer: He sat on a throne. He was considered to be the master of truth and dharma. He was called the Creator of the sky, earth and the sun. The moon shined and stars twinkled according to his instructions. He was omnipotent and omnipresent. He knew about all the incidents that took place in the world. He had several eyes. No evil doer could escape his eagle eyes. He punished the sinners. He could grant the gift of life and could even annul death. Hence the evil doers prayed to him for forgiveness.

(2) Indra: Indra was the second most important and powerful god. The maximum number of hymns (250) in the Rigveda have been written in the praise of this god. Such was his spark that the illumination caused by several suns would faint in its comparison. He was considered to be the god of rain and battle. The Aryans prayed to him for showers of rain and for obtaining victory in battles. He was so brave that he even defeated the demons. He could destroy the forts of the enemies at the wink of an eye. He could eradicate all darkness. He could change several forms. He was so powerful that all the gods were terrified of him.

(3) Agni: Agni was another major god of the early Aryans: He was considered important for two reasons. First, he was considered the master of all homes. He was associated with marriage and customs associated with the last rites. Secondly, no yajna could be accomplished without him. He was responsible for making the offerings made by the devotees reach the gods. Agni supposedly had 7 tongues and 1000 eyes. If he ever got angry he could destroy everything in a moment. Dry wood, ghee and butter were his favourite food. There are 200 incantations in the Rigveda in the praise of Agni.

(4) Sun: Sun was also an important god of the early Aryans: He eradicated darkness from this earth. He was considered to be the son of Aaditi and Deuce. He rode around in the sky everyday on a chariot driven by seven horses.

(5) Rudra: Rudra was considered to be the god of storm or duststorm. He was very cruel and destructive. The people were scared of him and made all efforts to please him. He looked like the demons and dwelled in the mountains. His stomach was black and his back was red.

(6) Soma: Soma had great significance in the religious life of the early Aryans: The entire Navam Mandal of the Rigveda has been devoted to the praise of Soma. Somras was considered to be a divine nectar which when drunk immortalized the gods. It was used during the ‘hawan’. It was gifted to the gods. The somras was obtained from a herb found in the mountains.

(7) Usha: Besides the gods, the early Aryans also worshipped some goddesses. But these goddesses were less significant in comparison to the gods. The goddesses worshipped by them included Ratri the goddess of night, Aranayayi the goddess of forest, Saraswati the goddess of rivers. Usha was the most significant. She was considered to be the goddess of dawn. She was beautiful and mesmerising. She was considered to be the wife of the sun.

2. Vedic Gods were historical persons or mythological : The early Aryans considered their gods and goddesses to be historical persons. The reason for this was that they were just like human beings. They used to come on their magical vehicles and sat on a grassy throne. They listened to the prayers of their devotees and blessed them with boons. They were generous towards their devotees. These gods and goddesses were considered to be the sons and daughters of Aaditi and Deuce. Initially they were considered to be mortal. They were later rendered immortal.

Question 8.
(a) Throw light on the Vedic ritual sacrifice.
(b) Write brief notes on Varuna and Agni gods.
Answer:
(a) Sacrifice Ritual : Yajnas and Sacrifices : The early Aryans performed several yajnas to please the gods and goddesses. These yajnas were performed very carefully because they feared that a small mistake could anger their gods. First, an altar was built for performing the yajna. Then the sacred fire was lit up. Then to it ghee, milk, rice and somras were added. Several animals like sheep, goats and horses etc. were also sacrificed during these yajnas. The custom of human sacrifice was not prevalent at that time. There were several kinds of yajnas. The simplest among them were the family yajnas. The bigger yajnas were planned well in advance. These yajnas were organized by the kings and rich people of society. Purohits (priests) in large numbers participated in these yajnas.

(b) Varuna and Agni Gods :

(1) Varuna: Varuna was the greatest god of the early AryAnswer: He sat on a throne. He was considered to be the master of truth and dharma. He was called the Creator of the sky, earth and the sun. The moon shined and stars twinkled according to his instructions. He was omnipotent and omnipresent. He knew about all the incidents that took place in the world. He had several eyes. No evil doer could escape his eagle eyes. He punished the sinners. He could grant the gift of life and could even annul death. Hence the evil doers prayed to him for forgiveness.

(2) Agni: Agni was another major god of the early AryAnswer: He was considered important for two reasons. First, he was considered the master of all homes. He was associated with marriage and customs associated with the last rites. Secondly, no yajna could be accomplished without him. He was responsible for making the offerings made by the devotees reach the gods. Agni supposedly had 7 tongues and 1000 eyes. If he ever got angry he could destroy everything in a moment. Dry wood, ghee and butter were his favourite food. There are 200 incantations in the Rigveda in the praise of Agni.

Question 9.
Explain the differences of religious life of Indus Valley and Aryan peoples.
Or
Describe the religious life of the people of Indus Valley and AryAnswer: Explain.
Answer:
The seals, paintings etc. found in the excavations of the Indus Valley give us valuable information about the religious life of the people of the Indus Valley. On the basis of this information, it can be said without doubt that the religious life of the people of the Indus Valley was of a very high order. This can be estimated from the fact that several of their religious beliefs are still prevalent in the modern day Hirduism.

1. Worship of Mother Goddess: The Indus Valley people mostly worshipped Mother goddess. This can be deciphered from the several pictures of the Mother goddess on the idols, seals and amulets excavated from the Indus Valley. Several idols show signs of smoke which indicate the use of incense sticks and oil during the worship of goddesses. The mother goddess was considered to be a symbol of power.

3. Worship of Animals: The seals and amulets, etc. found in the excavations of the Indus Valley indicate that they worshipped many kinds of animals. Primary among them were the bull, elephant, rhinoceros, lion and crocodile etc. Besides these, the people of the Indus Valley Civilization also worshipped some ancient animals. For instance, we have found an idol in Harappa which looks partly like an elephant and partly like a bull. These animals were considered to be^the vehicles (carriers) of Mother goddess or Shiva.

4. Worship of Trees: The people of the Indus Valley Civilization also worshipped trees. These trees were considered to be the dwelling place of the gods and goddesses. They considered trees as the source of life and knowledge. Most of the seals excavated from the Indus Valley show5the pipal tree inscribed on them. It can be thus inferred that they considered the Pipal tree as sacred. Besides this they also worshipped neem, date-palm, babool and sheesham trees etc.

6. Worship of Saptrishis: One of the seals excavated from the Indus Valley depicts seven humans standing in front of a tree. It can thus be estimated from this that perhaps the people of the Indus Valley worshipped the Saptrishi. There is description of Saptrishis in Puranas, other Hindu scriptures and Buddhist scriptures also. The names of these Saptrishis were Kashayap, Atari, Vishishtha, Vishwamittara, Gautama, Jamdagani and Bhardwaj. They were worshipped as the symbol of heaven.

7. Worship of Linga and Yoni: The excavations of the Indus Valley Civilization , have given us several pointed and ring stones. On observation, one can surely say that the people of the Indus Valley worshipped the Linga and Yoni. These were worshipped to enhance the creative potential of the world.

8. Worship of Water: The several bathrooms found in the excavations of the Indus Valley indicate that the people of that time had deep faith in the worship of water. Water was cosidered to be a symbol of purity and cleanliness.

9. Worship of Snakes: The people of the Indus Valley also worshipped the snakes. This can be deciphered from the pictures of snakes inscribed on the seals obtained at that time. One of the seals depicts a hooded snake on the head of a deity. Another seal shows a man feeding milk to the snake.

10. Faith in Magic and Charms: The occurrence of several amulets during the excavations of the Indus Valley establish the fact that the people of the Indus Valley believed in magic and charms as well as ghosts and spirits.

11. The Death Ceremonies: The people of the Indus Valley usually buried the dead. In the grave, the head of the dead body was placed in the north direction while the feet faced the south direction. Sometimes the dead were left in the open space for birds and animals to feed on them. At that time the custom of cremating the dead, was also prevalent. His ashes were put in a large vessel and then buried. Whatever be the technique of the last rites performed, the dead or their skeleton or their ashes were buried with some utensils containing food items and some other important things. From this, we can decipher that the people of the Indus Valley believed in life after death.

12. Some other Religious Beliefs: The several fire places obtained from the Indus Valley excavations reveal that the people of the Indus Valley worshipped fire. Despite this they also worshipped dove and the sun.

(a) The Death Ceremonies among the People of Harappa.

1.The Death Ceremonies: The people of the Indus Valley usually buried the dead. In the grave, the head of the dead body was placed in the north direction while the feet faced the south direction. Sometimes the dead were left in the open space for birds and animals to feed on them. At that time the custom of cremating the dead, was also prevalent. His ashes were put in a large vessel and then buried. Whatever be the technique of the last rites performed, the dead or their skeleton or their ashes were buried with some utensils containing food items and some other important things. From this, we can decipher that the people of the Indus Valley believed in life after death.

(b) Pipal: Worship of Trees: The people of the Indus Valley Civilization also worshipped trees. These trees were considered to be the dwelling place of the gods and goddesses. They considered trees as the source of life and knowledge. Most of the seals excavated from the Indus Valley show5the pipal tree inscribed on them. It can be thus inferred that they considered the Pipal tree as sacred. Besides this they also worshipped neem, date-palm, babool and sheesham trees etc.

Short Answer Type Questions (Type 1):

Question 1.
Write any two features of religious life of the Indus Valley people.
Answer:
1. Worship of Mother Goddess: The Indus Valley people mostly worshipped Mother goddess. This can be deciphered from the several pictures of Mother goddess on the idols, seals and amulets excavated from the Indus Valley. Several idols show signs of smoke which indicate the use of incense sticks and oil during the worship of Mother goddess. Mother goddess was considered to be a symbol of power.

Question 2.
What were the characteristics of the religion of the Indus Valley Civilization?
Answer:
The discovery of large number of female figurines and amulets during the course of excavation suggest that the people mainly used to worship Mother Goddess. They also used to worship Lord Shiva. Besides these, they also worshipped Linga, Yoni, Sun, Ox, Tiger and Elephant etc. They believed in life after death. They believed in magic and charms.

Question 3.
How the people of Indus Valley Civilization disposed off their dead?
Or
Which two methods were adopted by the people of Indus Valley to dispose off their dead?
Or
Describe the death ceremonies of Harappa age people.
Answer:
The people of the Indus Valley usually buried the dead. In the grave, the head of the dead body was placed in the north direction while the feet faced the south direction. Sometimes the dead were left in the open space for birds and animals to feed on them. At that time the custom of cremating the dead was also prevalent. His ashes were put in a large vessel and then buried.

Question 4.
Describe the religious beliefs of early AryAnswer:
Or
Discuss the religious ideas and rituals of Vedic AryAnswer:
Or
What were the main features of the religious life of the Rigvedic Aryans?
Answer:
The religion of the Rigvedic Aryans was simple. They used to worship the natural powers as gods and goddesses. Varuna was their chief deity who knew all the secrets of the universe. Indra was their next most important deity. He was known as the god of war and rain. The Agni was also considered important. He was related to marriage and cremation. Goddesses like Usha, Ratri, Prithvi and Aranayi were also worshipped. However, they occupied subordinate position.

Question 5.
What do you know about Varuna?
Or
Describe the Lord Varuna of Aryans:
Answer:
Varuna was the greatest god of the early Aryans: He sat on a throne. He was considered to be the master of truth and dharma. He was called the Creator of the sky, earth and the sun. The moon shone and stars twinkled according to his instructions. He was omnipotent and omnipresent. He knew about all the incidents that took place in the world. He had several eyes. No evil doer could escape his eagle eyes. He punished the sinners. He could grant the gift of life and could even annul death. Hence the evil doers prayed to him for forgiveness.

Question 6.
Describe God Indra of early AryAnswer:
Or
What do you know about God Indra?
Answer:
Indra was the second most important and powerful god. The maximum number of hymns (250) in the Rigveda have been written in the praise of this god. Such was his spark that the illumination caused by several suns would faint in its comparison. He was considered to be the god of rain and battles. The Aryans prayed to him for showers of rain and for obtaining victory in battles. He was so brave that he even defeated the demons. He could destroy the forts of the enemies at the wink of an eye. He could eradicate all darkness. He could change several forms. He was so powerful that all the gods were terrified of him.

Question 7.
Explain in your words the Aryan god ‘Agni’?
Answer:
Agni. Agni was another major god of the early AryAnswer: He was considered important for two reasons. First, he was considered the master of all homes. He was associated with marriage and customs associated with the last rites. Secondly, no yajna could be accomplished without him. He was responsible for making the offerings made by the devotees reach the gods. Agni supposedly had 7 tongues and 1000 eyes. If he ever got angry he could destroy everything in a moment. Dry wood, ghee and butter were his favourite food. There are 200 incantations in the Rigveda in the raise of Agni.

Question 8.
What was the importance of Yajnas in the social and religious life of 3 Aryans?
Or
What do you know about the mode of worship of the Rigvedic Aryans?
Answer:
The religion of the Rigvedic Aryans was simple. The early Aryans performed several yajnas to please the gods and goddesses. These yajnas were performed very carefully because they feared that a small mistake could anger their gods. First, an altar was built for performing the yajna. Then the sacred fire was lit up. Then to it were added ghee, milk, rice and somras. Several animals were also sacrificed during these yajnas. There were several kinds of yajnas. The simplest among them were the family yajnas. The bigger yajnas were planned well in advance. These yajnas were organized by the kings and rich people of society. The prime objective of these yajnas and sacrifices was to please gods.

Question 9.
How did the early Aryans dispose off their dead?
Answer:
During the period of the early Aryans the dead were cremated. The dead was taken to the cremation ground by his wife or other relatives. After this, the dead was placed on the funeral pyre. His wife would keep sitting by his pyre till she was told, ‘Oh ! lady get up and come back among the live people. After this, the fire was lit in the pyre from the havan-kund. The remains were collected when the dead body was completely burnt and they were buried in the earth in a vessel.

Question 10.
What do you mean by Rita and Dharman?
Answer:
There is a description of the words Rita and Dharman in the Rigveda and other Vedic texts. The Rita implies a system according to which this world runs. According to the Rita, the day breaks in the morning and the sun, moon and stars appear bright. The wcffd ‘Dharman’ means rule. The Dharman were set by the gods. These apply to the materialistic world, human beings and to the sacrifice made. The good human beings lead their lives according to the Dharman.

Short Answer Type Questions (Type 2):

Question 1.
Write any six features of religious life of the Indus Valley people.
Or
What was worshipped by the Indus Valley people?
Answer:
1. Worship of Mother Goddess: The Indus Valley people mostly worshipped Mother goddess. This can be deciphered from the several pictures of Mother goddess on the idols, seals and amulets excavated from the Indus Valley. Several idols show signs of smoke which indicate the use of incense sticks and oil during the worship of Mother goddess. Mother goddess was considered to be a symbol of power.

3. Worship of Trees: The people of the Indus Valley Civilization also worshipped trees. These trees were considered to be the dwelling place of the gods and goddesses. They considered trees as the source of life and knowledge. Most of the seals excavated from the Indus Valley show the Pipal tree inscribed on them. It can be thus inferred that they considered the Pipal tree as sacred. Besides this they also worshipped neem, date-palm, habool and sheesham trees etc.

4. Worship of Swastik: Several seals excavated from the Indus Valley Civilization show signs of swastik. They were considered signs of good omen. It is still dear to all the Jainas and traders. The traders make the sign of swastik before any trade.

5. Worship of Saptrishis: One of the seals excavated from the Indus Valley depicts seven humans standing in front of a tree. It can thus be estimated from this that perhaps the people of the Indus Valley worshipped the Saptrishis.

6. Worship of Water: The several bathrooms found in the excavations of the Indus Valley indicate that the people of that time had deep faith in the worship of water. Water was cosidered to be a symbol of purity and cleanliness.

Question 2.
How the people of Indus Valley Civilization disposed off their dead?
Or
Which two methods were adopted by the people of Indus Valley to dispose off their dead?
Answer:
The people of the Indus Valley usually buried the dead. In the grave, to head of the dead body was placed in the north direction while the feet faced the south direction. Sometimes the dead left in the open space for birds and animals feed on them. At that time the custom of cremating the dead was also prevalent. His ashes were put in a large vessel and then buried. Whatever be the technique of the last rites performed, the dead er their skeleton or their ashes were buried with some utensils containing food items and some other important things. From this, we can- decipher that the people of the Indus Valley believed in life after death.

Question 3.
Describe the religious beliefs of early Aryans:
Or
Discuss the religious ideas and rituals of Vedic AryAnswer:
Or
What were the main features of the religious life of the Rigvedic Aryans?
Answer:
The religion of the Rigvedic Aryans was simple. They used to worship the natural powers as gods and goddesses. The goddesses were few in number and had lesser importance. Varuna was their chief deity who knew all the secrets of the; universe. He was known as the heavenly god. It was believed that he punished the criminals. The Aryans prayed to Varuna for the forgiveness of their sins. Indra was their next most important deity. He was known as the god of war and rain. The-, Aryans worshipped Indra’to be victorious in war or for getting rain. In the Rigveda, 250 hymns are devoted to Indra.

The Agni was also considered important. He was, related to marriage and cremation. The Aryans also used to worship the Surya,Vayu, Rudra and Soma. Goddesses like Usha, Ratri, Prithvi and Aranayi were also worshipped. However, they occupied subordinate position. The Aryans believed-; in one God and all the gods and goddesses were believed to be His incarnations. Many – yajnas were performed in order to please the gods and goddesses. These yajnas were,- performed very carefully as any small mistake could displease the gods. The Aryans also believed in the theories of transmigration, karma and salvation. Though these principles were not yet much developed.

Question 4.
Give a brief account of the main gods of the Early Aryans:
Answer:

(1) Varuna: Varuna was the greatest god of the early Aryans: He sat on a throne. He was considered to be the master of truth and dharma. He was called the Creator of the heaven, earth and the sun. He punished the evil doers. He could give-, people life and could annul one’s death. Hence, the evil doers asked for forgiveness from him for their evil deeds.

(2) Indra: He was the second most important and powerful god of the early Aryans: The maximum number of hymns (250) have been written in adoration of this, god in the Rigveda. He was considered to be the god of rain and battle. The Aryans prayed to him for rain showers on time and victory in battle. He could at the blink of an eye destroy the forts of the enemy.

(3) Agni: The Agni was another major god of the early Aryans: He was associated, with the marriage and cremation ceremonies. Without him, no religious ceremony was complete. 200 hymns have been written in the adoration of the god Agni.

(4) Sun: Surya (Sun) was also an important god of the early Aryans: He eradicated darkness from the world. He rode on a chariot driven by seven horses to go around in the sky.

(5) Rudra: Rudra was considered to be the god of storm. He was very cruel and destructive. People were afraid of him and tried to keep him pleased.

(6) Soma: The Soma god was very important in the religious life of the early Aryans: The somras was considered to be a sacred nectar which when consumed could make one immortal.

Question 5.
What do you know about Varuna and Indra?
Or
Describe the Lord Varuna of Aryans:
Answer:
(1) Varuna: Varuna was the greatest god of the early Aryans: He sat on a throne. He was considered to be the master of truth and dharma. He was called the Creator of the sky, earth and the sun. The moon shone and stars twinkled according to his instructions. He was omnipotent and omnipresent. He knew about all the incidents that took place in the world. He had several eyes. No evil doer could escape his eagle eyes. He punished the sinners. He could grant the gift of life and could even annul death. Hence the evildoers prayed to him for forgiveness.

(2) Indra: Indra was the second most important and powerful god. The maximum number of hymns (250) in the Rigveda have been written in the praise of this god. Such was his spark that the illumination caused by several suns would faint in its comparison. He was considered to be the god of rain and battles. The Aryans prayed to him for showers of rain and for obtaining victory in battles. He was so brave that he even defeated the demons. He could destroy the forts of the enemies at the wink of an eye. He could eradicate all darkness. He could change several forms. He was so powerful that all the gods were terrified of him.

Question 6.
Explain in your words the Aryan god ‘Agni’?
Answer:
Agni. Agni was another major god of the early Aryans: He was considered importand for two reasons. First, he was considered the master of all homes. He was associated with marriage and customs associated with the last rites. Secondly, no yajna could be accomplished without him. He was responsible for making the offerings made by the devotees reach the gods. Agni supposedly had 7 tongues and 1000 eyes. If he ever got angry he could destroy everything in a moment. Dry wood, ghee and butter were his favourite food. There are 200 incantations in the Rigveda in the praise of Agni.

Question 7.
What was the importance of Yajnas in the social and religious life of the Aryans?
Or
What do you know about the mode of worship of the Rigvedic Aryans?
Answer:
The early Aryans performed several yajnas to please the gods and goddesses. These yajnas were performed very carefully because they feared that a small mistake could anger their gods. First, an altar was built for performing the yajna. Then the sacred fire was lit up. Then to it were added ghee, milk, rice and somras. Several animals like sheep, goats and horses etc. were also sacrificed during these yajnas. The custom of human sacrifice was not prevalent at that time. There were several kinds of yajnas. The simplest among them were the family yajnas. The bigger yajnas were planned well in advance. These yajnas were organized by the kings and rich people of society. Purohits (priests) in large numbers participated in these yajnas.

The purohits who read Mantras during Yajnas were called Udgatris and those who offeced sacrifices were called Hotris. They were given gold, animals and crops as donation. The prime objective of these yajnas and sacrifices was to please gods. They felt that this would help them to obtain victory in the battle, acquisition of wealth, increase in the number of their children, and they would have a long life. The early Aryans thought that each yajna led to the rebirth of the world and if the yajnas would not be performed, there would be darkness in the whole world. These yajnas also enhanced the knowledge of Mathematics, Geography and animal anatomy.

Question 8.
How did the early Aryans dispose off their dead?
Answer:
During the period of the early Aryans the dead were cremated. The dead was taken to the cremation ground by his wife and other relatives. After this, the dead was placed on the funeral pyre. If the dead were a Brahman, a stick was placed in his right hand and if he were a Kshatriya, a bow would be placed in his hand and if he were a Vaishya, a plough stick would be placed in his hand. His wife would keep sitting by his pyre till she was told, ‘Oh ! lady get up and come back among the live people.’ After this, the fire was lit in the pyre from the havan-kund and the incantation was read, “Tread on the path of the elders.” The remains were collected when the dead body was completely burnt and they were buried in the earth in a vessel.

Question 9.
What do you mean by Rita and Dharjnan?
Answer:
There is a description of the words Rita and Dharman in the Rigveda and other Vedic texts. The Rita implies a system according to which this world runs. According to the Rita, the day breaks in the morning and the sun, moon and stars appear bright. The earth revolves around the sun. The tides rise and fall in the seas. Hence, the Rita is a truth and Anrita is falsehood. The word ‘Dharman’ means rule. The Dharman were set by the gods. These apply to the materialistic world, human beings and to the sacrifice made. Actually, Dharman includes the rules for life and customs. The good human beings lead their fives according to the Dharman.

Answer in One Word to One Sentence:

Question 1.
How old is Indus Valley Civilization?
Answer:
5,000 years.

Question 2.
When was Indus Valley Civilization discovered?
Answer:
Indus Valley Civilization was discovered in 1921.

Question 3.
Which goddess was mostly worshipped by people of Indus Valley?
Answer:
Mother goddess.

Question 4.
What was Mother goddess considered as?
Answer:
Mother goddess was considered to be, a symbol of power.

Question 5.
Which god was mostly worshipped by people of Indus Valley?
Answer:
Lord Shiva.

Question 6.
Which god and goddess were worshipped more by Indus Valley people?
Answer:
Mother goddess and Lord Shiva were mostly worshipped by Indus Valley people.

Question 7.
Name the animals worshipped by people of Indus Valley.
Answer:

Lion,
Elephant.

Question 8.
Which animal was mostly worshipped by people of Indus Valley?
Answer:
Bull.

Question 9.
Why did people of Indus Valley worship the trees?
Answer:
Because they believed the trees to be the dwelling place of gods and goddesses.

Question 10.
Which tree was considered the most sacred by people of Indus Valley?
Answer:
Pipal.

Question 11. Name two trees worshipped by people of Indus Valley.
Answer:

Pipal,
Neem.

Question 12.
Which bird was considered the most sacred by people of Indus Valley?
Answer:
Dove.

Question 13.
Which mark was considered the most sacred by people of Indus Valley?
Answer:
Svastik.

Question 14.
How many Rishis were worshipped by people of Indus Valley?
Answer:
Saptrishis (Seven Rishis).

Question 15.
Name any two Rishis among Saptrishis.
Answer:

Vishishtha,
Vishwamittara.

Question 16.
Why did people of Indus Valley worship water?
Answer:
People of Indus Valley considered water the symbol of purity and cleanliness.

Question 17.
Where is ‘Great Bath’ discovered?
Answer:
Mohenjodaro.

Question 18.
How were dead of people of Indus Valley cremated?
Answer:
They usually buried their deads.

Question 19.
How many graves are found at Harappa?
Answer:
57.

Question 20.
From which centre, signs of Sati system are found of Indus Valley?
Answer:
Signs of Sati system are found in Lothal centre of Indus Valley.

Question 21.
Which fact is related that people of Indus Valley believed in life after death?
Answer:
Utensils containing food items and some other things were found buried along with dead.

Question 22.
Whom did early Aryans worship?
Answer:
Nature and Natural forces.

Question 23.
What is meant by the Vedic gods?
Answer:
The Vedic gods are those that came into existence after the creation of the world.

Question 24.
State the total number of gods worshipped by the early Aryans:
Answer:
33.

Question 25.
Into how many categories were the Vedic gods divided?
Answer:
Three.

Question 26.
Who were the Vedic gods?
Answer:
The Vedic Gods were Varuna, Indra, Agni, Rudra, Surya and Soma.

Question 27.
Who were the major gods of early Aryans?
Answer:
Varuna, Indra, Agni, Sun and Rudra.

Question 28.
Who was Varuna?
Answer:
Varuna was the chief god of the early Aryans:

Question 29.
Give the main function of the Varuna.
Answer:
He punished the sinners.

Question 30.
Who were rain and agni gods of early Aryans?
Answer:
Indra and Agni were gods of Rain and Agni of early Aryans:

Question 31.
Who was the god of rain and war of early Aryans?
Answer:
Indra.

Question 32.
Who was Indra?
Answer:
Indra was god of rain and war of early Aryans:

Question 33.
How many hymns have been written in adoration of Indra god in Rigveda?
Answer:
250.

Question 34.
What is meant by Agni god?
Answer:
He was related to marriage and cremation ceremonies.

Question 35.
Which god was considered as the lord of the houses of early Aryans?
Answer:
Agni.

Question 36.
How many hymns have been given in praise of Agni god in Rigveda?
Answer:
200.

Question 37.
Whose son was the sun believed to be by the early Aryans?
Answer:
Early Aryans believed the sun to be son of Aditi and Deuce.

Question 38.
Who was Rudra?
Answer:
Rudra was god of storms of the early Aryans:

Question 39.
Name the two major goddesses of the early Aryans:
Answer:
Usha and Prithvi.

Question 40.
Usha was considered the goddess of which thing by the early Aryans?
Answer:
The goddess of Morning.

Question 41.
What type of boon was expected from the Vedic gods?
Answer:
Boons of victory in battles, acquisition of wealth, increase in number of progeny and long life.

Question 42.
Was human sacrifice prevalent in the early Aryans’ Age?
Answer:
No.

Question 43.
What early Aryans do to please the gods?
Answer:
Yajnas.

Question 44.
Name two animals of the age of the early Aryans who were sacrificed while performing the Yajnas.
Answer:

Horses,
Goats.

Question 45.
What were those Purohits called who read Manters during Yajnas?
Answer:
Udgatris.

Question 46.
What were those Purohits called who offered sacrifices during Yajnas?
Answer:
Hotris.

Question 47.
Why did early men worshipped their forefathers?
Answer:
They would direct them, they would help to remove the difficulties and provide them wealth and power.

Question 48.
How did the early Aryans dispose of their deads?
Answer:
The early Aryans cremated their deads.

Question 49.
What is meant by Rita?
Answer:
Rita is a system by which the world runs.

Question 50.
What is meant by Dharman?
Answer:
Dharman were rules set by the gods.

Fill in the blanks:

1. The people of Indus Valley mostly worshipped ………………..
Answer:
Mother goddess.

2. The people of Indus Valley mostly worshipped a lord named …………….
Answer:
Shiva.

3. The people of Indus Valley worshipped …………. tree very much.
Answer:
Pipal.

4. The people of Indus Valley considered Saptrishi as the symbol of ……………
Answer:
Heaven.

5. Water was considerd to be a symbol of …………… by the people of Indus Valley.
Answer:
purity.

6. The people of Indus Valley believed in ………….. after death.
Answer:
life.

7. The total count of gods of the early Aryans were …………..
Answer:
33.

8. ……………. was the greatest god of the early Aryans:
Answer:
Varuna.

9. The number of hymns …………….. have been written in adoration of god Indra in the Rigveda.
Answer:
250.

10. The ………….. was associated with the marriage and cremation ceremonies.
Answer:
Agni.

11. Rudra was considered to be the god of ……………
Answer:
storm.

12. The early Aryans called the river goddess as …………..
Answer:
Saraswati.

13. The …………….. implies a system according to which the world ran.
Answer:
Rita.

14. The word ‘Dharman’ means ………….
Answer:
rule.

15. The early Aryans performed several ………….. to please gods and goddesses.
Answer:
Yajnas.

True or False:

1. The people of Indus Valley did not give any importance to Mother goddess.
Answer:
False

2. The people of Indus Valley worshipped Shiva.
Answer:
True

3. The people of Indus Valley worshipped crocodile.
Answer:
True

4. The people of Indus Valley did not consider the Pipal tree sacred.
Answer:
False

5. Sapt-Rishis were worshipped by the people of Indus Valley.
Answer:
True

6. The people of Indus Valley had strong belief in Yajnas.
Answer:
True

7. The people of Indus Valley had no belief in magic and charms as well as ghosts and spirits.
Answer:
False

8. Dead were often buried by the people of Indus Valley.
Answer:
True

9. The early Aryans Worshipped a total number of 33 crore gods.
Answer:
False

10. Indra was the greatest god of the early AryAnswer:
Answer:
False

11. There are 200 Mantras in the Rigveda in the praise of Agni.
Answer:
True

12. The early Aryans believed in Usha goddess erf dawn.
Answer:
True

13. The early Aryans had full faith in oneness of God.
Answer:
True

14. The early Aryans built temples to worship their gods.
Answer:
False

15. The early Aryans performed many Yajnas to please their gods.
Answer:
True

16. The early Aryans worshipped their forefathers.
Answer:
True

Multiple Choice Questions:

1. Which one was the mostly worshipped by the people of Indus Valley?
(a) Shiv Ji
(b) Mother Goddess
(c) Trees
(d) Snakes.
Answer:
(b) Mother Goddess

2. Which god was worshipped by the people of Indus Valley?
(a) Varuna
(b) Indra
(c) Shiva
(d) Agni
Answer:
(c) Shiva

3. Which animal was not worshipped by the people of Indus Valley?
(a) Elephant
(b) Lion
(c) Bull
(d) Horse
Answer:
(d) Horse

4. Which tree was considered the most sacred by the people of Indus Valley?
(a) Pipal
(b) Babool
(c) Neem
(d) Date palm
Answer:
(a) Pipal

5. Which one of the following Rishis was not among Saptrishis?
(a) Vishwamitra
(b) Vashishtha
(c) Jamdagani
(d) Indra
Answer:
(d) Indra

6. Which one of the following is a false fact?
(a) People of Indus Valley worshipped Swastik
(b) People of Indus Valley worshipped Linga and Yoni
(c) People of Indus Valley believed in magic and charms
(d) People of Indus Valley worshipped their forefathers.
Answer:
(d) People of Indus Valley worshipped their forefathers.

7. Which one of the following was worshipped by the people of Indus Valley?
(a) Dove
(b) Hawk
(c) Pigeon
(d) Parrot
Answer:
(a) Dove

8. How many gods were worshipped by the Early Aryans?
(a) 11
(b) 22
(c) 33
(d) 44.
Answer:
(c) 33

9. Who was the chief god of the Early Aryans?
(a) Indra
(b) Varuna
(c) Agni
(d) Surya
Answer:
(b) Varuna

10. For which god maximum hymns have been given in the Rigveda?
(a) Varuna
(b) Indra
(c) Agni
(d) Rudra
Answer:
(b) Indra

11. Which one of the following was considered the god of rain and war?
(a) Soma
(b) Rudra
(c) Surya
(d) Indra
Answer:
(d) Indra

12. Which one of the following god was, associated with marriage and cremation ceremonies?
(a) Agni
(b) Soma
(c) Varuna
(d) Vishnu
Answer:
(a) Agni

13. Which one of the following was not the sky god of the Early Aryans?
(a) Vanina
(b) Surya
(c) Indra
(d) Mitra
Answer:
(c) Indra

14. Which one of following was called the morning goddess?
(a) Uma
(b) Usha
(c) Ratri
(d) Saraswati
Answer:
(b) Usha

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period

November 29, 2021November 17, 2021 by Prasanna

Punjab State Board PSEB 12th Class Religion Book Solutions Chapter 2 Buddhist Movement upto Ashoka Period Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Religion Chapter 2 Buddhist Movement upto Ashoka Period

Long Answer Type Questions:

Question 1.
Discuss the contemporary religious conditions of Buddhism at the time of its origin.
Or
Give a brief account of those factors which led to the birth of Buddhism.
Answer:
There were many political, social and religious causes responsible for the origin of Buddhism in India in the 6th century B.C. A brief account of these is as follows :

1. Complexity in the Hindu Religion : During the Rigvedic period the Hindu religion was simple but it became more and more complex down the ages. It had lost its splendour and was plagued with multifarious rituals and superstitions. The philosophy of the Upanishads and of the Vedic texts was beyond the comprehension of the common man. As a consequence they were fed up with such a complex religion. The people yearned for a simple religion which could be easily understood by them and inspire them to lead a simple and pious life. According to eminent historian Dr. Satish K. Kapoor, “The Hindu society had lost its splendour and was plagued with multifarious rituals and superstitions.”

2. Expensive Religion : Initially the Hindu religion was popular among the people for its simplicity. But after the later Vedic period there were numerous changes. It started becoming more and more complex. Its main reason was the stress that was laid upon several yajnas and sacrifices. These yajnas continued for many years and heavy expenditure was incurred. The Brahmans were also given large donations. Besides these yajnas there were several other rites and rituals which had to be performed in the presence of these BrahmAnswer: People had to spend heavily on such ceremonies and these expenses were beyond the ordinary people. Thus they became against this religion.

3. Moral Degeneration of the Brahmans : During the Vedic period the Brahmans led a very simple and pure life. But with the passage of time moral degradation crept into their lifestyle. They became corrupt, greedy and cheats. They were always on the lookout to fool gullible people for their own gains and amass large amount of wealth. Besides this they now led a pampered and extravagant life. Hence people now were keen to be free of their influence on society.

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period Img 1

4. Caste System : The Indian caste system by the 6th century had become rigid. The people of the higher castes who were also known as Dvij treated the Shudras worse than animals. These people felt defiled even if a Shudra’s shadow fell on them. The Shudras were not allowed to visit the temples, read Vedic literature, participate in yajnas and they were forbidden from even taking water from their wells.

5. Difficult Language : People were also confused due to the Sanskrit language. This language was considered very pure but due to its being very difficult the ordinary man could not understand it. All the religious texts like the Vedas, Upanishads, Brahmans, Ramayana, Mahabharata, etc. were written in Sanskrit. Ordinary people were incapable of reading these religious texts. Taking advantage of this situation the Brahmans started interpreting the religious books according to their will. People started looking for such a religion which would be simple and understandable and its texts would be written in an easy language.

6. Belief in Charms and Spells : People by the 6th century B.C. had started believing blindly in certain things. Their belief in spirits, spells and magic, etc. had greatly increased. It was their belief that with the help of magic and spells they could defeat their enemies, find curse for their maladies and also get the desired progeny. Enlightened people now wanted a religion which would free society from these ills.

7. Birth of Great Personalities : In the 6th century B.C. were born several great personalities who freed mankind from the web of blind beliefs and showed it a new path. The names of Mahavira and Gautama Buddha are the most prominent. Their simple teachings were easily understood by the people and greatly influenced them. Large number of people became their disciple’s and later adopted Jainism or Buddhism. Giving an account of this B. P. Saha and K. S. Behera write, “Infact, birth of Jainism and Buddhism gave a new impetus to the people and significantly moulded social and religious life.”

Question 2.
What do you know about the life of founder of Buddhism?
Or
Describe the life of Lord Buddha.
Or
Throw light on the life of Mahatma Buddha and the origin of Buddhism.
Answer:
Birth and Parents : The birth of Mahatama Buddha was a significant event not only for India but for the entire world. There are several diverse opinions regarding the exact date of his birth. But modern historians agree that he was born in 566 B.C. He was born at Lumbini, near Kapilvastu on the day of Vaishakha Purnima. His mother’s name was Mahamaya and his father, Suddhodana was a Kshatriya of Sakya clan and was the ruler of Kapilvastu. The early name of Mahatama Buddha was Siddhartha.

The astrologer Asit had predicted that the child would become either a great emperor or a great saint. Siddhartha’s mother died seven days after his birth. So he was brought up by Mahamaya’s sister and second queen of Suddhodana, Prajapati Gautami.

2. Childhood and Marriage: Siddhartha was reared with all the comforts of life and for his education all appropriate measures were taken. From the beginning he had a spiritual bent of mind. He showed little interest in worldly affairs. His father wanted him to become a great emperor and so as to divert his mind from spiritual matters he married Siddhartha early at the age of 16 to a beautiful princess Yashodhara. A son was born to them who was named Rahul. Siddhartha however remained sad and contemplative. Even a family life could not divert his attention from spiritual pursuits.

3. Four Major Sights and Renunciation: Siddhartha lived in splendid palaces but he was keen to see the outside world. One day along with his coachman Channa, he left to see the world outside. On the way he saw an old man, a sick man, a dead man and an ascetic. These sights left a deep impression on his mind and proved a turning point in his life. He realised that the world is full of sorrows. He decided to leave home and so one night while his wife and son were sleeping he left his palace in the search of truth. This event is known as the Great Renunciation. At that time Siddhartha was 29 years old.

4. Enlightenment : After leaving home Siddhartha first went to Rajgriha, the capital of Magadha. Here he became the disciple of two religious preachers Arada Kalama and Udraka Ramaputra. However he was disillusioned and soon left. He along with five others then went to the forests of Uruvella. Here he did severe penance for 6 years but did not realise his cherished goal. He then went to Bodh Gaya. There he sat in meditation under a pipal tree.

After 48 days of meditation on the day of full moon night he got enlightenment. From that day he was known as Buddha or the Enlightened One. The tree under which he attained enlightenment is known as the ‘Mahabodhi Tree/ He was 35 years old when he got enlightenment.

5. Religious Preaching : After his enlightenment Lord Buddha decided to dispel the ignorance of the people and to preach the gospel of peace and universal brotherhood of mankind. He first reached Samath, in Banaras. There he preached his first sermon to his five friends who had left him. They became his followers. This event is known as the ‘Dharma Chakra Pravartna’ or Turning the Wheel of Law. For the next 45 years, he travelled extensively from place to place to preach his sermon.

Wherever he went he received unprecedented welcome from all sections of the people. His chief disciples included the rulers of Magdha, Bimbisara and Ajatasatru, king of Kosala, Prasenjit, Udaiyan the king of Kosambi, the famous prostitute of Vaisali named Amrapali, Suddhodana the king of Kapilvastu (Buddha’s father), Queen Prajapati Gautami, Buddha’s wife Yashodhara and son Rahul.

6. Mahapamirvana : Mahatama Buddha showed the right path to mankind through his teachings. When he was 80 in 486 B.C., Gautama Buddha left this mortal world at Kushinagar in Gorakhpur district of U.P. This event is known as Mahapamirvana.

Question 3.
Discuss in brief the basic teachings of Lord Buddha.
Or
Discuss the Ethical teachings of Buddhism.
Or
Explain the basic teachings of Buddhism.
Or
What are the main teachings of Buddhism?
Or
Describe the teachings of Lord Buddha.
Answer:
The teachings of Mahatma Buddha were simple and clear. He inspired the people to lead a simple and pious life. He told the people that the world is an abode of sorrows and man can attain salvation only by following the Eightfold Path. He vehemently opposed the superstitions prevalent in society. He propagated mutual brotherhood. Mahatma Buddha propagated his teachings in Pali the common language of people. He did not preach complex philosophy. It was for this reason that his teachings cast a magical spell on the people and they were converted to Buddhism – in large numbers.

1. Four Noble Truths : The Four Noble Truths formed the crux of Lord Buddha’s teachings. They are referred to as the Arya Satya because they are based on truth. These four truths are as follows:

(1) World is full of Sufferings : According to Lord Buddha the first truth is that this world is full of sufferings. There are sufferings in a man’s life from birth till death. Birth, disease, old age, richness, poverty, more children, childlessness and death etc. are all reasons for sufferings.

(2) There is a cause of Sufferings : The second truth of Lord Buddha is that there is a cause for these sufferings. The cause is human desire. It is these desires which trap man in the cycle of transmigration.

(3) Sufferings can be Stopped : The third truth of Lord Buddha is that these sufferings can be put to an end. This can be done by giving up one’s desire.

(4) There is a way to stop Sufferings : The fourth truth of Lord Buddha is that there is only one way to put an end to one’s sufferings.

This path is called the Eightfold Path or the Middle Path. Man can attain salvation by treading on this path. In the words of the famous scholar J.P. Suda, “The Four Noble Truths expounded by the Master constitute the core of his teachings. They contain his deepest and most considered convictions about human life and its problem.”

2. Eightfold Path: Lord Buddha preached that men should tread on the Eightfold Path. The Eightfold Path is also called the Middle Path because it was the path in between strict penance and a luxurious life. Following were the principles of the Eightfold Path :

Right Action : Man should perform pious deeds. He should keep away from stealing, luxury and killing of creatures. He should love all mankind.
Right Thought : All men should have the right thoughts. They should keep away from all worldly evils and futile customs and traditions.
Right Belief : Man should have a strong belief that by sacrificing all his desires he can put an end to all his sufferings. They should not deviate from the Eightfold Path.
Right Living : All men should have the right living. They should not indulge in unscrupulous activities.
Right Speech : Man’s speech should be pious and sweet. He should not criticize anyone nor should talk evil and should always speak the truth.
Right Efforts : Man should make the right efforts to condemn evil deeds and work for the welfare of others.
Right Recollection : Man should spend his life in right recollection and lead a simple life.
Right Meditation : Man should not think about the vices and should adopt right meditation. According to Dr. S.B. Shastri “This noble eightfold path forms the keynote of Buddha’s teachings for emancipating oneself from the ills of life.”

3. Belief in Karma Theory : Lord Buddha believed in the Karma Theory. He believed that every man is the maker of his own destiny. He gets the fruit of the deeds he performs. We receive the fruit of our deeds of the previous birth in this life and the fruit of our deeds in the present birth in the next life. Just as a man’s shadow is always by his side similarly a man’s Karma does not leave him. Lord Buddha said, “A man cannot escape the fruit of his evil doings by hiding in the sky, or in the ocean or in the caves in the mountains.”

4. Rebirth : Lord Buddha had devout faith in rebirth. He believed that a man was bound to the cycle of transmigration due to his Karma. This cycle continued till a man’s desire and lust did not come to an end. Just as a lamp extinguishes on the burning out of oil and wick, similarly a man is freed from the bondage of Karma when he ends his desire and attains supreme peace.

5. Ahimsa : Lord Buddha believed in ahimsa. He was of the belief that man should show love and sympathy towards all creatures i.e. man, flora-fauna and all living organisms. He considered it a sin not only to kill creatures but also to ill-treat them. Hence he preached against those who killed animals.

6. Three Marks : The teachings of Lord Buddha also included the principle of three marks. These three marks area

All prohibited things are not permanent.
All prohibited things cause suffering.
All these prohibited things are not self (Atman) but are non-self (Anatman).

These are our daily experiences. According to Lord Buddha, everything that is born has a pre-determined end. These are Anit (unstable). What is unstable is also depressed. Man’s birth, disease and death etc. are all reasons for distress. There are some moments of happiness in a man’s life but they are for a very short duration. Anatma implies denial of self. Whatever is unstable is not mine.

7. Panchsheel : Lord Buddha has prescribed five rules to be followed by the householders. These rules are also called shikshapada. These five rules are as follows :

Do not kill even the smallest of creatures.
Donate and receive generously, but do not acquire the other person’s possession by greed or fraud.
Do not give a false testimony, do not criticise anyone and do not tell a lie.
Save your soul from intoxicants because they hamper one’s thinking.
Do not think evil of anyone. Save the body from unnecessary evils. To adopt Buddhism, the monks and nuns had to follow five more rules.

These rules are:

Eat food on time.
Stay away from song-dance.
Do not sleep on soft mattresses.
Do not use body adornments and fragrance.
Do not get trapped in the vicious cycle of gold and silver.

8. Four Unlimited Virtues : Lord Buddha emphasized on the four social virtues. These virtues are—friendliness, kindness, sympathy and neutrality. These help us to coordinate better with other human beings. It puts an end to mutual jealousy. Man should love his enemy too. Kindness inspires us to help the others in sorrow. Sympathetic happiness is a virtue that trains a man to be capable of being a part of other’s happiness. A person who has this virtue does not envy the other person’s happiness. The spirit of neutrality keeps greed and other vices at bay. Such a man treats all humans equally. In fact these four unlimited virtues are the foundation of the moral values of Buddhism.

9. Universal Brotherhood : Lord Buddha gave the message of universal brotherhood to people. He wanted that people should forget all mutual differences and live peacefully. He was of the view that the hatred in the world can be brought to an end. Lord Buddha eradicated the prevalent system of discrimination in society by admitting the people of all varnas and castes of the various religions into Buddhism. Lord Buddha himself served the desolate and the diseased to present an ideal example.

10. Disbelief in Yajnas and Sacrifices : There were several superstitions prevalent in Hinduism at that time. They emphasised on yajnas and sacrifices for the attainment of salvation. Lord Buddha said that these superstitions were a mere eye-wash. He was of the view that the yajnas could not change one’s Karma and through sacrifice, he only adds to his piles of evil deeds. Hence they cannot please any god or goddess.

11. Disbelief in Vedas and Sanskrit : Lord Buddha did not believe in the sanctity of the Vedas. He also condemned the fact that one could gain the fruit of reading the scriptures only by doing so in Sanskrit. He himself preached in the common language—Pali.

12. Disbelief in Caste System : Lord Buddha stringently opposed the prevalent caste system in the Hindu society. According to him a man is big or small in accordance to one’s Karma and not according to one’s birth. Hence Lord Buddha admitted people of all religions to Buddhism. He said to his disciples, “Go to all the countries and give the message of dharma to all persons and tell them that there is no question of big or small or rich and poor in this religion. Buddhism is open to all castes. All people can join it in the same manner as the rivers join the sea.”

13. Disbelief in Penance : Lord Buddha did not believe in hard penance. According to him, it was futile to observe fast and give trouble to one’s body. He himself had observed penance for six years but all in vain. He believed that one could in one’s married life tread on the Eightfold Path and attain salvation.

14. Disbelief in God : Lord Buddha remained silent about the entity of God. He did not want to get into any controversy regarding God. But he definitely believed that this world is being run by some power. He called that power the dharma.

15. Nirvana : According to Lord Buddha, the highest aim of human life should be the attainment of Nirvana. It is with the attainment of Nirvana that man achieves happiness, pleasure and peace in life. He gets emancipation from the cycle of transmigration. It puts an end to all sorrows. In fact, Nirvana is a state which cannot be described in words. Those who experience this truth do not talk about it and those who talk in this context do not have any knowledge about it. According to Lord Buddha, any person can attain Nirvana by treading on the Eightfold Path. Whereas according to other religions, one can attain salvation after death, in Buddhism its achievement is possible within a lifetime.

In this manner, we see that the teachings of Lord Buddha acted as a pillar of light for mankind wandering in darkness. In the end, we agree with the words of Dr. B. Jinananda, “In fact, the Buddha’s teachings were based on love on the one hand and on logic on the other.”

Question 4.
Describe the life and teachings of Mahatma Buddha.
Answer:
Birth and Parents : The birth of Mahatama Buddha was a significant event not only for India but for the entire world. There are several diverse opinions regarding the exact date of his birth. But modern historians agree that he was born in 566 B.C. He was born at Lumbini, near Kapilvastu on the day of Vaishakha Purnima. His mother’s name was Mahamaya and his father, Suddhodana was a Kshatriya of Sakya clan and was the ruler of Kapilvastu.

The early name of Mahatama Buddha was Siddhartha. The astrologer Asit had predicted that the child would become either a great emperor or a great saint. Siddhartha’s mother died seven days after his birth. So he was brought up by Mahamaya’s sister and second queen of Suddhodana, Prajapati Gautami.

2. Childhood and Marriage : Siddhartha was reared with all the comforts of life and for his education all appropriate measures were taken. From the beginning he had a spiritual bent of mind. He showed little interest in worldly affairs. His father wanted him to become a great emperor and so as to divert his mind from spiritual matters he married Siddhartha early at the age of 16 to a beautiful princess Yashodhara. A son was born to them who was named Rahul. Siddhartha however remained sad and contemplative. Even a family life could not divert his attention from spiritual pursuits.

3. Four Major Sights and Renunciation : Siddhartha lived in splendid palaces but he was keen to see the outside world. One day along with his coachman Channa, he left to see the world outside. On the way he saw an old man, a sick man, a dead man and an ascetic. These sights left a deep impression on his mind and proved a turning point in his life. He realised that the world is full of sorrows. He decided to leave home and so one night while his wife and son were sleeping he left his palace in the search of truth. This event is known as the Great Renunciation. At that time Siddhartha was 29 years old.

His chief disciples included the rulers of Magdha, Bimbisara and Ajatasatru, king of Kosala, Prasenjit, Udaiyan the king of Kosambi, the famous prostitute of Vaisali named Amrapali, Suddhodana the king of Kapilvastu (Buddha’s father), Queen Prajapati Gautami, Buddha’s wife Yashodhara and son Rahul.

The teachings of Mahatma Buddha were simple and clear. He inspired the people to lead a simple and pious life. He told the people that the world is an abode of sorrows and man can attain salvation only by following the Eightfold Path. He vehemently opposed the superstitions prevalent in society. He propagated mutual brotherhood. Mahatma Buddha propagated his teachings in Pali the common language of people. He did not preach complex philosophy. It was for this reason that his teachings cast a magical spell on the people and they were converted to Buddhism – in large numbers.

1. Four Noble Truths : The Four Noble Truths formed the crux of Lord Buddha’s teachings. They are referred to as the Arya Satya because they are based on truth. These four truths are as follows:

World is full of Sufferings : According to Lord Buddha the first truth is that this world is full of sufferings. There are sufferings in a man’s life from birth till death. Birth, disease, old age, richness, poverty, more children, childlessness and death etc. are all reasons for sufferings.
There is a cause of Sufferings : The second truth of Lord Buddha is that there is a cause for these sufferings. The cause is human desire. It is these desires which trap man in the cycle of transmigration.
Sufferings can be Stopped : The third truth of Lord Buddha is that these sufferings can be put to an end. This can be done by giving up one’s desire.
There is a way to stop Sufferings : The fourth truth of Lord Buddha is that there is only one way to put an end to one’s sufferings. This path is called the Eightfold Path or the Middle Path. Man can attain salvation by treading on this path.

In the words of the famous scholar J.P. Suda, “The Four Noble Truths expounded by the Master constitute the core of his teachings. They contain his deepest and most considered convictions about human life and its problem.”

2. Eightfold Path: Lord Buddha preached that men should tread on the Eightfold Path. The Eightfold Path is also called the Middle Path because it was the path between strict penance and a luxurious life. Following were the principles of the Eightfold Path :

Right Action: Man should perform pious deeds. He should keep away from stealing, luxury and killing of creatures. He should love all mankind.
Right Thought: All men should have the right thoughts. They should keep away from all worldly evils and futile customs and traditions.
Right Belief: Man should have a strong belief that by sacrificing all his desires he can put an end to all his sufferings. They should not deviate from the Eightfold Path.
Right Living: All men should have the right to live. They should not indulge in unscrupulous activities.
Right Speech: Man’s speech should be pious and sweet. He should not criticize anyone nor should talk evil and should always speak the truth.
Right Efforts: Man should make the right efforts to condemn evil deeds and work for the welfare of others.
Right Recollection: Man should spend his life in right recollection and lead a simple life.
Right Meditation: Man should not think about the vices and should adopt right meditation. According to Dr. S.B. Shastri
“This noble eightfold path forms the keynote of Buddha’s teachings for emancipating oneself from the ills of life.”

3. Belief in Karma Theory: Lord Buddha believed in the Karma Theory. He believed that every man is the maker of his own destiny. He gets the fruit of the deeds he performs. We receive the fruit of our deeds of the previous birth in this life and the fruit of our deeds in the present birth in the next life. Just as a man’s shadow is always by his side similarly a man’s Karma does not leave him. Lord Buddha said, “A man cannot escape the fruit of his evil doings by hiding in the sky, or in the ocean or in the caves in the mountains.”

4. Rebirth: Lord Buddha had devout faith in rebirth. He believed that a man was bound to the cycle of transmigration due to his Karma. This cycle continued till a man’s desire and lust did not come to an end. Just as a lamp extinguishes on the burning out of oil and wick, similarly a man is freed from the bondage of Karma when he ends his desire and attains supreme peace.

5. Ahimsa: Lord Buddha believed in ahimsa. He was of the belief that man should show love and sympathy towards all creatures i.e. man, flora-fauna and all living organisms. He considered it a sin not only to kill creatures but also to ill-treat them. Hence he preached against those who killed animals.

6. Three Marks: The teachings of Lord Buddha also included the principle of three marks. These three marks area

All prohibited things are not permanent.
All prohibited things cause suffering.
All these prohibited things are not-self (Atman) but are non-self (Anatman).

These are our daily experiences. According to Lord Buddha, everything that is born has a pre-determined end. These are Anit (unstable). What is unstable is also depression. Man’s birth, disease and death etc. are all reasons for distress. There are some moments of happiness in a man’s life but they are for a very short duration. Anatma implies denial of self. Whatever is unstable is not mine.

7. Panchsheel: Lord Buddha has prescribed five rules to be followed by the householders. These rules are also called shikshapada. These five rules are as follows :

Do not kill even the smallest of creatures.
Donate and receive generously, but do not acquire the other person’s possession by greed or fraud.
Do not give false testimony, do not criticise anyone and do not tell a lie.
Save your soul from intoxicants because they hamper one’s thinking.
Do not think evil of anyone. Save the body from unnecessary evils. To adopt Buddhism, the monks and nuns had to follow five more rules.

These rules are:

Eat food on time.
Stay away from song-dance.
Do not sleep on soft mattresses.
Do not use body adornments and fragrances.
Do not get trapped in the vicious cycle of gold and silver.

8. Four Unlimited Virtues: Lord Buddha emphasized on the four social virtues. These virtues are friendliness, kindness, sympathy and neutrality. These help us to coordinate better with other human beings. It puts an end to mutual jealousy. Man should love his enemy too. Kindness inspires us to help others in sorrow. Sympathetic happiness is a virtue that trains a man to be capable of being a part of other’s happiness.

A person who has this virtue does not envy the other person’s happiness. The spirit of neutrality keeps greed and other vices at bay. Such a man treats all humans equally. In fact, these four unlimited virtues are the foundation of the moral values of Buddhism.

9. Universal Brotherhood: Lord Buddha gave the message of universal brotherhood to people. He wanted that people should forget all mutual differences and live peacefully. He was of the view that the hatred in the world can be brought to an end. Lord Buddha eradicated the prevalent system of discrimination in society by admitting the people of all varnas and castes of the various religions into Buddhism. Lord Buddha himself served the desolate and the diseased to present an ideal example.

10. Disbelief in Yajnas and Sacrifices: There were several superstitions prevalent in Hinduism at that time. They emphasised on yajnas and sacrifices for the attainment of salvation. Lord Buddha said that these superstitions were a mere eye-wash. He was of the view that the yajnas could not change one’s Karma and through sacrifice, he only adds to his piles of evil deeds. Hence they cannot please any god or goddess.

11. Disbelief in Vedas and Sanskrit: Lord Buddha did not believe in the sanctity of the Vedas. He also condemned the fact that one could gain the fruit of reading the scriptures only by doing so in Sanskrit. He himself preached in the common language—Pali.

12. Disbelief in Caste System: Lord Buddha stringently opposed the prevalent caste system in the Hindu society. According to him a man is big or small in accordance to one’s Karma and not according to one’s birth. Hence Lord Buddha admitted people of all religions to Buddhism. He said to his disciples, “Go to all the countries and give the message of dharma to all persons and tell them that there is no question of big or small or rich and poor in this religion. Buddhism is open to all castes. All people can join it in the same manner as the rivers join the sea.”

13. Disbelief in Penance: Lord Buddha did not believe in a hard penance. According to him, it was futile to observe fast and give trouble to one’s body. He himself had observed penance for six years but all in vain. He believed that one could in one’s married life tread on the Eightfold Path and attain salvation.

14. Disbelief in God: Lord Buddha remained silent about the entity of God. He did not want to get into any controversy regarding God. But he definitely believed that this world is being run by some power. He called that power the dharma.

Those who experience this truth do not talk about it and those who talk in this context do not have any knowledge about it. According to Lord Buddha, any person can attain Nirvana by treading on the Eightfold Path. Whereas according to other religions, one can attain salvation after death, in Buddhism its achievement is possible within a lifetime.

Question 5.
Explain the main features of the Buddhist Sangha.
Or
Write a short note on the Buddhist Sangha.
Answer:
Lord Buddha established Buddhist Sangha (organisation) for teaching Buddhism in an organised way. Sangha meants the organisation of monks. The Buddhist Sanghas were established in different parts of the country. Slowly and slowly these Sanghas became powerful institutions and became main centres for spreading Buddhism. In the words of the famous historian Dr. R.C. Majumdar, “The idea of a Church, or a corporate body of men following a particular faith, was not certainly a new one and there were many organisations of this type at and before the times of Gautama Buddha. His credit, however, lies in the thorough and systematic character which he gave to these organisations.”6

1. Membership of the Sangha : The followers of Lord Buddha were of two types. They were called bhikshus (monks) and bhikshunis (nuns) and both male and female worshippers. These wprshippers led family life. Bhikshus and bhikshunis embraced Sangha after renunciation of the world. In the beginning entry into the Sangha was very easy, but afterwards the members of the Sangha began to increase rapidly.

Conse quently, indisciplined people began to seek entry into it, who wanted to lead a life of luxury on the charity of the people. These people included dacoits, murderers and debt¬ors who wanted to escape from punishment by the king. At that time, there was a royal order that no official would harm any Buddhist monk or nun.

Therefore, Lord Buddha prescribed some qualifications for the members to join the Buddhist Sangha. Accord¬ingly the minimum age of 15 years was fixed for any man or woman to join Sangha. It was necessary for them to seek the permission of parents or guardians for becoming the member of Sangha. The criminals, slaves and patients could not become the mem¬ber of Sangha. A person of any caste could get entry into the Sangha. First of all, the head of monk or nun joining the Sangha had to shaved off his head and he or she had to wear yellow clothes. After that the new member had to pledge that “I take refuge of Buddha, I take refuge of dharma, I take refuge of Sangha.”

Thereafter he had to adopt his guru or teacher from one of the members of Sangha and received education from him for 10 years. Such members were called ‘Shramans’. If after 10 years, he was recognized competent, he would become member of Sangha and got the title of bhikshu or bhikshuni.

2. Ten Commandments : The members of the Sangha had to lead a disciplined life. Each member had to obey these rules —

to abide by brahmcharya
not to harm creatures
not to have desires for the property of others
to speak the truth
not to use intoxicants
not to participate in music and dancing
not to use scented goods
not to sleep on cushions
not to keep money
not to take meals at time others than the fixed one.

3. Special Rules for Nuns: The Buddhist Sanghas of nuns were separate from those of monks. Hence, some more rules were also made for nuns. These rules were as such :

The nuns should well understand their duties,
They should bring alms once a fortnight,
They should not live in those places in the rainy season where there are no monks,
They should live separate from monks so that they may not see them or their activities,
They should not tempt monks to corrupt ways,
They should be free from sins and anger etc.
They should accept their sins before a monk fortnightly,
Each nun howsoever old she may be must show respect even to the new monk.

4. Residence: The Buddhist monks and nuns roamed about in different parts of the country except for three months of rainy season and gave teachings to the people. During three months of the rainy season, they lived at one place and did studies. Their residences were called avas. Each avas had many Viharas where there were separate rooms for monks and nuns. They led community life in the Viharas. Whatever alms a monk or nun received, that was distributed among all the members of the Sangha. These Viharas became famous centres for the teachings of Buddhism.

5. Constitution of the Sangha: Each Buddhist Sangha was based on democratic lines. All the members had equal rights. No one was considered high or low. The monks occupied their seats in the Sangha according to their status. For holding session of Sangha, minimum 20 monks were necessary. Without this number, each session was considered invalid. Resolutions were moved in the Sangha on the basis of information given already on each subject.

Thereafter, there used to be debate on each resolution. Voting was held in respect of those resolutions where there was controversy among the members. There were two types of voting, secret and open. If any member had been absent, he could give his opinion beforehand. Some times a resolution was handed over to a sub-committee for its special opinion. All the decisions of the Sanghas, were taken on the basis of majority. It was necessary for each Sangha to hold a meeting twice in a month.

In these meetings, monks and nuns were punished who violated the rules of the Sangha and decisions were also taken with respect to the efforts to be made for the spread of the religion. There were some special authorities in each Sangha who were selected unanimously by the members of the Sangha. These authorities arranged Viharas and food etc. for monks and nuns. In the words of Dr. Aurn Bhattacharjee, “The well disciplined Sangha was the pillar of the success of Buddhism.”

6. Schism in Sangha : The Buddhist Sanghas did a commendable work in popularising Buddhism. But when hundred years after the death of Lord Buddha, the Second Great Council of Buddhism was held at Vaisali, then the Buddhism suffered from schism. Buddhism lost its unity. In the first century B.C., the Buddhism got divided into two main sects, Hinayana and Mahayana. This schism in the Buddhist Sangha became a potent factor for the downfall of Buddhism in India.

Question 6.
Write about Sangha, Nirvana and Panchsheel in Buddhism.
Or
Write about Sangha and Panchsheel in Buddhism.
Or
Write about the concept of Nirvana in Buddhism.
Answer:
The concepts of Sangha, Nirvana and Panchsheel are very important in Buddhism. They appreciably contributed towards the development of Buddhism. A brief description of these is given below :
(A) Sangha
Lord Buddha had established the Buddhist Sangha to consolidate his followers. Sangha implied an association of Buddhist monks. Slowly, the Sangha converted into a powerful institute. Every male or female who was above 15 years of age was admitted to the Buddhist Sangha as a member. The criminals, diseased and slaves were not allowed to become members of the Sangha. It was essential to take the consent of family members before joining the Sangha.

A new monk had to have his head shaved off, dress up in yellow clothes and pledge, “I take refuge of Lord Buddha, I take refuge of dharma, I take refuge of the Sangha”. The members of the Sangha had to lead a very disciplined life. Every member had to follow some rules.

These rules were:

Observe brahmacharya.
Do not trouble other living creatures,
Not to desire other’s wealth,
To always speak the truth,
Not to use intoxicants,
Not to sleep on cushioned mattresses,
Not to keep any wealth with self,
Not to have food at a time other than the one prescribed.

The monks and nuns who joined the Sangha had to first undertake training for ten years from any monk in the Sangha. If successful, they became the members of the Sangha. All the members of the Sangha led a simple and pious life. They earned their livelihood by collecting bhiksha. Except for the three months of the monsoon, the members of the Sangha used to travel to various parts of the country to propagate Buddhism. Special meetings of the Sangha were held to take important decisions of the Sangha. All the members of the Sangha were allowed to take part in the important decisions.

All decisions were based on majority consent. In case of conflict over any issue, the decision was left to a sub-committee. Infact, the Buddhist Sangha had an important role to play in the growth of Buddhism. According to Dr. S.N. Sen, The phenomenal success of Buddhism was due to the organisation of the Sangha.”

(B) Nirvana

According to Lord Buddha, the supreme objective of human life is to attain Nirvana. Buddhism in context of Nirvana says that it is neither life nor death. It is no heaven where the gods gain happiness. It has always been called the source of happiness and peace. It is the end to all sorrows, desires and greed. Its reality is totally imaginary. It cannot be described. To know about its truth and its meaning, it is essential to attain it. Those who are aware of its truth do not talk about it and those who talk about it do not actually have any knowledge about it.

According to Lord Buddha, any person can attain Nirvana by treading on the Eightfold Path. Where the other religions talk of Nirvana after death, Buddhism says it is possible to attain salvation even in one’s life-time.

(C) Panchsheel : Lord Buddha has prescribed five rules to be followed by the householders. These rules are also called shikshapada. These five rules are as follows :

Do not kill even the smallest of creatures.
Donate and receive generously, but do not acquire the other person’s possession by greed or fraud.
Do not give a false testimony, do not criticise anyone and do not tell a lie.
Save your soul from intoxicants because they hamper one’s thinking.
Do not think evil of anyone. Save the body from unnecessary evils. To adopt Buddhism, the monks and nuns had to follow five more rules.

These rules are:

Eat food on time.
Stay away from song-dance.
Do not sleep on soft mattresses.
Do not use body adornments and fragrance.
Do not get trapped in the vicious cycle of gold and silver.

Question 7.
Write a detailed note on early Buddhist sects and society.
Answer:
(A) Early Buddhist Sects

After the Nirvana of Lord Buddha, Buddhism was divided into more than 18 sects. Most of these sects were small and they had no great importance. A brief description of some important sects of Buddhism is as follows :

1. Sthaviravadins and Mahasanghikas : In 387 B.C., at Vaishali, 100 years after the attainment of Nirvana by Lord Buddha, when the Second Great Council was convened, there was a schism in the Buddhist Sangha due to the adoption of the 10 Commandments. Consequently Sthaviravadins or Theravadins and the Mahasanghika came into existence. Sthaviravadin monks were supporters of the traditional rules of Buddhism. They were not in favour of changes of any form in any of the Commandments.

The Mahasanghikas were in favour of adoption of new Commandments. In this Great Council, the Sthavirvadins emerged victorious and the Mahasanghikas were compelled to leave the Great Council. Soon the Sthaviravadins were divided into 11 sects and the Mahasanghikas were divided into 7 sects.

2. Hinayana and Mahayana: During Kanishka’s reign in the 1st century A.D. at Jalandhar, the Fourth Great Council of the Buddhist monks was held. It was in this Great Council that the Hinayana and Mahayana sects were formed. Yana literally means the way to attainment of salvation. Hinayana meant a small vehicle. Mahayana meant a big vehicle. The Hinayanas continued to support the traditional commandments of Buddhism whereas the Mahayanas adopted new principles.

The Hinayanas propagated their religion in the southern countries of Asia such as India, Sri Lanka and Burma (Myanmar) etc. Mahayanas propagated their religion in the northern countries of Asia such as China, Japan, Nepal and Tibet etc. The following were the differences between the Hinayanas and the Mahayanas :

The Hinayana sect considered Lord Buddha to be a pious soul whereas the Mahayana sect considered him as a form of God.
The Hinayana sect was against idol worship whereas the Mahayana sect was not against idol worship.
The Hinayana sect did not believe in the Bodhisattvas. According to them a person could attain salvation only through one’s effort. No god can help anyone to attain Nirvana. The Mahayanas had complete faith in the Bodhisattvas. Bodhisattvas were those great people who took birth again and again with the objective to help people attain salvation.
The Hinayana sect preached Buddhism in Pah language which was the language of the common people. The Mahayana sect preached Buddhism in Sanskrit language.
According to the Hinayana sect the supreme objective of human life is to attain Nirvana whereas according to the Mahayana sect, the ultimate goal of human life is to acquire the heaven.
The Hinayana sect had no relation with Hinduism whereas the Mahayana sect adopted several principles of Hinduism with a view to make their religion popular.
The Hinayana sect was against any changes in the teachings of Lord Buddha whereas the Mahayana sect made changes in the Commandments of Buddhism according to time. Hence the Mahayana sect becajne more popular than the Hinayana sect.
The main texts of Hinayana sect were Tripitakas, Milindpanho and Mahamangalsutra etc. The main texts of Mahayana .sect were Lalitvistara, Budhacharita and Saunderananda etc.

3. Vajrayana : A new sect of Buddhism came into existence in Bengal and Bihar in the eighth century B.G. This sect was associated with magic spells and incantations. This sect believed that magical powers could help to attain salvation. The magical powers were called Vajra. Hence the sect was called Vajrayana. Males and females of any caste could join this group. This sect emphasised on the importance of goddesses. It was believed that these goddesses could help to reach the Bodhisattvas.

These goddesses were called Tara. ‘Mahanirvana Tantra’ was the most famous religious book of the Vajrayanas. This religious title of Vajrayanas was also called the Tantrik. The most important Vihara of Vajrayana is situated at Vikramashila in Bihar. The Vajrayana sect allowed its followers to consume intoxicants, meat etc. and sexual pleasures, thus sounding the death knell of Buddhism. According to N.N. Ghosh, “The chief cause of disappearance of Buddhism was the prevalence of Vajrayana which sapped its foundation by destroying all mental strength.”

(B) Society

Buddhist ideology imagined the establishment of an ideal society. The main rules of this society were :

Social equality and religious autonomy were established in society. Buddhism has vehemently opposed casteism. Buddhism had its doors open to all religions, castes and creeds.
It propagated the equality of women to men.
It is essential for a Buddhist to have a pure heart and good character in his life.

It inspired people not to give a false testimony, not to lie, not to speak evil, not to use intoxicants, not to steal, not to commit other sins and not to kill even the smallest of living creatures. Lord Buddha said, “A life time of even a hundred years is futile if one does not find supreme truth but one who finds the supreme truth has a useful life even if it is a single day.”

In brief, if we follow these principles of Lord Buddha, then undoubtedly this earth of ours shall become a glowing example of heaven.

Question 8.
What do you know about the main sects of Buddhism?
Or
What thoughts and, ideas are represented by Hinayana and Mahayana? Discuss.
Or
What is meant by Hinayana and Mahayana? Distinguish between the two.
Or
What do you understand by Mahayana and Hinayana sects of Buddhism?
Or
Explain the basic teachings of Mahayana and Hinayana sects of Buddhism.
Or
Write a detailed note on the Buddhist sects named Mahayana and Hinayana.
Or
Throw light on the origin and growth of the Mahayana sect of Buddhism.
Or
What do you know about the development of Mahayana? Discuss.
Answer:
Hinayana and Mahayana: During Kanishka’s reign in the 1st century A.D. at Jalandhar, the Fourth Great Council of the Buddhist monks was held. It was in this Great Council that the Hinayana and Mahayana sects were formed. Yana literally means the way to attainment of salvation. Hinayana meant a small vehicle. Mahayana meant a big vehicle. The Hinayanas continued to support the traditional commandments of Buddhism whereas the Mahayanas adopted new principles.

The Hinayana sect considered Lord Buddha to be a pious soul whereas the Mahayana sect considered him as a form of God.
The Hinayana sect was against idol worship whereas the Mahayana sect was not against idol worship.
The Hinayana sect did not believe in the Bodhisattvas. According to them a person could attain salvation only through one’s effort. No god can help anyone to attain Nirvana. The Mahayanas had complete faith in the Bodhisattvas. Bodhisattvas were those great people who took birth again and again with the objective to help people attain salvation.
The Hinayana sect preached Buddhism in Pah language which was the language of the common people. The Mahayana sect preached Buddhism in Sanskrit language.
According to the Hinayana sect the supreme objective of human life is to attain Nirvana whereas according to the Mahayana sect, the ultimate goal of human life is to acquire the heaven.
The Hinayana sect had no relation with Hinduism whereas the Mahayana sect adopted several principles of Hinduism with a view to make their religion popular.
The Hinayana sect was against any changes in the teachings of Lord Buddha whereas the Mahayana sect made changes in the Commandments of Buddhism according to time. Hence the Mahayana sect becajne more popular than the Hinayana sect.
The main texts of Hinayana sect were Tripitakas, Milindpanho and Mahamangalsutra etc. The main texts of Mahayana .sect were Lalitvistara, Budhacharita and Saunderananda etc.

Question 9.
Give a brief account of the Early Buddhist scriptures.
Or
What do you know about the Buddhist literature? Explain.
Answer:
The Buddhist literature is an important source of information about Buddhism. Although Buddhist literature has been written in several languages but most of it has been written in Pali and Prakrit. The literature associated with the Hinayana sect of Buddhism has been written in Pali and the literature associated with the Mahayana sect has been written in Sanskrit.

(A) Literature written in Pali

The early Buddhist texts associated with Buddhism were written in Pali. A brief description of the Buddhist texts is as follows :—
1. The Tripitakas : The Tripitakas are the most ancient texts of Buddhism. Their names are Vinayapitaka, Suttapitaka and Abhidhammapitaka. The Tripitakas have an important position in Buddhist literature. Pitaka literally means ‘basket’ in which one can carefully place these texts.
(а) The Vinayapitaka : The Vinayapitaka throws a ample light on the rules associated with the behaviour of the Buddhist monks and nuns. It has three parts

The Suttavibhanga: It gives the list of crimes committed by the Buddhist monks and nuns and their expiation. These rules are called Patimokkha.
The Khandhaka: The Khandhaka is divided into two parts Mahavaga and Chullavaga. It gives a detailed description of the Commandments of the Sangha. Besides this, they also discuss the stories related to Lord Buddha.
The Parivara: This is the last part of the Vinaya Pitaka. It is a summary of the first two parts and it has been written in the form of a question-answer.

(b) The Suttapitaka : It is the most important part of the Tripitakas. It is divided into five sections or parts:

The Digha Nikaya : It has 34 long sutras which are complete in themselves. It gives a description of the different teachings of Lord Buddha.
The Majjhima Nikaya : It has 152 sutras which are medium sized. It gives a description of the conversations of Lord Buddha. In the end, it gives the teachings.
The Sanyutta Nikaya: It has 7762 sutras. There is a description of spiritual issues in this. There are stories of Lord Buddha and other gods-goddesses in it. Besides these, it condemns the opposing religions.
The Anguttara Nikaya : It has 2308 sutras. Most of it is in prose though a part of it is in poetry form. It gives a description of Buddhism and its philosophy.
The Khuddaka Nikaya : It discusses about the various subjects pertaining to Buddhism. It has a compilation of 15 different books. These books were written at different times. Popular among them were Khuddak Path, Dhammapada, Jataka and Sutranipat. Khuddhak Path is the smallest composition.

It has 9 sutras in it which were read at the time of diksha. Dhammapada is considered to be the most sacred book related to Buddhism. The Boddhi Dhammapada is- read everyday just as the Japji Sahib is read by the Sikhs and Gita by the Hindus: Dhammapada is popularly known as the Boddhi Gita. It has been translated into several languages of the world. The Jataka describes 549 stories pertaining to the time before the birth of Lord Buddha. Suttanipata was written in the form of a poem. It gives information about the early history of Buddhism.

(c) The Abhidhammapitaka: Abhidhamma implies, ‘Great Teachings’. Most of this text has been written in question-answer form. There is a discussion of spiritual subjects in it. There is a description of 7 books in it. Most popular among them are Dhammasangini and Kathavathu. Dhammasangini is a great creation related to Buddhist psychology. Kathavathu was written by Moggliputta Tissa. It describes the Commandments related to the Sthaviravadin sect of Buddhism.

2. Milind Panho : It is an important work associated with Buddhism. It was written in 100 B.C. in Punjab. It gives an account of the religious conversation between the Greek emperor Minander and the Buddhist monk Nagasena. Ample light has been thrown on the Buddhist philosophy in this work.

3. Dipavansa and Mahavansa : Both these Buddhist texts were created in Sri Lanka. These were written in the 5th century. These Buddhist texts give a description of the Buddhist tales of the area.

4. Mahamangalsutra: In this creation, there is an account of good and evil deeds as given by Lord Buddha. A Buddhist recites this everyday.

(B) Literature written in Sanskrit

Most of the literature related to the Mahayana sect .of Buddhism has been written in Sanskrit. A brief description of the famous Buddhist texts is as follows :

The Lalitvistara: This is one of the early Buddhist texts related to the Mahayana sect of Buddhism. It gives a description of the life of Lord Buddha in an extremely interesting style.
The Lankavatara: It is a sacred text of the Mahayanas. The Chinese and Japanese Buddhists recite it everyday.
The Saddharmapundarika: This text gives a detailed description of the Commendments of the Mahayana sect. It reflects Lord Buddha as the supreme soul who has created this world.
The Prajnaparamita: It is most popular text of the Mahayana sect. It gives a detailed description of Buddhist philosophy.
The Avadana Books: These are those books that give an explicit description of the Buddhist saints related to the Mahayana sect, the moral and brave deeds of the pious males and females. Divyavadana and Avadana are the most popular works of this category.
The Buddha Charita: This text was created by the great poet Ashvaghosha. In this the life of Lord Buddha has been depicted in the form of an epic.
The Saundrananda: This text was also created by Ashvaghosha. It is a text par excellence. In this, there is a description of those events of Lord Buddha’s life which have been briefly described or not described at all in the Buddha Chrita.
The Madhyamaksutra: This is the most popular text of the famous Buddhist Nagaijuna. It has emphasised on the fact that this world is a myth.
The Sikshasamuchchaya: This famous text was created by Shanti Deva. It is a compilation of the teachings of Lord Buddha. These have been extracted from several Mahay ana texts.
The Bodhicharyavatara: This was also a creation of Shanti Deva. It has been written in the form of a poem. This describes the high ideals of Boddhisattva.

Question 10.
Discuss the origin and development of Buddhism.
Or
Discuss in brief but meaningful the progress made by Buddhism before Ashoka.
Or
Describe in detail the progress made by Buddhism till the time of king Ashoka.
Or
Give introductory information about origin and expansion of Buddhism before Ashoka.
Or
What do you know about the origin and development of Buddhism?
Or
Write a detailed note on the origin and development of Buddhism.
Or
Explain the development of Buddhism before Ashoka.
Answer:
I. Origin of Buddhism

There were many political, social and religious causes responsible for the origin of Buddhism in India in the 6th century B.C. A brief account of these is as follows :

II. Development of Buddhism

Due to untiring efforts of Lord Buddha, the foundation of Buddhism had become strong in the East India. After his death, Buddhist Sangha held Four Great Councils from time to time for compiling the .doctrines of Lord Buddha, for making new laws concerning Sangha and with objects of spreading Buddhism. The different rulers played important role in organising these Councils. Consequently, Buddhism spread not only in India but even in foreign countries.

1. First Great Council 487 B.C.: Immediately after tlie death of Lord Buddha the First Great Council was held at Rajgriha in 487 B.C. Rajgriha was the capital of Ajatshatru, the ruler of Magadha. This Great Council was organised under the patron-age of Ajatshatru. The object of this Council was to compile main teachings of Lord Buddha. 500 Buddhist monks participated in this Great Council. Mahakashyap was its chairman. Tripitakas, Vinaypitaka, Suttapitaka and Abhidhampitaka were written in it.

In Vinaypitaka, there are rules regarding Buddhist monks, teachings of Lord Buddha are contained in Suttapitaka and Buddhist philosophy had been described in Abhidhamapitaka. In this council Ananda, the most devoted disciple of Lord Buddha was exonerated of the charges levelled against him after thorough investigation whereas Channa, his charioteer was punished for his rude behaviour.

2. Second Great Council 387 B.C.: Exactly 100 years after the First Great Coun¬cil the Second Great Council of the Buddhism was held at Vaisali in 387 B.C. This Council was organised by Kalasoka, the ruler of Magadha. 700 Buddhist monks par¬ticipated in this Great Council. Sabhakami was the chairman of this Great Council.4 The reason for the organising this council was that ten rules of the Buddhist Sangha had created controversy among the monks. A debate continued for many days regard¬ing these rules. But the controversy among the monks could not be cleared.

Consequently, the Buddhist monks were split into two sects. Their names were Sthviravadins or Theravadins and Mahasanghikas. Sthviravadins were against the new rules. They did not want any change in the doctrines of Buddha. Mahasanghikas wanted to introduce some changes in the traditional doctrines so that the rigidity of discipline in the Buddhist Sangha may be relaxed to some extent. The Sthviravadins got victorious in this Great Council and Mahasanghika monks were turned out of it.

3. Third Great Council 251 B.C.: After the Second Great Council, Buddhism got divided into 18 branches. Their differences caused a great .set back to the progress of Buddhism. The emperor Ashoka organised the Third Great Council of Buddhism in 251 B.C. in his capital, at Pataliputra in order to re-invigorate Buddhism and to remove the shortcomings which had crept into this religion. One thousand Bud¬dhist monks participated in this Great Council. Moggliputta Tissa was the chair¬man of the Great Council. This Great Council remained in function for nine months. It succeeded to a great extent in removing many of the ills of Buddhism. Those monks were turned out of this Council who did not agree to the principles of Theravadin monks. A scripture named Kathavathu was compiled in this Great Council. The most important decision taken in it was to send the Buddhist preachers to foreign countries.

4. Fourth Great Council 100 A.D. : After the death of the emperor Ashoka, controversies among the Buddhist monks had again increased. Kanishka, the Kushana ruler organised the Fourth Great Council in 100 A.D. at Jalandhar, in order to remove these controversies. Some historians are of the opinion that this Council was organised at Jalandhar. 500 Buddhist monks participated in it. Vasumitra was its chairman.

Vasumitra composed Mahavibhasa which is called an encyclopaedia of Buddhism. Ashvaghosha, an other scholar of this Great Council composed the scripture Buddha Charita. The life of Lord Buddha has been described in it. Buddhism got divided into two main sects, Hinayana and Mahayana because of the controversies in this Great Council. Kanishka patronised the Mahayana sect.

Question 11.
What contribution Maharaja Ashoka made for the development of Buddhism? Discuss.
Or
Discuss the development made by Buddhism during the time of Emperor Ashoka.
Or
Throw light on the contribution of Ashoka to the spread of Buddhism.
Or
Discuss the role of Emperor Ashoka in the development of Buddhism.
Or
Discuss the contribution of Emperor Ashoka in the spread of Buddhism.
Or
Describe the services rendered by Ashoka to the development of Buddhism.
Or
What methods were adopted by Ashoka to spread Buddhism?
Or
How did Emperor Ashoka spread Buddhism?
Or
Describe the spread of Buddhism.
Or
“Buddhism was more developed during the period of Maharaja Ashoka.” Elucidate.
Answer:
Ashoka’s name is very well known for the propagation of Buddhism not only in the Indian history but also in the history of the world. It was as a result of his untiring efforts that the Buddhism soon became the most popular religion of the world. In the words of Dr. D.C. Sircar, “Ashoka was a patron of the Buddha’s doctrine and was responsible for raising Buddhism fftr the status of a local sectarian creed of Eastern India to that of one of the principal religions of the world.”

1. Personal Example : Blood-shed of Kalinga War made a deep impact on the mind of Ashoka. As a result Ashoka adopted the Buddhism after leaving the Hinduism. For the propagation of this religion Ashoka presented his own example before the people. He left all the luxuries of the palace. He stopped eating meat and hunting. He bade farewell to wars for ever and adopted a policy of peace and love. On account of adoption of the principles of Buddhism by Ashoka, there was deep impact on his subjects and they started making efforts to follow his footsteps.

2. Buddhism was declared as the State Religion: With the objective of making Buddhism more popular Ashoka declared it a state religion. As a result people started joining the Buddhism in a large number. Its reason was that at that time people very much respected their king and felt it their pride to obey his orders.

3. Administrative Steps : Ashoka also took some administrative steps for the propagation of the Buddhism. He banned the slaughter of animals during the religious festivals. He also banned the slaughter of animals for the royal kitchen and fixed 56 days in a year when animals could not be slaughtered. He issued edicts regarding the teachings of Buddha from time to time. He also directed his employees to render maxi-mum service to the people.

4. Wide Publicity : Ashoka arranged wide publicity for the propagation of the Buddhism. He got inscribed the principles of Buddhism on edicts, rocks and stones. These were placed along the highways and at conspicuous places so that the passers-by could read them thoroughly. By this way the government publicity proved helpful in popularizing the Buddhism.

5. Dharm Yatras : Ashoka made pilgrimages of all the places connected with the life of Buddha. He made pilgrimage to Lumbini—where-Buddha was bom, Bodh Gaya— where Buddha was enlightened, Samath where Buddha delivered first discourse, Kushinagar where Buddha attained Nirvana. The Buddhism attained further glory on account of these pilgrimages of Ashoka.

6. Appointment of Dhamma Mahamatras : With a view to propagating the Buddhism, Ashoka appointed employees named as Dhamma Mahamatras. They left no stone unturned for the propagation of Buddhism. On this account Buddhism got further fillip.

7. Building of Viharas and Stupas: Ashoka got built Viharas (Buddhist Mathas) throughout the state. The Buddhist scholars and students coming over there were openly patronized by the state. Besides this thousands of Stupas were got built throughout the state. Relics of Buddha were kept in these Stupas. On account of these reasons the Buddhism became more popular.

8. Works of Public Welfare : After adoption of the Buddhism Ashoka spent his whole life to win over the hearts of the people. Ashoka got built roads and got planted shady trees along the roads for providing amenities to subjects. Wells were got dug for drinking water. Inns w§re got built for the facility of passengers throughout the state. Ashoka got opened hospitals not only for human beings but also for animals as well. The Buddhism got an opportunity, directly and indirectly, to expand on account of these deeds of Ashoka.

9. Third Buddhist Council: Ashoka convened Third Buddhist Council of Buddhism in 251 B.C. in Pataliputra to resolve current differences in the Buddhism. 1,000 Buddhist monks had participated in this Council. Moggliputta Tissa was the president of this Council. This Council remained in session for about 9 months. A new treatise Kathavathu connected with Buddhism was written in this Council. This Council remained successful in instilling a new enthusiasm in the Buddhist monks and they started propagating the Buddhism more rigorously.

10. Foreign Missions : Ashoka sent his preachers to foreign countries to propagate the Buddhism. These preachers went to countries like Sri Lanka, Burma, Nepal, Egypt and Syria etc. Ashoka had, sent his daughter Sanghmitra and his son Mahendra to Sri Lanka for preaching. These preachers made a deep impact on the minds of the people and they joined Buddhism in a large number. Dr. R.C. Msyumdar is hilly right in saying, “ He appeared as the torch bearer, who led the gospel from village to village, from city to city, from province to province, from country to country and from continent to continent.”

Question 12.
What is the legacy of Buddhism to Indian Civilization?
Or
Discuss the legacy of Buddhism.
Answer:
Even though Buddhism has disappeared from India yet it left its abiding mark on Indian Civilization and culture. It made important contributions in several spheres.

1. Political Legacy : Buddhism played an important role in preserving political harmony, stability and unity in India. The powerful rulers of that time were deeply influenced by the Buddhist principles of peace and universal brotherhood and they renounced war and devoted that time for the welfare of the people. This established peace in the region and people prospered. Kings like Ashoka and Kanishka also sent missionaries to spread and preach Buddhism in other countries.

They established friendly relations amongst them. However the principles of peace and brotherhood had certain destructive effects also on Indian politics. Due to prolonged peace the Indian soldiers became lethargic and rusted. As a result they could not face foreign invaders and lost their independence and remained under foreign domination for long time.

2. Religious Legacy : Buddhism greatly influenced the Indian religion. Prior to it people had forgotten the original purity of religion. Its place was taken by empty rituals, yajnas, superstitions and sacrifices. Brahmans had gained supremacy in society and without them no ceremony was considered complete. But these Brahmans had become corrupt and greedy. Their main aim was to lead a life of luxury and cheat the people. Thus the Hindu religion had become one of mere show. Buddha vehemently criticised the malpractices prevalent in Hinduism, the unnecessary dominance of the Brahmans and the belief that only Sanskrit was a holy language.

He said that one could conduct religious practices without a Brahman and read the holy books in any common language. Thus Hinduism received a jolt and Buddhism became popular. As a result Hinduism was given a fresh look by Brahmans to regain its lost glory. After the death of Buddha some Buddhist monks started the worship of his idols. Thus was bom the idol worship prevalent to this day.

3. Social Legacy : Buddhism left a deep impact on society. Before the origin of Buddhism, casteism had become very rigid in the society. People of one caste hated those of the other. Shudras were treated in an inhuman manner. Buddha denounced casteism and preached his followers to have feelings of universal brotherhood and love. By admitting people from all castes and religions into Buddhism he gave a new form to Indian society. It infused a new confidence among down-trodden people of society. Influenced by Buddhism people forsook use of wine, meat and became fond of leading a simple and pure life. Later when Hinduism was reformed many Buddhists joined Hinduism. It now included people from various stratas of society. Buddhism thus inaugurated a new era in the society.

4. Cultural Legacy : Buddhism left a deep impression on the cultural life of India. The Buddhist Sanghas were not only for the spread of Buddhism but also became important educational institutions. Universities of Taxila, Nalanda and Vikramshila became internationally famous. Many foreign students came here to study. The Buddhist texts like Tripitakas, Jatakas, Buddhacharita, Mahavibhasa, Milind Panaho etc. gave an invaluable gift to Indian literature. Even in the fields of architecture and sculpture an indelible impact was left. During the time of Ashoka and Kanishka several Stupas and pillars were made. The Stupas at Sanchi and Bharhut are splendid. During the time of Kanishka the Gandhara and Mathura style of art were born.

Beautiful idols in the various forms of the Buddha produced during this time leave one spell bound and display the artistic growth at that time. One can also gauge the growth of art seeing the sculptures in the Ajanta Caves. The Buddhist monks of those times visited countries like China, Japan, Sri Lanka, Burma, Indonesia, Java, Sumatra and Tibet which not only was responsible for the spread of Buddhism but also Indian Civilization to these countries. Even today several Indian customs are prevalent there which is a matter of pride for India. In the end we agree with Dr. S. Radhakrishnan, “Buddhism has left a permanent mark on the culture of India. Its influence is visible on all sides.”

Short Answer Type Questions (Type 1):

Question 1.
Emergence of Buddhism.
Answer:
During the 6th century B.C., many evils were prevalent in the Hindu society and religion. Caste system had acquired a bad form. Shudras were treated worse than animals. The birth of a girl child was now considered a reason of sorrow. Many superstitions prevailed. The expenses of Yajnas and sacrifices had greatly increased. The priests became corrupt and selfish. Hinduism just remained as a commodity with outer show. Due to these reasons, Buddhism emerged.

Question 2.
Give a short account of the life of Lord Buddha.
Answer:
Mahatma Buddha was the founder of Buddhism. He was born T’ 566 B.C. at Lumbini. His mother’s name was Mahamaya and father’s name was Suddhodana. He was married to Yashodhara. He renounced the world at the age 29, At the age of 35, he got enlightenment at Bodh Gaya. For 45 years, he kept preaching his sermon. Its famous centres were Magdha, Kosala, Kosambi, Vaishali i Kapilvastu. At last, in 486 B.C., he left his mortal world at Kushi Nagar.

Question 3.
Lumbini.
Answer:
Lumbini is one of the most sacred places of the Buddhists. Lumbini is situated at Terai in Nepal wihch is 10 kms away from the Punjab Nepal border. It is also called Vartman or Rumindayial. In 566 B.C., Mahatma Buddha was bom on the full moon of Vaisakha. Gods from heaven showered flowers on his birth. King Ashoka got a pillar constructed here in the memory of Lord Buddha. The Chinese writers Fa Hein and Huien Tsang have praised this place in their writings.

Question 4.
Bodh Gaya.
Answer:
Bodh Gaya holds the same place for Buddhists as Harmandir Sahib, Amritsar for the Sikhs, Benaras for Hindus and Mecca for the Muslims. This is situated forwards south of Gaya in Bihar. It is that place where under one peepal tree, Siddhartha ‘ Mahatma Buddha) attained enlightenment. At that time, Siddhartha was 35 years old. This event happened on the full moon of Vaisakha. A 170 ft. high MahaBodhi temple is constructed here.

Question 5.
Samath.
Answer:
Sarnath is another holy pilgrimage of the Buddhists. It is situated 7 km east of Benaras city. It is this place where Mahatma Buddha preached his first sermon to his five old friends. This event is remembered in history as ‘Dharma Chakra Pravartna’. King Ashoka built a very famous pillar here. Many idols of Buddha belonging to Gupta and Kushan dynasties have been found here.

Question 6.
Major Sights.
Answer:
One day along with his coachman Channa, ‘Siddhartha left to see the world outside. On the way he saw an old man, a sick man, a dead man and an ascetic. These sights left a deep impression on his mind and proved a turning point in his life. He realised that the world is full of sorrows. He decided to leave home. This event is known as the Great Renunciation. At that time Siddhartha was 29 years old.

Question 7.
Dharma Chakra Pravartna.
Answer:
After attaining enlightenment, Mahatma Buddha first reached Samath near Benaras. He preached his first sermon to his five old friends here and they became his followers. Here Mahatma Buddha taught them about Four Noble Truths and the Eightfold Path. This event is known as the Dharma Chakra Pravartna.

Question 8.
Teachings of Lord Buddha.
Answer:
The basis of teachings of Lord Budha are Four Noble Truths and Eightfold path. They believed in Transmigration, Karma, Ahimsa and Mutual brotherhood. He inspired his followers to lead a simple and pure life. He did not believe in caste system, yajna, sacrifice, vedas, Sanskrit language and rigorous meditation. He remained silent on existence of God.

Question 9.
What were Lord Buddha’s views about Karma Theory?
Answer:
Buddha believed in the theory of actions or Karma. He believed that one is \e architect of one’s own destiny. A man gets rewards according to his deeds. We get e reward of our past actions in the present life and for the actions in our present we lall get rewards in the future. Karma follows a man like his shadow.

Question 10.
What were Lord Buddha’s views about Morality?
Answer:
Buddha laid great emphasis on morality. He felt that religion without Morality was merely a show. He laid down a code of conduct for his followers:

Always speak the truth.
Never steal.
Do not use intoxicants,
Stay away from women.
Stay away from a life of luxury,
Show no interest in music and dance,
Stay away from wealth,
Do not use perfumes,
Do not covet another’s property,
Do not hurt anyone.

Question 11.
Lord Buddha’s view about God.
Answer:
Lord Buddha did not believe in the existence and power of God. He said that world has not been created by God. But he believed that a power governs the workings of the world. He named this power ‘Dharma’. He did not want to put his religion in any controversy.

Question 12.
What is meant by Nirvana in Buddhism?
Answer:
According to Buddha the greatest aim of man’s life is to attain Nirvana. Man attains happiness, peace and tranquility through Nirvana. He attains salvation from the cycle of birth and death. It brings an end to sorrows. This condition cannot be described in words. In other religions, Nirvana can only be attained after death but in Buddhism, it can also be achieved during one’s lifetime.

Question 13.
Hinayana.
Answer:
Hinayana was an important sect of Buddhism. Hinayana means a small circle or small chariot. The people of the sect strongly opposed any changes to be brought in the teachings of Lord Buddha. They opposed idol worship. They did not believe in Bodhisattvas. They preached in Pali language. They had separate religious scriptures.

Question 14.
Mahayana.
Answer:
Mahayana was a major sect of Buddhism. Mahayana means big circle or big chariot. This sect did changes in the teachings of Buddha as time advanced. They did believe in Bodhisattvas and idol worship. They emphasized an devotion. They considered worship as an important part of religion. They preached in Sanskrit language. They had separate religious scriptures.

Question 15.
First Buddhist Council.
Answer:
The First Buddhist Council was held at Rajgriha in 487 B.C. by ruler of Magadha. The objective of this council was to collect the teachings of Mahatma Buddha, 500 Bhikshus participated in it. This council was headed by Mahakashyap. The scriptures named Tripitakas were written. In this council, the charges levelled against Mahatma Buddha’s disciple Ananda were enquired into and he was declared innocent.

Question 16.
Second Buddhist Council.
Answer:
The Second Buddhist Council was held in 387 B.C. at Vaisali organised by the ruler Kalasoka. Its aim was to remove the conflict of ideas regarding rules of the 700 monks took part in it. It was led by Sabhakami. The 10 rules adopted by Buddhist monks became a reason for conflict among them. They were divided into two groups Eastern and Western. The eastern monks were called Mahasanghikas and wester monks were called Theravadins.

Question 17.
Third Buddhist Council.
Answer:
The Third Buddhist Council was organised by Emperor Ashoka in 251 B.C. at Pataliputra. Its aim was to eradicate the evils which crept in Buddhism. 1000 monks took part in it. It was headed by Moggliputta Tissa. He prepared a holy text named Kathavathu. It was decided to sent Buddhist preachers to foreign countries. This helped a lot in removing the evils from Buddhism.

Question 18.
Fourth Buddhist Council.
Or
Why was the Fourth Buddhist Council convened?
Answer:
The Fourth Buddhist Council was covened by Emperor Kanishka in the first century at Kashmir. The objective of this council was to remove the conflicts among the Buddhist monks. 600 monks participated in this council. This council was presided by Vasumitra. He prepared the text named Mahavibhasa. The Vice-President of this council was Ashvaghosha. He composed the famous text called Buddha Charita. As a result of efforts of this council, not only the discrepancy ended but also it spread Buddhism in Middle Asia.

Question 19.
What do you understand by Buddhist Sangha?
Answer:
Mahatma Buddha laid the foundation of Buddhist Sanghas in order to consolidate his followers form of a powerful organisation. All men and women above the age of 15 years could become a member of the Buddhist Sangha. Criminal people, people suffering from chronic diseases and slaves could not become members. Prior to membership one had to attain parental permisson. At the time of initiation a new monk had to shave off his hair to wear saffron robes and take the following vow—“I seek refuge in the Buddha, I seek refuge in the Dharma, I seek refuge in the Sangha.” The decisions of the Sangha were taken by majority.

Question 20.
The Tripitakas.
Answer:
The Tripitakas were given a supreme place in Buddhism. They were written in Pali. Their names are Vinayapitaka, Suttapitaka and Abhidhammapitaka. The daily rules of Buddhist monks are mentioned inVinayapitaka, principles of Buddhism in Suttapitaka and spiritual subjects in Abhidhammapitaka. Tripitaka refers to three baskets in which these texts are kept.

Question 21.
Spread of Buddhism.
Answer:
The teachings of Buddhism were very simple. Superstitions had no place in Buddhism. It had a magical effect on people due to its simple and common language. The personality of Mahatma Buddha was very attractive. Whosoever came in contact with him could never break their bond with Buddha. Buddhism became popular because of equality for all religions, untiring efforts of Buddhist Sanghas, royal patronage, changing with time and a lack of opposing religions.

Question 22.
What were the causes of the downfall of Buddhism?
Or
Describe any five causes of the downfall of Buddhism.
Answer:
Many factors were responsible for the downfall of Buddhism. In the beginning, buddhism was a very simple religion. But later it became very complex. The Buddhist anghas became centres of corruption. The Buddhist monks spent their time in merry- aaking and ravishment. The Buddhist sect was divided into several smaller sects. Due to the internal conflict, a lot of problems empted in the propagation of religion. In the beginning they attracted royal patronage which declined with time.

Question 23.
Legacy of Buddhism.
Answer:
Buddhism lent valuable contributions in many fields. It spread the message of peace and non-violence. This led to the beginning of a new era. It opposed the superstitions prevalent in the religion and gave a new light to people. It inspired people to lead a simple and pure life. It condemned caste system and spread the message of universal brotherhood. Buddhism contributed in the field of Buddhist stupas and viharas. Buddhist literature made the Indian literature very rich.

Short Answer Type Questions (Type 2):

Question 1.
What were the reasons of origin of Buddhism?
Answer:
The main cause of origin of Buddhism in 6th century B.C. was the prevalent evils in Hinduism. In later Vedic period, much stress was given on yajnas and superfluous rituals in Hinduism. A large number of Purohits or priests joined these yajnas. They had to be given much charity. In fact, Hinduism had become so expensive that it had gone out of the reach of common people. The Brahmans had become very corrupt and greedy. They engaged themselves in befooling and exploiting the common people on one excuse or the other.

All the scriptures of the Hindus were in Sanskrit language, and as such, they were beyond the comprehension of common people. The caste system had become very complicated. The people of one.caste hated the people of other caste. A grave injustice was done to Shudras. Consequently, they became mentally prepared to convert to other religion. Several rulers of those times gave patronage to Buddhism. Hence Buddhism began to progress rapidly.

Question 2.
Write a short note on Lord Buddha.
Answer:
Lord Buddha was the founder of Buddhism. He was born at Lumbini near Kapilvastu in 566 B.C. The name of his mother was Mahamaya and the name of his father was Shudhodhana. His childhood name was Siddhartha. He was very thoughtful since his childhood. He preferred loneliness. He was married with a beautiful princess at the age of sixteen. A son was bom to them and he was named Rahul. At the age of 29, Siddhartha renounced the world and set out in search of truth. He got enlightenment at Bodh Gaya at the age of 35. He delivered his first sermon at Samath.

This event is known as Dharmachakra Privartana. Lord Buddha continued preaching his sermons for 45 years. Magadha, Kosala, Kosambhi, Vaisali and Kapilvastu were his famous preaching centres. Lord Buddha preached the Four Noble Truths, Eightfold Path, non-violence and universal brotherhood of mankind- He did not believe in the sanctity of yajnas, sacrifices, caste-system and Sanskrit language. Lord Buddha attained his Mahapamirvana (great salvation) at the age of 80 in Kushinagar.

Question 3.
How and where the Buddha realised Great Enlightenment?
Answer:
After leaving home Siddhartha first went to Rajgriha, the capital of Magadha. Here he became the disciple of two religious preachers Arada Kalama and Udraka ‘ Ramaputra. However he was disillusioned and soon left. He along with five others then went to the forests of Uruvella. Here he did severe penance for 6 years but did not realise his cherished goal. He then went to Bodh Gaya. There he sat in meditation under a peepal tree. After 48 days of meditation on the day of full moon night he got enlightenment. From that day he was known as Buddha or the Enlightened One. The tree under which he attained enlightenment is known as the ‘Mahabodhi Tree.’ He was 35 years old when he got enlightenment.

Question 4.
Discuss briefly the teachings of Lord Buddha.
Or
Explain any six teachings of Buddhism.
Answer:
The teachings of Lord Buddha were very simple and self-explanatory. The Four Great Noble Truths are the basis of his teachings :

The world is full of sufferings,
The desires are the cause of these sufferings,
There can be end to the sufferings of man by giving up his desires,
These desires can be ended by following Eightfold Path (Ashtamarga). Lord Buddha believed in non-violence.

He believed in doctrine of karma and the cycle of the birth and re-birth. He asserted that a man gets reward according to his deeds. The deeds of a man follow him like his own shadow. Lord Buddha inspired his followers to lead a simple and pure life. He condemned caste-system in strong words. He preached the feelings of universal brotherhood of mankind. He criticized exploitation by the BrahmAnswer: According to him, man cannot attain salvation through yajnas and sacrifices. He did not believe in the sanctity of Vedas and Sanskrit language. He was not in favour of hard penance. He remained silent with regard to the existence of God. According to him, the ultimate aim of a man’s life is to attain Nirvana (salvation).

Question 5.
What is meant by Three Marks in Buddhism?
Answer:
The teachings of Lord Buddha also included the principle of three marks. These three marks area

All prohibited things are not permanent.
All prohibited things cause suffering.
All these prohibited things are not self (Atman) but are non-self (Anatman).

These are our daily experiences. According to Lord Buddha, everything that is bom has a pre-determined end. These are Anit (unstable). What is unstable is also depressed. Man’s birth, disease and death etc. are all reasons for distress. There are some moments of happiness in a man’s life but they are for a very short duration. Anatma implies denial of self. Whatever is unstable is not mine.

Question 6.
Write a short note on Panchsheel.
Answer:
Lord Buddha has prescribed five rules to be followed by the householders. These rules are also called shikshapada. These five rules are as follows:

Do not kill even the smallest of creatures.
Donate and receive generously, but do not acquire the other person’s possession by greed or fraud.
Do not give a false testimony, do not criticise anyone and do not tell a lie.
Save your soul from intoxicants because they hamper one’s thinking.
Do not think evil of anyone. Save the body from unnecessary evils. To adopt Buddhism, the monks and nuns had to follow five more rules.

These rules are:

Eat food on time.
Stay away from song-dance.
Do not sleep on soft mattresses.
Do not use body adornments and fragrance.
Do not get trapped in the vicious circle of gold and silver.

Question 7.
What is meant by Four Unlimited Virtues in Buddhism?
Answer:
Lord Buddha emphasized on the four social virtues. These virtues are friendliness, kindness, sympathy and neutrality. These help us to coordinate better with other human beings. It puts an end to mutual jealousy. Man should love his enemy too. Kindness inspires us to help the others in sorrow. Sympathetic happiness is a virtue that trains a man to be capable of being a part of other’s happiness. A person who has this virtue does not envy the other person’s happiness. The spirit of neutrality keeps greed and other vices at bay. Such a man treats all humans equally. In fact these four unlimited virtues are the foundation of the moral values of Buddhism.

Question 8.
Write a note on Buddhist Sangha.
Answer:
Any man or woman above the age of fifteen could be the member of Buddhist Sangha. They had to take permission from their family members for becoming a member of the Sangha. Anybody from any caste could become the member of the Sangha, but the criminals, sick people and slaves were not allowed to become members. Before entering the Sangha, every person had to wear three yellow clothes and after ‘mundan’ ceremony he had to pronounce three Ratnas :

I pledge that I come under the shelter of Buddha,
I come under the shelter of Dharma.
I come under the shelter of Sangha. After this, the monks had to follow the ten commandments.

The monk had to take instructions from another monk for teh years and if he succeeded in obeying the rules, he was made a member of the Sangha. Those who did not obey the rules were expelled from the Sangha. The Sanghas were organised on democratic principles.

Question 9.
Write a brief note on the Nirvana in Buddhism.
Answer:
According to Lord Buddha, the highest aim of human life should be the attainment of Nirvana. It is with the attainment of Nirvana that man achieves happiness, pleasure and peace in life. He gets emancipation from the cycle of transmigration. It puts an end to all sorrows. In fact, Nirvana is a state which cannot be described in words. Those who experience this truth do not talk about it and those who talk in this context do not have any knowledge about it. According to Lord Buddha, any person can attain Nirvana by treading on the Eightfold Path. Whereas according to other religions, one can attain salvation after death, in Buddhism its achievement is possible within a lifetime.

Question 10.
Write a note on Hinayana and Mahayana.
Or
Describe the sects Hinayana and Mahayana of Buddhism.
Or
Describe the distinctiveness of Hinayana and Mahayana.
Answer:
During Kanishka’s reign in the 1st century A.D. at Jalandhar, the Fourth Great Council of the Buddhist monks was held. It was in this Great Council that the Hinayana and Mahayana sects were formed. Yana literally means the way to attainment of salvation. Hinayana meant a small vehicle. Mahayana meant a big vehicle. The Hinayanas continued to support the traditional commandments of Buddhism whereas the Mahayanas adopted new principles.

The following were the differences between the Hinayanas and the Mahayanas :

The Hinayana sect considered Lord Buddha to be a pious soul whereas the Mahayana sect considered him as a form of God.
The Hinayana sect was against idol worship whereas the Mahayana sect was not against idol worship.
The Hinayana sect did not believe in the Bodhisattvas. According to them, a person could attain salvation only through one’s effort. No god can help anyone to attain Nirvana. The Mahayanas had complete faith in the Bodhisattvas. Bodhisattvas were those great people who took birth again and again with the objective to help people attain salvation.
The Hinayana sect preached Buddhism in Pali language which was the language of the common people. The Mahayana sect preached Buddhism in Sanskrit language.
According to the Hinayana sect, the supreme objective of human life is to attain Nirvana whereas according to the Mahayana sect, the ultimate goal of human life is to acquire the heaven.
The Hinayana sect had no relation with Hinduism whereas the Mahayana sect adopted several principles of Hinduism with a view to make their religion popular.

Question 11.
What do you know about the Vajrayana sect of Buddhism?
Answer:
A new sect of Buddhism came into existence in Bengal and Bihar in the eighth century B.C. This sect was associated with magic spells and incantations. This sect believed that magical powers could help to attain salvation. The magical powers were called Vajra. Hence the sect was called Vajrayana. Males and females of any caste could join this group. This sect emphasised on the importance of goddesses. It was believed that these goddesses could help to reach the Bodhisattvas. These goddesses were called Tara. ‘Mahanirvana Tantra’ was the most famous religious book of the Vajrayanas.

This religious title of Vajrayanas was also called the Tantrik. The most important Vihara of Vajrayana is situated at Vikramashila in Bihar. The Vajrayana sect allowed its followers to consume intoxicants, meat etc. and sexual pleasures, thus sounding the death knell of Buddhism.

Question 12.
Buddhist Sources.
Answer:
Just like Vedic literature, the Buddhist literature is also quite detailed. The Buddhist literature has been composed in Pali and Sanskrit languages. Tripitakas have the most important position in Buddhist literature. They are the most important and ancient texts of Buddhism. The names of the Tripittakas are Sutpittaka, Vinaypitaka and Abhidhampitaka. The Sutpitaka consists of the sermons of Mahatma Buddha, Vinaypitaka consists of the rules for the Buddhist monks and the Abhidammpitaka gives information about Buddhist philosophy.

The Jataka tales which are 549 in number describe the previous births of Buddha. It gives a description of the religious, social, political and economic condition of Indian-society from third century B.C. to second century B.C. The text Milindpanho gives us important information about the Greek ruler Menander. Kathavathu which was composed by Moggliputta Tissa gives us information about Ashoka. Buddhacharita, Saundaranand and Mahavibhash give us information about the Kushana dynasty. Deepvansha and Mahavansha render light on the relations between India and Sri Lanka.

Question 13.
What are Tripitakas,? What is their historical importance?
Answer:
Tripitakas are the oldest scriptures of Buddhism. Pitaka means “basket’ in which these scriptures were kept safe. Suttapitaka, Vinayapitaka and Abhidhammapitaka are the names of Tripitakas. These were written in Pali language. Suttapitaka has been accepted as the most significant of all Pitakas. The teachings of Lord Buddha have been described in it. It has been divided into five parts—Digha Nikaya, Majjhima Nikaya, Sanyutta Nikaya, Anguttara Nikaya and Khuddaka Nikaya. Description of Dhammapada has been given in Khuddaka Nikaya. Dhammapada is recited daily by Buddhists in the same way as Japji Sahib and Gita are recited by the Sikhs and the Hindus respectively.

The rules of behaviour of the Buddhist monks and nuns have been given in Vinayapitaka. It has also been mentioned therein as to which things are sinful for the Buddhist monks and their mode of penance. Information regarding Buddhist philosophy has been given in Abhidhammapitaka. The study of Tripitakas not only gives us information regarding Buddhism, but it also gives very valuable information of contemporary political, social and economic life.

Question 14.
What do you know about the First Great Council of Buddhism?
Answer:
Immediately after the death of Lord Buddha the First Great Council was held at Rajgriha in 487 B.C. Rajgriha was the capital of Ajatshatru, the ruler of Magadha. This Great Council was organised under the patronage of Ajatshatru. The object of this Council was to compile main teachings of Lord Buddha. 500 Buddhist monks participated in this Great Council. Mahakashyap was its chairman.

Tripitakas, Vinaypitaka, Suttapitaka and Abhidhampitaka were written in it. In Vinaypitaka, there are rules regarding Buddhist monks, teachings of Lord Buddha are contained in Suttapitaka and Buddhist philosophy had been described in Abhidhamapitaka. In this council Ananda, the most devoted disciple of Lord Buddha was exonerated of the charges levelled against him after thorough investigation whereas Channa, his charioteer was punished for his rude behaviour.

Question 15.
Write a short note on the Second Great Council of Buddhism.
Answer:
Exactly 100 years after the First Great Council, the Second Great Council of the Buddhism was held at Vaisali in 387 B.C. This Council was organised by Kalasoka, the ruler of Magadha. 700 Buddhist monks participated in this Great Council. Sabhakami was the chairman of this Great Council. The reason for organising this council was that ten rules of the Buddhist Sangha had created controversy among the monks. A debate continued for many days regarding these . rules. But the controversy among the monks could not be cleared. Consequently, the Buddhist monks were split into two sects.

Their names were Sthviravadins or Theravadins and Mahasanghikas. Sthviravadins were against the new rules. They did not want any change in the doctrines of Buddha. Mahasanghikas wanted to introduce some changes in the traditional doctrines so that the rigidity of discipline in the Buddhist Sangha may be relaxed to some extent. The Sthviravadins got victorious in this Great Council and Mahasanghika monks were turned out of it.

Question 16.
Write a short note on the Third Buddhist Council.
Answer:
After the Second Great Council, Buddhism got divided into 18 branches. Their differences caused a great set back to the progress of Buddhism. The emperor Ashoka organised the Third Great Council of Buddhism in 251 B.C. in his capital, at Pataliputra in order to re-invigorate Buddhism and to remove the shortcomings which had crept into this religion. One thousand Buddhist monks participated in this Great Council. Moggliputta Tissa was the chairman of the Great Council.

This Great Council remained in function for nine months. It succeeded to a great extent in removing many of the ills of Buddhism. Those monks were turned out of this Council who did not agree to the principles of Theravadin monks. A scripture named Kathavathu was. compiled in this Great Council. The most important decision taken in it was to send the Buddhist preachers to foreign countries.

Question 17.
What do you know about the Fourth Great Council?
Answer:
After the death of the emperor Ashoka, controversies among the Buddhist monks had again increased. Kanishka, the Kushana ruler organised the Fourth Great Council in 100 A.D. at Jalandhar, in order to remove these controversies. Some historians are of the opinion that this Council was organised at Kashmir. 500 Buddhist monks participated in it. Vasumitra was its chairman. Vasumitra composed Mahavibhasa which is called an encyclopaedia of Buddhism. Ashvaghosha, an other scholar of this Great Council composed the scripture Buddhacharita. The life of Lord Buddha has been described in it. Buddhism got divided into two main sects, Hinayana and Mahayana because of the controversies in this Great Council. Kanishka patronised the Mahayana sect.

Question 18.
What efforts were made by Ashoka for the spread of Buddhism?
Answer:
Ashoka played a significant role in order to spread Buddhism. Before him, Buddhism was limited to a small number. After embracing this religion, Ashoka infused a new life into it. In order to popularize Buddhism, he declared it state religion. It was preached broadly throughout the kingdom. Mahamatras were appointed to preach Buddhism. Ashoka visited places of pilgrimage related to Buddhism. Stupas and monasteries were got built by him throughout his eihpire. The Third Great Council of Buddhism was convened by him at Pataliputra.

The religious preachers were sent to foreign countries to spread Buddhism. Ashoka’-s son, Mahindra and his daughter, Sanghmitra had gone to Ceylon. Buddhism became a great religion of the world because of great efforts made by Ashoka.

Question 19.
What is the legacy of Buddhism to Indian Civilization?
Answer:
Buddhism has very significant legacy to Indian Civilization. Lord Buddha gave permission to people of all castes to join Buddhism. The position of women improved by allowing them to join Buddhism. He gave the message to people to give up false rituals and to lead a simple life. Lord Buddha laid the foundation of democratic system by establishing the Buddhist Sanghas. The members of these Sanghas were elected through secret ballot by people.

The decisions therein were taken by majority vote. Buddhism gave a rich legacy in the fields of architecture and painting. Gandhara, Mathura and Amravati are famous even today for fine statues of Lord Buddha. We get important information regarding political and social conditions of those times through the Buddhist scriptures. Influenced by Buddhism, many kings like Ashoka, Kanishka and Harsha did their utmost for public welfare works. India established friendly relations with foreign countries by virtue of Buddhism.

Question 20.
Write a short note on Stupas.
Answer:
The Stupas were the symbols of Buddha’s Parinirvana (salvation). They were semi-round domes in which the remains of Lord Buddha were kept in a small room. These stupas had a great artistic importance. The stupa of Amravati in Tamil Nadu and the Bharhut and Sanchi stupas in Madhya Pradesh are excellent work of art. One is surprised to see their art and beauty. The art of carving done on these stupas is equally impressive.

The art work done on the wood could not be preserved for a long time, but the Buddhist sculpture can be seen on the stones of the gateway of Amravati and Sanchi stupas. The events of Buddha’s life have been carved on these. These are concerned with birth, renunciation, attainment of knowledge, Dharamchakra Parivartan and Parinirvana of Lord Buddha.

Answer in One Word to One Sentence:

Question 1.
Who was the founder of Buddhism?
Answer:
Mahatma Buddha.

Question 2.
How old is Buddhism?
Answer:
2500 years.

Question 3.
When was Buddhist religion born?
Answer:
6th century B.C.

Question 4.
Name a cause for the propagation of Buddhism.
Answer:
Complexity in the Hindu religion.

Question 5.
When was Mahatma Buddha bom?
Answer:
566 B.C.

Question 6.
Where was Mahatma Buddha bom?
Answer:
Mahatma Buddha was bom at Lumbini near Kapilvastu.

Question 7.
When and where Lord Budda was bom?
Answer:
Lord Budha was bom in 566 B.C. at Lumbini.

Question 8.
What was the name of the father of Lord Buddha?
Answer:
Suddhodana.

Question 9.
Of which Republic was the Chief, the father of Lord Buddha?
Answer:
Shakya Republic.

Question 10.
What was the name of mother of Lord Buddha?
Answer:
Mahamaya.

Question 11.
How many days after Lord Buddha’s birth his mother died?
Answer:
After seven days.

Question 12.
Who did look after the Lord Buddha?
Answer:
Prajapati Gautmi.

Question 13.
What was the early name of Mahatma Buddha?
Answer:
Siddhartha.

Question 14.
With whom Lord Buddha was married?
Answer:
Yashodhara.

Question 15.
What was the name of son of Lord Buddha?
Answer:
Rahul.

Question 16.
What was the name of the wife and son of Mahatma Buddha?
Answer:
Mahatma Buddha’s wife’s name was Yashodhara and son’s name was Rahul.

Question 17.
Who was Lord Buddha’s coachman (charioteer)?
Answer:
Channa.

Question 18.
How many sights left a deep impression on Lord Buddha’s life?
Answer:
Four.

Question 19.
How old was Lord Buddha at the time of Great Renunciation?
Answer:
29 years.

Question 20.
Who was the first Guru of Lord Buddha after leaving the home?
Answer:
Arada Kalama.

Question 21.
Where was Lord Buddha attained enlightenment?
Answer:
Bodh Gaya.

Question 22.
What was the age of Lord Buddha at the time of enlightenment?
Answer:
35 years.

Question 23.
What is meant by Tathagat?
Answer:
Tathagat implies a person who has attained enlightenment.

Question 24.
Where did Lord Buddha delivered his first sermon?
Answer:
Samath.

Question 25.
Where did the incident of Dharam Chakra Parivartana take place?
Answer:
Samath.

Question 26.
What is meant by Dharam Chakra Parivartana?
Answer:
The enrolement of his five friends to the Buddhist religion by Lord Buddha is called Dharam Chakra Parivartana.

Question 27.
Name any two propagation centres of Lord Buddha.
Answer:

Magadha,
Vaishali.

Question 28.
Which were two rulers of Magadha who adopted Buddhism?
Answer:

Bimbisara,
Ajatashatru.

Question 29.
Where did Lord Buddha obtain Nirvana?
Answer:
Kushinagra.

Question 30.
What was the age of Lord Buddha at the time of Nirvana?
Answer:
80 years.

Question 31.
In which language Lord Buddha preached?
Answer:
Pali language.

Question 32.
In how many Noble Truths, the Buddha religion believed?
Answer:
Four.

Question 33.
State one Noble Truth of Buddhism.
Answer:
World is full of sufferings.

Question 34.
How many marks are explained in Buddhism?
Answer:
Three.

Question 35.
Which principle is meant for householders in Buddhism?
Answer:
Panchsheel.

Question 36.
How is Panchsheel otherwise known as?
Answer:
Panchsheel is also known as shikshapada.

Question 37.
Give any one principle of Panchsheel.
Answer:
Do not kill even the smallest of creatures.

Question 38.
How many Unlimited Virtues are to be followed in Buddhism?
Answer:
Four.

Question 39.
State any one Unlimited Virtue of Buddhism.
Answer:
Man should love his enemy too.

Question 40.
What is the iheaning of Nirvana in Buddhism?
Answer:
Nirvana is that state in which all sufferings come to an end.

Question 41.
What pledge did a monk have to take when he is admitted in Buddhist Sangha?
Answer:
“I take refuge in Buddha, I take refuge in Dharma, I take refuge in Sangha.”

Question 42.
What is minimum age prescribed to join Buddha Sangha?
Answer:
15 years.

Question 43.
How many rules are to followed by members of Buddha Sangha?
Answer:
Ten rules.

Question 44.
Who is forbidden in Buddhist Sangha?
Answer:
Criminals, diseased and slaves.

Question 45.
Name two major sects of Buddhism.
Or
Which are two sects of Buddhism?
Or
In which two sects Buddhism was divided?
Answer:
Hinayana and Mahayana.

Question 46.
What is meant by Hinayana?
Answer:
Hinayana means a small vehicle.

Question 47.
What is meant by Mahayana?
Answer:
Mahayana implies a big vehicle.

Question 48.
Under the reign of which emperor did the Mahayana sect of Buddhism came into existence?
Answer:
Kanishka.

Question 49.
Name the Tripitakas of Buddhist religion.
Answer:
Vinayapitaka, Suttapitaka and Abhidhammapitaka.

Question 50.
In which language are Tripitakas written?
Answer:
Pali language.

Question 51.
In which Pitaka teachings of Buddha are described?
Answer:
Suttapitaka.

Question 52.
Which Pitaka throws light on the rides associated with Buddhist Sangha?
Answer:
Vinayapitaka.

Question 53.
Which issues were touched by Abhidhammapitaka?
Answer:
Buddhist philosophy.

Question 54.
What are the Jatakas?
Answer:
The Jatakas consists tales of the times before the , birth of Lord Buddha.

Question 55.
What is the total number of Jatakas?
Answer:
549.

Question 56.
What is Patimokha?
Answer:
It gives a brief description of rules described in the Vinayapitaka.

Question 57.
Which text in Buddhism is called the Boddhi Gita?
Answer:
Dhammapada.

Question 58.
Which Buddhist text describe the conversation between Nagasena and Greek ruler Minander?
Answer:
Milind Panho.

Question 59.
Which one famous text related to Buddhism was composed in Sri Lanka?
Answer:
Deepvansha.

Question 60.
Name one famous Buddhist text written in Pali language.
Answer:
Tripitakas.

Question 61.
Name one important Buddhist text written in Sanskrit language.
Answer:
Buddha Charita.

Question 62.
Who was the writer of Buddha Charita?
Answer:
Ashvaghosha.

Question 63.
Which famous text was created by Nagarjuna?
Answer:
Madhyamaksutra.

Question 64.
Name the one Avadana Books.
Answer:
Divyanadana.

Question 65.
Which one popular text was written by Shanti Deva?
Answer:
Sikshasamuchchrya.

Question 66.
When was First Council of Buddhism organised?
Answer:
487 B.C.

Question 67.
Where was the First Great Council of Buddhism organised?
Answer:
Rajgriha.

Question 68.
Who presided over the First Great Council of Buddhism?
Answer:
Mahakashyap.

Question 69.
Which ruler organised the First Great Council of Buddhism?
Answer:
Ajatashatru.

Question 70.
Which texts were prepared in the First Great Council of Buddhism?
Answer:
Tripitakas.

Question 71.
When was the Second Great Council of Buddhism organised?
Answer:
387 B.C.

Question 72.
Where was the Second Great Council of Buddhism organised?
Answer:
Vaishali.

Question 73.
Which two sects of Buddhism came into existence in the Second Great Council of Buddhism?
Answer:
Mahasanghik and Theravadins.

Question 74.
Where was the Third Great Council of Buddhism organised?
Answer:
Pataliputra.

Question 75.
When was the Third Great Council of Buddhism organised?
Answer:
251 B.C.

Question 76.
Who presided over the Third Great Council of Buddhism?
Answer:
Mogaliputta Tissa.

Question 77.
Which text was created by Mogaliputta Tissa?
Answer:
Kathavathu.

Question 78.
Which ruler organised the Fourth Great Council of Buddhism?
Answer:
Kanishka.

Question 79.
Where was the Fourth Great Council of Buddhism organised?
Answer:
Jalandhar.

Question 80.
Who was the President of the Fourth Great Council of Buddhism?
Answer:
Vasumitra.

Question 81. Which popular text was composed by Vasumitra?
Answer:
Mahavibhasa.

Question 82.
What is the meaning of Bodhisattva in Buddhism?
Or
What is Bodhisattva?
Answer:
Bodhisattva is the person who takes rebirth’for public welfare.

Question 83.
Which king preached Buddhism?
Answer:
King Ashoka preached Buddhism.

Question 84.
How did Ashoka propagate the Buddhism? Give one example.
Answer:
Emperor Ashoka declared Buddhism as the state religion.

Question 85.
Whom did King Ashoka send to Sri Lanka for the propagation of Buddhism?
Answer:
His daughter Sanghamitra and his son Mahendra:

Question 86.
Who was the organiser of the Third Great Council of Buddhism?
Answer:
King Ashoka.

Fill in the Blanks:

1. Mahatma Buddha was born in …………….
Answer:
506 B.C.

2. Mahatma Buddha was born at …………….
Answer:
Lumbini.

3. The name of the father of Mahatma Buddha was …………….
Answer:
Suddhodana.

4. The name of the mother of Mahatma Buddha was ……………….
Answer:
Mahamaya.

5. The childhood name of Mahatma Buddha was ………………
Answer:
Siddhartha.

6. The name of the wife of Mahatma Buddha was ……………..
Answer:
Yashodhara.

7. At the time of leaving home, Mahatma Buddha was only …………….. old.
Answer:
29 years.

8. Mahatma Buddha got enlightenment at …………..
Answer:
Bodh Gaya.

9. After enlightenment, Mahatma Buddha preached his first sermon at ……………….
Answer:
Samath.

10. Mahatma Buddha got Mahapamirvana at ……………..
Answer:
Kushinagra.

11. Mahatma Buddha got Mahapamirvana in ………………
Answer:
486 B.C.

12. Mahatma Buddha believed in …………….. noble truths.
Answer:
four.

13. The Eight fold path is also called …………… path.
Answer:
Middle.

14. Buddhism believes in ………………… marks.
Answer:
three.

15. Buddhism believes in …………… rules.
Answer:
five.

16. Buddhism emphasize on …………….. social virtues.
Answer:
four.

17. The minimum age of ……………… years was being fixed for becoming the member of Buddhist Sangha.
Answer:
15.

18. The members of the Buddhist Sangha had to obey ………………. commandments.
Answer:
10.

19. During Kanishka’s reign, the ……………. sect was formed.
Answer:
Mahayana.

20. The daily routine of Buddhist Monks and Nuns is fully described in the ……………….
Answer:
Vinayapitaka.

21. The Jataka stories are ……………. in number.
Answer:
549.

22. ……………. the Buddhist text was created in Sri Lanka.
Answer:
Dipavansa.

23. ……………. was the writer of the Buddha Charita.
Answer:
Ashvaghosha.

24. The first Great Council of Buddhism was held in ……………..
Answer:
487 B.C.

25. The First Great Council of Buddhism was organised by ……………
Answer:
Ajatashatru.

26. The Second Great Council of Buddhism was held at ……………..
Answer:
Vaisali.

27. The Third Great Council of Buddhism was held at ………….
Answer:
Pataliputra.

28. ……………… organised the Fourth Great Council of Buddhism.
Answer:
Kanishka.

29. Emperor Ashoka sent his daughter …………….. to Sri Lanka to propagate Buddhism.
Answer:
Sanghamitra.

True Or False:

1. Mahatma Buddha was the founder of Buddhism.
Answer:
True

2. Mahatma Buddha was bom in 546 B.C.
Answer:
False

3. Mahatma Buddha was bom at Lumbipi.
Answer:
True

4. Mahamaya was the wife of Mahatma Buddha.
Answer:
False

5. Four sights left a deep impression on the life of Mahatma Buddha.
Answer:
True

6. Mahatma Buddha was 35 years old at the time of Great Renunciation.
Answer:
False

7. Lord Buddha attained enlightenment at Bodh Gaya.
Answer:
True

8. Lord Buddha attained enlightenment on the day of full moon light of Vaishakha.
Answer:
True

9. Mahatma Buddha gave his first sermon at Vaishali.
Answer:
False

10. Lord Buddha obtained Mahaprinirvana at the age of 72.
Answer:
False

11. Mahatma Buddha obtained Nirvana at a place called Kushinagra.
Answer:
True

12. Lord Buddha preached in Pali language.
Answer:
True

13. Buddha religion believed in Five Noble Truths.
Answer:
False

14. Buddhism believed in the Eight Fold Path.
Answer:
True

15. Eight Fold Path is also known as the Middle Path.
Answer:
True

16. Buddha religion believes in ahimsa.
Answer:
True

17. The minimum age of 20 years is fixed to join Buddhist Sangha.
Answer:
False

18. Buddhism has a belief in Panchsheel.
Answer:
True

19. The Mahayana sect of the Buddhism was founded during the reign of Ashoka.
Answer:
False

20. Vajrayana sect of Buddhism was associated with magic spells and mantras.
Answer:
True

21. The Tripitakas texts of Buddhism are written in Sanskrit.
Answer:
False

22. Patimokha consists the rules described for Buddhists.
Answer:
True

23. Dhammapada is known as Boddhi Gita in Buddhism.
Answer:
True

24. Kathavathu was written by Moggliputta Tissa.
Answer:
True

25. Mahavansa, the Buddist text created in China is a sacred book.
Answer:
False

26. Ashvaghosha composed the scripture Buddha Charita.
Answer:
True

27. The Lankavatara is a sacred text of the Mahayanas.
Answer:
True

28. Sabhakami presided over the First Great Council of the Buddhism.
Answer:
False

29. The First Great Council of the Buddhism was organised in 487 B.C.
Answer:
True

30. The Second Great Council of the Buddhism was held at Vaisali.
Answer:
True

31. The Third Great Council of Buddhism was held in 251 B.C.
Answer:
True

32. Mogliputta Tissa was the Chairman of the Fourth Great Council of the Buddhism.
Answer:
False

33. Emperor Ashoka sent his daughter Sanghmitra to China for the propagation of Buddhism.
Answer:
False

Multiple Choice Questions:

1. Which one of the following cause was not responsible for the origin of Buddhism?
(a) Simplicity in the Hindu Religion
(b) Moral degradation of the BrahmAnswer:
(c) Complex caste system
(d) Birth of Great personalities.
Answer:
(a) Simplicity in the Hindu Religion

2. When was Mahatma Buddha born?
(a) 466 B.C.
(b) 566 B.C.
(c) 577 B.C.
(d) 599 B.C.
Answer:
(b) 566 B.C.

3. Where was Lord Buddha born?
(a) Vaisali
(b) Kaushal
(c) Kushinagra
(d) Lumbini
Answer:
(d) Lumbini

4. Who was the father of Lord Buddha?
(a) Suddhodana
(b) Siddhartha
(c) Gautam
(d) None of these
Answer:
(a) Suddhodana

5. What was the name of the mother of Lord Buddha?
(a) Mahamaya
(b) Prajapati Gautami
(c) Yashodhra
(d) Devki.
Answer:
(a) Mahamaya

6. What was the original name of Lord Buddha?
(a) Suddhodana
(b) Vardhman
(c) Siddhartha
(d) Rahul.
Answer:
(c) Siddhartha

7. How many sights impressed Lord Buddha when he decided to leave his home?
(a) 3
(b) 4
(c) 6
(d) 8
Answer:
(b) 4

8. What was the age of Lord Buddha at the time of Great ‘Renunciation?
(a) 25 years
(b) 27 years
(c) 29 years
(d) 35 years.
Answer:
(c) 29 years

9. At which place, Lord Buddha attained enlightenment?
(a) Anga
(b) Rajgriha
(c) Vaisali
(d) Bodh Gaya
Answer:
(d) Bodh Gaya

10. Lord Buddha gave his first sermon at ———
(a) Kapilavastu
(b) Lumbini
(c) Kushinagra
(d) Samath
Answer:
(d) Samath

11. At which place, Lord Buddha obtained Nirvana?
(a) Kushinagra
(b) Kaushal
(c) Videh
(d) Kapilavastu
Answer:
(a) Kushinagra

12. What was the age of Mahatma Buddha at the time of Mahparinirvana?
(a) 45 years
(b) 55 years
(c) 80 years
(d) 85 years
Answer:
(c) 80 years

13. Buddhism believed in how many Noble truths?
(a) 4
(b) 5
(c) 6
(d) 7
Answer:
(a) 4

14. The Eight fold Path is related to which religion?
(a) Jainism
(b) Buddhism
(c) Islam
(d) Zorastrianism.
Answer:
(b) Buddhism

15. Buddhism believed in how many marks?
(a) 3
(b) 4
(c) 5
(d) 6
Answer:
(a) 3

16. Which one of the following is a false statement?
(a) Mahatma Buddha believed in Karma principle.
(b) He believed in universal brotherhood of mankind.
(c) He believed in yajnas and sacrifices.
(d) He had faith in ahimsa.
Answer:
(c) He believed in yajnas and sacrifices.

17. What was the minimum age fixed to join the Buddha Sangha?
(a) 15
(b) 20
(c) 30
(d) 40
Answer:
(a) 15

18. Which one of the following sect is not associated with Buddhism?
(a) Hinayana
(b) Mahayana
(c) Digambara
(d) Vajrayana
Answer:
(c) Digambara

19. Which one of the following text is not related to Buddhism?
(a) Tripitakas
(b) Acharang Sutra
(c) Deepvansha
(d) Saundrananda
Answer:
(b) Acharang Sutra

20. In which language Lord Buddha preached?
(a) Pali
(b) Sanskrit
(c) Hindi
(d) Ardhamagdi.
Answer:
(a)

21. Who was the writer of Buddha Charita?
(a) Lord Buddha
(b) Ashvaghosha
(c) Nagaijuna
(d) Shanti Dev
Answer:
(b) Ashvaghosha

22. Which one of the following book was written in Sri Lanka?
(a) Tripitakas
(b) Deepvansha
(c) Buddha Charita
(d) Lalit Vistara
Answer:
(b) Deepvansha

23. Which one of the following is known as Boddhi Gita?
(a) Jataka
(b) Patimokh
(c) Dhammapada
(d) Mahavansha.
Answer:
(c) Dhammapada

24. What is the total number of tales given in Jatakas of the previous births of Lord Buddha?
(a) 549
(b) 649
(c) 749
(d) 849
Answer:
(a) 549

25. When was the first Great Council of Buddhism organised?
(a) 485 B.C.
(b) 486 B.C.
(c) 487 B.C.
(d) 488 B.C.
Answer:
(c) 487 B.C.

26. Where was the first Great Council organised?
(a) Rajgriha
(b) Lumbini
(c) Kapilavastu
(d) Kushinagra
Answer:
(a) Rajgriha

27. In which council Tripitakas were written?
(a) First Great Council
(b) Second Great Council
(c) Third Great Council
(d) Fourth Great Council
Answer:
(a) First Great Council

28. When was the second Great Council organised?
(a) 384 B.C.
(b) 385 B.C.
(c) 386 B.C.
(d) 387 B.C.
Answer:
(d) 387 B.C.

29. Who organised the Second Great Council of Buddism?
(a) Ajatashatru
(b) Kalasoka
(c) Mahakashyap
(d) Ashoka
Answer:
(b) Kalasoka

30. When was the Third Great Council of Buddhism organised?
(a) 251 B.C.
(b) 254 B.C.
(c) 255 B.C.
(d) 257 B.C.
Answer:
(a) 251 B.C.

31. Where was the Third Great Council of Buddhism organised?
(a) Pataliputra
(b) Vaisali
(c) Rajgriha
(d) Lumbini
Answer:
(a) Pataliputra

32. Who organised the Third Great Council?
(a) Ajatshatru
(b) Ashoka
(c) Harshavardhana
(d) Kanishka
Answer:
(b) Ashoka

33. Who presided over the Fourth Great Council?
(a) Maha Kashyap
(b) Sabakami
(c) Mogalipulta Tissa
(d) Vasumitra
Answer:
(d) Vasumitra

34. Who of the following was sent to Sri Lanka for preaching Buddhism by Emperor Ashoka?
(a) Rahul
(b) Aananda
(c) Aamarpali
(d) Mohindra
Answer:
(d) Mohindra