PSEB 12th Class Hindi Solutions Chapter 12 धर्मवीर भारती

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

PSEB Solutions for Class 12 Hindi Chapter 12 धर्मवीर भारती

Hindi Guide for Class 12 PSEB 12 धर्मवीर भारती Textbook Questions and Answers

(क) लगभग 40 शब्दों में उत्तर दो:

प्रश्न 1.
‘बाँध बाँधना’ निर्माण योजना का प्रथम चरण है। कवि किस प्रकार का बाँध बाँधकर कौन-सी शक्ति पैदा करना चाहता है ?
उत्तर:
नदियों के जल पर बाँध बाँधने से बिजली पैदा होती है। सिंचाई आदि के लिए काम में आती है। किन्तु कवि तो घृणा की नदी पर बाँध बाँधने अर्थात् रोकने की बात कहता है क्योंकि इससे जो शक्ति बनती है वह आग की तरह भस्म कर देने वाली है। यदि इस शक्ति को नियन्त्रित कर लिया जाए तो यह लाभकारी भी हो सकती है। घृणा को यदि आपसी सहयोग और सहानुभूति की भावना में बदल दिया जाए तो वह एक शक्ति बन सकती है जो जनकल्याण में सहायक सिद्ध हो सकती है।

प्रश्न 2.
‘यातायात’ में स्वच्छन्द विचारधारा को फलने-फूलने का मौका देने की बात की गई है-इसे स्पष्ट करें।
उत्तर:
कवि का मानना है यातायात की सुविधाएँ तभी साकार हो सकती हैं जब जीवन की राह में चलते हुए निराश हुए व्यक्ति को उसे उसकी इच्छानुसार नए गीतों को रचने और अपने विचारों को बिना किसी रोक-टोक के अभिव्यक्त करने की सुविधा प्राप्त हो जाए। तभी यातायात की उन्नति के लिए चलाई जा रही योजनाएँ सफल हो सकेंगी।

PSEB 12th Class Hindi Solutions Chapter 12 धर्मवीर भारती

प्रश्न 3.
‘कृषि’ में कवि ने विषमता रूढ़िवादिता की फसलें काटने की बात की है ? कवि किस प्रकार की खेती करना चाहता है और कैसे ? स्पष्ट करें।
उत्तर:
कवि का मानना है कि हमारे बुजुर्गों ने जाने अनजाने जो विषमता और असमानता की फसलें बोई थीं। इन्हें काटना चाहिए क्योंकि इन्होंने समाज के दामन को तार-तार कर डाला है। उसकी जगह हमें आपसी प्रेम-प्यार, हमदर्दी, सुख-दुःख बाँटने की फसलें बोनी चाहिएँ क्योंकि भूमि सबकी है और दर्द सबका साँझा है।

प्रश्न 4.
‘स्वास्थ्य’ में भारती जी ने निर्माण योजना के अन्तिम चरण के रूप में अहम् के शिकार रोगियों के लिए अस्पतालों की व्यवस्था करने की बात की है। कवि का विचार स्पष्ट करें।
उत्तर:
कवि के मतानुसार निर्माण योजना तभी सफल हो सकती है जब हमारा नेता वर्ग स्वस्थ हो और वह स्वस्थ समाज का निर्माण कर सके और अतः समाज को चाहिए कि नेता वर्ग की इस बीमारी-अहम् की बीमारी का इलाज करने के लिए नए अस्पताल खोलने चाहिए अर्थात् ऐसे उपयुक्त वातावरण का निर्माण करना चाहिए जिससे हमारा नेता वर्ग स्वस्थ होकर देश की सेवा कर सके और देश को उन्नति और विकास के मार्ग पर आगे ले जा सके।

प्रश्न 5.
‘निर्माण योजना’ कविता का सार लिखो।
उत्तर:
‘सात गीत वर्ष’ काव्य संग्रह में संकलित ‘निर्माण योजना’ कविता में कवि ने निर्माण योजना को बाँध, यातायात, कृषि तथा स्वास्थ्य चार भागों में विभक्त किया है। बाँध शीर्षक कविता में कवि घृणा की नदी पर बाँध बनाने की बात कही है ताकि उससे पैदा होने वाली शक्ति हानिकारक न होकर लाभकारी सिद्ध हो सके। घृणा को आपसी प्रेम प्यार, हमदर्दी में बदला जाना चाहिए।

‘यातायात’ कविता में कवि ने मानव को, किसान को, कवि को मन मुताबिक चलने की सुविधा प्राप्त करने की बात कही है ताकि वे सब देश की उन्नति और विकास में योगदान दे सकें।

कृषि शीर्षक कविता में कवि ने समाज में उत्पन्न भेदभाव की फसलों को काटकर ऐसी खेती करने की सलाह देता है जिसमें आपसी प्रेम प्यार हो, आपसी सुख-दुःख बाँटने की बात हो, जिससे यह संसार, यह धरती फिर से हरी भरी हो जाए। क्योंकि धरती सबकी साँझी है और दर्द भी सबका साँझा होना चाहिए।
‘स्वास्थ्य’ शीर्षक कविता में कवि नेता वर्ग के अहम्भाव पर व्यंग्य करते हुए कहता है कि जिस तरह से नेता लोग मंच पर जाकर भाषण देते हैं और व्यर्थ की बातें करते हैं उनसे लगता है कि वे अहम् रोग से पीड़ित हैं। समाज को ऐसा वातावरण तैयार करना चाहिए जिससे नेता वर्ग का यह रोग दूर हो सके और वे भी देश के लिए समाज के लिए हितकारी काम कर सकें।

(ख) सप्रसंग व्याख्या करें:

प्रश्न 6.
बाँधो …. घृणा की है।
उत्तर:
कवि कहता है कि यह घृणा की नदी है काली चट्टानों की छाती चीर कर फूट निकली है और इसका गवाह अन्धकारमय विषैली गुफाओं में से उबल-कर बाहर आया है। नदी के इस भयानक प्रवाह को बाँधने की आवश्यकता है। ऐसी नदी पर ही हमें बाँध बाँधना चाहिए।

यह घृणा की नदी है अतः आग की तरह भस्म कर देने की शक्ति इसमें है। यदि इसे बढ़ने दिया गया तो इसकी लपेट में आकर बड़े-बड़े और हरे-भरे पेड़ भी जलकर राख का ढेर हो जाएंगे। केवल इतना जान लेने से कि यह घृणा की नदी है, यह बेमतलब नहीं है यदि इस को बाँध लिया जाए अर्थात् इस पर काबू पा लिया जाए तो यही नदी लाभकारी भी सिद्ध हो सकती है।

प्रश्न 7.
ये फसलें ………. दर्द सबका है।
उत्तर:
कवि धरती को, समाज को सुधारने के लिए भेदभाव पैदा करने वाले विचारों को दूर कर, आपसी भाईचारा, प्रेम, प्यार एवं एक-दूसरे से सहानुभूति पैदा करने का सन्देश देता हुआ कहता है कि जाने अनजाने हमारे पूर्वजों ने समाज के विभिन्न वर्गों में भेदभाव उत्पन्न करने की जो भावना भरी थी, समाज की भलाई के लिए हमें उस विषैली खेती को काट देना चाहिए भाव यह है समाज का, व्यक्ति का कल्याण इन भावनाओं को नष्ट करने में ही है बल्कि हमें तो आज मेहनत के, समान दुःख की भावना के, आपसी प्रेम प्यार के, एक दूसरे से सहानुभूति रखने वाले भावों को बढ़ावा देना चाहिए। हमें ऐसी सीमाएँ नहीं बाँधनी हैं जिससे समाज विभिन्न वर्गों में बँट जाए बल्कि इसके विपरीत कार्य करना चाहिए क्योंकि यह धरती सबकी है, दर्द सबके साँझे हैं।

PSEB 12th Class Hindi Guide धर्मवीर भारती Additional Questions and Answers

अति लघुत्तरात्मक प्रश्न

प्रश्न 1.
डॉ० धर्मवीर भारती का जन्म कब और कहाँ पर हुआ था?
उत्तर:
डॉ० भारती का जन्म 25 दिसम्बर, सन् 1926 में इलाहाबाद में हुआ था।

प्रश्न 2.
डॉ० भारती ने किस हिंदी पत्रिका का संपादन कार्य किया था?
उत्तर:
साप्ताहिक धर्मयुग।

PSEB 12th Class Hindi Solutions Chapter 12 धर्मवीर भारती

प्रश्न 3.
डॉ० भारती के द्वारा रचित दो रचनाओं के नाम लिखिए।
उत्तर:
अंधायुग, कनुप्रिया।

प्रश्न 4.
‘निर्माण योजना’ कविता के कितने अंश हैं?
उत्तर:
चार।

प्रश्न 5.
‘निर्माण योजना’ के अंशों के नाम लिखिए।
उत्तर:
बाँध, यातायात, कृषि, स्वास्थ्य।

प्रश्न 6.
कवि ने काली चट्टानों से निकली नदी को क्या नाम दिया है ?
उत्तर:
घृणा की नदी।

प्रश्न 7.
घृणा की नदी के छते ही कौन सड़ जाएंगे?
उत्तर:
हरे-भरे वृक्ष सड़ जायेंगे।

प्रश्न 8.
घृणा की नदी में कौन सोये हुए हैं ?
उत्तर:
बिजली के शक्तिवान घोड़े सोये हुए हैं।

प्रश्न 9.
कवि ने पसीने से सींची हुई फसलों को कहाँ से लेकर कहाँ तक पहुंचाने की सुविधा मांगी है?
उत्तर:
खेतों से आंतों तक।

प्रश्न 10.
अतीत में कैसे बीज समाज में बोये गए थे?
उत्तर:
विषमता/भेदभाव के बीज समाज में बोये गए थे।

प्रश्न 11.
लेखक ने आज के सभी नेताओं को क्या माना है?
उत्तर:
लेखक ने उन्हें रोगी माना है जो अहम् से पीड़ित हैं।

PSEB 12th Class Hindi Solutions Chapter 12 धर्मवीर भारती

प्रश्न 12.
‘निर्माण योजना’ किस संकलन से ली गई है?
उत्तर:
‘सात गीत वर्ष’ से।

वाक्य पूरे कीजिए

प्रश्न 13.
इनके छूते ही……..
उत्तर:
हरे वृक्ष सड़ जायेंगे।

प्रश्न 14.
इनकी लहरों में…………..
उत्तर:
बिजली के शक्तिवान घोड़े हैं सोये हुए।

प्रश्न 15.
सिंची हुई फसलों को………………।
उत्तर:
खेतों से आंतों तक जाने की सुविधा दो।

प्रश्न 16.
बस्ती-बस्ती में………..।
उत्तर:
नये अहम् के अस्पताल खुलवाओ।

हाँ-नहीं में उत्तर दीजिए

प्रश्न 17.
कवि ने बीमार राजनीति पर अपनी चिंता व्यक्त की है।
उत्तर:
हाँ।

बहुविकल्पीय प्रश्नोत्तर

1. धर्मवीर भारती किस पत्रिका के संपादक रहे ?
(क) धर्मात्मा
(ख) धर्मयग
(ग) धर्म
(घ) धर्माधिकारी।
उत्तर:
(ख) धर्मयग

2. धर्मवीर भारती को भारत सरकार ने किस सम्मान से अलंकृत किया ?
(क) पद्मश्री
(ख) पद्मभूषण
(ग) पद्मविभूषण
(घ) पद्मालंकार।
उत्तर:
(क) पद्मश्री

PSEB 12th Class Hindi Solutions Chapter 12 धर्मवीर भारती

3. ‘निर्माण योजना’ कविता के कितने अंश हैं ?
(क) एक
(ख) दो
(ग) तीन
(घ) चार
उत्तर:
(घ) चार

4. कवि के अनुसार अतीत में समाज में कैसे बीज बोये गये थे ?
(क) विषमता
(ख) अविषमता
(ग) घृणा
(घ) अंतर।
उत्तर:
(क) विषमता

धर्मवीर भारती सप्रसंग व्याख्या

बांध

1. बाँधो।
नदी यह घृणा की है
काली चट्टानों के
सीने से निकली है
अन्धी जहरीली गुफाओं से
उबली है।
इसको छते ही
हरे वृक्ष सड़ जायेंगे
नदी यह घृणा की है।
लेकिन नहीं है निरर्थक यह
बँधने से इसको भी अर्थ मिल जाता है।

कठिन शब्दों के अर्थ:
घृणा = नफरत। सीना = छाती। जहरीली = विषैली। निरर्थक = व्यर्थ, बेमतलब।

प्रसंग:
प्रस्तुत पद्यांश श्री धर्मवीर भारती जी द्वारा लिखित काव्य संग्रह ‘सात गीत वर्ष’ में संकलित ‘निर्माण योजना’ शीर्षक के अन्तर्गत लिखी कविता ‘बाँध’ में से लिया गया है। प्रस्तुत कविता में स्वतन्त्रता प्राप्ति के बाद देश की आर्थिक अवस्था को सुधारने के लिए कई निर्माण योजनाओं पर कार्य चल रहा है। नदियों पर बाँध बाँधे जा रहे हैं जिससे जल को, सिंचाई के लिए और बिजली पैदा करने के लिए. प्रयोग में लाया जा सके।

कवि ने यहाँ किसी प्राकृतिक नदी पर बाँध बाँधने की आवश्यकता पर बल नहीं दिया बल्कि मानव मात्र में एक दूसरे के प्रति जो घृणा भाव पैदा हो गया है उसके भयानक प्रवाह पर मानव को बाँध लगाने की अर्थात् उस पर नियन्त्रण पाने की प्रेरणा दी है।

व्याख्या:
कवि कहता है कि यह घृणा की नदी है काली चट्टानों की छाती चीर कर फूट निकली है और इसका गवाह अन्धकारमय विषैली गुफाओं में से उबल-कर बाहर आया है। नदी के इस भयानक प्रवाह को बाँधने की आवश्यकता है। ऐसी नदी पर ही हमें बाँध बाँधना चाहिए।

यह घृणा की नदी है अतः आग की तरह भस्म कर देने की शक्ति इसमें है। यदि इसे बढ़ने दिया गया तो इसकी लपेट में आकर बड़े-बड़े और हरे-भरे पेड़ भी जलकर राख का ढेर हो जाएंगे। केवल इतना जान लेने से कि यह घृणा की नदी है, यह बेमतलब नहीं है यदि इस को बाँध लिया जाए अर्थात् इस पर काबू पा लिया जाए तो यही नदी लाभकारी भी सिद्ध हो सकती है।

विशेष:

  1. कवि का तात्पर्य यह है संसार में कुछ अच्छा या बुरा नहीं होता उसके अच्छा या बुरा होने की कसौटी उसके सद्पयोग अथवा मानवीय हित सापेक्ष होने में है।
  2. भाषा भावपूर्ण तथा प्रतीकात्मक है।

2. इसकी ही लहरों में ।
बिजली के शक्तिवान घोड़े हैं सोये हुए।
जोतो उन्हें खेतों में, हलों में
भेजो उन्हें नगरों में, कलों में
बदलो घृणा को उजियाले में
ताकत में,
नये-नये रूपों में साधो
बाँधो
नदी यह घृणा की है।

कठिन शब्दों के अर्थ:
शक्तिवान घोड़े = यहाँ भाव हार्स पावर से है। साधो = सिद्ध करो, बदलो।

प्रसंग:
प्रस्तुत पंक्तियाँ धर्मवीर भारती द्वारा रचित कविता निर्माण योजना के प्रथम खंड बांध से ली गई हैं, जिसमें कवि ने घृणारूपी नदी पर बाँध बनाकर (प्रेम की सरिता)बहाने का संदेश दिया है।

व्याख्या:
कवि घृणा का सद्पयोग कर उसे मानवीय हित सापेक्ष बनाने की सलाह देता हुआ कहता है कि-कौन नहीं जानता कि नदी के प्रवाह में बिजली के शक्तिशाली घोड़ों की ताकत छिपी हुई है उस ताकत का प्रयोग हम खेतों में, हल जोतने में, नगरों में, कल कारखानों में प्रयोग कर सकते हैं कवि का संकेत जल से प्राप्त ऊर्जा की ओर है। कवि संदेश देते हुए कहता है कि उस ऊर्जा रूपी घृणा को हम उजाला पैदा करने वाली बना सकते है। उसकी शक्ति को हम विभिन्न रूपों में विकसित कर सकते हैं जिससे मानवता का कल्याण हो सके। अतः इस घृणा की नदी को स्वतन्त्र मत छोड़ो। इस पर नियन्त्रण करो। इस पर ऐसा बाँध बनाओ जो कल्याणकारी हो न कि विनाशकारी।

विशेष:

  1. कवि का तात्पर्य यह है कि यदि हम घृणा के वश में हो जाएँगे तो यह मनोवृत्ति विनाशकारी हो जाएगी और यदि हम इसे अपने वश में कर लेंगे तो यह हमारे लिए कल्याणकारी बन जाएगी।
  2. भाषा भावपूर्ण तथा प्रतीकात्मक है। पुनरुक्ति प्रकाश तथा रूपक अलंकार हैं।

PSEB 12th Class Hindi Solutions Chapter 12 धर्मवीर भारती

यातायात

1. बिना किसी बाधा के
नित नयी दिशाओं में
जाने की
सुविधा दो
बिना किसी बाधा के
श्रम के पसीने से
सिंची हुई फसलों को
खेतों से आंतों तक जाने की सुविधा दो।

कठिन शब्दों के अर्थ:
बाधा = रुकावट। सविधा = सहूलियत। श्रम = मेहनत।

प्रसंग;
प्रस्तुत पद्यांश श्री धर्मवीर भारती जी की काव्यकृति ‘सात गीत वर्ष’ में संकलित ‘निर्माण योजना’ शीर्षक के अन्तर्गत लिखी कविता ‘यातायात’ में से लिया गया है। देश में स्वतन्त्रता प्राप्ति के पश्चात् आर्थिक विकास के लिए अनेक निर्माण योजनाओं को शुरू किया गया जिनमें यातायात के क्षेत्र में भी विकास के लिए अनेक योजनाएं शुरू की गयी हैं किन्तु कवि का मानना है कि ‘यातायात’ केवल ट्रैफिक अथवा वाहनों की सुकर और सुविधापूर्वक गमन-आगमन की सुविधा नहीं, अपितु प्राप्त अवसरों के अधिकतम और आरोपित बँधनों से रहित, बन्धनहीन प्रयोग से है।

व्याख्या:
कवि सब के लिए आवागमन की सुविधाओं के लिए कहता है कि प्रत्येक व्यक्ति को यह पूरी सुविधा प्राप्त होनी चाहिए कि वह जिस भी नयी दिशा की ओर आगे बढ़ना चाहे उसे उस पर चलने के लिए बढ़ने के लिए कोई रुकावट नहीं आनी चाहिए। समाज में ऐसी व्यवस्था होनी चाहिए कि जो किसान अपनी मेहनत के पसीने से अपनी फसलों को सींचता है। उन फसलों की पैदावार बिना किसी रोक-टोक के उसके पेट की आँतों तक पहुँच कर उसकी भूख मिटा सके। यह न हो कि सारे समाज की भूख मिटाने वाला, अन्न उपजाने वाला किसान स्वयं भूखा रहे।

विशेष:

  1. कवि सब के लिए समान तथा स्वच्छन्द विचरण की सुविधाएँ चाहता है।
  2. भाषा भावपूर्ण एवं प्रतीकात्मक है। अनुप्रास अलंकार है।

2. बिना किसी बँधन के
हर चलते राही को
यात्रा में
अक्सर थक जाने पर
मनचाहे नये गीत गाने की
सुविधा दो
कभी कभी अजब सी रहस्यमयी पुकारों पर
मन को अपरिचित नक्षत्रों की राहों में
जाकर खो जाने की सुविधा दो।

कठिन शब्दों के अर्थ:
अक्सर = प्रायः । अजब सी = विचित्र सी।

प्रसंग:
प्रस्तुत पद्यांश श्री धर्मवीर भारती द्वारा रचित कविता ‘निर्माण योजना’ के यातायात खंड से ली गई हैं, जिसमें कवि सब के लिए स्वच्छन्द विचरण की कामाना की हैं।

व्याख्या:
कवि कहता है कि कोई भी व्यक्ति जीवन की राह पर चलते हुए जब कभी थक जाए अर्थात् निराश हो जाए तो उसे बिना किसी बन्धन के मनचाहे नये गीत गाने की सहूलियत होनी चाहिए और जब कभी रहस्यमयी विचित्र-सी पुकारों को सुनकर व्यक्ति का मन अनजाने नक्षत्रों की राहों पर बढ़ने के लिए लालायित हो उठे, तो उसे ऐसा करने की सुविधा मिलनी चाहिए।

विशेष:

  1. कवि ने अनुसंधान करने वाले वैज्ञानिकों को पर्याप्त सुविधा प्रदान करने की बात कही है जिससे वे अपने देश की ही नहीं समूची मानवता की सेवा कर सकें।
  2. भाषा भावपूर्ण तथा प्रतीकात्मक है। पुनरुक्ति प्रकाश अलंकार है।

कृषि

ये फसलें काटो ……………
पिछले जमाने में
बीज जो बोये विषमता के
आज वहाँ साँपों की खेती उग आई है।
धरती को फिर से सँवारो
क्यारी में बीज नये डालो
पसीने के, आँसू के,
प्यार के, हमदर्दी के,
मेंड़ें मत बाँधो,
भूमि सबकी
दर्द सबका है।

कठिन शब्दों के अर्थ:
जमाने में = युग में, समय में। विषमता = भेद-भाव। हमदर्दी = सहानुभूति। मेंहें = खेत की हदबन्दी, सिंचाई के लिए खेत में बनाया गया मिट्टी का घेरा, यहाँ भाव अवरोध या रुकावट खड़ी करने से है।

प्रसंग:
प्रस्तुत पद्यांश श्री धर्मवीर भारती द्वारा लिखित काव्य संग्रह ‘सात गीत वर्ष’ में संकलित ‘निर्माण योजना’ शीर्षक के अन्तर्गत लिखी ‘कृषि’ कविता से लिया गया है, जिसमें कवि उन भेदभावों और असमानताओं की फसलों को काटने का आह्वान करता है जिन्हें जाने अनजाने हमारे पूर्वजों ने बो दिया था और जिसने समाज के दामन को तार-तार कर दिया है। अतः अब हमारे सामने एकमात्र यही एक रास्ता है कि उन फसलों को काट कर परिश्रम, प्यार और हमदर्दी की फसल के बीज बोये जायें क्योंकि भूमि सबकी है और दर्द भी सबका साँझा है।

व्याख्या:
कवि धरती को, समाज को सुधारने के लिए भेदभाव पैदा करने वाले विचारों को दूर कर, आपसी भाईचारा, प्रेम, प्यार एवं एक-दूसरे से सहानुभूति पैदा करने का सन्देश देता हुआ कहता है कि जाने अनजाने हमारे पूर्वजों ने समाज के विभिन्न वर्गों में भेदभाव उत्पन्न करने की जो भावना भरी थी, समाज की भलाई के लिए हमें उस विषैली खेती को काट देना चाहिए भाव यह है समाज का, व्यक्ति का कल्याण इन भावनाओं को नष्ट करने में ही है बल्कि हमें तो आज मेहनत के, समान दुःख की भावना के, आपसी प्रेम प्यार के, एक दूसरे से सहानुभूति रखने वाले भावों को बढ़ावा देना चाहिए। हमें ऐसी सीमाएँ नहीं बाँधनी हैं जिससे समाज विभिन्न वर्गों में बँट जाए बल्कि इसके विपरीत कार्य करना चाहिए क्योंकि यह धरती सबकी है, दर्द सबके साँझे हैं।

विशेष:

  1. कवि ने समस्त प्रकार के भेदभावों को मिटाकर कर समतावादी समाज की स्थापना की कामना की है।
  2. भाषा तत्सम प्रधान, भावपूर्ण तथा प्रतीकात्मक है।

PSEB 12th Class Hindi Solutions Chapter 12 धर्मवीर भारती

स्वास्थ्य

वे सब बीमार हैं,
वे जो उन्मादग्रस्त रोगी से
मंचों पर जाकर चिल्लाते हैं
बकते हैं
भीड़ में भटकते हैं
वात पित्त कफ़ के बाद
चौथे दोष अहम् से पीड़ित हैं।
बस्ती-बस्ती में
नये अहम् के अस्पताल खुलवाओ।
वे सब बीमार हैं।
डरो मत-तरस खाओ।

कठिन शब्दों के अर्थ:
उन्मादग्रस्त = पागलपन।

प्रसंग:
प्रस्तुत पद्यांश श्री धर्मवीर भारती के काव्य संग्रह ‘सात गीत वर्ष’ में ‘निर्माण योजना’ शीर्षक के अन्तर्गत रचित ‘स्वास्थ्य’ कविता से लिया गया है। स्वास्थ्य निर्माण योजना का अन्तिम पड़ाव है। कवि ने वर्तमान युग के नेता वर्ग पर व्यंग्य करते हुए बताया है कि आज के नेता अहम् रोग के शिकार हैं अतः उनके इलाज के लिए भी नए अस्पताल खुलवाने चाहिए।

व्याख्या:
कवि कहते हैं कि आज के नेता सभी बीमार हैं जो एक पागल रोगी के समान मंचों पर जाकर चिल्लाते हैं और बकवास करते हैं अर्थात् व्यर्थ की बातें करते हैं और जनता की भीड़ में मारे-मारे फिरते हैं। वे रोग ग्रस्त हैं। वे वात, पित्त और कफ रोगों के अतिरिक्त चौथे रोग अहम् से भी पीड़ित हैं। आज आवश्यकता इस बात की है कि इन नेताओं के इलाज के लिए बस्ती-बस्ती में अहम् का इलाज करने वाले नए अस्पताल खोले जाएँ जिससे ये समाज का स्वस्थ निर्माण कर सकें। इसके लिए हमें उपयुक्त वातावरण का निर्माण करना चाहिए। इन नेताओं से हमें डरना नहीं चाहिए क्योंकि ये सब तो बीमार हैं। हमें तो इन पर तरस खाना चाहिए। अर्थात् इनके प्रति सहानुभूति दर्शानी चाहिए क्योंकि ये अस्वस्थ हैं, बीमार हैं।

विशेष:

  1. कवि ने बीमार राजनीति पर चिंता व्यक्त करते हुए उसे सही दिशा देने की प्रेरणा दी है।
  2. भाषा तत्सम प्रधान, भावपूर्ण तथा प्रतीकात्मक है। पुनरुक्ति प्रकाश अलंकार है।

धर्मवीर भारती Summary

धर्मवीर भारती जीवन परिचय

धर्मवीर भारती जी का जीवन परिचय लिखिए।

धर्मवीर भारती का जन्म 25 दिसम्बर, सन् 1926 में इलाहाबाद में हुआ। यहीं से आपने हिन्दी विषय में एम० ए० तथा ‘सिद्ध साहित्य’ पर डी० फिल० की उपाधि प्राप्त की तथा इलाहाबाद में ही प्राध्यापक की नौकरी की। इनकी विशेष रुचि पत्रकारिता में थी। सन् 1960 में आप साप्ताहिक धर्मयुग के सम्पादक बन कर मुम्बई आ गए और सेवानिवृत्त होकर यहीं बस गए। यहीं 4 सितंबर, सन् 1997 को इनकी मृत्यु हो गई। भारत सरकार ने इन्हें पद्मश्री से अलंकृत किया था। ठंडा लोहा, अंधा युग, सात मीत वर्ष और कनुप्रिया आपके प्रसिद्ध काव्यसंग्रह हैं।

निर्माण योजना कविताओं का सार

‘निर्माण योजना’ कविता के चार अंश हैं। प्रथम अंश ‘बाँध’ में कवि ने समाज में व्याप्त घृणा रूपी नदी को बाँध कर उसे प्रेम में परेशत कर मानव कल्याण का संदेश दिया है। ‘यातायात’ में कवि ने समाज को बन्धन मुक्त होकर स्वच्छंदतापूर्वक जीवनयापन करने की सुविधा प्रदान करने के लिए कहा है। ‘कृषि’ में समस्त भेदभाव समाप्त कर समाज को सुख की खेती करने का संदेश दिया है तथा अंतिम अंश ‘स्वास्थ्य’ में अहंकार को त्याग कर वास्तविकता को पहचानने पर बल दिया है।

PSEB 12th Class Hindi Solutions Chapter 11 गिरिजा कुमार माथुर

Punjab State Board PSEB 12th Class Hindi Book Solutions Chapter 11 गिरिजा कुमार माथुर Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Hindi Chapter 11 गिरिजा कुमार माथुर

Hindi Guide for Class 12 PSEB गिरिजा कुमार माथुर Textbook Questions and Answers

(क) लगभग 40 शब्दों में उत्तर दो:

प्रश्न 1.
‘आदमी का अनुपात’ कविता में कवि ने मानव की संकीर्ण सोच और उसकी अहम् की भावना का चित्रण किया है-अपने शब्दों में लिखो।
उत्तर:
कवि ने प्रस्तुत कविता में दो व्यक्तियों के एक ही कमरे में रहते हुए अलग-अलग रास्ते पर चलने, मिलजुल कर न रह सकने को उसकी संकीर्ण सोच का कारण बताया है। उसमें आपसी सहयोग की कमी भी इसी भाव के अन्तर्गत . आती है। मानव कल्याण के लिए यह मानसिक संकीर्णता उपयुक्त नहीं है।

प्रश्न 2.
विशाल संसार में मनुष्य का अस्तित्व क्या है ? प्रस्तुत कविता के आधार पर लिखो।
उत्तर:
इस विशाल संसार के अनेक ब्रह्माण्डों में से एक में मनुष्य रहता है। इस विशाल संसार में अनेक पृथ्वियाँ, भूमियाँ और सृष्टियाँ हैं। अतः आदमी का इस संसार में स्थान बहुत छोटा है। इतना छोटा कि वह किसी सूरत में विशाल संसार की बराबरी नहीं कर सकता। उसका अस्तित्व अत्यन्त तुच्छ है।

प्रश्न 3.
‘आदमी का अनुपात’ कविता का सार अपने शब्दों में लिखें।
उत्तर:
कवि का मानना है कि आदमी का अस्तित्व उस विराटःसत्ता के सामने तुच्छ है। आदमी इस बात को समझता हुआ भी ईर्ष्या, अभिमान, स्वार्थ, घृणा और अविश्वास में पड़कर मानव कल्याण के रास्ते में रुकावटें खड़ी कर रहा है। वह अपने को दूसरों का स्वामी समझता है। ऐसे में भला वह दूसरों से कैसे मिलजुल कर रह सकता है। देश तो एक है किन्तु आज का आदमी इतने संकुचित दृष्टिकोण वाला, इतना व्यक्तिवादी हो गया है कि एक कमरे में रहने वाले दो व्यक्ति भी आपस में मिलजुल कर नहीं रह सकते। उन दोनों के रास्ते अलग और विचार अलग हैं। मानवता के कल्याण के लिए यह भावना सर्वथा अनुपयुक्त है।

PSEB 12th Class Hindi Solutions Chapter 11 गिरिजा कुमार माथुर

प्रश्न 4.
‘पन्द्रह अगस्त’ माथुर जी की राष्ट्रीयवादी कविता है-स्पष्ट करें।
उत्तर:
श्री माथुर जी के द्वारा रचित कविता पन्द्रह अगस्त एक राष्ट्रवादी कविता है। इसमें कवि ने राष्ट्रवादियों को सम्बोधित करते हुए राष्ट्र की स्वतन्त्रता को बनाए रखने एवं उसकी सुरक्षा करने का आह्वान किया है। भले ही हम अंग्रेजों की गुलामी से मुक्त हो गए हैं किन्तु उनका प्रभाव बराबर बना हुआ है। इस पर हमें बाहरी और भीतरी शत्रुओं का भय भी बना हुआ है। बाहरी शत्रु कभी भी हम पर आक्रमण कर सकता है। उससे हमें लड़ना होगा और भीतरी शत्रु जैसे अभाव, ग़रीबी, बेरोज़गारी, साम्प्रदायिकता से भी हमें लड़ना होगा। किन्तु कवि को विश्वास है कि जन आन्दोलन राष्ट्र को सदा गतिशील बनाए रखेगा।

प्रश्न 5.
‘पन्द्रह अगस्त’ कविता का सार लिख कर इस का प्रतिपाद्य स्पष्ट करें।
उत्तर:
माथुर जी के काव्य संग्रह ‘धूप के धान’ में संकलित ‘पन्द्रह अगस्त’ शीर्षक कविता में शताब्दियों की दासता से मुक्ति के दिन पन्द्रह अगस्त, सन् 1947 के दिन के संदर्भ में नव-निर्माण की चिन्ता और सावधानी का स्वर मुखरित हुआ है। – कवि कहते हैं कि पन्द्रह अगस्त जीत की रात है। इस दिन कड़े संघर्ष के बाद अंग्रेज़ी शासन से मुक्ति पाई थी। स्वतन्त्र होने पर देश में निर्माण के अनेक मार्ग खुल गए हैं किन्तु हे भारतवासियो ! तुम्हें सावधान रहना होगा। स्वतन्त्रता प्राप्ति के बाद देश का यह पहला चरण ही है।

इस स्वतन्त्रता को जन आन्दोलन से प्राप्त किया गया है और इसकी पहली रत्नमयी हिलोर उठी है। जीवन रूपी मोतियों के इस सूत्र में अभी सुख-समृद्धि के अनेक मोती पिरोये जाने शेष हैं। किन्तु स्वतन्त्रता प्राप्ति के लिए किए जाने वाले संघर्ष के दौरान झेले जाने वाले कष्टों, दुःखों की याद किसी काले किनारे के समान अभी तक बनी हुई है अर्थात् पुराने दुःखों का इतिहास अभी समाप्त नहीं हुआ है। अतः हे भारतवासियो ! तुम्हें गम्भीर सागर से महान् बन कर समय की पतवार को अपने हाथों में थामना होगा।

भले ही आज पराधीनता की जंजीरें टूट गई हैं। पुराने साम्राज्य के सारे चिह्न मिट गए हैं। किन्तु अभी तक शत्रु, बाहरी और भीतरी, का खतरा बना हुआ है। अंग्रेज भले ही चले गए परन्तु अभी उनका प्रभाव नष्ट नहीं हुआ। भारतीय स्वतन्त्रता अभी तक भयमुक्त नहीं हुई है। किन्तु हमें विश्वास है कि स्वाधीनता के साथ जन जीवन में नई चेतना, नई ज़िन्दगी का संचार होगा। प्रस्तुत कविता में स्वाधीनता दिवस के हर्षोल्लास को प्रकट करते हुए नव-निर्माण की चिन्ता और सावधानी के स्वर प्रवलतर हैं। हर्ष और भय, उल्लास और चिन्ता के द्वन्द्व से निर्मित जटिल राग बोध के निरूपण की दृष्टि से प्रस्तुत कविता उल्लेखनीय है।

(ख) सप्रसंग व्याख्या करें:

प्रश्न 6.
ऊँची हुई मशाल …… सावधान रहना।
उत्तर:
कवि कहता है कि स्वतन्त्रता प्राप्त करके हमारी मशाल ऊँची हो गई है किन्तु आगे रास्ता बड़ा कठिन है। अंग्रेज़ रूपी शत्रु तो चले गए हैं परन्तु अभी उनका प्रभाव पूरी तरह समाप्त नहीं हुआ तात्पर्य यह है कि भारतीय स्वतन्त्रता अभी तक पूरी तरह भयमुक्त नहीं हुई है, अभी तक बाहरी और भीतरी शत्रु का भय बना हुआ है। हमारा समाज अंग्रेज़ी दमन के कारण मुर्दे के समान हो चुका है.। इस पर हमारा अपना घर भी कमज़ोर है किन्तु हम में एक नई ज़िन्दगी आ रही है यह अमर-विश्वास है। आज जनता रूपी गंगा में तूफान उठ रहा है अतः अरी लहर तुम गतिशील रहना। हे भारतवासियो ! अपनी स्वतन्त्रता की रक्षा के लिए तुम सदा सावधान रहना, जागरूक रहना।

प्रश्न 7.
इस पर भी आदमी………दो दुनिया रचाता है।
उत्तर:
कवि कहता है कि यह जान लेने पर भी कि आदमी उस विराट के आगे बहुत छोटा है, वह ईर्ष्या, अहंकार स्वार्थ, घृणा और अविश्वास में डूबा रहता है और अनगिनत शंख के समान कठोर दीवारें खड़ी करता है अर्थात् मानवता के विकास में अनेक बाधाएँ खड़ी करता है। वह अपने को दूसरों का स्वामी बताता है। ऐसी हालत में देशों की बात कौन कहे आदमी एक कमरे में भी दो दुनिया बनाता है अर्थात् एक कमरे में रहने वाले दो व्यक्ति भी मिल कर नहीं रह सकते। दोनों ही अपने-अपने रास्ते पर चलते हैं, एक-दूसरे से परे रहते हैं। मानव कल्याण के लिए यह स्थिति उपयुक्त नहीं है।

PSEB 12th Class Hindi Guide गिरिजा कुमार माथुर Additional Questions and Answers

अति लघूत्तरात्मक प्रश्न

प्रश्न 1.
गिरिजा कुमार माथुर का जन्म कहाँ और कब हुआ था?
उत्तर:
मध्य प्रदेश के अशोक नगर में, 22 अगस्त, सन् 1919 ई० में।

प्रश्न 2.
श्री माथुर की प्रमुख चार रचनाओं के नाम लिखिए।
उत्तर:
नाश और निर्माण, धूप के धाम, शिलापंख चमकीले, जन्म कैद।

प्रश्न 3.
श्री माथुर का देहांत कब और कहाँ हुआ था?
उत्तर:
इनका देहांत 10 जनवरी, सन् 1994 ई० में दिल्ली में हुआ था।

प्रश्न 4.
‘आदमी का अनुपात’ कविता में इन्सान को कैसा बताया है ?
उत्तर:
अहंकारी, स्वार्थी, अविश्वासी, ईर्ष्या से भरा हुआ।

PSEB 12th Class Hindi Solutions Chapter 11 गिरिजा कुमार माथुर

प्रश्न 5.
इन्सान अपनी ईर्ष्या-अहंकार के कारण क्या करता है?
उत्तर:
इन्सान ईर्ष्या के कारण मानवता के विकास में बाधाएँ खड़ी करता है।

प्रश्न 6.
‘पंद्रह अगस्त’ कविता में कवि ने किस चिंता को व्यक्त किया है?
उत्तर:
कवि ने अपनी इस कविता में नवनिर्माण की चिंता और सावधानी बनाने के भावों को व्यक्त किया है।

प्रश्न 7.
कवि ने देश की स्वतंत्रता के बाद किन से डरने की चेतावनी दी है ?
उत्तर:
कवि ने देश के बाहरी और भीतरी शत्रुओं से डरने की चेतावनी दी है। हमारा देश अंग्रेजी साम्राज्य के कारण कमज़ोर हो चुका है।

प्रश्न 8.
मानव कल्याण के लिए कवि ने किसे उचित नहीं माना?
उत्तर:
कवि ने मानसिक संकीर्णता को मानव कल्याण के लिए उचित नहीं माना।

प्रश्न 9.
इस विशाल संसार में मनुष्य का अस्तित्व कैसा है?
उत्तर:
इस विशाल संसार में मनुष्य का अस्तित्व अति तुच्छ है।

प्रश्न 10.
कवि की दृष्टि में आधुनिक इन्सान कैसा हो गया है?
उत्तर:
आधुनिक इन्सान ईर्ष्या से भरा हुआ, घमंडी, अविश्वासी और घृणा के भावों से युक्त है। वह स्वयं दूसरों का स्वामी बनना चाहता है। वह व्यक्तिवादी और संकुचित सोच वाला है।

वाक्य पूरे कीजिए

प्रश्न 11.
लाखों ब्रह्माण्डों में……
उत्तर:
अपना एक ब्रह्मांड।

प्रश्न 12.
इस पर भी आदमी..
उत्तर:
ईर्ष्या, अहं, स्वार्थी, घृणा, अविश्वास लीन।

प्रश्न 13.
………………खुली समस्त दिशाएँ।
उत्तर:
विषम श्रृंखलाएँ टूटी हैं।

PSEB 12th Class Hindi Solutions Chapter 11 गिरिजा कुमार माथुर

प्रश्न 14.
लहर, तुम प्रवहमान रहना…………….
उत्तर:
पहरुए, सावधान रहना।

हाँ-नहीं में उत्तर दीजिए

प्रश्न 15.
जीत की रात में पहरुए आराम से रहना।
उत्तर:
नहीं।

प्रश्न 16.
इन्सान एक कमरे में भी दो दुनिया बनाता है।
उत्तर:
हाँ।

प्रश्न 17.
लाखों ब्रह्माण्डों में अपना एक बह्माण्ड।
उत्तर:
हाँ।

बहुविकल्पीय प्रश्नोत्तर

1. ‘नाश और निर्माण’ किस विधा की रचना है ?
(क) काव्य
(ख) गद्य
(ग) कहानी
(घ) उपन्यास
उत्तर:
(क) काव्य

2. कवि को कहां का सूचना अधिकारी नियुक्त किया गया ?
(क) भारत में
(ख) नेपाल में
(ग) संयुक्त राष्ट्र संघ में
(घ) संसद में।
उत्तर:
(ग) संयुक्त राष्ट्र संघ में

3. कवि को किसका उपनिदेशक नियुक्त किया गया ?
(क) आकाशवाणी लखनऊ का
(ख) आकाशवाणी दिल्ली का
(ग) सदन का
(घ) लोकसभा का।
उत्तर:
(क) आकाशवाणी लखनऊ का

4. कवि के अनुसार ब्राह्मांड कितने हैं ?
(क) लाखों
(ख) हज़ारों
(ग) सैंकड़ों
(घ) असंख्य।
उत्तर:
(क) लाखों

5. कवि के अनुरूप लाखों ब्रह्मांडों में आदमी का अनुपात कितना है ?
(क) तुच्छ
(ख) बड़ा
(ग) छोटा
(घ) भारी।
उत्तर:
(ग) छोटा

6. ‘पंद्रह अगस्त’ कविता में कवि ने देशवासियों को किसकी रक्षा के लिए सचेत किया है ?
(क) धन
(ख) स्वतंत्रता
(ग) परतंत्रता
(घ) देश
उत्तर:
(ख) स्वतंत्रता

गिरिजा कुमार माथुर सप्रसंग व्याख्या

आदमी का अनुपात

1. दो व्यक्ति कमरे में
कमरे से छोटे
कमरा है घर में
घर है मुहल्ले में
मुहल्ला नगर में
नगर है प्रदेश में
प्रदेश कई देश में
देश कई पृथ्वी पर
अनगिन नक्षत्रों में
पृथ्वी एक छोटी
करोड़ों में एक ही
सबको समेटे है
परिधि नभ-गंगा की

कठिन शब्दों के अर्थ:
आदमी का अनुपात = आदमी का अस्तित्व । अनगिन = असंख्य। परिधि = सीमा, घेरा। नभ गंगा = आकाश गंगा।

प्रसंग:
प्रस्तुत पद्यांश प्रगतिवादी कवि गिरिजा कुमार माथुर द्वारा लिखित काव्य संग्रह ‘शिलापंख चमकीले,’ में संकलित कविता ‘आदमी का अनुपात’ में से लिया गया है। प्रस्तुत कविता में कवि ने मानव की मानव के प्रति संकीर्ण सोच और व्यक्तिवादिता पर प्रकाश डालते इसे मानवता के कल्याण के लिए घातक बताया है।

व्याख्या:
कवि आदमी के अस्तित्व की विराट ब्रह्मांड से तुलना करते हुए कहता है कि दो व्यक्ति कमरे में रहते हैं। आकार की दृष्टि से वे कमरे से भी छोटे हैं। कमरा घर में है, घर मुहल्ले में, मुहल्ला नगर में, नगर प्रदेश (राज्य) में, प्रदेश देश में, देश पृथ्वी पर और पृथ्वी असंख्य नक्षत्रों की तुलना में बहुत छोटी प्रतीत होती है और आकाश गंगा अपनी सीमा में करोड़ों नक्षत्रों को समेटे हुए है।

विशेष:

  1. कवि ने इस विराट ब्रह्मांड में आदमी की स्थिति का मूल्यांकन किया है।
  2. भाषा तत्सम एवं भावपूर्ण प्रधान है।

PSEB 12th Class Hindi Solutions Chapter 11 गिरिजा कुमार माथुर

2. लाखों ब्रह्माण्डों में
अपना एक ब्रह्माण्ड
हर ब्रह्माण्ड में
कितनी ही पृथ्वियाँ
कितनी ही भूमियाँ
कितनी ही सृष्टियाँ
यह है अनुपात
आदमी का विराट में।

कठिन शब्दों के अर्थ:
ब्रह्माण्ड = सम्पूर्ण विश्व।

प्रसंग:
प्रस्तुत पंक्तियाँ गिरिजा कुमार माथुर द्वारा रचित कविता ‘आदमी का अनुपात’ से ली गई हैं, जिसमें कवि ने आदमी की वास्तविकता चित्रित की है।

व्याख्या:
विराट स्वरूप ब्रह्माण्ड के सामने आदमी को बहुत छोटा बतलाते हुए कवि कहता है कि संसार में लाखों ब्रह्माण्ड हैं जिनमें आदमी का भी एक ब्रह्माण्ड है, जिसमें वह रहता है। हर ब्रह्माण्ड में कितनी ही पृथ्वियाँ हैं, कितनी ही भूमियाँ हैं और कितनी ही सृष्टियाँ हैं, अतः आदमी का ब्रह्माण्ड इन ब्रह्माण्डों के सामने बहुत छोटा है। वह उसकी बराबरी कभी नहीं कर सकता।

विशेष:

  1. मनुष्य की अकिंचन स्थिति का वर्णन किया गया है।
  2. भाषा सहज तथा भावपूर्ण है।

3. इस पर भी आदमी
ईर्ष्या, अहं, स्वार्थ, घृणा, अविश्वास लीन
संख्यातीत शंख-सी दीवारें उठाता है
अपने को दूजे का स्वामी बताता है
देशों की कौन कहे
एक कमरे में
दो दुनियां रचाता है।

कठिन शब्दों के अर्थ:
लीन = लगा हुआ, मस्त। संख्यातीत = अनगिनत।

प्रसंग:
प्रस्तुत पक्तियाँ गिरिजा कुमार माथुर द्वारा रचित कविता ‘आदमी का अनुपात’ से ली गई हैं, जिसमें कवि ने आदमी की वास्तविकता चित्रित की है।

व्याख्या:
कवि कहता है कि यह जान लेने पर भी कि आदमी उस विराट के आगे बहुत छोटा है, वह ईर्ष्या, अहंकार स्वार्थ, घृणा और अविश्वास में डूबा रहता है और अनगिनत शंख के समान कठोर दीवारें खड़ी करता है अर्थात् मानवता के विकास में अनेक बाधाएँ खड़ी करता है। वह अपने को दूसरों का स्वामी बताता है। ऐसी हालत में देशों की बात कौन कहे आदमी एक कमरे में भी दो दुनिया बनाता है अर्थात् एक कमरे में रहने वाले दो व्यक्ति भी मिल कर नहीं रह सकते। दोनों ही अपने-अपने रास्ते पर चलते हैं, एक-दूसरे से परे रहते हैं। मानव कल्याण के लिए यह स्थिति उपयुक्त नहीं है।

विशेष:

  1. मनुष्य अपने अहंकार के कारण ही परस्पर झगड़ता रहता है।
  2. भाषा तत्सम प्रधान तथा भावपूर्ण है।

पन्द्रह अगस्त

1. आज जीत की रात
पहरुए सावधान रहना
खुले देश के द्वार
अचल दीपक समान रहना
प्रथम चरण है नये स्वर्ग का
है मंजिल का छोर
इस जन-मंथन में उठ आई
पहली रत्न हिलोर
अभी शेष है पूरी होना
जीवन-मुक्ता डोर
क्योंकि नहीं मिट याई दुख की
विगत साँवली कोर
ले युग की पतवार
बने अंबुधि महान रहना
पहरुए, सावधान रहना।

कठिन शब्दों के अर्थ:
जीत की रात = स्वतन्त्रता प्राप्ति की रात। पहरुए = देश वासी, देश के रक्षक। सावधान रहना = सचेत रहना। अचल = स्थिर। छोर = किनारा। हिलोर = तरंग। जीवन-मुक्ता = जीवन रूपी मोतियों की। विगत = बीती हुई। साँवली-अँधेरी = प्राचीन दुःखों और कष्टों भरा गुलामी का इतिहास । जल-मंथन = जन आन्दोलन। कोर = किनारा। अंबुधि = समुद्र।

प्रसंग:
प्रस्तुत पद्यांश कवि गिरिजा कुमार माथुर जी की काव्यकृति ‘धूप के धान’ में संकलित कविता ‘पन्द्रह अगस्त’ में से लिया गया है। प्रस्तुत कविता में कवि ने स्वतन्त्रता प्राप्ति के बाद बाहरी ओर भीतर शत्रुओं से सावधान रह कर स्वतन्त्रता की रक्षा करने की बात कही है।

व्याख्या:
कवि कहते हैं कि आज जीत की रात है अर्थात् वर्षों की गुलामी के बाद संघर्ष करके हम ने स्वतन्त्रता प्राप्त की है अतः हे देशवासियो ! इस स्वतन्त्रता की रक्षा करने के लिए तुम सावधान अर्थात् सचेत रहना। देश के द्वार खुल गए हैं अर्थात् देश पराधीनता से मुक्त हो गया है इसलिए तुम स्थिर दीपक बन कर रहना। इन नए स्वर्ग का अर्थात् स्वतन्त्र भारत का यह पहला चरण है और लक्ष्य का प्रारम्भ है। इस जन आन्दोलन से अर्थात् जनता के निरन्तर संघर्ष से स्वतन्त्रता की यह रत्नों से युक्त लहर उठी है। अभी जीवन रूपी मोतियों के इस सूत्र में अनेक मोती पिरोये जाने शेष हैं। क्योंकि अभी तक बीते हुए काले किनारे अर्थात् परतन्त्रता के दिनों के दुःख भरे चिह्न बाकी हैं। अतः हे भारतवासियो ! समय की पतवार लेकर महान् समुद्र के समान बन कर रहना है। हे भारतवासियो ! तुम्हें अपनी स्वतन्त्रता की रक्षा के लिए जागरूक रहना है।

विशेष:

  1. कवि देशवासियों को अपनी स्वतन्त्रता की रक्षा के लिए सावधान रहने के लिए कह रहा है।
  2. भाषा तत्सम प्रधान भावपूर्ण है। रूपक अलंकार है।

2. विषम श्रृंखलाएँ टूटी हैं
खुली समस्त दिशाएँ
आज प्रभजन बनकर चलती
युग-बंदिनी हवाएँ
प्रश्न चिह्न बन खड़ी हो गई
यह सिमटी सीमाएँ
आज पुराने सिंहासन की
टूट रही प्रतिमाएँ
उठत है तूफान, इन्दु तुम
दीप्तिमान रहना
पहरुए, सावधान रहना।

कठिन शब्दों के अर्थ:
विषम श्रृंखलाएँ = पराधीनता की भयानक जंजीरें। प्रभंजन = आँधी, तूफान । पुराने सिंहासन = पुरानी मान्यताएँ या पुराने साम्राज्य-अंग्रेज़ी शासक। टूट रही प्रतिमाएँ = मूर्तियाँ टूट रही हैं अर्थात् अंग्रेजी शासन के चिह्न नष्ट हो रहे हैं। इंदु = चन्द्रमा। दीप्तिमान रहना = जग मगाते रहना।

प्रसंग:
प्रस्तुत पंक्तियाँ गिरिजा-कुमार माथुर द्वारा रचित कविता ‘पन्द्रह अगस्त’ से ली गई हैं, जिसमें कवि देशवासियों को अपनी स्वतंत्रता की रक्षा करने की प्रेरणा दी है।

व्याख्या:
कवि कहते हैं कि पराधीनता की भयानक जंजीरें टूट गई हैं-भारत अब स्वतन्त्र हो गया है और निर्माण और प्रगति के सारे मार्ग खुल गए हैं किन्तु अभी तक बाहरी शत्रु जो हमारी सीमाओं पर खड़ा है कि जब भी हम असावधान हुए वह आक्रमण कर सकता है। जो तूफ़ानी हवा बन कर बह रहा है। आज हमारी सीमाएँ प्रश्न चिह्न बन कर खड़ी हो गई हैं। ये सीमाएँ हमारे निकट आ गई हैं। आज भले ही अंग्रेजी शासन की सभी मूर्तियाँ टूट रही हैं अर्थात् उसके सभी चिह्न नष्ट हो गए हैं किन्तु भीतरी शत्रु-अभावग्रस्तता, ग़रीबी, बेरोज़गारी, साम्प्रदायिक वैमनस्य की भावना रूपी तूफान अभी उठ रहा है। अतः हे चन्द्रमा ! तुम जगमगाते रहना। हे भारतवासियो ! तुम इन बाहरी और भीतरी शत्रुओं से सावधान रहना, जागरूक रहना।

विशेष:

  1. कवि ने देशवासियों को बाहरी तथा आंतरिक शत्रुओं से सावधान रहने के लिए कहा है।
  2. भाषा तत्सम प्रधान तथा भावपूर्ण है।

PSEB 12th Class Hindi Solutions Chapter 11 गिरिजा कुमार माथुर

3. ऊँची हुई मशाल हमारी
आगे कठिन डगर है
शत्रु हट गया लेकिन उसकी
छायाओं का डर है
शोषण से मृत है समाज
कमज़ोर हमारा घर है
किन्तु आ रही नई जिन्दगी
यह विश्वास अमर है
जनगंगा में ज्वार,
लहर, तुम प्रवहमान रहना
पहरुए, सावधान रहना।

कठिन शब्दों के अर्थ:
डगर = रास्ता। शत्रु = अंग्रेज़। शोषण = दमन। मृत = मुर्दा । ज्वार = तूफान। प्रवाहमान = गतिशील।

प्रसंग:
प्रस्तुत पंक्तियाँ गिरिजा कुमार माथुर द्वारा रचित कविता ‘पन्द्रह अगस्त’ से ली गई हैं, जिसमें कवि देशवासियों को अपनी स्वतंत्रता की रक्षा करने की प्रेरणा दी है।

व्याख्या:
कवि कहता है कि स्वतन्त्रता प्राप्त करके हमारी मशाल ऊँची हो गई है किन्तु आगे रास्ता बड़ा कठिन है। अंग्रेज़ रूपी शत्रु तो चले गए हैं परन्तु अभी उनका प्रभाव पूरी तरह समाप्त नहीं हुआ तात्पर्य यह है कि भारतीय स्वतन्त्रता अभी तक पूरी तरह भयमुक्त नहीं हुई है, अभी तक बाहरी और भीतरी शत्रु का भय बना हुआ है। हमारा समाज अंग्रेज़ी दमन के कारण मुर्दे के समान हो चुका है.। इस पर हमारा अपना घर भी कमज़ोर है किन्तु हम में एक नई ज़िन्दगी आ रही है यह अमर-विश्वास है। आज जनता रूपी गंगा में तूफान उठ रहा है अतः अरी लहर तुम गतिशील रहना। हे भारतवासियो ! अपनी स्वतन्त्रता की रक्षा के लिए तुम सदा सावधान रहना, जागरूक रहना।

विशेष:

  1. कवि देशवासियों को अपनी स्वतंत्रता की रक्षा के लिए प्रेरित किया है।
  2. भाषा सरल तथा भावपूर्ण है। उद्बोधनात्मक स्वर है।

गिरिजा कुमार माथुर Summary

गिरिजा कुमार माथुर जीवन परिचय

गिरिजा कुमार माथुर जी का जीवन परिचय लिखिए।

गिरिजा कुमार माथुर का जन्म 22 अगस्त, सन् 1919 ई० को मध्यप्रदेश के अशोक नगर में हुआ। लखनऊ विश्वविद्यालय से अंग्रेजी साहित्य में एम० ए० तथा एल० एल० बी० पास करके आपने झाँसी में कुछ समय तक वकालत की और बाद में आकाशवाणी में नौकरी कर ली। सन् 1950 में आपको संयुक्त राष्ट्र संघ में सूचना अधिकारी नियुक्त किया गया। सन् 1953 में वापस आकर इन्हें आकाशवाणी लखनऊ के उपनिदेशक पद पर नियुक्त किया गया। इन्होंने आकाशवाणी जालन्धर में भी कार्य किया और दिल्ली केन्द्र से उप महानिदेशक पद से सेवानिवृत्त हुए। इनका निधन 10 जनवरी, सन् 1994 को नई दिल्ली में हो गया था।

इनकी नाश और निर्माण, धूप के धान, शिलापंख चमकीले, जो बंध नहीं सका, भीतरी नदी की यात्रा, जन्म कैद आदि प्रमुख रचनाएँ हैं।

गिरिजा कुमार माथुर कविताओं का सार

आदमी का अनुपात कविता में कवि ने अहंकारी मनुष्य को बताया है कि लाखों ब्रह्मांडों के मध्य उसका अनुपात कितना तुच्छ है, फिर भी वह स्वार्थवश अपनी अलग दुनिया रचना चाहता है, यहाँ तक कि एक कमरे में दो आदमी भी मिलकर नहीं रह पाते। ‘पन्द्रह अगस्त’ कविता ने देशवासियों को अपनी स्वतन्त्रता की रक्षा के लिए सचेत रहने के लिए कहा है क्योंकि हमारी स्वतंत्रता पर बाहरी सीमा से शत्रु तथा आंतरिक रूप से देश की समस्याएं आक्रमण कर सकती हैं। इसलिए हमें सदा सजग प्रहरी बनकर इनसे जूझना होगा।

PSEB 12th Class Hindi Solutions Chapter 10 शिवमंगल सिंह ‘सुमन’

Punjab State Board PSEB 12th Class Hindi Book Solutions Chapter 10 शिवमंगल सिंह ‘सुमन’ Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Hindi Chapter 10 शिवमंगल सिंह ‘सुमन’

Hindi Guide for Class 12 PSEB शिवमंगल सिंह ‘सुमन’ Textbook Questions and Answers

(क) लगभग 40 शब्दों में उत्तर दो:

प्रश्न 1.
‘चलना हमारा काम है’ कविता आशा और उत्साह की कविता है-स्पष्ट करें।
उत्तर:
प्रस्तुत कविता में कवि ने गतिशीलता को ही जीवन माना है। स्थिरता को उसने मृत्यु समान माना है। गतिशील जीवन ही जीवन पथ में आने वाली बाधाओं को पार कर आगे बढ़ने की हिम्मत रखता है। जब व्यक्ति के पैरों में चलने की शक्ति है तो वह किनारे पर खड़ा क्यों देखता रहे । जीवन में सुख-दुःख, आशा-निराशा तो आते ही रहते हैं किन्तु जीवन रुकना नहीं चाहिए। स्पष्ट है कि कविता में आशा और उत्साह बनाए रखने की बात कही गई है।

प्रश्न 2.
‘चलना हमारा काम है’ कविता का सार लिखो।
उत्तर:
प्रस्तुत कविता में गतिशीलता को जीवन और स्थिरता को मृत्यु बताया गया है। गतिशील जीवन में बाधाओं को पार कर आगे बढ़ने की हिम्मत होती है। कवि कहते हैं कि जब मेरे पैरों में चलने की शक्ति है तो मैं दूर खड़ा क्यों देखता रहूँ। जब तक मैं अपनी मंज़िल न पा लूँ मैं रुकूँगा नहीं। जीवन में सुख-दुःख तो आते ही रहते हैं किन्तु भाग्य को दोष देकर मुझे रुकना नहीं है चलते ही जाना है। भले ही जीवन की इस यात्रा में कुछ लोग रास्ते से ही लौट गए किंतु जीवन तो निरंतर चलता ही रहता है।

PSEB 12th Class Hindi Solutions Chapter 10 शिवमंगल सिंह ‘सुमन’

प्रश्न 3.
‘मानव बनो, मानव ज़रा’ कविता का शीर्षक क्या सन्देश देता है? स्पष्ट करें।
उत्तर:
प्रस्तुत कविता का शीर्षक यह सन्देश देता है कि मानव कल्याण के लिए जियो अथवा अपना जीवन लगाओ ताकि मानवता तुम पर गर्व कर सके।

प्रश्न 4.
‘मानव बनो, मानव जरा’ कविता का सार लिखें।
उत्तर:
प्रस्तुत कविता में मनुष्य को आत्मनिर्भर होने की बात कही गई है। कवि का कहना है प्यार करना और उसमें खुशामद करना तथा किसी दूसरे का आश्रय ग्रहण करना तुम्हारी भूल है, इससे कोई लाभ न होगा। न ही आँसू बहाने और न ही किसी के आगे हाथ फैलाने से कोई लाभ होगा। कष्टों में हाय तौबा करना या कराहना तुम्हें शोभा नहीं देता। अपने इन आँसुओं का सदुपयोग करते हुए विश्व के कण-कण को सींच कर हरा-भरा कर देना है। अब पछताओ मत बल्कि यदि तुम्हें जलना ही है तो अपनी भस्म से इस धरती को उपजाऊ बनाओ।

(ख) सप्रसंग व्याख्या करें:

प्रश्न 5.
मैं तो फ़कत यह जानता
जो मिट गया वह जी गया।
जो बंद कर पलकें सहज
दो घूट हँस कर पी गया।
जिसमें सुधा मिश्रित गरल, वह साकिया का जाम है
चलना हमारा काम है।
उत्तर:
कवि कहते हैं कि मैं तो केवल इतना जानता हूँ कि जो मिट जाता है वही जी जाता है। जो स्वाभाविक रूप से आँखें बन्द करके सुख-दुःख ऐसे दो घुट हँसकर पी जाता है जिसमें अमृत मिश्रित विष होता है अर्थात् सुख के साथ दुःख भी होते हैं वही वास्तव में साकी का दिया हुआ शराब का प्याला है।

प्रश्न 6.
उफ़ हाय कर देना कहीं
शोभा तुम्हें देता नहीं
इन आँसुओं से सींच कर दो
विश्व का कण-कण हरा
मानव बनो, मानव ज़रा।
उत्तर:
कवि कहते हैं कि कष्ट में कराहना-हाय तौबा करना तुम्हें शोभा नहीं देता बल्कि तुम्हें चाहिए कि अपने इन आँसुओं से सींच कर विश्व के कण-कण को हरा कर दो अर्थात् धरती का कण-कण अपनी संवेदना से भर दो। अत: हे मनुष्य ! तुम मानव बनो और ज़रा मानव बन कर देखो।

PSEB 12th Class Hindi Guide शिवमंगल सिंह ‘सुमन’ Additional Questions and Answers

अति लघूत्तरात्मक प्रश्न

प्रश्न 1.
शिव मंगल सिंह ‘सुमन’ ने उच्च शिक्षा किस विश्वविद्यालय से प्राप्त की थी?
उत्तर:
काशी हिंदू विश्वविद्यालय से।

प्रश्न 2.
सुमन जी को साहित्य अकादमी पुरस्कार किस रचना पर प्राप्त हुआ था?
उत्तर:
मिट्टी की बारात पर।

प्रश्न 3.
कवि के विचार से जीवन और मृत्यु क्या है?
उत्तर:
कवि के विचार से गतिशीलता जीवन है और स्थिरता मृत्यु है।

प्रश्न 4.
इन्सान को अपने जीवन में शक्ति की प्राप्ति किससे होती है?
उत्तर:
इन्सान को गतिशील जीवन में बाधाओं को पार कर आगे बढ़ने से शक्ति प्राप्त होती है।

PSEB 12th Class Hindi Solutions Chapter 10 शिवमंगल सिंह ‘सुमन’

प्रश्न 5.
कवि के सामने तय करने के लिए कैसा रास्ता पड़ा है ?
उत्तर:
लंबा रास्ता।

प्रश्न 6.
जीवन की राह को किस तरह आसानी से काटा जा सकता है?
उत्तर:
एक-दूसरे से सुख-दुख को बांटते हुए जीवन की राह को आसानी से काटा जा सकता है।

प्रश्न 7.
जीवन की राह पर बढ़ते हुए इन्सान सदा किस से घिरा रहता है?
उत्तर:
वह निराशा से घिरा रहता है।

प्रश्न 8.
इन्सान का मूल कार्य क्या है?
उत्तर:
जीवन की राह में आगे बढ़ते जाना।

प्रश्न 9.
कवि ने दुनिया को क्या कहा है?
उत्तर:
सुंदर संसार रूपी सागर।

प्रश्न 10.
संसार में सभी को क्या सहने ही पड़ते हैं ?
उत्तर:
संसार में सभी को दु:ख सहने ही पड़ते हैं।

प्रश्न 11.
कवि पूर्णता की खोज में कहाँ-कहाँ भटकता रहा?
उत्तर:
कवि पूर्णता की खोज में दर-दर भटकता रहा।

प्रश्न 12.
जीवन की राह में सफलता की प्राप्ति किसे होती है?
उत्तर:
जीवन की राह में सफलता की प्राप्ति निरंतर आगे बढ़ने वालों को ही प्राप्त होती है।

प्रश्न 13.
कवि ने इन्सान को क्या न करने की सलाह दी है?
उत्तर:
कवि ने इन्सान को कष्टों से डरने, व्यर्थ पछताने, रोने-पीटने और निराशावादी न बनने की सलाह दी है।

वाक्य पूरे कीजिए

प्रश्न 14.
जब तक न मंजिल पा सकूँ…………
उत्तर:
तब तक न मुझे विराम है।

प्रश्न 15.
इस विशद विश्व प्रवाह में,
उत्तर:
किसको नहीं बहना पड़ा।

PSEB 12th Class Hindi Solutions Chapter 10 शिवमंगल सिंह ‘सुमन’

प्रश्न 16.
कर दो धरा को उर्वरा,
उत्तर:
मानव बनो, मानव बनो।

हाँ-नहीं में उत्तर दीजिए

प्रश्न 17.
अपने हृदय की राख से धरती को उपजाऊ बना दो।
उत्तर:
हाँ।

प्रश्न 18.
कवि जीवन की पूर्णता के लिए दर-दर भटकता फिरा।
उत्तर:
हाँ।

प्रश्न 19.
कवि अपूर्ण जीवन लेकर कवि सब कुछ प्राप्त करता रहा।
उत्तर:
नहीं।

प्रश्न 20.
आपस में कहने-सुनने से बोझ कम नहीं होता।
उत्तर:
नहीं।

बहुविकल्पीय प्रश्नोत्तर

1. सुमन को ‘मिट्टी की बारात’ कृति पर कौन सा पुरस्कार मिला ?
(क) साहित्य अकादमी
(ख) पद्मश्री
(ग) पद्मभूषण
(घ) पद्मविभूषण
उत्तर:
(क) साहित्य अकादमी

2. कवि को देव पुरस्कार किस काव्य संग्रह पर मिला ?
(क) आपका विश्वास
(ख) विश्वास बढ़ता ही गया
(ग) विश्वास
(घ) धूप
उत्तर:
(ख) विश्वास बढ़ता ही गया

3. कवि के अनुसार गतिशीलता क्या है ?
(क) जीवन
(ख) भाव
(ग) भावना
(घ) चलना
उत्तर:
(क) जीवन

4. कवि के अनुसार स्थिरता क्या है ?
(क) ठहरना
(ख) मृत्यु
(ग) जीवन
(घ) जीवन-मृत्यु
उत्तर:
(ख) मृत्यु

PSEB 12th Class Hindi Solutions Chapter 10 शिवमंगल सिंह ‘सुमन’

5. कवि के अनुसार संसार में वह किसकी खोज में दर-दर भटकता है ?
(क) पूर्णता
(ख) अपूर्णता
(ग) ईश्वर
(घ) शांति
उत्तर:
(क) पूर्णता

शिवमंगल सिंह ‘सुमन’ सप्रसंग व्याख्या

चलना हमारा काम है !

1. गति प्रबल पैरों में भरी
फिर क्यों रहूँ दर-दर खड़ा,
है रास्ता इतना पड़ा।
जब तक न मंज़िल पा सकूँ, तब तक न मुझे विराम है,
चलना हमारा काम है।

कठिन शब्दों के अर्थ:
गति = चाल। प्रबल = बलशाली, ज़ोर की। मंज़िल = ठिकाना, लक्ष्य। विराम = रुकना, आराम।

प्रसंग:
प्रस्तुत पद्यांश डॉ० शिवमंगल सिंह ‘सुमन’ द्वारा रचित कविता ‘चलना हमारा काम है’ में से लिया गया है। प्रस्तुत कविता में कवि ने बताया है कि गतिशीलता जीवन है और स्थिरता मृत्यु । गतिशील जीवन में बाधाओं को लाँघते हुए आगे बढ़ने की शक्ति प्राप्त होती है।

व्याख्या:
कवि कहते हैं कि जीवन चलते रहने का नाम है रुकने का नहीं। इसी तथ्य की व्याख्या करते हुए वे कहते हैं कि जब मेरे पैरों में चलने की बलशाली शक्ति है तो फिर मैं क्यों जीवन-पथ पर जगह-जगह रुकता रहूँ। जब मैं यह जानता हूँ कि मेरे सामने बड़ा लम्बा रास्ता पड़ा है तो फिर मैं क्यों रुकूँ। मुझे तो तब तक चलना होगा जब तक मैं अपनी मंज़िल, अपने लक्ष्य को प्राप्त न कर लूँ। मुझे रुकना नहीं है क्योंकि चलना ही हमारा काम है।

विशेष:

  1. कवि का मानना है जब तक मनुष्य को अपना लक्ष्य न प्राप्त हो जाए, उसे निरंतर प्रयत्नशील रहना चाहिए।
  2. भाषा सहज, भावपूर्ण है।
  3. उद्बोधनात्मक शैली है।
  4. अनुप्रास तथा पुनरुक्ति प्रकाश अलंकार है।

2. कुछ कह लिया, कुछ सुन लिया,
कुछ बोझ अपना बँट गया।
अच्छा हुआ तुम मिल गई,
कुछ रास्ता ही कट गया।
क्या राह में परिचय कहूँ, राही हमारा नाम है।
चलना हमारा काम है!

कठिन शब्दों के अर्थ:
राही = रास्ते पर चलने वाला।

प्रसंग:
प्रस्तुत पंक्तियाँ डॉ० शिवमंगल सिंह सुमन रचित कविता ‘चलना हमारा काम है’ में से ली गई हैं, जिसमें कवि ने मनुष्य को निरंतर गतिमान रहने की प्रेरणा दी है।

व्याख्या:
प्रस्तुत पंक्तियों में कवि जीवन की डगर पर चलते समय अपनी जीवन संगिनी का साथ होने की बात कह रहे हैं। कवि कहते हैं कि जीवन का रास्ता तब कटता है जब साथी मुसाफिरों से व्यक्ति कुछ अपने दिल की बात या दु:ख दर्द की बात कहे और कुछ उनके दुःख दर्द की बात सुने। इस तरह रास्ता आसानी से कट जाता है। जीवन यात्रा में मनुष्य यदि दूसरों से सुख-दुःख बाँटता हुआ चले तो रास्ता आसानी से कट जाता है। कवि अपनी प्रियतमा को सम्बोधित करते हुए कहते हैं कि अच्छा हुआ तुम मुझे मिल गईं, तुम्हारे साथ के कारण मेरा रास्ता तो सुखपूर्वक कट गया। क्या रास्ते में ही मैं अपना परिचय तुम्हें दूँ ? मेरा परिचय तो बस इतना ही समझ लो कि मैं भी तुम्हारी तरह रास्ता चलने वाला एक राही हूँ। हमें तो बस चलते ही जाना है क्योंकि चलना ही हमारा काम है।

विशेष:

  1. जीवन-संघर्ष में साथी के मिल जाने से डगर सहज हो जाती है।
  2. भाषा सरल तथा भावपूर्ण है। अनुप्रास अलंकार है।

3. जीवन अपूर्ण लिए हुए,
पाता कभी, खोता कभी
आशा-निराशा से घिरा
हँसता कभी रोता कभी,
गति-मति न हो अवरुद्ध, इसका ध्यान आठों याम है।
चलना हमारा काम है।

कठिन शब्दों के अर्थ:
अपूर्ण जीवन = अधूरा जीवन । पाना = प्राप्त करना। खोना = गँवाना। गति-मति = चाल और बुद्धि। अवरुद्ध = रुका हुआ, बन्द। आठो याम = आठों पहर-दिन के चौबीस घंटों में आठ पहर होते हैं, हर समय।

प्रसंग:
प्रस्तुत पंक्तियाँ डॉ० शिवमंगल सिंह सुमन द्वारा रचित कविता ‘चलना हमारा काम है’ में से ली गई हैं, जिसमें कवि ने मनुष्य को निरंतर गतिमान रहने की प्रेरणा दी है।

व्याख्या:
कवि कहते हैं कि अधूरा जीवन लेकर मनुष्य कभी कुछ प्राप्त कर लेता है और कभी कुछ खो देता है। वह सदा आशा-निराशा से घिरा रहता है। कभी वह हँसता है तो कभी रोता है अर्थात् कभी उसके जीवन में खुशियाँ आती हैं तो कभी दुःख आते हैं। इन सब के होते हुए यदि आठों पहर इस बात का ध्यान रहे कि कहीं हमारी चाल या हमारी बुद्धि में कोई रुकावट न आए तभी हम जीवन रूपी मार्ग पर अच्छी तरह चल सकेंगे। क्योंकि चलते रहना ही हमारा काम है।

विशेष:

  1. मनुष्य को कभी निराश नहीं होना चाहिए।
  2. भाषा सरल, भावपूर्ण है। ओज गुण प्रेरक स्वर है।

PSEB 12th Class Hindi Solutions Chapter 10 शिवमंगल सिंह ‘सुमन’

4. इस विशद विश्व प्रवाह में,
किस को नहीं बहना पड़ा।
सुख-दुःख हमारी ही तरह
किस को नहीं सहना पड़ा।
फिर व्यर्थ क्यों कहता फिरूँ;‘मुझ पर विधाता वाम है,
चलना हमारा काम है !

कठिन शब्दों के अर्थ:
विशद = स्वच्छ, सुन्दर। विश्व-प्रवाह = संसार रूपी सागर का बहाव। व्यर्थ = बेकार में। विधाता = भाग्य। वाम = उलटा, विपरीत। – प्रसंग-प्रस्तुत पंक्तियाँ डॉ० शिवमंगल सिंह सुमन द्वारा रचित कविता ‘चलना हमारा काम है’ से ली गई हैं, जिसमें कवि ने निरंतर गतिशील रहने की प्रेरणा दी है।

व्याख्या:
कवि कहते हैं कि इस सुन्दर संसार रूपी सागर के स्वच्छ प्रवाह में किस को नहीं बहना पड़ा अर्थात् जिसने संसार में जन्म लिया है उसे संसार के दुःख-सुख तो भोगने ही पड़े हैं। हमारी तरह हर किसी को दुःख सहने पड़े हैं। फिर मैं ही बेकार में यह कहता फिरूँ कि भाग्य मेरे विपरीत है अर्थात् मेरा मन्द भाग्य है। हमारा काम तो चलते ही रहना है।

विशेष:

  1. संसार में सबको सुख-दुःख सहना पड़ता है।
  2. भाषा सरल तथा भावपूर्ण है। रूपक तथा अनुप्रास अलंकार है।

5. मैं पूर्णता की खोज में
दर-दर भटकता ही रहा,
प्रत्येक पग पर कुछ न कुछ
रोड़ा अटकता ही रहा,
पर हो निराशा क्यों मुझे ? जीवन इसी का नाम है।
चलना हमारा काम है !

कठिन शब्दों के अर्थ:
दर-दर भटकना = जगह-जगह मारे-मारे फिरना। पग = कदम। रोड़ा अटकना = बाधा पड़ना, रुकावट पड़ना। निराश = आशा छोड़ना, ना उम्मीद होना।

प्रसंग:
प्रस्तुत पंक्तियाँ डॉ० शिवमंगल सिंह सुमन द्वारा रचित कविता ‘चलना हमारा काम है’ से ली गई हैं, जिसमें कवि ने निरंतर गतिशील रहने की प्रेरणा दी है।

व्याख्या:
कवि कहते हैं कि मैं तो जीवन की पूर्णता की खोज में जगह-जगह मारा-मारा फिरता रहा। तब मैंने पाया कि मुझे हर कदम पर कुछ न कुछ रुकावटें आती रहीं, परन्तु इन रुकावटों से विघ्न बाधाओं से क्या मुझे निराश हो जाना चाहिए ? अर्थात् कभी नहीं क्योंकि जीवन तो इसी का नाम है। अतः हमें विघ्न बाधाओं से निराश नहीं होकर जीवन में सदा चलते रहना चाहिए क्योंकि जीवन तो चलते रहने का नाम है।

विशेष:

  1. मनुष्य को बाधाओं से घबराना नहीं चाहिए।
  2. भाषा सरल तथा भावपूर्ण है। पुनरुक्ति प्रकाश तथा अनुप्रास अलंकार हैं।

6. कुछ साथ में चलते रहे,
कुछ बीच ही से फिर गये,
पर गति न जीवन की रुकी,
पर जो गिर गये सो गिर गये
चलता रह शाश्वत, उसी की सफलता अभिराम है।
चलना हमारा काम है !

कठिन शब्दों के अर्थ:
फिर गये = लौट गये। शाश्वत = निरन्तर। अभिराम = सुन्दर।

प्रसंग:
प्रस्तुत पंक्तियाँ डॉ० शिवमंगल सिंह सुमन द्वारा रचित कविता ‘चलना हमारा काम है’ से ली गई हैं, जिसमें कवि ने गति को जीवन माना है।

व्याख्या:
कवि कहते हैं जीवन की इस यात्रा में कुछ लोग साथ-साथ चलते रहे, कुछ बीच से ही निराश-हताश होकर लौट गये परन्तु जीवन की गति कभी रुकी नहीं। जीवन-यात्रा तो निरन्तर चलती रही जो लोग मार्ग में गिर गये वह समझो गिर गये, नष्ट हो गये। किन्तु जो निरन्तर चलता रहा है उसी की सफलता सुन्दर कहलाती है। अत: चलते जाओ क्योंकि चलना ही हमारा काम है।

विशेष:

  1. जीवनपथ पर साथी से मिलते-बिछड़ते रहते हैं।
  2. भाषा सहज, सरल तथा भावपूर्ण है।

7. मैं तो फ़कत यह जानता
जो मिट गया वह जी गया
जो बन्दकर पलकें सहज
दो घूट हँसकर पी गया
जिसमें सुधा-मिश्रित गरल, वह साकिया का जाम है।
चलना हमारा काम है।

कठिन शब्दों के अर्थ:
फ़कत = केवल। सहज = स्वाभाविक रूप से। सुधा = अमृत। गरल = विष। साकिया = शराब परोसने वाली लड़की। जाम = प्याला।

प्रसंग:
प्रस्तुत पंक्तियाँ डॉ० शिवमंगल सिंह सुमन द्वारा रचित कविता ‘चलना हमारा काम है’ से ली गई हैं, जिसमें कवि ने गति को जीवन माना है।

व्याख्या:
कवि कहते हैं कि मैं तो केवल इतना जानता हूँ कि जो मिट जाता है वही जी जाता है। जो स्वाभाविक रूप से आँखें बन्द करके सुख-दुःख ऐसे दो घुट हँसकर पी जाता है जिसमें अमृत मिश्रित विष होता है अर्थात् सुख के साथ दुःख भी होते हैं वही वास्तव में साकी का दिया हुआ शराब का प्याला है।

विशेष:

  1. कवि के कहने का तात्पर्य यह है कि जो व्यक्ति जीवन में सुख-दुःख को सहज भाव से लेता है। उसी का जीवन है।
  2. भाषा उर्दू शब्दों युक्त भावपूर्ण है।

मानव बनो, मानव ज़रा

1. है भूल करना प्यार भी
है भूल यह मनुहार भी
पर भूल है सबसे बड़ी
करना किसी का आसरा
मानव बनो, मानव ज़रा।

कठिन शब्दों के अर्थ:
मनुहार = खुशामद, चापलूसी। आसरा = सहारा, आश्रय।

प्रसंग:
प्रस्तुत पद्यांश कवि शिवमंगल सिंह ‘सुमन’ की कविता ‘मानव बनो, मानव जरा’ में से लिया गया है। प्रस्तुत कविता में कवि ने मनुष्य को आत्म-निर्भर होने की बात कही है। कवि का मानना है कि आँसू बहाने, किसी का आश्रय ग्रहण करने या किसी के सामने हाथ फैलाने का कोई लाभ नहीं है। अगर जलना ही है तो धरती के कल्याण के लिए जलो।

व्याख्या:
कवि मनुष्य को आत्मनिर्भर बनने का संदेश देते हुए कहते हैं कि प्यार करना भी भूल है और किसी की खुशामद करना भी भूल है। परन्तु इन सबसे बड़ी भूल है किसी दूसरे का आश्रय लेना अतः हे मनुष्य ! तुम मानव बनो, ज़रा मानव बन कर देखो।

विशेष:

  1. कवि ने आत्मनिर्भर बनने की प्रेरणा दी है।
  2. भाषा सरल तथा भावपूर्ण है। अनुप्रास अलंकार है।

2. अब अश्रु दिखलाओ नहीं
अब हाथ फैलाओ नहीं
हुंकार कर दो एक जिससे
थरथरा जाए धरा
मानव बनो, मानव ज़रा।

कठिन शब्दों के अर्थ:
हुँकार = गर्जन। धरा = पृथ्वी।

प्रसंग:
प्रस्तुत पंक्तियाँ डॉ० शिवमंगल सिंह सुमन द्वारा रचित कविता ‘मानव बनो जरा’ से ली गई हैं, जिसमे कवि ने. मनुष्य का मानवतावाद का संदेश दिया है।

व्याख्या:
कवि मनुष्य को आत्मनिर्भर बनने का सन्देश देते हुए कहता है कि अब तुम आँसू बहा कर मत दिखाओ और न ही किसी के सामने हाथ फैलाओ बल्कि ऐसी गर्जना करो कि जिस से पृथ्वी काँप उठे। अतः हे मनुष्य ! तुम मानव बनो, ज़रा मानव बनकर देखो।

विशेष:

  1. मनुष्य को किसी के सम्मुख हाथ नहीं फैलाना चाहिए।
  2. भाषा सरल भावपूर्ण हैं।

3. उफ़ हाय कर देना कहीं
शोभा तुम्हें देता नहीं
इन आँसुओं से सींच कर दो
विश्व का कण-कण हरा
मानव बनो, मानव ज़रा।

कठिन शब्दों के अर्थ:
उफ़ हाय करना = कष्ट में कराह उठना।

प्रसंग:
प्रस्तुत पंक्तियाँ डॉ शिवमंगल सिंह सुमन द्वारा रचित कविता ‘मानव बनो ज़रा’ से ली गई हैं, जिसमें कवि ने मनुष्य का मानवतावाद का संदेश दिया है।

व्याख्या:
कवि कहते हैं कि कष्ट में कराहना-हाय तौबा करना तुम्हें शोभा नहीं देता बल्कि तुम्हें चाहिए कि अपने इन आँसुओं से सींच कर विश्व के कण-कण को हरा कर दो अर्थात् धरती का कण-कण अपनी संवेदना से भर दो। अत: हे मनुष्य ! तुम मानव बनो और ज़रा मानव बन कर देखो।

विशेष:

  1. मनुष्य को दुःख में धैर्य धारण करना चाहिए।
  2. भाषा सरल तथा भावपूर्ण है। पुनरुक्ति प्रकाश अलंकार है।

PSEB 12th Class Hindi Solutions Chapter 10 शिवमंगल सिंह ‘सुमन’

4. अब हाथ मत अपने मलो
जलना अगर ऐसे जलो
अपने हृदय की भस्म से
कर दो धरा को उर्वरा
मानव बनो, मानव ज़रा।

कठिन शब्दों के अर्थ:
उर्वरा = उपजाऊ। हाथ मलना = पछताना।

प्रसंग:
प्रस्तुत पंक्तियाँ डॉ० शिवमंगल सिंह सुमन द्वारा रचित कविता ‘मानव बनो ज़रा’ से ली गई हैं, जिसमें कवि ने मनुष्य का मानवतावाद को संदेश दिया है।

व्याख्या:
कवि कहते हैं कि अब पछताने से कोई लाभ न होगा। तुम्हें यदि जलना ही है तो अपने हृदय की भस्म से धरती को उपजाऊ बना दो अर्थात् धरती के कल्याण के लिए जलो जिस से मानवता तुम पर गर्व कर सके। अतः हे मनुष्य ! तुम मानव बनो और ज़रा मानव बनकर तो देखो।

विशेष:

  1. मनुष्य को लोककल्याण करने की प्रेरणा दे रहा है।
  2. भाषा सरल मुहावरेदार है। उद्बोधनात्मक स्वर है।

शिवमंगल सिंह ‘सुमन’ Summary

शिवमंगल सिंह ‘सुमन’ जीवन परिचय

शिवमंगल सिंह ‘सुमन’ जी का जीवन परिचय दीजिए।

शिवमंगल सिंह ‘सुमन’ का जन्म उत्तर प्रदेश के उन्नाव जिले के झगरपुर गाँव में 16 अगस्त, सन् 1916 ई० को हुआ था। आप की आरम्भिक शिक्षा रीवां और ग्वालियर में हुई। काशी हिन्दू विश्वविद्यालय से आपने हिन्दी विषय में एम० ए० और डी० लिट० की उपाधियां प्राप्त की। इन्होंने हाई स्कूल के अध्यापक पद से लेकर विश्वविद्यालय के उप-कुलपति पद पर कार्य किया। सन् 1956-61 तक आपने नेपाल में भारत सरकार के सांस्कृतिक प्रतिनिधि के तौर पर कार्य किया। आपको ‘विश्वास बढ़ता ही गया’ काव्य संग्रह पर देव पुरस्कार, ‘पर आँखें नहीं भरीं’ पर उत्तर प्रदेश सरकार द्वारा नवीन पुरस्कार, ‘मिट्टी की बारात’ पर साहित्य अकादमी पुरस्कार, तथा सोवियतलैंड नेहरू पुरस्कार से सम्मानित किया गया था। इनकी अन्य रचनाएँ हिल्लोक, प्रणय सृजन, जीवन के गान हैं।

शिवमंगल सिंह ‘सुमन’ कविताओं का सार

चलना हमारा काम है कविता ने मनुष्य को सांसारिक जीवन में आने वाले सुख-दुःखों को समभाव से ग्रहण करते हुए निरंतर अपने लक्ष्य की ओर बढ़ने की प्रेरणा दी है क्योंकि कठिनाइयों का सामना करना ही जीवन है। कुछ साथी मिलेंगे, कुछ बिछड़ेंगे-परन्तु उत्साह और हिम्मत से आगे बढ़ते रहना चाहिए।

‘मानव बनो, मानव जरा’ कविता में कवि ने मनुष्य को आंसू बहाने, पराश्रित होने घबरा जाने के स्थान पर आत्मनिर्भर बनने का संदेश दिया है तथा संसार को संवेदनापूर्ण बनाकर लोककल्याण का मार्ग अपनाने पर बल दिया है।

PSEB 12th Class Hindi Solutions Chapter 9 सच्चिदानन्द हीरानन्द, वात्स्यायन ‘अज्ञेय’

Punjab State Board PSEB 12th Class Hindi Book Solutions Chapter 9 सच्चिदानन्द हीरानन्द, वात्स्यायन ‘अज्ञेय’ Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Hindi Chapter 9 सच्चिदानन्द हीरानन्द, वात्स्यायन ‘अज्ञेय’

Hindi Guide for Class 12 PSEB सच्चिदानन्द हीरानन्द, वात्स्यायन ‘अज्ञेय’ Textbook Questions and Answers

(क) लगभग 40 शब्दों में उत्तर दें:

प्रश्न 1.
‘साँप’ कविता का उद्देश्य स्पष्ट करें।
उत्तर:
प्रस्तुत कविता आधुनिक नागरिक सभ्यता पर एक तीखा व्यंग्य है। कवि के अनुसार आज का सभ्य नगर निवासी पूरी तरह आत्म केन्द्रित हो चुका है। स्वार्थपरता उस पर इस सीमा तक हावी हो चुकी है कि उसकी सहज मानवीयता पूरी तरह लुप्त हो गई है। यही नहीं उसे दूसरों को पीड़ित करने और यातना देने में विशेष सुख प्राप्त होने लगा है।

प्रश्न 2.
‘साँप’ कविता तथाकथित सभ्य व नगर समाज पर एक करारी चोट है। आप इससे कहाँ तक सहमत हैं ?
उत्तर:
हम कवि से पूर्णतः सहमत हैं क्योंकि नगर में रहने वाला तथाकथित सभ्य समाज आज इतना स्वार्थी और आत्म केन्द्रित हो गया है कि उसे किसी दुःख दर्द की परवाह ही नहीं। भौतिकवाद और नकली चेहरे का मुखौटा ओढ़े हुए वह भीतर से इतना विषैला हो गया है जितना जंगल में रहने वाला साँप वह दूसरों को उसमें से चोट पहुँचाने में जरा भी नहीं हिचकता।

प्रश्न 3.
‘जो पुल बनाएँगे’ कविता में कवि ने प्राचीन प्रतीकों के माध्यम से आज के युग सत्य को प्रकट किया है। स्पष्ट करें।
उत्तर:
कवि ने प्राचीन प्रतीकों नल-नील, श्रीराम और रावण के प्रतीकों द्वारा आज के इस सत्य का उद्घाटन किया है कि पुल बनाने वाले मजदूरों का नाम नहीं होता, नाम होता है इंजीनियर का। लड़ती सेना है नाम सरदार का होता है। वास्तविक निर्माता इतिहास के पन्नों में मिट कर रह जाता है। इतिहास में उसका कोई उल्लेख नहीं होता। नींव की ईंट की भूमिका को नज़रअंदाज कर दिया जाता है और उस नींव पर खड़े भवन को याद किया जाता है। लोग ताजमहल को याद करते हैं उसे बनाने वाले मजदूरों, कारीगरों को नहीं, बस यही कहते हैं कि इसे शाहजहाँ ने बनवाया है।

PSEB 12th Class Hindi Solutions Chapter 9 सच्चिदानन्द हीरानन्द, वात्स्यायन ‘अज्ञेय’

प्रश्न 4.
‘साँप’ कविता का केन्द्रीय भाव लिखें।
उत्तर:
प्रस्तुत कविता में आधुनिक सभ्यता से ध्वस्त होते हुए मानव मूल्यों पर खेद व्यक्त किया गया है। आधुनिक सभ्यता में व्यक्ति स्वार्थी हो गया है जिसके कारण वह जंगली साँप की तरह एक-दूसरे को काटने और निगल जाने पर उतारू हो गया है। कवि के अनुसार इस प्रवृत्ति का आधार वर्तमान पूँजी व्यवस्था है और शोषण उसे सुरक्षित रखता है।

प्रश्न 5.
‘जो पुल बनाएँगे’ कविता का भाव अपने शब्दों में लिखो।
उत्तर:
प्रस्तुत कविता में इतिहास के एक सत्य का उद्घाटन किया है कि इतिहास का वास्तविक निर्माता अनाम ही रह जाता है। नींव की ईंट की भूमिका को इतिहास नज़रअन्दाज कर देता है। ‘लड़े फौज नाम हो सरदार का’ वाली बात हो जाती

(ख) सप्रसंग व्याख्या करें:

प्रश्न 6.
साँप ! तुम सभ्य तो हुए नहीं……विष कहाँ पाया ?”
उत्तर:
कवि साँप को सम्बोधित करता हुआ कहता है कि तुम तो जंगली हो अर्थात् जंगलों में रहने वाले प्राणी हो अतः तुम अभी तक अपने को सभ्य नहीं कह सकते क्योंकि तुम्हें नगरों में बसना नहीं आया और नगरों में बसने वाले ही अपने आप को सभ्य कहलाते हैं। कवि के कहने का तात्पर्य यह है आधुनिक सभ्यता और संस्कृति के केन्द्र नगर में साँप पूरी तरह सभ्य नहीं हो सका अर्थात् साँप ने अभी तक नागरिक सभ्यता को स्वीकार नहीं किया। .. कवि साँप से पूछता है तुम सभ्य भी नहीं हुए, नगरों में बसना भी तुम्हें नहीं आया। फिर तुमने विष कहाँ से पाया है और कहाँ से दूसरों को काटने की कला सीखी ? क्योंकि ये गुण तो सभ्य कहलाने वाले शहरियों में हैं। तात्पर्य यह है कि नागरिक सभ्यता को स्वीकार किये बिना उसने कैसे शहरी जीवन की पूंजीवादी शोषण की प्रवृत्ति को पहचान लिया।

प्रश्न 7.
जो पुल बनाएँगे……..बन्दर कहलाएँगे।
उत्तर:
कवि कहते हैं कि जो लोग पुल बनाएँगे वे अवश्य ही पीछे रह जाएँगे। सेनाएँ उस पुल से पार हो जाएँगी और रावण मारे जाएँगे तथा श्रीराम विजयी होंगे। परन्तु पुल का निर्माण करने वाले नल और नील इतिहास में बन्दर ही कहलाएँगे। कवि का संकेत रामेश्वरम् में समुद्र पर बनाए गए पुल की ओर है जिसको पार कर श्रीराम की सेना ने रावण पर विजय प्राप्त की। किन्तु इतिहास में पुल निर्माता अनाम ही रह गए।

PSEB 12th Class Hindi Guide सच्चिदानन्द हीरानन्द, वात्स्यायन ‘अज्ञेय’ Additional Questions and Answers

अति लघूत्तरात्मक प्रश्न

प्रश्न 1.
अज्ञेय जी का जन्म कब और कहाँ हुआ था?
उत्तर:
7 मार्च, सन् 1911 ई० को बिहार के जिला देवरिया के ‘कसया’ में।

प्रश्न 2.
अज्ञेय जी का देहावसान कब हुआ था?
उत्तर:
4 अप्रैल, सन् 1987 में।

प्रश्न 3.
अज्ञेय का पूरा नाम लिखिए।
उत्तर:
सच्चिदानन्द हीरानंन्द वात्स्यायन ‘अज्ञेय’।

PSEB 12th Class Hindi Solutions Chapter 9 सच्चिदानन्द हीरानन्द, वात्स्यायन ‘अज्ञेय’

प्रश्न 4.
अज्ञेय के द्वारा रचित चार रचनाओं के नाम लिखिए।
उत्तर:
कितनी नावों में कितनी बार, हरी घास पर क्षणभर, बावरा अहेरी, पूर्वा।

प्रश्न 5.
अज्ञेय के दो उपन्यासों के नाम लिखिए।
उत्तर:
नदी के द्वीप, शेखर एक जीवनी।

प्रश्न 6.
‘साँप’ कविता कैसी है?
उत्तर:
प्रयोगवादी-छोटी कविता।

प्रश्न 7.
‘साँप’ कविता की दो विशेषताएं लिखिए।
उत्तर:
प्रतीकात्मक भाषा, व्यंग्यात्मक शैली।

प्रश्न 8.
कवि ने साँप के प्रतीक से क्या व्यक्त करने की कोशिश की है?
उत्तर:
आधुनिक सभ्यता से ध्वस्त होते हुए मानव-मूल्यों पर खेद की अभिव्यक्ति।

प्रश्न 9.
कवि ने व्यंग्य से किसे पहचानने की तरफ संकेत किया है?
उत्तर:
कवि ने शहरी जीवन की पूँजीवादी शोषण प्रवृत्ति को पहचानने की तरफ संकेत किया है।

प्रश्न 10.
अपने आप को सभ्य कौन कहलाना चाहता है?
उत्तर:
नगरवासी।

प्रश्न 11.
पूर्ण रूप से आत्मकेंद्रित कौन हो चुके हैं ?
उत्तर:
स्वार्थ भावों से भरे हुए नगरवासी।

प्रश्न 12.
कवि ने ‘साँप’ कविता में किस शैली का प्रयोग किया है?
उत्तर:
व्यंग्यात्मक शैली।

प्रश्न 13.
‘जो पुल बनायेंगे’ के रचयिता कौन हैं?
उत्तर:
अज्ञेय जी।

प्रश्न 14.
कवि ने ‘जो पुल बनायेंगे’ कविता में किन के प्रति अपने हृदय की पीड़ा को व्यक्त किया है?
उत्तर:
मज़दूरों और शोषितों के प्रति।

वाक्य पूरे कीजिए

प्रश्न 15.
तब कैसे सीखा डसना…………
उत्तर:
विष कहां पाया?

प्रश्न 16.
सेनाएं हो जाएंगी पार………….
उत्तर:
मारे जायेंगे रावन।

PSEB 12th Class Hindi Solutions Chapter 9 सच्चिदानन्द हीरानन्द, वात्स्यायन ‘अज्ञेय’

प्रश्न 17.
जो निर्माता रहे………….
उत्तर:
इतिहास में बंदर कहलायेंगे।]

हाँ-नहीं में उत्तर दीजिए

प्रश्न 18.
साँप ने डसना और विष प्राप्त करना सीख लिया है।
उत्तर:
हाँ।

प्रश्न 19.
पुल बनाने वाले अवश्य ही पीछे रह जाएंगे।
उत्तर:
हाँ।

बोर्ड परीक्षा में पूछे गए प्रश्न

प्रश्न 1.
साँप कविता के कवि का नाम लिखें।
उत्तर:
सच्चिदानंद हीरानंद वात्स्यायन ‘अज्ञेय’।

प्रश्न 2.
कवि अज्ञेय का पूरा नाम क्या है ?
उत्तर:
सच्चिदानंद हीरानंद वात्स्यायन ‘अज्ञेय’।

बहुविकल्पीय प्रश्नोत्तर

1. अज्ञेय को ‘कितनी नावों में कितनी बार’ कविता पर पुरस्कार मिला ?
(क) ज्ञानपीठ
(ख) साहित्य अकादमी
(ग) पद्मश्री
(घ) पद्मभूषण।
उत्तर:
(क) ज्ञानपीठ

2. अज्ञेय किस काल के कवि माने जाते हैं ?
(क) प्रयोगवाद के
(ख) प्रगतिवाद के
(ग) छायावाद के
(घ) निराशावाद के।
उत्तर:
(क) प्रयोगवाद के

3. ‘सांप’ किस भाषा पर आधारित कविता है ?
(क) आशावाद
(ख) निराशावाद
(ग) व्यंग्य
(घ) हास्य।
उत्तर:
(ग) व्यंग्य

4. अज्ञेय को किसका प्रवर्तक कवि माना जाता है ?
(क) प्रगतिवाद का
(ख) प्रयोगवाद का
(ग) तार सप्तक का
(घ) छायावाद का।
उत्तर:
(ग) तार सप्तक का

PSEB 12th Class Hindi Solutions Chapter 9 सच्चिदानन्द हीरानन्द, वात्स्यायन ‘अज्ञेय’

5. ‘नदी के द्वीप’ किस विधा की रचना है ?
(क) काव्य
(ख) गद्य
(ग) उपन्यास
(घ) कहानी।
उत्तर:
(ग) उपन्यास

सच्चिदानन्द हीरानन्द, वात्स्यायन ‘अज्ञेय’ सप्रसंग व्याख्या

साँप

साँप !
तुम सभ्य तो हुए नहीं
नगर में बसना
भी तुम्हें नहीं आया
एक बात पूछू-(उत्तर दोगे?)
तब कैसे सीखा डसना
विष कहाँ पाया?

प्रसंग:
‘साँप’ कविता प्रयोगवादी कविता के प्रवर्तक अज्ञेय जी की एक छोटी कविता है जो उनके काव्य संग्रह ‘इन्द्र धनुष रौंदे हुए’ में संकलित है। इस कविता में अज्ञेय जी ने आधुनिक सभ्यता से ध्वस्त होते हुए मानव मूल्यों पर खेद व्यक्त किया है। शहरी जीवन में आधुनिकता की विकृति सभ्यता के नाम पर व्यक्ति को अकेला छोड़ती हुई, पछाड़ती हुई तेजी से फैल रही है। आज का समाज भी उसी को नवीन संस्कृति मान कर प्राचीन संस्कारों, मूल्यों और आदर्शों को नकार रहा है।
साँप का प्रतीक लेकर नये व्यक्ति की व्याख्या में अज्ञेय जी ने आधुनिक नागरिक सभ्यता की प्रवृत्ति को स्पष्ट किया है जिसका आधार पूँजीवादी व्यवस्था है और शोषण उसे सुरक्षित रखने का आधार।

व्याख्या:
कवि साँप को सम्बोधित करता हुआ कहता है कि तुम तो जंगली हो अर्थात् जंगलों में रहने वाले प्राणी हो अतः तुम अभी तक अपने को सभ्य नहीं कह सकते क्योंकि तुम्हें नगरों में बसना नहीं आया और नगरों में बसने वाले ही अपने आप को सभ्य कहलाते हैं। कवि के कहने का तात्पर्य यह है आधुनिक सभ्यता और संस्कृति के केन्द्र नगर में साँप पूरी तरह सभ्य नहीं हो सका अर्थात् साँप ने अभी तक नागरिक सभ्यता को स्वीकार नहीं किया। .. कवि साँप से पूछता है तुम सभ्य भी नहीं हुए, नगरों में बसना भी तुम्हें नहीं आया। फिर तुमने विष कहाँ से पाया है और कहाँ से दूसरों को काटने की कला सीखी ? क्योंकि ये गुण तो सभ्य कहलाने वाले शहरियों में हैं। तात्पर्य यह है कि नागरिक सभ्यता को स्वीकार किये बिना उसने कैसे शहरी जीवन की पूंजीवादी शोषण की प्रवृत्ति को पहचान लिया।

विशेष:

  1. कवि के कहने का भाव यह है कि अपने आप को सभ्य कहलाने वाला नगर निवासी पूरी तरह आत्म केन्द्रित हो चुका है। स्वार्थपरता उस पर इस सीमा तक हावी हो गयी है कि उसकी सहज मानवीयता पूर्ण रूप से लुप्त हो गई है। यही नहीं उसे तो दूसरों को पीड़ित करने और यातना देने में विशेष सुख प्राप्त होता है। इस तरह कवि ने आधुनिक सभ्यता के ध्वस्त होते हुए मानव मूल्यों पर खेद व्यक्त किया है।
  2. भाषा प्रतीकात्मक तथा भावपूर्ण है। शैली व्यंग्यात्मक है।

जो पुल बनायेंगे

जो पुल बनायेंगे
वे अनिवार्यतः
पीछे रह जायेंगे।
सेनाएं हो जायेंगी पार
मारे जायेंगे रावण
जयी होंगे राम,
जो निर्माता रहे,
इतिहास में
बन्दर कहलायेंगे।

कठिन शब्दों के अर्थ:
अनिवार्यतः = अवश्य ही, यकीनन। जयी = विजेता। निर्माता = बनाने वाले।

प्रसंग:
‘जो पुल बनायेंगे’ कविता प्रयोगवादी कवि अज्ञेय जी के काव्य संग्रह ‘पहले मैं सन्नाटा बुनता हूँ’ में संकलित है। प्रस्तुत कविता में कवि ने इतिहास के निर्माता अर्थात् नींव की ईंट के अनाम रह जाने की त्रासदी का उल्लेख किया है।

व्याख्या:
कवि कहते हैं कि जो लोग पुल बनाएँगे वे अवश्य ही पीछे रह जाएँगे। सेनाएँ उस पुल से पार हो जाएँगी और रावण मारे जाएँगे तथा श्रीराम विजयी होंगे। परन्तु पुल का निर्माण करने वाले नल और नील इतिहास में बन्दर ही कहलाएँगे। कवि का संकेत रामेश्वरम् में समुद्र पर बनाए गए पुल की ओर है जिसको पार कर श्रीराम की सेना ने रावण पर विजय प्राप्त की। किन्तु इतिहास में पुल निर्माता अनाम ही रह गए।

विशेष:

  1. आधुनिक युग की भी यही त्रासदी है कि नींव की ईंट अर्थात् इतिहास निर्माता अनाम ही रह जाता है। आधुनिक युग में पुल बनाने वाले मजदूरों का कहीं नाम नहीं होता, नाम होता है तो इंजीनियर का।
  2. भाषा प्रतीकात्मक तथा भावपूर्ण है।

सच्चिदानन्द हीरानन्द, वात्स्यायन ‘अज्ञेय’ Summary

सच्चिदानन्द हीरानन्द, वात्स्यायन ‘अज्ञेय’ जीवन परिचय

‘अज्ञेय’ जी का जीवन परिचय दीजिए।

करतारपुर के भणोत सारस्वत ब्राह्मण परिवार से सम्बन्ध रखने वाले सच्चिदानंद का जन्म 7 मार्च, सन् 1911 ई० को बिहार के जिला देवरिया के ‘कसया’ नामक स्थान पर हुआ। वहाँ इनके पिता हीरानन्द शास्त्री पुरातत्व विभाग में काम करते थे। पिता के साथ इन्होंने अनेक प्रदेशों का भ्रमण किया। इन्होंने सन् 1925 ई० में पंजाब विश्वविद्यालय से मैट्रिक पास करके यहीं से सन् 1929 में बी० एससी० की परीक्षा पास की। एम० ए० अंग्रेज़ी में दाखिला लिया किन्तु स्वतन्त्रता युद्ध में कूद पड़ने के कारण पढ़ाई बीच में ही छोड़ दी और क्रान्तिकारी साथियों के साथ पकड़े गए।

इस अवधि में ये चार वर्ष तक जेल में भी रहे और यहीं से आपने अपना साहित्यिक जीवन आरम्भ किया। अपने जीवन में आपने अनेक पत्र-पत्रिकाओं का सम्पादन किया और अनेक नौकरियाँ की और छोड़ी तथा देश-विदेश की कई यात्राएँ कीं।

इन्हें इनकी काव्यकृति ‘आंगन के पार. द्वार’ पर साहित्य अकादमी पुरस्कार, ‘कितनी नावों में कितनी बार’ भारतीय ज्ञानपीठ पुरस्कार तथा इंटरनेशनल पोएट्री एवार्ड से सम्मानित किया गया था। 4 अप्रैल, सन् 1987 को अज्ञेय जी का निधन हो गया। इनकी प्रमुख काव्य रचनाएँ, हरी घास पर क्षणभर, बाबरा अहेरी, पूर्वा इन्द्रधनुष रौंदे हुए तारसप्तक हैं। शेखर एक जीवनी तथा नदी के द्वीप उनके प्रमुख उपन्यास हैं।

PSEB 12th Class Hindi Solutions Chapter 8 हरिवंशराय बच्चन

Punjab State Board PSEB 12th Class Hindi Book Solutions Chapter 8 हरिवंशराय बच्चन Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Hindi Chapter 8 हरिवंशराय बच्चन

Hindi Guide for Class 12 PSEB हरिवंशराय बच्चन Textbook Questions and Answers

(क) लगभग 40 शब्दों में उत्तर दें:

प्रश्न 1.
‘पौधों की पीढ़ियाँ’ में छोटे-छोटे सुशील और विनम्र पौधों का क्या कहना है ?
उत्तर:
बड़े बरगद के पेड़ की छत्र-छाया में रहने वाले छोटे-छोटे पौधे अपने को किस्मत वाला मानते हैं जो उन्हें बड़े पेड़ का संरक्षण मिला है। उन्हें किसी प्रकार की कोई चिन्ता नहीं है क्योंकि गर्मी, सर्दी या बरसात की सब मुसीबतें बरगद का पेड़ अपने ऊपर झेल लेता है। उसी के आसरे हम दिन काट रहे हैं। हम निश्चित हैं और सुखी हैं।

प्रश्न 2.
‘बरगद का पेड़’ किसका प्रतीक है ? स्पष्ट करें।
उत्तर:
बरगद का पेड़ बड़े-बुजुर्गों का प्रतीक है जो अपने से छोटों को, अपने परिवार को संरक्षण प्रदान करते हैं तथा उनकी मुसीबतें अपने ऊपर झेल लेते हैं।

PSEB 12th Class Hindi Solutions Chapter 8 हरिवंशराय बच्चन

प्रश्न 3.
‘पौधों की पीढ़ियाँ’ युग सत्य को उद्भासित करती हैं, स्पष्ट करें।
उत्तर:
नई और पुरानी पीढ़ी में युगों से विचार भेद रहा है किंतु वर्तमान युग का सत्य यह है कि नई पीढ़ी ने विद्रोह दर्शाने के साथ-साथ पुरानी पीढ़ी के अस्तित्व को ही नकारना शुरू कर दिया है। उसे पुरानी पीढ़ी का अस्तित्व असहय लगने लगा है। इसी कारण वह पुरानी पीढ़ी को समूल नष्ट करने पर तुल गई है। युग की इस भयावह स्थिति का यथार्थ चित्र कवि ने प्रस्तुत कविता में चित्रित किया है।

प्रश्न 4.
‘मधु पात्र टूटने’ तथा ‘मंदिर के ढहने’ के द्वारा कवि क्या कहना चाहता है ?
उत्तर:
‘मधुपात्र टूटने’ के द्वारा कवि कहना चाहता है कि यदि किसी कारण से तुम्हारी कोई बहुमूल्य वस्तु खो जाती है तो उस को लेकर दु:खी होने की बजाए जो कुछ शेष बचा है उसी को काम में लाते हुए नए सिरे से निर्माण करना चाहिए। नए संसार की रचना करनी चाहिए। यही बात कवि ने मंदिर के ढहने के द्वारा कही है कि यदि तुम्हारी कल्पना, तुम्हारी भावनाओं, तुम्हारे सपनों से बना हुआ मंदिर ढह जाता है तो निराश न होकर शेष बचे ईंट, पत्थर और कंकर एकत्र कर एक नए संसार, नये मंदिर का निर्माण करना चाहिए।

प्रश्न 5.
‘अंधेरे का दीपक’ कविता का सार लिखो।
उत्तर:
प्रस्तुत कविता बच्चन जी का एक आशावादी गीत है। कवि मनुष्य को यह सन्देश देना चाहता है कि कल्पना के असफल हो जाने पर, भावनाओं और स्वप्नों के टूट जाने पर तुम्हें निराश नहीं होना चाहिए बल्कि जो कुछ भी तुम्हारे पास बचा है उसे ही संजोकर नवनिर्माण करना चाहिए। रात भले ही अन्धेरी है पर दीपक जलाकर उस अन्धकार को दूर करने से तुम्हें किस ने रोका है।

(ख) सप्रसंग व्याख्या करें:

प्रश्न 6.
कल्पना के हाथ से कमनीय …. था ।
उत्तर:
कवि कहते हैं कि माना कि रात अँधेरी है परन्तु इस अँधेरी रात में प्रकाश फैलाने के लिए दीपक जलाने से तुम्हें किस ने रोका है? मान लो कि तुम ने कल्पना में जिस सुंदर महल का निर्माण किया था और अपनी भावनाओं से जो तंबू तान दिए थे जिन्हें तुमने अपने स्वप्नों से अपनी पसंद के अनुसार सजाया था, और जो स्वर्ग में भी कठिनाई से प्राप्त अर्थात् दुर्लभ रंगों से लिप्त था। यदि वह महल, ढह जाए अर्थात् तुम्हारी कल्पना साकार नहीं होती, तुम्हारे सपने अधूरे रह जाते हैं, तो ढहे हुए उस महल के ईंट, पत्थर और कंकड़ों को जोड़ कर एक शांतिदायक कुटिया बनाना भी कब मना है ? माना कि रात अँधेरी है और अंधकार को दूर करने के लिए दीपक जलाने से तुम्हें कौन रोकता है ?

प्रश्न 7.
नहीं वक्त का जुल्म हमेशा ….. इसे समूचा।
उत्तर:
कवि वर्तमान पीढ़ी द्वारा बड़ों को समूल नष्ट करने की बात का उल्लेख करता हुआ कहता है कि हम समय के अत्याचार को सदा इसी प्रकार सहन नहीं करते जाएँगे। हम तो काँटों की आरी और कुल्हाड़ी तैयार करेंगे। फिर आप जब यहाँ आएँगे तो बरगद की डाली-डाली कटी हुई पाएँगे और यह बरगद का पेड़ जो अपने आपको बड़ा समझता है डालियों और पत्तों से रहित एक सूखे पेड़ की तरह नंगा बूचा रह जाएगा। हम इसे सारे का सारा निगल जाएँगे।

PSEB 12th Class Hindi Guide हरिवंशराय बच्चन Additional Questions and Answers

अति लघूत्तरात्मक प्रश्न

प्रश्न 1.
हरिवंशराय बच्चन’ का जन्म कब और कहाँ हुआ था?
उत्तर:
27 नवंबर, सन् 1907 को इलाहाबाद में।

प्रश्न 2.
बच्चन को साहित्य अकादमी पुरस्कार किस रचना पर प्राप्त हुआ था?
उत्तर:
‘दो चट्टानों’ पर।

PSEB 12th Class Hindi Solutions Chapter 8 हरिवंशराय बच्चन

प्रश्न 3.
हरिवंशराय बच्चन की दो रचनाओं के नाम लिखिए।
उत्तर:
मधुशाला, मधुबाला, निशा निमंत्रण, दो चट्टानें।

प्रश्न 4.
हरिवंशराय बच्चन’ का देहावसान कब हुआ था ?
उत्तर:
सन् 2002 में।

प्रश्न 5.
‘पौधों की पीढ़ियों’ में कवि ने किस-किस के बीच अंतर दर्शाया है?
उत्तर:
पुरानी और नई पीढ़ी की विचारधारा के बीच।

प्रश्न 6.
‘बरगद का पेड़’ किसका प्रतीक है?
उत्तर:
पुरानी पीढ़ी का।

प्रश्न 7.
नई पीढ़ी के प्रतीक कौन-से हैं ?
उत्तर:
बरगद के नीचे उगे छोटे-छोटे असंतुष्ट और रुष्ट कुछ पौधे।

प्रश्न 8.
कवि के अनुसार नई पीढ़ी किस स्वभाव की है?
उत्तर:
उग्र, विद्रोही और निरादर के भाव से भरी हुई।

प्रश्न 9.
‘अंधेरे का दीपक’ कविता में कवि का स्वर कैसा है?
उत्तर:
आशावादी।

प्रश्न 10.
‘अंधेरी रात’ किसकी प्रतीक है?
उत्तर:
गरीबी, निराशा, पीड़ा, हताशा और दुःख।

प्रश्न 11.
कवि की भाषा में कैसे शब्दों के प्रयोग की अधिकता है?
उत्तर:
तत्सम और तद्भव शब्दों की।

PSEB 12th Class Hindi Solutions Chapter 8 हरिवंशराय बच्चन

प्रश्न 12.
कवि ने ‘बरगद का पेड़’ कविता के माध्यम से क्या व्यक्त किया है?
उत्तर:
वर्तमान युग की भयावह स्थिति की यथार्थता।।

वाक्य पूरे कीजिए

प्रश्न 13.
छोटे-छोटे कुछ पौधे…….
उत्तर:
बड़े सुशील-विनम्र।

प्रश्न 14.
हमको बौना बना रखा..
उत्तर:
हम बड़े दुःखी हैं।

प्रश्न 15.
और निगल जाएँगे……
उत्तर:
तन हम इसे-इसे समूचा।

प्रश्न 16.
है अंधेरी रात………………………।
उत्तर:
पर दीवा जलाना कब मना है।

हाँ-नहीं में उत्तर दीजिए

प्रश्न 17.
‘अंधेरे का दीपक’ एक निराशावादी कविता है।
उत्तर:
नहीं।

प्रश्न 18.
नई-पुरानी पीढ़ियों में सदा ही भेद रहा है।
उत्तर:
हाँ।

प्रश्न 19.
बरगद का पेड़ बड़े-बुजुर्गों का प्रतीक है।
उत्तर:
हाँ।

बहुविकल्पीय प्रश्नोत्तर

1. भारत सरकार ने बच्चन को किस मंत्रालय में हिंदी विशेषज्ञ नियुक्त किया ?
(क) भारत
(ख) स्वदेश
(ग) विदेश
(घ) श्रम
उत्तर:
(ग) विदेश

2. ‘दो चट्टानों’ पर कवि को कौन सा पुरस्कार मिला?
(क) साहित्य
(ख) साहित्य अकादमी
(ग) ज्ञानपीठ
(घ) पद्मभूषण
उत्तर:
(ख) साहित्य अकादमी

3. श्री हरिवंशराय बच्चन ने आत्मकथा कितने भागों में लिखी ?
(क) एक
(ख) दो
(ग) तीन
(घ) चार
उत्तर:
(घ) चार

PSEB 12th Class Hindi Solutions Chapter 8 हरिवंशराय बच्चन

4. बच्चन को भारत सरकार ने किस अलंकार से अलंकृत किया ?
(क) पद्मभूषण
(ख) पद्मविभूषण
(ग) पद्मश्री
(घ) ज्ञानपीठ
उत्तर:
(ख) पद्मविभूषण

5. ‘अंधेरे का दीप’ कविता किस प्रकार की कविता है ?
(क) आशावादी
(ख) निराशावादी
(ग) प्रयोगवादी
(घ) प्रगतिवादी
उत्तर:
(क) आशावादी

हरिवंशराय बच्चन सप्रसंग व्याख्या

पौधों की पीढ़ियाँ कविता का सार

‘पौधों की पीढ़ियाँ’ कविता में कवि ने पुरानी और नई पीढ़ी की विचारधारा के अन्तर को स्पष्ट किया है। प्राचीन समय में बुजुर्गों की छत्रछाया को वरदान माना जाता था, जो आज अभिशाप बन गई है। बरगद के पेड़ के नीचे उगे छोटे-छोटे पौधे स्वयं को उस की छत्रछाया में समस्त विपत्तियों से सुरक्षित मानकर सौभाग्यशाली मानते हैं। इसके बाद की पीढ़ी बरगद के नीचे के पौधे स्वयं को बदकिस्मत कहते हैं क्योंकि बरगद की छाया ने उन्हें बौना बनाकर खतरों का सामना नहीं करने दिया। इसके भी बाद की पीढ़ी उदंडतापूर्वक बरगद पर आरोप लगाती है कि उन्हें छोटा रखकर ही वह बड़ा बना हुआ है, यदि वे पहले जन्म लेते तो बरगद के बड़े भाई होते। इस प्रकार वर्तमान पीढ़ी द्वारा अपने अंग्रेजों के प्रति विद्रोह को कवि ने उचित नहीं माना है।

1. देखा, एक बड़ा बरगद का पेड़ खड़ा है।
उसके नीचे हैं
छोटे-छोटे कुछ पौधे
बड़े सुशील-विनम्र
लगे मुझसे यों कहने,
“हम कितने सौभाग्यवान् हैं।
आसमान से आग बरसे, पानी बरसे,
आँधी टूटे, हमको कोई फिकर नहीं है ।
एक बड़े की वरद छत्र-छाया के नीचे
हम अपने दिन बिता रहे हैं
बड़े सुखी हैं !”

कठिन शब्दों के अर्थ:
सुशील = अच्छे स्वभाव वाले। विनम्र = विनीत, झुके हुए। आगी = आग। वरद = वर देने वाला। छत्र-छाया = आश्रय।

प्रसंग:
प्रस्तुत पद्यांश छायावादोत्तर युग के कवि डॉ० हरिवंशराय बच्चन’ द्वारा लिखित काव्यकृति ‘बहुत दिन बीते’ में संकलित कविता ‘पौधों की पीढ़ियाँ’ में से लिया गया है। प्रस्तुत कविता में कवि ने नई और पुरानी पीढ़ी की सोच में अन्तर को स्पष्ट किया है। नई पीढ़ी अपने बड़ों की छत्र-छाया में सुख का अनुभव करती थी जबकि नई पीढ़ी पुरानी पीढ़ी के प्रति विद्रोह करती है, उसके अस्तित्व को नकारते हुए उन्हें समूल नष्ट करने पर उतारू है।

व्याख्या:
कवि कहते हैं कि मैंने देखा कि एक बड़ा बरगद का पेड़ खड़ा है। उसके नीचे कुछ छोटे-छोटे पौधे उगे हैं जो बड़े अच्छे स्वभाव और विनीत भाव के थे। वे छोटे-छोटे पौधे कवि से कहने लगे कि हम कितने सौभाग्यशाली हैं कि आसमान से चाहे आग बरसे या पानी अर्थात् गर्मी की ऋतु हो या वर्षा ऋतु , आँधी तूफान आए पर हमें कोई चिंता नहीं है। क्योंकि हम एक बड़े बरगद के वृक्ष की छत्र-छाया में रह कर अपने दिन बिता रहे हैं और बड़े सुखी हैं। बरगद उन की रक्षा करता है।

विशेष:

  1. कवि के अनुसार पुराने समय में लोग किसी बड़े के आश्रय में रह कर सुख एवं सुरक्षा का आभास करते थे क्योंकि उनका मानना था कि बड़े उनकी हर हाल में रक्षा करेंगे और सुख सुविधा का ध्यान रखेंगे और रखते हैं। बड़ों के संरक्षण में रह कर वे संतुष्ट थे। छोटे बड़ों के सामने विनम्र और विनीत भाव से खड़े रहते थे तथा उनका आदर करते थे।
  2. भाषा अत्यन्त सरल तथा प्रतीकात्मक है।
  3. अनुप्रास, पुनरुक्ति प्रकाश तथा मानवीकरण अलंकार हैं।

2. देखा, एक बड़ा बरगद का पेड़ खड़ा है;
उसके नीचे हैं
छोटे-छोटे कुछ पौधे
असंतुष्ट और रुष्ट।
देखकर मुझको बोले,
“हम भी कितने बदकिस्मत हैं!
जो खतरों का नहीं सामना करते
कैसे वे ऊपर को उठ सकते हैं !”
इसी बड़े की छाया ने तो
हमको बौना बना रखा
हम बड़े दुःखी हैं।

कठिन शब्दों के अर्थ:
रुष्ट = नाराज़। बौना = छोटे कद का।।

प्रसंग:
प्रस्तुत पंक्तियाँ हरिवंश राय बच्चन द्वारा रचित कविता ‘पौधों की पीढ़ियाँ’ से ली गई हैं, जिसमें कवि ने नई और पुरानी पीढ़ी की बुजुर्गों के प्रति विचारधारा का विश्लेषण किया है।

व्याख्या:
कवि बदले परिवेश में नई पीढ़ी के मनोभावों को व्यक्त करता हुआ कहता है कि मैंने देखा कि बड़ा बरगद का पेड़ खड़ा है जिसके नीचे कुछ छोटे-छोटे पौधे थे जो असंतुष्ट और नाराज़ थे। कवि कहता है कि मुझे देखकर वे छोटे-छोटे पौधे कहने लगे कि हम कितने बदकिस्मत हैं जो खतरों का सामना नहीं कर सकते क्योंकि हमारे स्थान पर यह बड़ा बरगद का पेड़ सब कुछ सह लेता है। बिना संघर्ष किए तथा खतरों का सामना करके हम कैसे उन्नति कर सकते हैं, क्योंकि इसी बड़े बरगद के पेड़ की छाया ने हमें छोटे कद का बना रखा है। अतः हम बड़े दुःखी हैं क्योंकि हम कुछ नहीं कर सकते।

विशेष:

  1. कवि का भाव यह है कि नई पीढ़ी अपने बुजुर्गों से बड़ी नाराज़ है क्योंकि उन्हें लगता है कि बड़ों का संरक्षण उन की उन्नति एवं विकास में बाधक बन रहा है। बड़ों के संरक्षण में वे संघर्ष करने, खतरों का सामना करने से वंचित रह जाते हैं। कवि ने यहाँ दूसरी पीढ़ी की बात की है जो बड़ों के संरक्षण से असंतुष्ट और नाराज़ है।
  2. भाषा सरल तथा प्रतीकात्मक है।
  3. अनुप्रास, पुनरुक्ति प्रकाश तथा मानवीकरण अलंकार है।

PSEB 12th Class Hindi Solutions Chapter 8 हरिवंशराय बच्चन

3. देखा, एक बड़ा बरगद का पेड़ खड़ा है
उसके नीचे हैं
छोटे-छोटे कुछ पौधे
तने हुए उद्दण्ड।
देखकर मुझको गरजे,
“हमको छोटा रखकर ही
यह बड़ा बना है,
जन्म अगर हम पहले पाते
तो हम इसके अग्रज होते,
हम इसके दादा कहलाते,
इस पर छाते।”

कठिन शब्दों के अर्थ:
तने हुए = अकड़ कर खड़े हुए। उदंड = गुस्ताख, जिसके स्वर में विद्रोह झलकता हो, किसी की न मानने वाला। अग्रज = बड़े। छाते = छाया प्रदान करते।

प्रसंग:
प्रस्तुत पंक्तियाँ हरिवंशराय बच्चन द्वारा रचित कविता ‘पौधों की पीढ़ियाँ’ से ली गई हैं, जिसमें कवि ने नई और पुरानी पीढ़ी की विचारधारा का अन्तर प्रस्तुत किया है।

व्याख्या:
कवि वर्तमान पीढ़ी की अपने बड़ों के प्रति उदंडता का वर्णन करता हुआ कहता है कि मैंने देखा कि बरगद का बड़ा पेड़ खड़ा है, उसके नीचे छोटे-छोटे पौधे कुछ अकड़े हुए विद्रोही स्वभाव के बने हुए हैं । वे कवि को देखकर गरज कर बोले कि यह बरगद का पेड़ हमें छोटा बना कर ही बड़ा बना है। यदि हमारा जन्म भी इससे पहले हुआ होता तो हम इस के बड़े भाई अर्थात् बुजुर्ग या बड़े होते। तब हम इसके दादा कहलाते और इसे अपनी छाया प्रदान करते अर्थात् यह हमारे संरक्षण में रहता।

विशेष:

  1. कवि के अनुसार वर्तमान पीढ़ी अपने बड़ों का आदर करना तो दूर रहा वह उनके प्रति विद्रोह की भावना रखती है। उसे बड़ों का होना असह्य लगने लगा है।
  2. भाषा सरल किन्तु प्रतीकात्मक है।
  3. अनुप्रास, पुनरुक्ति प्रकाश तथा मानवीकरण अलंकार है।

4. नहीं वक्त का जुल्म हमेशा
हम यों ही सहते जाएँगे।
हम काँटो की
आरी और कुल्हाड़ी अब तैयार करेंगे,
फिर जब आप यहाँ आएँगे,
बरगद की डाली-डाली कटती पाएँगे।
ठूठ-मात्र यह रह जाएगा
नंगा-बूचा,
और निगल जाएँगे तन हम इसे समूचा।”

कठिन शब्दों के अर्थ:
जुल्म = अत्याचार । हमेशा = सदा। ढूंठ मात्र = डालियों और पत्तों से रहित सूखा पेड़। समूचा = सारा।

प्रसंग:
प्रस्तुत पंक्तियाँ हरिवंशराय बच्चन द्वारा रचित कविता ‘पौधों की पीढ़ियाँ’ से ली गई हैं, जिसमें नई और पुरानी पीढ़ी के विचारों का अन्तर स्पष्ट किया गया है।

व्याख्या:
कवि वर्तमान पीढ़ी द्वारा बड़ों को समूल नष्ट करने की बात का उल्लेख करता हुआ कहता है कि हम समय के अत्याचार को सदा इसी प्रकार सहन नहीं करते जाएँगे। हम तो काँटों की आरी और कुल्हाड़ी तैयार करेंगे। फिर आप जब यहाँ आएँगे तो बरगद की डाली-डाली कटी हुई पाएँगे और यह बरगद का पेड़ जो अपने आपको बड़ा समझता है डालियों और पत्तों से रहित एक सूखे पेड़ की तरह नंगा बूचा रह जाएगा। हम इसे सारे का सारा निगल जाएँगे।

विशेष:

  1. कवि के अनुसार वर्तमान पीढ़ी अपने बड़ों का निरादर करने पर ही नहीं तुली है बल्कि वह उन्हें समूल नष्ट करना भी चाहती है। इसीलिए वह अपनी पूर्व पीढी के प्रति विद्रोह की भावना रखती है।
  2. भाषा सरल, भावपूर्ण तथा प्रतीकात्मक है।
  3. मानवीकरण, अनुप्रास और पुनरुक्ति प्रकाश अलंकार है।

अन्धेरे का दीपक कविता का सार

‘अन्धेरे का दीपक’ कविता में कवि का स्वर आशावादी है। वह कहता है कि यदि जीवन में तुमने कोई मधुर कल्पना की है और एक अत्यन्त सुन्दर महल बना लिया है, यदि वह टूट भी जाए तो निराश होने के स्थान पर उसी महल के ईंट, पत्थर जोड़कर नई झोंपड़ी तो बना ही सकते हो। यदि तुम्हारा बनाया सुन्दर मदिरापान का पात्र टूट जाए तो तुम अपनी ओर से निर्मल झरने का जल तो पी ही सकते हो। अन्धेरी रात में प्रकाश लाने के लिए दिया जलाने से तुम्हें कौन रोक सकता है ? इसलिए असफलताओं से निराश होने के स्थान पर फिर से प्रयास करना चाहिए। सफलता अवश्य ही मिलेगी।

1. है अँधेरी रात, पर दीवा जलाना कब मना है ?
कल्पना के हाथ से कमनीय
जो मन्दिर बना था,
भावना के हाथ ने जिसमें
वितानों को तना था,
स्वप्न ने अपने करों से
था जिसे रुचि से सँवारा
स्वर्ग के दुष्प्राप्य रंगों
से, रसों से जो सना था।
ढह गया वह तो जुटाकर
ईंट, पत्थर कंकड़ों को।
एक अपनी शांति की
कुटिया बनाना कब मना है?
है अँधेरी रात, पर दीवा जलाना कब मना है ?

कठिन शब्दों के अर्थ:
कमनीय = कोमल, सुंदर। वितान = तंबू, खेमा। करों से = हाथों से। रुचि = पसंद। दुष्प्राप्य = कठिनाई से प्राप्त होने वाला। सना = लिप्त।

प्रसंग:
प्रस्तुत पद्यांश छायावादोत्तर युग के कवि डॉ० हरिवंश राय बच्चन’ जी की काव्यकृति ‘सतरंगिनी’ में संकलित कविता ‘अंधेरे का दीपक’ में से लिया गया है। प्रस्तुत कविता में कवि ने यह संदेश दिया है कि दुःख और अवसादपूर्ण क्षणों में भी मनुष्य को आशा का दामन नहीं छोड़ना चाहिए।

व्याख्या:
कवि कहते हैं कि माना कि रात अँधेरी है परन्तु इस अँधेरी रात में प्रकाश फैलाने के लिए दीपक जलाने से तुम्हें किस ने रोका है? मान लो कि तुम ने कल्पना में जिस सुंदर महल का निर्माण किया था और अपनी भावनाओं से जो तंबू तान दिए थे जिन्हें तुमने अपने स्वप्नों से अपनी पसंद के अनुसार सजाया था, और जो स्वर्ग में भी कठिनाई से प्राप्त अर्थात् दुर्लभ रंगों से लिप्त था। यदि वह महल, ढह जाए अर्थात् तुम्हारी कल्पना साकार नहीं होती, तुम्हारे सपने अधूरे रह जाते हैं, तो ढहे हुए उस महल के ईंट, पत्थर और कंकड़ों को जोड़ कर एक शांतिदायक कुटिया बनाना भी कब मना है ? माना कि रात अँधेरी है और अंधकार को दूर करने के लिए दीपक जलाने से तुम्हें कौन रोकता है ?

विशेष:

  1. कवि के अनुसार सुंदर सपनों के महल के ढह जाने पर निराश और हताश होकर नहीं बैठ जाना चाहिए। असफलता से निराश न होकर नव निर्माण का पुनः संकल्प करके जीवन को नए ढंग से जीना चाहिए।
  2. भाषा तत्सम प्रधान, सरस तथा भावपूर्ण है।
  3. प्रश्न अलंकार तथा उद्बोधनात्मक स्वर है।

PSEB 12th Class Hindi Solutions Chapter 8 हरिवंशराय बच्चन

2. बादलों के अश्रु में धोया
गया नभ-नील नीलम
का बनाया था गया मधु
पात्र मनमोहक, मनोरम,
प्रथम ऊषा की किरण को
लालिमा-सी लाल मदिरा
थी उसी में चमचमाती
नव घनों में चंचला, सम,
वह अगर टूटा मिलाकर
हाथ की दोनों हथेली,
एक निर्मल स्रोत से
तृष्णा बुझाना कब मना है ?
है अंधेरी रात, पर दीवा जलाना कब मना है ?

कठिन शब्दों के अर्थ:
अश्रु = आँसू। मधुपात्र = शराब पीने का प्याला। मनमोहक = मन को मोहने वाला। मनोरम = सुंदर। मदिरा = शराब। चंचला = बिजली। निर्मल= साफ, स्वच्छ । स्रोत = चश्मा, धारा। तृष्णा = प्यास।

प्रसंग:
प्रस्तुत पंक्तियाँ हरिवंश राय बच्चन द्वारा रचित कविता ‘अन्धेरे का दीपक’ से ली गई हैं, जिसमें कवि ने मनुष्य को कभी भी निराश नहीं होने का सन्देश दिया है।

व्याख्या:
कवि निराशा या असफलता मिलने पर भी निराश न होकर उत्साहित होकर फिर से नवनिर्माण की प्रेरणा देता हुआ कहता है कि यदि तुम ने बादलों के आँसुओं से धुले नीले आकाश जैसे बहुमूल्य नीलम पत्थर से बना शराब पीने का प्याला बनाया था, जो अत्यन्त मन को लुभाने वाला और सुंदर बन पड़ा था, उस प्याले में उषा की पहली किरण जैसी लाललाल शराब डाली थी; जो उस प्याले में पड़ी चमचमा रही थी जैसे नए बादलों में बिजली चमकती हो, वह प्याला यदि किसी कारणवश टूट भी जाए तो अपनी दोनों हाथों की हथेलियों की ओक बनाकर किसी साफ चश्मे से अपनी प्यास बुझाने की तो मनाही नहीं है ? माना कि रात अँधेरी है किंतु रात के अंधेरे को दूर करने के लिए दीपक जलाने से तुम्हें किसने रोका

विशेष:

  1. कवि का मानना है कि व्यक्ति को अपनी बहुमूल्य वस्तु के नष्ट होने पर दुःखी होने की बजाए जो कुछ भी पास बचा है उसी के भरोसे जिंदगी जीने का प्रयास करना चाहिए। जो कुछ नष्ट हो गया वह तो वापस नहीं आएगा अतः दुःखी न होकर पूरे उत्साह और लग्न से जीवन जीने के नए रास्ते की खोज करनी चाहिए।
  2. भाषा तत्सम प्रधान, सरस तथा भावपूर्ण है।
  3. अनुप्रास, उपमा तथा मानवीकरण अलंकार है।

हरिवंशराय बच्चन Summary

हरिवंशराय बच्चन जीवन परिचय

हरिवंश राय बच्चन का जीवन परिचय दीजिए।

श्री हरिवंश राय बच्चन का जन्म 27 नवम्बर, सन् 1907 ई० को इलाहाबाद में हुआ। इन्होंने यहीं से अंग्रेज़ी में एम०ए० किया तथा यहीं अंग्रेजी साहित्य पढ़ाते रहे। इन्होंने कैम्ब्रिज विश्वविद्यालय से पीएच०डी० की उपाधि प्राप्त की थी। इन्हें विदेश मन्त्रालय में हिन्दी-विशेषज्ञ के रूप में भारत सरकार ने नियुक्त किया था। ये राज्य सभा के भी सदस्य रहे थे। इन्हें काव्यकृति ‘दो चट्टानों’ पर साहित्य अकादमी पुरस्कार प्रदान किया गया। भारत सरकार ने इन्हें पद्मविभूषण की उपाधि से अलंकृत किया। सन् 2002 में इनका निधन हो गया था।

बच्चन जी की प्रमुख रचनाएँ मधुशाला, मधुकलश, मधुबाला, मिलन यामिनी, निशा-निमन्त्रण, सतरंगिनी, दो चट्टानें हैं।

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

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.

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

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.

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

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.

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

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.

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.

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.

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

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.

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.

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

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.

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.

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.

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 apd an attractive crown on the head. Hence the historians are of the view that this ascetic was none other but Shiva only.

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.

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

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.

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. Hence the historians are of the view that this ascetic was none other but Shiva only.

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.

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

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.

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

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.

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

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.

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

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.

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

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.

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

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

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

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

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.”

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period

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.

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period

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.

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.

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period

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.

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.

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period

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.

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.”

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period

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.

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period

(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 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.

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period

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 :

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.

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.”

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.

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period

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.

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period

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.

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period

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.

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period

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.

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period

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.

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period

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.

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period

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.

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period

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.

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period

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.

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period

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.

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period

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.

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period

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

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period

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

PSEB 12th Class Religion Solutions Chapter 2 Buddhist Movement upto Ashoka Period

14. The Eight fold Path is related to which religion?
(a) Jainism
(b) Buddhism
(c) Islam
(d) Zorastrianism.
Answer:
(b) Buddhism

15. Buddhism believed in how many marks?
(a) 3
(b) 4
(c) 5
(d) 6
Answer:
(a) 3

16. Which one of the following is a false statement?
(a) Mahatma Buddha believed in Karma principle.
(b) He believed in universal brotherhood of mankind.
(c) He believed in yajnas and sacrifices.
(d) He had faith in ahimsa.
Answer:
(c) He believed in yajnas and sacrifices.

17. What was the minimum age fixed to join the Buddha Sangha?
(a) 15
(b) 20
(c) 30
(d) 40
Answer:
(a) 15

18. Which one of the following sect is not associated with Buddhism?
(a) Hinayana
(b) Mahayana
(c) Digambara
(d) Vajrayana
Answer:
(c) Digambara

19. Which one of the following text is not related to Buddhism?
(a) Tripitakas
(b) Acharang Sutra
(c) Deepvansha
(d) Saundrananda
Answer:
(b) Acharang Sutra

20. In which language Lord Buddha preached?
(a) Pali
(b) Sanskrit
(c) Hindi
(d) Ardhamagdi.
Answer:
(a)

21. Who was the writer of Buddha Charita?
(a) Lord Buddha
(b) Ashvaghosha
(c) Nagaijuna
(d) Shanti Dev
Answer:
(b) Ashvaghosha

22. Which one of the following book was written in Sri Lanka?
(a) Tripitakas
(b) Deepvansha
(c) Buddha Charita
(d) Lalit Vistara
Answer:
(b) Deepvansha

23. Which one of the following is known as Boddhi Gita?
(a) Jataka
(b) Patimokh
(c) Dhammapada
(d) Mahavansha.
Answer:
(c) Dhammapada

24. What is the total number of tales given in Jatakas of the previous births of Lord Buddha?
(a) 549
(b) 649
(c) 749
(d) 849
Answer:
(a) 549

25. When was the first Great Council of Buddhism organised?
(a) 485 B.C.
(b) 486 B.C.
(c) 487 B.C.
(d) 488 B.C.
Answer:
(c) 487 B.C.

26. Where was the first Great Council organised?
(a) Rajgriha
(b) Lumbini
(c) Kapilavastu
(d) Kushinagra
Answer:
(a) Rajgriha

27. In which council Tripitakas were written?
(a) First Great Council
(b) Second Great Council
(c) Third Great Council
(d) Fourth Great Council
Answer:
(a) First Great Council

28. When was the second Great Council organised?
(a) 384 B.C.
(b) 385 B.C.
(c) 386 B.C.
(d) 387 B.C.
Answer:
(d) 387 B.C.

29. Who organised the Second Great Council of Buddism?
(a) Ajatashatru
(b) Kalasoka
(c) Mahakashyap
(d) Ashoka
Answer:
(b) Kalasoka

30. When was the Third Great Council of Buddhism organised?
(a) 251 B.C.
(b) 254 B.C.
(c) 255 B.C.
(d) 257 B.C.
Answer:
(a) 251 B.C.

31. Where was the Third Great Council of Buddhism organised?
(a) Pataliputra
(b) Vaisali
(c) Rajgriha
(d) Lumbini
Answer:
(a) Pataliputra

32. Who organised the Third Great Council?
(a) Ajatshatru
(b) Ashoka
(c) Harshavardhana
(d) Kanishka
Answer:
(b) Ashoka

33. Who presided over the Fourth Great Council?
(a) Maha Kashyap
(b) Sabakami
(c) Mogalipulta Tissa
(d) Vasumitra
Answer:
(d) Vasumitra

34. Who of the following was sent to Sri Lanka for preaching Buddhism by Emperor Ashoka?
(a) Rahul
(b) Aananda
(c) Aamarpali
(d) Mohindra
Answer:
(d) Mohindra

PSEB 12th Class History Solutions Chapter 10 Guru Gobind Singh Ji: The Foundation of Khalsa, His Battles and Personality

Punjab State Board PSEB 12th Class History Book Solutions Chapter 10 Guru Gobind Singh Ji: The Foundation of Khalsa, His Battles and Personality Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 History Chapter 10 Guru Gobind Singh Ji: The Foundation of Khalsa, His Battles and Personality

Long Answer Type Questions:

Question 1.
What difficulties were faced by Guru Gobind Singh Ji when he attained the Gurgaddi?
Answer:
Guru Gobind Singh Ji had to face many internal and external difficulties when he ascended the Gurgaddi in 1675 A.D. At that time the age of Guru Gobind Singh Ji was only 9 years, but he had an uphill task before him. First, at that time Aurangzeb was the Mughal ruler of India. He was a very bigot emperor. He could not tolerate the existence of any other religion except Islam. That is why he gave the order of martyrdom to Guru Tegh Bahadur Ji. It is necessary to curtail the cruelties of the Aurangzeb. Secondly, the Hill Chiefs due to their. vested interests were against Guru Gobind Singh Ji. Thirdly, Dhirmalias and Ramraias were conspiring against Guru Ji as they failed to get the Gurgaddi. Fourthly, at that time the Masand system became defunct due to many evils. The Masands had become corrupt. They felt happy looting the Sikhs. Fifthly, the Hindus had lost all their enthusiasm due to centuries of slavery. Consequently, it had become vital to reorganize the Sikh society.

PSEB 12th Class History Solutions Chapter 10 Guru Gobind Singh Ji: The Foundation of Khalsa, His Battles and Personality

Question 2.
Explain any five battles of Guru Gobind Singh Ji.
Answer:
1. Battle of Bhangani, 1688 A.D.: On 22nd September 1688 A.D. Guru Gobind Singh Ji attacked the Hill chiefs at Bhangani. Pir Buddhu Shah of Sadhaura rendered valuable help to Guru Gobind Singh Ji in this battle. The armies of Hill Chiefs were forced to flee the field. This grand victory indeed infused a new spirit among the Sikhs.

2. Battle ofNadaun, 1690 A.D.: After the battle of Bhangani, the Hill Chiefs refused to pay the annual Khiraj (tax) to the Mughals. Therefore, an army under the command of Alif Khan was sent against the Hill Chiefs. He attacked the army of Bhim Chand at Nadaun on March 20, 1690 A.D. Guru Gobind Singh Ji sided with Bhim Chand in this battle. Their joint army pushed back the Mughal army.

3. First Battle of Sri Anandpur Sahib, 1701 A.D.: Guru Gobind Singh Ji laid the foundation of IGialsa Panth at Sri Anandpur Sahib in 1699 A.D. As a result, people started coming to the fold of Sikhism in a large number. The Hill Chiefs saw in it, a great danger to their freedom. So, Bhim Chand, the ruler of Kahlur asked Guru Gobind Singh Ji to vacate the fort of Anandpur Sahib. When Guru Gobind Singh Ji declined to do so, Bhim Chand along with a few other Hill Chiefs invaded the fort of Sri Anandpur Sahib in 1701 A.D. When they got no success they made peace with Guru Gobind Singh Ji.

4. Second Battle of Sri Anandpur Sahib, 1794 A.D.: The Hill Chiefs wanted to take revenge from Guru Gobind Singh Ji for their insult due to continuous defeats. Thus, they attacked the fort of Sri Anandpur Sahib for the second time, in collaboration with Mughal forces in 1704 A.D. The Sikhs put up strong resistance from within the fort. The royal army took false vows to, assure Guru Gobind Singh Ji that they would not cause any harm if he left the fort. So Guru Gobind Singh Ji decided to leave the fort.

5. Battle of Chamkaur Sahib, 1704 A.D.: Guru Gobind Singh Ji reached the fortress of Chamkaur Sahib along with his 40 Sikhs on 21st December 1704 A.D. No sooner, did they reach there, a huge Mughal army besieged them on 22nd December 1704 A.D. A pitched battle took place. In this battle, Sahibzada Ajit Singh Ji and Sahibzada Jujhar Singh Ji, the two elder sons of Guru Gobind Singh Ji fought with an unparalleled example of bravery and ultimately became martyrs.

Question 3.
Write a short note on the battle of Bhangani.
Or
Describe Guru Gobind Singh’s battle of Bhangani and also explain its importance.
Answer:
The Battle of Bhangani was the first battle fought between Guru Gobind Singh Ji and the Hill Chiefs. It took place on September 22, 1688 A.D. Many factors were responsible for this battle. First, the Hill Chiefs were alarmed to see the military activities of Guru Gobind Singh. Their freedom seemed to be jeopardized. Secondly, the Hill Chiefs deemed the reforms of Guru Gobind Singh Ji an interference in their religious matters. Thirdly, these Hill Chiefs used to harass the Sikh Sangat. Fourthly, the Mughal government was also instigating these Chiefs to take steps against Guru Ji.

Fifthly, the allied forces of Hill Chiefs under the command of Bhim Chand, the ruler of Kahlur and Fateh Shah the ruler of Kashmir attacked Guru Gobind Singh’s army at Bhangani on September 22, 1688 A.D. Pir Buddhu Shah of Sadhaura rendered valuable help to Guru Gobind Singh Ji in this battle. The Sikhs bravely resisted the allied forces and became victorious in this battle. This victory boosted the morale of the Sikhs and Guru Gobind Singh Ji’s fame reached far and wide. The Hill Chiefs deemed it wise to shun Guru Ji’s opposition and establish amicable relations with him.

Question 4.
Write a short note on the battle of Nadaun.
Answer:
After the battle of Bhangani, Guru Gobind Singh Ji left Paonta Sahib and went back to Sri Ana/idpur Sahib. With a view to consolidating his position, Guru Gobind Singh Ji got four forts Anandgarh, Lohgarh, Fatehgarh and Kesgarh constructed. At this time Aurangzeb was busy in the battles of the South. On finding this golden opportunity, the rulers of the Hills stopped paying annual revenue to the Mughals. When Aurangzeb came to know about it, he commanded Mian Khan, the governor of Jammu, to teach these chiefs a lesson. Mian Khan sent a huge Mughal force under the command of his general Alif Khan to take action against the Hill Chiefs. At this critical juncture, Bhim Chand requested Guru Sahib for help.

Guru Sahib accepted the request and went with a band of selected Sikhs to help him. On 20th March 1690 A.D. the battle started between the forces of Bhim Chand and Alif Khan at Nadaun, about 30 kilometers away from Kangra. In this battle, Kirpal Chand the ruler of Kangra sided with Alif Khan. Guru Sahib and his Sikhs displayed such feats of bravery in this battle that Alif Khan and his soldiers were forced to flee from the battlefield. Thus, by virtue of Guru Sahib’s cooperation Bhim Chand and his fellow Hill Chiefs emerged victoriously. After this battle, the Hill Chiefs betrayed Guru Sahib and once again compromised with the Mughals.

Question 5.
Why did Guru Gobind Singh create the Khalsa?
Or
Give a brief description of the circumstances responsible for the creation of Khalsa.
Or
Give in brief the causes of the creation of Khalsa.
Or
Explain the reasons of the creation of the Khalsa Panth in 1699 A.D.
Answer:
1. Tyrannical Rule of the Mughals: The Mughal emperor Aurangzeb was very fanatic. He crossed all the limits. He got many famous Hindu temples demolished in the country. He had imposed several restrictions on the performance of their religious ceremonies. Aurangzeb reimposed the Jaziya tax. He butchered a large number of non-Muslims, who refused to embrace Islam. On top of all this, he got Guru Tegh Bahadur Ji martyred. Therefore, Guru Gobind Singh Ji created the Khalsa to put an end to the growing cruelties of the Mughals.

2. Treachery of Hill Chiefs : Guru Gobind Singh Ji wanted to put an end to the Mughal empire with the help of Hill Chiefs. But Guru Gobind Singh Ji felt that the Hill Chiefs could not be trusted any more. Therefore, Guru Gobind Singh Ji decided to prepare such soldiers as might stoutly resist the Mughals. As a result, Guru Gobind Singh Ji brought the Khalsa into existence.

3. Shackles of Caste System : The caste system had been in vogue for centuries in Indian society. The Indian society was divided into several castes and sub-castes. Jhe higher-caste people treated the low-caste people like beasts. This caste system was, in fact, eating into the very vitals of Indian society. Guru Gobind Singh Ji wanted to organize a society that would be free from the shackles of caste system and socially well-knit.

4. Defective Masand System : The defective Masand system proved an important factor responsible for the creation of the Khalsa. With, the passage of time, Masands forgot their basic ideals, became corrupt and arrogant. Instead of leading the Sikhs, they started looting them. They began to say that they were the makers of Gurus. Many influential Masand’s had set up their separate Gurgaddis. In order to get rid of these Masands, Guru Sahib thought of organizing the Sikhs into a new form. So a drastic remedy was needed.

5. Mission of Guru Gobind Singh Ji : Guru Gobind Singh Ji wrote in the ‘Bachitar Natak\ “I assumed birth for the purpose of spreading Dharma (faith), saving the saints and exterpating all tyrants. For this purpose resort to the sword is legitimate.” To realize this mission Guru Gobind Singh Ji created the Khalsa.

PSEB 12th Class History Solutions Chapter 10 Guru Gobind Singh Ji: The Foundation of Khalsa, His Battles and Personality

Question 6.
Write a brief note on the creation of Khalsa Panth.
Or
When and how was Khalsa founded?
Answer:
On the day of Baisakhi on 30th March, 1699 A.D. Guru Gobind Singh Ji held a congregation at Kesgarh at Sri Anandpur Sahib. 80000 Sikhs attended
the congregation. When all the people sat down, Guru Ji appeared on the stage. With his sword unsheathed he spoke, “Is there any Sikh who would sacrifice his life for Dharma?” When Guru Gobind Sahib repeated his call for the third time, Bhai Daya Ram Ji offered himself for sacrifice. Guru Ji took him to a nearby tent. Guru Ji made Daya Ram sit there and returned with his sword dripping with the blood. Guru Ji demanded another head. This time Bhai Dharam Das Ji stood up. This process was repeated three more times.

In order to comply with Guru Ji’s desire, Bhai Mohkam Chand Ji, Sahib Chand Ji and Bhai Himmat Rai Ji presented themselves for sacrifice. What Guru Gobind Singh Ji had done with them in the tent is better known to him. In this way, Guru Gobind Singh Ji selected the ‘Panj Payaras’, the five beloveds. Guru Sahib gave the Nectar of Immortality (Khande Ka Pahul) to the five beloved ones and then begged to be baptised by them. For this reason Guru Gobind Singh Ji is also called ‘Aape Gur Chela’. In this way, Guru Gobind Singh Ji laid the foundation of the Khalsa.

Question 7.
When was the Khalsa created by Guru Gobind Singh Ji? What are its main principles?
Or
Explain the main principles of the Khalsa.
Or
Make a brief mention of the main principles of the Khalsa.
Or
Write the main principles of the Khalsa Panth founded by Guru Gobind Singh Ji.
Answer:
Guru Gobind Singh Ji created Khalsa on March 30, 1699 A.D. Its main principles were :

  • For every person who wishes to join the Khalsa Panth, it is essential to drink the Nectar of Immortality (Sikh baptism).
  • Every Khalsa will use ‘Singh’ with his name and Khalsa woman ‘Kaur’ with her name.
  • Every Khalsa will worship no god or goddess but only one God.
  • Every Khalsa will wear the five emblems i.e. Kes (hair), Kangha (comb), Kara (iron bangle), Kachha (underwear), and Kirpan (sword).
  • Every Khalsa will sacrifice his all for the protection of his Dharma and country.
  • Every Khalsa will wake up at dawn, take a bath and recite Gurbani.
  • Every Khalsa will earn his livelihood by the sweat of his brow and donate l/10th of his earnings for the spread of Dharma.
  • Every Khalsa will wear weapons and be ready to fight for righteous causes.
  • The Khalsa while meeting each other will hail, ‘Wahe Guru Ji Ka Khalsa, Wahe Guru Ji Ki Fateh.
  • No Khalsa will smoke, make use of intoxicants and have extra-marital relations.
  • No Khalsa will believe in the caste system and think in terms of high and low.

Question 8.
What were the important effects of the creation of Khalsa Panth?
Or
What were the five important effects of the creation of Khalsa in Sikh History?
Or
Study the importance of the creation of Khalsa.
Answer:
The creation of the Khalsa is considered to be an important event in Sikh history. It was a turning point not only in the history of Punjab but also in the history of India. In fact, the creation of the Khalsa had far-reaching consequences.

1. Increase in the number of Sikhs: With, the establishment of the Khalsa, there was an appreciable increase in the number of the Sikhs. Guru Gobind Singh Ji not only gave Khande-da-Pahul (Nectar of Immortality) to a large number of Sikhs but authorized any five ‘payaras’ to admit any person into the fold of the Khalsa after giving him Khande-da-Pahul. Consequently, the number of Khalsa increased day by day. Its fame, too, spread far and wide.

2. Creation of an Ideal Society: By creating the Khalsa, Guru Gobind Singh Ji laid the foundation of an ideal society^. He established ideal moral standards for everyone. He advised to help fellowmen in trouble and not to take wine and other intoxicants. Members of the Khalsa brotherhood were to consider their previous castes erased and deem themselves brothers belonging to one family.

3. End of Masand System and Sects which were against Khalsa: After Guru Hargobind Ji, the Masand system was afflicted with many evils. So, when Guru Gobind Singh Ji created the Khalsa, he gave them no place in it. Guru Gobind Singh Ji enjoined on the Sikhs to have no concern with them.

4. Uplift of the Down-trodden People: As a result of the creation of the Khalsa, the down-trodden people were uplifted. Prior to this, the ‘shudras’ and the people of other low castes were looked down upon and were badly treated. Guru Gobind Singh Ji gave them equal status with the high castes. This infused a new spirit among the people of low castes.

5. Rise of Political Power of the Sikhs: By creating the Khalsa, Guru Gobind Singh Ji infused a spirit of unique bravery and fearlessness among the Sikhs. They made innumerable sacrifices but did not falter in their Dharma. At last, the Sikhs’ dream came true and they succeeded in establishing their independent Misls in Punjab. In the 19th century, Maharaja Ranjit Singh succeeded in establishing an independent Sikh State. It was the result of the indefatigable efforts of the Khalsa.

PSEB 12th Class History Solutions Chapter 10 Guru Gobind Singh Ji: The Foundation of Khalsa, His Battles and Personality

Question 9.
Write a brief note on the First Battle of Sri Anandpur Sahib.
Answer:
After the creation of the Khalsa in 1699 A.D., a large number of people began to join Sikhism. The increasing power of Guru Gobind Singh Ji alarmed the Hill Chiefs. Raja Bhim Chand of Kahlur, in whose territory Sri Anandpur Sahib was situated asked Guru Gobind Singh Ji to vacate Sri Anandpur Sahib. Guru Gobind Singh Ji clearly refused to comply with his demand. He clarified that Guru Tegh Bahadur Ji had made full payment for the land when he founded this town. At this Bhim Chand formed a joint front with the cooperation of other Hill Chiefs.

The allied forces under the command of Raja Bhim Chand besieged the fort of Sri Anandpur Sahib in 1701 A.D. This siege continued for many days. Though Guru Gobind Singh Ji had a very limited number of soldiers inside the fort, yet he was able to offer stiff resistance to the aggressors. When the Hill Chiefs saw that there were no chances of their success they made peace with Guru Gobind Singh Ji. It was only a tactic of Hill Chiefs to have time to launch a more vigorous attack on Guru Gobind Singh Ji.’

Question 10.
Write a brief note on the Second Battle of Sri Anandpur Sahib.
Answer:
Though the Hill Chiefs had made a peace treaty with Guru Gobind Singh Ji in 1701 A.D., yet they wanted to take revenge from him for their humiliation. With this end in view, they sought the help of the Mughals. The allied army besieged the fort of Sri Anandpur Sahib in 1704 A.D. Though it tried several times to enter the fort yet all their efforts were frustrated by the brave Sikh warriors. As the siege of the fort got prolonged, the Sikhs felt a shortage of provisions. When the patience of the Sikhs began to waver due to hunger, they requested Guru Gobind Singh Ji to leave the fort of Sri Anandpur Sahib. Guru Gobind Singh Ji advised the Sikhs to wait for a few more days and to have patience.

Not accepting this advice, 40 Sikhs gave Bedawa (Document of Denunciation) to Guru Ji and left the fort. On the other hand, the combined forces were also tired of the prolonged siege of the fort. In the event of defeat, they were to face infamy. So they played a trick. They took oaths on the Quran and the cow to assure Guru Gobind Singh Ji that they would not harm him if he vacated the fort of Sri Anandpur Sahib. But as soon as Guru Gobind Singh Ji came out of the fort, the joint army fell upon the Sikhs.

Question 11.
Give a brief account of the battle of Chamkaur Sahib.
Answer:
After Guru Gobind Singh Ji left the fort of Sri Anandpur Sahib, the Mughal army was fast chasing him. Guru Gobind Singh Ji took shelter in a Garhi (mud fortress) in Chamkaur Sahib along with his 40 Sikhs. Soon, thousands of Mughal soldiers laid siege to the Garhi. The battle of Chamkaur Sahib was fought in 1704 A.D. It was bloody battle. In this battle, the two elder sons of Guru Ji, Sahibzada Ajit Singh Ji and Sahibzada Jujhar Singh Ji exhibited such feats of warfare and bravery that the Mughals were taken aback. Both of them caused havoc among the allied ranks and ultimately laid down their lives. It is impossible to find any other example of such rare bravery as the Sikhs showed in this battle under the command of Guru Gobind Singh Ji. On the request of five Sikhs, Guru Ji decided to leave the Garhi of Chamkaur Sahib. While leaving the Garhi, Guru Gobind Singh Ji challenged the Mughal army by clapping loudly, but it could cause no harm to him.

Question 12.
Write a brief note on the battle of Khidrana (Sir Mukatsar Sahib).
Answer:
The battle of Khidrana was the last and decisive battle fought between Guru Gobind Singh Ji and the Mughals. Pacing several hardships in the forests of Machhiwara, Guru Ji reached Khidrana- When the Mughal army came to know about it, the Faujdar of Sirhind, Wazir Khan planned to attack Guru Ji at Khidrana. Taking a vast army, he attacked the army of Guru Gobind Singh Ji at Khidrana on December 29, 1705 A.D. The Sikhs exhibited bravery in this battle also.

They launched such a fierce attack on the Mughal army that it fled from the field. In this way, in the last battle Guru Gobind Singh got a glorious victory. The 40 Sikhs who had parted company with Guru Ji in the second battle of Sri Anandpur Sahib also fought to their last .in this battle. Impressed by their sacrifice and on the request of their dying leader Mahan Singh, Guru Ji tore away the Bedawa (Document of Denunciation) and blessed them with the boon of salvation (Mukti). In this way Khidrana got the name of Sri Mukatsar Sahib.

Question 13.
How did Guru Gobind Singh Ji settle the sectarian divisions and external dangers to Sikhism?
Answer:
Guru Gobind Singh Ji founded Khalsa Panth in 1699 A.D. to deal with the sectarian divisions and external dangers to Sikhism. Guru Ji declared that all his Sikhs were his Khalsa and they were directly related to him. So any Sikh who did not directly relate himself with Guru Ji, was not counted as a Sikh. In this way – Masand’s ceased to be the middlemen. Minas, Dhirmalias and Ramraias were expelled from the Sikh Panth. In order to deal with the external dangers, Guru Gobind Singh ordered all the Sikhs to remain equipped with weapons. Self¬protection and protection of others was deemed to be the first duty of the Sikhs. That is why the Sikhs could face the Mughal invasions daringly. In this way Sikh Panth came up as a new force.

Question 14.
What do you know about the literary activities of Guru Gobind Singh Describe the literary activities of Guru Gobind Singh Ji.
Or
Evaluate the literary achievements of Guru Gobind Singh Ji.
Answer:
Guru Gobind Singh Ji’s contribution in the field of literature is invaluable. He himself was a poet and a literateur of high order. Most of his literature was lost in the Sirsa river at the time of his retreat from Sri Anandpur Sahib to Chamkaur Sahib. Still the literature that survived and reached us, is sufficient proof of his being a great scholar. Guru Ji used Punjabi, Hindi, Sanskrit, Persian and Arabic languages in his writings. His great works are Jaap Sahib, Bachitar Natak, Akal Ustat, Zafarnama, Chandi Di Var etc. These writings are so forceful that they even arouse the dormant energies of depressed people. Guru Gobind Singh Ji had accorded patronage to 52 top-class poets in his Durbar. Among these, the names of Senapati, Nand Lai, Gopal and Udai Rai are very prominent.

Question 15.
What is Zafarnama?
Or
Write a note on Zafarnama.
Answer:
Zafarnama is a letter of victory written by Guru Gobind Singh Ji to Aurangzeb. It was written in Persian. It was written from Dina Kangar. It was sent through Bhai Dayala to Aurangzeb who was in Deccan at that time. In this letter Guru Gobind Singh Jiboldly explained about his oppression and injustice and breaking of oaths taken on the Quran by his officials. He accused Aurangzeb of betrayal of faith. Guru Ji writes, Aurangzeb you call yourself a religious man, but you don’t have a grain of truth in you. You don’t have any faith in Khuda (God) and Mohammad.

Is it bravery that your army of lakhs, invades our fort and starving Sikhs? You and your army officials, all are traitors and cowards. Though you are a king of kings and a renowned army commander, you are miles and miles away from religion. You have one thing on the lips and quite another in the heart.” This letter of Guru Gobind Singh Ji deeply impressed the mind of Aurangzeb. He sent a message to Guru Gobind Singh Ji for a personal meeting. But Guru Sahib was yet on his way when Aurangzeb expired.

PSEB 12th Class History Solutions Chapter 10 Guru Gobind Singh Ji: The Foundation of Khalsa, His Battles and Personality

Question 16.
What is the importance of social reforms of Guru Gobind Singh Ji in the history?
Answer:
The social reforms of Guru Gobind Singh Ji have great significance. He created Khalsa Panth and brought about a social revolution. By joining it, people of low castes got an equal status with the people of high castes. By doing so, Guru Sahib shattered the age-old shackles of caste system. Women were also administered Amrit and made equal to men. Guru Gobind Singh Ji told his followers to shun alcoholic drinks and other intoxicants. He ordered to snap relations with those who committed infanticide of female children. Guru Ji condemned sati system and purdah system in strong words and declared that such evils had no place in Khalsa Panth. Guru Gobind Singh Ji asked the Sikhs to give full respect to women. In fact, Guru Gobind Singh Ji gave birth to an ideal society.

Question 17.
“Guru Gobind Singh Ji was a builder par-excellence.” Do you agree to this argument?
Answer:
Undoubtedly, Guru Gobind Singh Ji was a great organiser. The Mughal government of Aurangzeb was not at all prepared to tolerate any movement, especially the Sikh movement. It brought about the martyrdom of Guru Tegh Bahadur Ji. Masand. system among the Sikhs had become thoroughly corrupt. The Hindus had been crestfallen since long. The Hill Chiefs had connived with the Mughal government due to their vested interests. Despite these adverse factors Guru Gobind Singh Ji gave a proof of his organising ability by creating Khalsa Panth. Really it was a great wonder that infused a new spirit among people. They became great warriors and were ready to sacrifice everything for the sake of their religion. They did not heave a sigh of relief until they put an end to the Mughal and Afghan rule in Punjab and established their independent rule. It was indeed a great contribution of Guru Gobind Singh Ji.

Question 18.
Mention any five characteristics of Guru Gobind Singh Ji’s personality.
Answer:
1. High Character : Guru Gobind Singh Ji was a man of high character. Immoral practices like falsehood, treachery and deceit were alien to his nature. Whether it be peace or war, he always stuck to truth. He had no greed for wealth. In order to lure him to Islam, the Mughals opened up coffers of money but Guru Gobind Singh Ji was not tempted at all.

2. Embodiment of Sacrifices : Guru Gobind Singh Ji was an embodiment of sacrifices. At the age of 9, he exhorted his father Guru Tegh Bahadur Ji to sacrifice himself. For the protection of Dharma, he sacrificed all the comforts of his life. While fighting against injustice, Guru Gobind Singh Ji sacrificed his four sons, his mother and thousands of Sikhs. In fact, the sacrifice, which Guru Gobind Singh Ji made has no parallel in the history of the world.

3. As a Scholar: Guru Gobind Singh Ji was a poet and literateur of exceptional order. Guru Gobind Singh Ji made use of languages like Arabic, Persian, Punjabi, Hindi, Sanskrit etc. Among his compositions Jaap Sahib, Bachitar Natak, Zafarnama, Chandi Di Var and Akal Ustat are very prominent. These compositions are so thrilling that they had the power to infuse a new life even among the dead. Being a scholar himself Guru Gobind Singh Ji greatly respected other scholars. He had given patronage to 52 top ranking poets in his Darbar.

4. As a Warrior and General: Guru Gobind Singh Ji was a great warrior and efficient general. He was adept in horse riding and making use of arms. He always commanded his army himself in the battlefield. He always observed moral codes even in battlefields. He never attacked an unarmed and fleeing soldier.

5. As a Religious Leader: Guru Gobind Singh Ji was a great religious leader. There is, no doubt, about it that Guru Gobind Singh Ji spent a major part of his life in battles, but the aim of these battles was to protect Dharma and extirpate the tyrant. Guru Sahib created the Khalsa Panth to promote religious feelings only. Guru Sahib had advised every Khalsa to get up before sunrise, take a bath and recite Gurbani. They should not worship different deities, but one God only. They should lead a simple and pious life.

Question 19.
Mention briefly the main events of Guru Gobind Singh Ji’s relations with the Mughals.
Or
Give a brief account of Guru Gobind Singh Ji’s relations with the Mughals.
Answer:
Guru Gobind Singh Ji created Khalsa in 1699 A.D. to root out the tyrants and save dharma. The Hill Chiefs were alarmed. Aurangzeb too could not tolerate the growing influence of the Sikhs in the Punjab. He sent the Governors of Sirhind and Lahore to help the Hill Chiefs. They besieged the fort of Sri Anandpur Sahib in 1703-04 A.D. to get it vacated from Guru Gobind Singh Ji. When they saw no ray of hope to get success, they informed Guru Ji that they would not harm him if he vacated the fort. In order to assure Guru Ji they took a vow by the Quran also. But as soon as Guru Gobind Singh Ji came out of the fort they attacked.

At Chamkaur Sahib Guru Gobind Singh Ji gave a tough fight to the Mughal army. Here, two elder sons of Guru Gobind Singh Ji became martyrs while fighting. In 1705 A.D. Guru Gobind Singh Ji gave the Mughals a crushing defeat at Khidrana or Sri Mukatsar Sahib. Bahadur Shah succeeded to the throne in 1707 A.D. after the death of Aurangzeb. He established amicable illations with Guru Ji. In 1708 A.D. Guru Gobind Singh Ji immersed in Eternal Light at Nanded.

PSEB 12th Class History Solutions Chapter 10 Guru Gobind Singh Ji: The Foundation of Khalsa, His Battles and Personality

Essay Type Questions:

Early Career of Guru Gobind Singh Ji:

Question 1.
What do you know about the early life of Guru Gobind Singh Ji?
Answer:
Guru Gobind Singh Ji, was one of the greatest personalities not only of Panjab but also of the world. He led the Sikhism with much ability and vigour that it is very difficult to find any other example. The foundation of Khalsa led to a new epoch in Sikhism. A brief description of early career of Guru Gobind Singh Ji is as under :

1. Birth and Parentage: Guru Gobind Singh Ji was born on 22nd December, 1666 A.D. at Patna. He was the only son of Guru Tegh Bahadur Ji. His mother’s name was Gujari. He was first named Gobind Das or Gobind Rai. After the creation of Khalsa in 1699 A.D. his name was changed to Gobind Singh. At the time of Gobind Das’s birth, a Muslim faqir Bhikhan Shah had predicted: “This child would grow into a great man and lead the people.” His prediction proved to be true.

2. Childhood : Gobind Das spent the first six years of his childhood at Patna Sahib. Right from his childhood, he possessed the qualities of becoming a leader. Like other children, he did not play with toys, but with bows and arrows and other weapons. He would divide his companions into groups and then arrange mock-battle shows. He would act as a judge and settle his companions’ disputes. He was very fearless from his childhood. Kirpal Chand, the maternal uncle of Guru Gobind Singh Ji, was his virtual guardian, when he was a minor.

3. Education : In the beginning of 1672 A.D. Guru Tegh Bahadur Ji with his family came to settle at Sri Anandpur Sahib. Here Guru Tegh Bahadur Ji made a special arrangement for Gobind Das’s education. He got the knowledge of Gurmukhi from Bhai Sahib Chand, Sanskrit from Pt. Harjas and Persian and Arabic from Qazi Pir Mohammad. He learnt riding and use of weapons from a Rajput named Bajjar Singh.

4. Assumption of Guruship : Having grown sick of Aurangzeb’s cruelties, a group of Kashmiri Pandits with a woeful appeal approached Guru Tegh Bahadur Ji in May 1675 A.D. at Sri Anandpur Sahib. On hearing their harrowing tale, Guru Sahib fell thinking for a while. He decided to sacrifice his life. Before proceeding to Delhi in July 1675 A.D., Guru Tegh Bahadur Ji, bestowed the Guruship on Gobind Das. Thus, Gobind Das became the tenth and the last Guru of the Sikhs at the age of 9. He held the Guruship till 1708 A.D.

5. Army Organisation : After assuming Guruship in 1675 A.D., Guru Gobind Singh Ji declared that those Sikhs, who had four sons should get one of their sons recruited in the Guru Ji army for the service of Sikhism. Along with this, Guru Sahib also advised the Sikhs to offer him horses and weapons in place of money. The Sikhs complied with this advice of Guru Gobind Sahib with great enthusiasm. Soon a large number of Sikhs enlistee! themselves in the Guru Gobind Sahib’s army and enormous weapons and horses were collected.

6. Adoption of Royal Symbols : Like his grandfather Guru Hargobind Ji, Guru Gobind Singh Ji too adopted royal symbols. He would decorate ‘kalgi’ (aigrette) on his turban. He began to make use of throne and royal umbrella. Besides, Guru Sahib, like the kings, had a special drum made, which was named ‘Ranjit Nagara’.

7. Invitation from Nahan : On seeing, Guru Gobind Singh Ji’s activities, the ruler of Kahlur, Bhim Chand grew jealous of Guru Gobind Sahib. Guru Gobind Singh Ji could not afford to fight with him at that time. Guru Gobind Sahib was just thinking of shifting to some other place when the king of Nahan, Medni Parkash, invited him to Nahan. Guru Gobind Singh Ji at once accepted this invitation and went with his family from Makhowal to Nahan. Here, at a lonely but beautiful place on the bank of river Jamuna, Guru Gobind Sahib got constructed a fort which was named, Paonta Sahib. The word Paonta means a foothold ‘or a place to stay on’.

8. Activities at Paonta Sahib : At Paonta Sahib, Guru Gobind Singh Ji started giving military training to the Sikhs. They were made skilful in the art of horse-riding and musketry. On the recommendation of Pir Buddhu Shah of Sadhaura, he enlisted 500 Pathans in his army. Guru Gobind Singh Ji created high class literature at Paonta Sahib. Guru Sahib had given patronage to 52 eminent poets in his court. The purpose of Guru Sahib’s literary compositions was to sing praises of. the Almighty and to generate a new enthusiasm among the Sikhs to stand up against injustice and tyranny. Guru Ji’s contribution to literature is unique.

Battles of Pre-Khalsa and Post-Khalsa Period:

Question 2.
Decribe the important battles of Guru Gobind Singh Ji.
Or
Give a brief account of the pre-Khalsa and post-Khalsa battles of Guru Gobind Singh Ji.
Or
What were the causes of the pre-Khalsa and post-Khalsa battles of Guru Gobind Singh Ji?
Answer:
Guru Gobind Singh Ji held the Guruship from 1675 to 1708 A.D. He had to fight many battles against the Hill Chiefs and the Mughals. During this period, the Sikhs not only showed the feats of their bravery in these battles, but they were also able to shake the very roots of the powerful Mughal Empire. The battles of Guru Gobind Singh Ji are divided into two phases—the battles of pre-Khalsa period and the battles of post-Khalsa period.

Battles of Pre-Khalsa Period:

1. Battle of Bhangani 1688 A.D.: The Hill Chiefs were alarmed to see the military preparations of Guru Gobind Singh Ji. Consequently, they forged a joint front against Guru Gobind Singh Ji under the combined leadership of Bhim Chand, the ruler of Kahlur and Fateh Shah, the ruler of Srinagar. On September 22,1688 A.D. the joint forces of the Hill Chiefs attacked the army of Guru Gobind Singh Ji at Bhangani. A pitched battle ensued. Pir Buddhu Shah of Sadhaura rendered valuable help to Guru Ji in this battle with his forces. The army of Hill Chiefs could not stand ground against enthusiastic Sikhs, though the latter were less in number. As a result the Hill Chiefs were forced to flee the field. This grand victory indeed infused a new spirit among the Sikhs.

2. Battle of Nadaun 1690 A.D. : After suffering a humiliating defeat in the battle of Bhangani, the Hill Chiefs entered into a friendly alliance with Guru Gobind Singh Ji. They refused to pay the annual Khiraj (tax) to the Mughals. Therefore, an army under the command of Alif Khan was sent against the Hill Chiefs. He attacked the army of Bhim Chand (leader of the Hill Chiefs) at Nadaun on, March 20, 1690 A.D. Guru Gobind Singh Ji sided with Bhim Chand in this battle. Their joint army pushed back the Mughal army. Alif Khan had to run away from the battlefield to save his life. After this battle, the Hill Chiefs again made a treaty with the Mughals.

3. Some Mughal Expeditions 1694-96 A.D.: During the period from 1694 to 1696 A.D. the Mughals sent military expeditions under Khanzada, Hussain Khan, Jujhar Singh and Prince Muazzam against Guru Gobind Singh Ji. Somehow or the other, these military expeditions failed in their mission.

Battles of Post-Khalsa Period:

4. First Battle of Sri Anandpur Sahib, 1701 A.D. : Guru Gobind Singh Ji laid the foundation of Khalsa Panth at Sri Anandpur Sahib in 1699 A.D. As a result, people started coming to the fold of Sikhism in a large number. The Hill Chiefs saw in it a great danger to their freedom. So, Bhim Chand, the ruler of Kahlur asked Guru Ji to quit. When he refused the royal army sieged the fort. The Sikhs put up strong resistance from within the fort, but the seizure prolonged and the Sikhs felt the shortage of food in the fort. Consequently, some of the Sikhs requested Guru Ji to vacate the fort. When Guru Ji refused to do so, 40 Sikhs wrote a Bedawa and left Guru Gobind Singh Ji’s company. In spite of this, Guru Gobind Singh Ji continued fighting. The royal army played a trick to attain success. They took false vows to assure Guru Ji that they would not cause any harm, if he left the fort. So Guru Ji decided to leave the fort.

5. Battle of Nirmoh 1702 A.D.: After the first battle of Sri Anandpur Sahib, Guru Gobind Singh Ji went to Nirmoh, a village near Kiratpur Sahib. Here Bhim Chand, joining hands With the Mughal forces, attacked the army of Guru Gobind Singh Ji in 1702 A.D. The Sikhs fought these joint forces very bravely. At last, the Sikhs emerged victorious in this battle.

6. Battle of Basoli 1702 A.D.: Dharam Pal, the ruler of Basoli, invited Guru Gobind Singh Ji to visit him. Guru Sahib accepted the invitation and came to Basoli. The forces of Bhim Chand which had been chasing Guru Sahib, attacked Basoli, but they had to eat a humble pie.

7. Second Battle of Sri Anandpur Sahib 1704 A.D.: The Hill Chiefs wanted to avenge their insult of continuous defeats at the hands of Guru Gobind Singh Ji. So, they with the help of Mughal forces, once again attacked Sri Anandpur Sahib in May 1704 A.D. Their joint forces made several efforts to enter the fort of Sri Anandpur Sahib, but the Sikh warriors frustrated all their efforts. This siege was prolonged and continued till December 1704 A.D. Owing to this prolongation, the provisions inside the fort began to run short. When starvation began to tell upon the patience of the Sikhs, some of them suggested Guru Ji to leave the fort.

Guru Sahib advised them to have patience for some more time. But 40 Sikhs wrote Bedawa (Document of Denunciation) and deserted the Guru. On the other hand, the joint forces were also upset over the prolonged siege. In the event of defeat, they would have to face a great humiliation. So they played a trick. They swore by the Quran and the cow and assured Guru Sahib that no harm would be done to him, if he left the fort of Sri Anandpur Sahib. However, Guru Sahib did not believe such false oaths but at the insistence of Mata Gujari Ji and some other Sikhs, Guru Gobind Singh Ji left Sri Anandpur Sahib on 20th December. 1704 A.D.

8. Battle of Shahi Tibbi, 1704 : As soon as Guru Gobind Singh Ji came out of the fort, the royal army pursued them hotly. Consequently, there was confusion and consternation. A battle took place at Shahi Tibbi, where Bhai Udai Singh put up strong resistance along with his 50 companions and ultimately became martyrs.

9. Battle of Chamkaur Sahib, 1704 A.D.: Guru Gobind Singh Ji reached the fortress of Chamkaur Sahib along with his 40 Sikhs. No sooner, did they reach there, a huge Mughal army besieged them. A pitched battle took place. In this battle, Sahibzada Ajit Singh Ji and Sahibzada Jujhar Singh Ji, the two elder sons of Guru Gobind Singh Ji fought with unparalleled example of bravery. Both of them killed a large number of enemy soldiers and ultimately became martyrs. Guru Gobind Singh Ji could escape with only three of his Sikhs. Before leaving Guru Gobind Singh Ji challenged the Mughal forces and clapped loudly as a signal.

10. Battle of Khidrana, 1705 A.D.: On December 29,1705 A.D., Wazir Khan, the Mughal Faujdar of Sirhind, attacked Guru Gobind Singh Ji with a large army. In this battle, the Sikhs showed rare feats of bravery. They fought so daringly that the Mughals could not stand before them and fled away. Those 40 Sikhs, who had parted company with Guru Ji in the second battle of Sri Anandpur Sahib, also fought in this battle and became martyrs. Guru Gobind Singh Ji accorded them the boon of Mukti (salvation) on the request of their leader Maha Singh. As a result, Khidrana acquired the name of Sri Muktsar Sahib. It was the last battle fought between Guru Gobind Singh Ji and the Mughals.

PSEB 12th Class History Solutions Chapter 10 Guru Gobind Singh Ji: The Foundation of Khalsa, His Battles and Personality

Creation Of The Khalsa:

Question 3.
What were the circumstances that led to the creation of the Khalsa in 1699 A.D.? Also point out its significance.
Or
What were circumstances leading to the creation of the the Khalsa? Describe its historical importance.
Or
Describe the creation of the Khalsa by Guru Gobind Singh Ji.
Or
Describe the creation of the Khalsa by Guru Gobind Singh Ji. Examine its significance.
Or
Discuss in detail the foundation, its main principles and significance of the Khalsa.
Or
What were the circumstances leading to the foundation of the Khalsa? Study its main principles and significance.
Or
What were the circumstances leading to the creation of the Khalsa? Describe its historical importance.
Or
What were the causes leading to the creation of the Khalsa Panth? What are its significances?
Or
Explain the reasons and importance of the creation of the Khalsa Panth.
Or
Write down the causes and importance of the establishment of the Khalsa Panth.
Answer:
The greatest achievement of Guru Gobind Singh Ji was the creation of the Khalsa on the day of Baisakhi in 1699 A.D. With the creation of the Khalsa such a brave and self-sacrificing community of saint soldiers was born, which completely uprooted the powerful empires of the Mughals and the Afghans in Punjab. That is why the creation of the Khalsa is considered as the beginning of a new era. According to famous writer Harbans Singh,
“It was a grand Creative deed of history which wrought revolutionary change in men’s minds.”

Why was the Khalsa Created?

1. Tyrannical Rule of the Mughals : Since the days of Jahangir the cruelties of the Mughals had been increasing day-by-day. Aurangzeb crossed all the limits. He got many famous Hindu temples demolished in the country. He ha’d imposed several restrictions on the performance of theinreligious ceremonies. The Mughal emperor, Akbar had waived off the Jaziya tax, which had been imposed on the Hindus, but Aurangzeb reimposed this, hateful tax. He issued orders to demolish the Sikh Gurdwaras. He butchered a large number of non-Muslims, who refused to embrace Islam. On top of all this he got Guru Tegh Bahadur Ji martyred on 11th November, 1675 A.D. Guru Gobind Singh Ji created the Khalsa to put an end to the growing cruelties of the Mughals.

2. Treachery of Hill Chiefs : Guru Gobind Singh Ji wanted to put an end to the Mughal empire with the help of Hill Chiefs. But Guru Gobind Singh Ji felt that the Hill Chiefs could not be trusted any more. Therefore, Guru , Gobind Singh Ji decided to prepare such soldiers as might stoutly resist the Mughals. As a result, Guru Gobind Singh Ji brough the Khalsa into existence.

3. Shackles of Caste System : The caste system had been in vogue for 4 centuries in the Indian society. The Indian society was divided into several castes and sub-castes. The higher-caste people treated the low-caste people like beasts. He, who violated these caste rules, was ostracised from his caste. This caste-system was, in fact, eating into the very vitals of the Indian society. All the Sikh Gurus before Guru Gobind Singh Ji had dealt a severe blow at the caste-system through Sangat and Pangat institutions but it had not yet been totally smashed. Guru Gobind Singh Ji wanted to organise the society which would be free from the shackles of caste system and socially well-knit.

4. Defective Masand System : The defective Masand system proved an important factor responsible for the creation of the Khalsa. With the passage of time, Masands forgot their basic ideals, became corrupt and arrogant. Instead of leading the Sikhs, they started looting them. They began to say that they were the makers of Gurus. Many influential Masands had set up their separate Gurgaddis. In order to get rid of these Masands, Guru Sahib thought of organising the Sikhs into a new form. So a drastic remedy was needed.

5. Hereditary Nature of Guruship : Guru Amar Das Ji had made Guruship hereditary. It created many problems. He, who did not get Guruship, formed his separate sect and started opposing the Guru. In a bid to get Guruship, Prithi Chand, Dhir Mai and Ram Rai hatched conspiracies with the Mughals against Gurus. So, Guru Gobind Singh Ji wanted to set up a society, which had no place for Minas, Dhirmalias and Ramraias.

6. Mission of Guru Gobind Singh Ji : Guru Gobind Singh Ji wrote in the ‘Bachitar Natak’. “I assumed birth for the purpose of spreading Dharma (faith), saving the saints and exterpating all tyrants. For this purpose resort to the sword is legitimate.” To realize this mission Guru Gobind Singh Ji created the Khalsa.

How was the Khalsa Created?

On the day of Baisakhi on 30th March, 1699 A.D. Guru Gobind Singh Ji held a congregation at Kesgarh at Sri Anandpur Sahib. 80000 Sikhs attended the congregation. When all the people sat down, Guru Ji’ appeared on the stage. With his sword unsheathed he spoke, “Is there any Sikh who would sacrifice his „ life for Dharma?” When Guru Gobind Sahib repeated his call for the third time, Bhai Daya Ram Ji offered himself for sacrifice. Guru Ji took him to a nearby tent. Guru Ji made Daya Ram sit there and returned with his sword dripping with the blood. Guru Ji demanded another head. This time Bhai Dharam Das Ji stood up.

This process was repeated three more times. In order to comply with Guru Ji’s desire, Bhai Mohkam Chand Ji, Sahib Chand Ji and Bhai Himmat Rai Ji presented themselves for sacrifice. What Guru Gobind Singh Ji had done with them in the tent is better known to him. In this way, Guru Gobind Singh Ji selected the ‘Panj Payaras’, the five beloveds. Guru Sahib gave the Nectar of Immortality (Khande Ka Pahul) to the five beloved ones and then begged to be baptised by them. For this reason Guru Gobind Singh Ji is also called ‘Aape Gur Chela’. In this way, Guru Gobind Singh Ji laid the foundation of the Khalsa.

Principles of the Khalsa:

Guru Gobind Singh Ji laid down certain principles for the Khalsa. It was obligatory for every Khalsa to obey these principles. The following were the main principles :

  1. For every person who wishes to join the Khalsa Panth, it is essential to drink the Nectar of Immortality (Sikh baptism).
  2. Every Khalsa man will use ‘Singh’ as suffix with his name and Khalsa woman ‘Kaur’ with her name.
  3. Every Khalsa will worship only one God and no other god or goddess.
  4. Every Khalsa will wear the five emblems i.e. Kes (hair), Kangha (comb), Kara (iron bangle), Kachha (underwear) and Kirpan (sword).
  5. Every Khalsa will sacrifice his all for the protection of his Dharma and country.
  6. Every Khalsa will wake up at dawn, take a bath and recite Gurbani.
  7. Every Khalsa will earn his livelihood by the sweat of his brow and donate l/10th of his earnings for the spread of Dharma.
  8. Every Khalsa will wear weapons and be ready to fight for righteous causes.
  9. The Khalsa while meeting each other will hail, ‘Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh’.
  10. No Khalsa will smoke, make use of intoxicants and have extra-marital relations.
  11. No Khalsa will believe in caste system and think in terms of high and low.

Importance of the Creation of the Khalsa:

The creation of the Khalsa is considered to be an important event in the Sikh history. It was a turning point not only in the history of Punjab, but also in the history of India. In fact, the creation of the Khalsa had far-reaching consequences.

1. Increase in the number of Sikhs : With the establishment of the Khalsa, there was an appreciable increase in the number of the Sikhs. Guru, Gobind Singh Ji not only gave Khande-da-Pahul (Nectar of Immortality) to a large number of Sikhs, but authorised any five ‘payaras’ to admit any person into the fold of the Khalsa after giving him Khande-da-Pahul. Consequently, the number of the Khalsa increased day by day. Its fame, too, spread far and wide.

2. Creation of an Ideal Society : By creating the Khalsa, Guru Gobind Singh Ji laid the foundation of an ideal society. He established ideal moral standards for everyone. He advised to practise truth, to live by honest means, to abstain from covetousness, to avoid immoral association with women, to act according to the Guru Granth Sahib, to share the same kitchen, to help fellowmen in trouble and not to take wine and other intoxicants. Members of the Khalsa brotherhood were to consider their previous castes erased and deem themselves brothers belonging to one family. In the words of Dr. Inderpal Singh,
“The grandeur of Khalsa is that it is above all notions of caste and creed and speaks only of universal brotherhood.”

3. End of Masand System and Sects which were against Khalsa : After Guru Hargobind Sahib, the Masand system was afflicted with many evils. So, when Guru Gobind Singh Ji created the Khalsa, he gave them no place in it. Guru Gobind Singh Ji enjoined on the Sikhs to have no concern with them.

4. Change in the Tone of National Character : With the creation of the Khalsa, a tremendous change was effected in the whole tone of national character. Even those people, who had been considered as dregs of humanity were changed, as if by magic. The sweepers, barbers, confectioners, who had never touched the sword and whose generations had lived as grovelling slaves of the so-called higher classes, became under the stimulating leadership of Guru Gobind Singh Ji, doughty warriors, who never shrank from fear and who were ready to rush into the jaws of death at the bidding of their Guru.

5. Uplift of the Down-trodden People : As a result of the creation of the Khalsa, the down-trodden people were uplifted. Prior to this the people of low castes were looked down upon and were badly treated. Guru Gobind Singh Ji gave them equal status with the high castes. This infused a new spirit among the people of low castes. They played a vital role in the battles fought against the Mughals and the Afghans under the command of Guru Gobind Singh Ji and other Sikh leaders.

6. Democracy in the Khalsa Panth : In 1699 A.D. Guru Gobind Singh Ji requested the five beloved ones to give him the Nectar of Immortality. To do so was a radical step on the part of Guru Gobind Singh Ji. Guru Gobind Singh Ji declared that any five Khalsas assembled at a place could give the Nectar of Immortality to other Sikhs and admit them into the Khalsa fold. Thus, Guru Gobind Singh Ji gave a new direction to the Indian Society.

7. Rise of Political Power of the Sikhs: By creating the Khalsa, Guru Gobind Singh Ji infused a spirit of unique bravery and fearlessness among the Sikhs. They made innumerable sacrifices, but did not falter in their Dharma. At last the Sikhs’ dream came true and they succeeded in establishing their independent Misls in Punjab. In the 19th century, Maharaja Ranjit Singh succeeded in establishing an independent Sikh State. It was the result of indefatigable efforts of the Khalsa. Dr. G. S. Dhillon aptly says, “Creation of the Khalsa was a unique phenomenon in the annals of mankind.”

PSEB 12th Class History Solutions Chapter 10 Guru Gobind Singh Ji: The Foundation of Khalsa, His Battles and Personality

Question 4.
Make an evaluation of the character and personality of Guru Gobind Singh Ji.
Or
Discuss the character and achievements of Guru Gobind Singh Ji.
Or
Illustrate historically the multi-dimensional personality of Guru Gobind Singh Ji.
Or
Write in detail about Guru Gobind Singh Ji as a Man, as a Soldier and as a Religious Leader.
Or
What do you know about Guru Gobind Singh Ji as a Man, as a Soldier, as a Scholar and as a Saint?
Or
Give an account of the career and achievements of Guru Gobind Singh Ji.
Answer:
Guru Gobind Singh Ji’s personality had multi-faceted qualities which is beyond the power of a humble writer like me to describe. He was a versatile embodiment of sacrifice, high-class poet, great warrior and general enemy of the tyrant, beneficent, a great social reformer, advocate of democratic principles, matchless organiser and great prophet. Undoubtedly, Guru Gobind Singh Ji was a perfect Guru incarn’ate.

As a Man:

1. Physical Appearance : Guru Gobind Singh Ji possessed a very impressive and charming personality. He had a tall stature, fair complexion and stout body. His face had a glow and bright eyes. His tongue was superlatively sweet. His robes were extremely beautiful and he was always equipped with arms. He invariably held a white hawk in his right hand. He would ride a beautiful steed while going out.

2. Householder: Guru Gobind Singh Ji was an obedient son, thoughtful father and an ideal husband. Against his own wish, but in compliance with his mother’s desire, he vacated the fort of Sri Anandpur Sahib. After it, he had to face several hardships, but he never grumbled or complained of it. Guru Gobind Singh Ji brought up his sons very carefully.

3. High Character : Guru Gobind Singh Ji was a man of high character. Immoral practices like falsehood, treachery and deceit were alien to his nature. Whether it be peace or war, he always stuck to truth. He had no greed for wealth. In order to lure him to Islam, the Mughals opened up coffers of money but Guru Gobind Singh Ji was not tempted at all.

4. Embodiment of Sacrifices : Guru Gobind Singh Ji was an embodiment of sacrifices. At the age of 9, he exhorted his father Guru Tegh Bahadur Ji to sacrifice himself. For the protection of Dharma, he sacrificed all the comforts of his life. While fighting against injustice, Guru Gobind Singh Ji sacrificed his four sons,
his mother and thousands of Sikhs. In fact, the sacrifice, which Guru Gobind • Singh Ji made has no parallel in the history of the world.

As a Scholar:

Guru Gobind Singh Ji was a poet and litterateur of exceptional order. Guru Gobind Singh Ji made use of languages like Arabic, Persian, Punjabi, Hindi, Sanskrit etc. Among his compositions Jaap Sahib, Bachitar Natak, Zafarnama, Chandi Di Var and Akal Ustat are very prominent. These compositions are so thrilling that they had the power to infuse a new life even among the dead. Being a scholar himself Guru Gobind Singh Ji greatly respected other scholars. He had given patronage to 52 top ranking poets in his Darbar. Among these the names of Senapat, Nand Lai, Hans Ram, Gopal and Udai Rai may be prominently mentioned. Devindra Kumar is quite right when he says,
“He was a poet par excellence.”

As a Warrior and General:

Guru Gobind Singh Ji was a great warrior and efficient general. He was adept in horse riding and making use of arms. He always commanded his army himself in the battlefield. He always observed moral codes even in battlefields. He never attacked an unarmed and fleeing soldier.
Guru Gobind Singh Ji was also a great general. In the, battle of Bhangani, Guru Gobind Singh Ji with a handful of his soldiers inflicted a crushing defeat on the combined forces of Hill Chiefs. The same was the case in the first battle of Sri Anandpur Sahib. The bravery with which Guru Golnnd Singh Ji with his forty Sikhs fought against the heavy Mughal forces in the battle of Chamkaur Sahib has no parallel in the history of the world. In the battle of Khidrana too the number ‘ of his soldiers was far less than that of Mughal forces. However, the Sikhs inflicted such heavy losses on the Mughals that they not only fled from-the battlefield, but also could not dare to fight against Guru Gobind Sahib any more.

As a Religious Leader:

Guru Gobind Singh Ji was a great religious leader. There is, no doubt, about it that Guru Gobind Singh Ji spent a major part of his life in battles, but the aim of these battles was to protect Dharma and extirpate the tyrant. Guru Sahib created the Khalsa Panth to promote religious feelings only. Guru Sahib had advised every Khalsa to get up before sunrise, take a bath and recite Gurbani. They should not worship different deities, but one God only. They should lead a simple and pious life. One gets the evidence of his religious greatness when one finds how on receiving the news of his sons martyrdom, he got up at once and thanked God that his sons had laid down their lives for the promotion of religious cause. Dr. I. B. Banerjee,
“Whatever else he might have been, Guru Gobind Singh was first and foremost a great religious leader.”

As a Social Reformer:

Guru Gobind Singh Ji was a great social reformer. His social reforms are very significant. He.radicalized the society by creating the Khalsa Panth. In it, the people of low-castes were placed at the same level as those of high-castes. By doing so, Guru Sahib broke the centuries old shackles of casteism. Women were baptised too and made equal with men. Guru Sahib advised his disciples to shun intoxicants like liquor, ‘bhang’ etc. Guru Ji commanded them not to have any relations with those who killed new-born girls. Guru Sahib strongly condemned sati and purdah evils and declared that such evils had no place in Khalsa society. Guru Ji enjoined on the Sikhs to give full respect to women. In fact, Guru Gobind Singh Ji created an ideal society.

As an Organiser:

Guru Gobind Singh’Ji was a top-class organiser. At that time, the Mughal Govt, under Aurangzeb was not prepared to brook any movement especially the Sikh movement. He had martyred Guru Tegh Bahadur Ji. The Masand system among the Sikhs had become very corrupt. The Hindus had been demoralised for a pretty long time. The Hill Chiefs had sided with the Mughal Govt, for selfish motives. Despite such adverse elements, Guru Gobind Singh Ji gave an evidence of his organizational skill by creating the Khalsa. Really, it was a great achievement. It infused a new spirit into the people. They becarrffe great warriors and got ready to sacrifice their everything in the name of religion. Famous writer, Prof. Madanjit Kaur is quite right when she says,
“Guru Gobind Singh’s contributions had left imprints of deep impact on the canvas of Indian history and world civilisation.”

Short Answer Type Questions:

Question 1.
What difficulties were faced by Guru Gobind Singh Ji when he attained the Gurgaddi?
Answer:

  • At the time of assumption of Guruship the age of Guru Gobind Singh Ji was only 9 years.
  • Aurangzeb was a very bigot emperor. He could not tolerate the existence of any other religion except Islam,
  • It was necessary to curtail the cruelties of Aurangzeb.
  • The Hill Chiefs due to their vested interests were against Guru Gobind Singh Ji.
  • The Masands had become corrupt. It was necessary to deal sternly with them.

Question 2.
What kind of education was given to Guru Gobind Singh Ji?
Answer:

  • Guru Gobind Singh Ji was taught Gurmukhi by Bhai Sahib Chand, Sanskrit by Pt. Harjas, Persian and Arabic by Qazi Pir Mohammad.
  • He got religious education from Mata. Gujari Ji and father Guru Tegh Bahadur Ji.
  • He was given warfare training by Bhai Bajar Singh.

Question 3.
What is the importance of Paonta Sahib?
Answer:
In 1685 A.D. Guru Gobind Singh Ji got built a fort named Paonta Sahib. Paonta meant a place to stay in. Guru Ji stayed at this place from 1685 to 1688 A.D. Guru Ji decided here to infuse a new spirit among the Sikhs and to put an end to the tyrannical rule of the Mughals with these objects. Here Guru Gobind Singh Ji gave a new direction to the warfare and literary activities.

Question 4.
Why did Bhim Chand not like the presence of Guru Gobind Singh Ji at Sri Anandpur Sahib?
Answer:

  • He could not tolerate the rapidly increasing power of Guru Gobind Singh Ji.
  • He could not tolerate the foundation of Khalsa laid by Guru Gobind Singh Ji at Sri Anandpur Sahib’in 1699 A.D.
  • Bhim Chand had asked Guru Gobind Singh Ji to vacate Sri Anandpur Sahib. But the Guru Ji had refused to do so.

PSEB 12th Class History Solutions Chapter 10 Guru Gobind Singh Ji: The Foundation of Khalsa, His Battles and Personality

Question 5.
Write a short, note on the battle of Bhangani.
Or
Describe Guru Gobind Singh’s battle of Bhangani and also explain its importance.
Answer:
Many factors were responsible for the battle of Bhangani.

  • The Hill Chiefs were alarmed to see the military activities of Guru Gobind Singh Ji.
  • The Hill Chiefs deemed the reforms of Guru Gobind Singh Ji .an interference in their religious matters,
  • Bhim Chand, the ruler of Kahlur, and Fateh Shah, the ruler of Kashmir attacked Guru Gobind Singh Ji’s army at Bhangani on September 22, 1688 A.D. The Sikhs bravely resisted the allied forces and became victorious in this battle.

Question 6.
Write a short note on the battle of Nadaun.
Answer:
After the battle of Bhangani, the Hill Chiefs established friendly relations with Guru Gobind Singh Ji. They stopped paying annual revenue to the Mughals. Mughal force Was sent under the command of Alif Khan to take action against the Hill Chiefs. At this critical juncture, Bhim Chand requested Guru Sahib for help. Guru Sahib accepted the request. On 20th March 1690 A.D. the battle of Nadaun was started. In this battle, the Mughals were defeated.

Question 7.
Why did Guru Gobind Singh Ji create the Khalsa?
Or
Give a brief description of the circumstances responsible for the creation of the Khalsa.
Or
Give in brief the causes of the creation of Khalsa.
Or
What were the three main causes of the creation of Khalsa?
Or
What were the three main causes of the origin of Khalsa?
Or
Write down the causes of the foundation of the Khalsa Panth.
Answer:

  • The tyranny of the Mughals was increasing day by day. He started converting non-Muslims to Islam at the point of the sword,
  • Guru Gobind Singh Ji needed such soldiers who could daringly fight against the Mughals.
  • Guru Gobind Singh Ji wanted to create a society, where there was no room for high or low.
  • He wanted to do away with the corrupt Masand system and organize the Sikhs in a new way.

Question 8.
What does Guru Gobind Singh Ji say about Masands?
Answer:

  • They had become very corrupt and careless.
  • They had become very greedy.
  • They had become very licentious.
  • They had become very haughty.

Question 9.
Write a brief note on the creation of Khalsa Panth.
Or
When, where, and how was Khalsa founded?
Or
How was the Khalsa sect created?
Answer:
The foundation of Khalsa Panth was laid by Guru Gobind Singh Ji on the 30th of March, 1699 A.D., on the eve of Baisakhi at Kesgarh Sahib in Sri Anandpur Sahib. Guru Ji appeared on the stage with his sword unsheathed and spoke, “Is there any Sikh who would sacrifice his life for Dharma”. When Guru Sahib repeated his call for the third time, Bhai Daya Ram Ji offered himself for sacrifice. Subsequently Bhai Dharam Das Ji, Bhai Mohkam Chand Ji, Bhai Sahib Chand Ji and Bhai Himmat Rai Ji presented themselves for sacrifice. In this way, Guru Gobind Singh Ji selected the ‘Panj Payaras’, and thus laid the foundation of the Khalsa.

Question 10.
When was the Khalsa created by Guru Gobind Singh Ji? What are its main principles?
Or
What were the main principles of the Khalsa Panth?
Or
Make a brief mention of the main principles of the Khalsa.
Or
Write any three principles of the Khalsa Panth founded by Guru Gobind Singh Ji.
Answer:

  • For every person who wishes to join the Khalsa Panth, it is essential to drink the Nectar of Immortality,
  • Every Khalsa man will use ‘Singh’ with his name and Khalsa woman ‘Kaur’ with her name.
  • Every Khalsa will worship no god or goddess but only one God.
  • Every Khalsa will wear the five emblems i. e. Kes, Kangha, Kara, Kachha and Kirpan.
  • Every Khalsa will sacrifice his all for the protection of his Dharma and country.

Question 11.
What was the importance of the creation of Khalsa Panth in Sikh History?
Or
Study the importance of the creation of Khalsa.
Or
What were the three main results of the creation of Khalsa Panth?
Answer:

  • With its establishment, a large number of people began to join Sikhism,
  • It also led to the establishment of an ideal society,
  • There was no room for the concept of high and low in it. All the castes were treated equally,
  • Guru Gobind Singh Ji instilled a new spirit among the Sikhs by creating Khalsa. The weakest of the weak among the Sikhs became a lion in spirit,
  • To tolerate injustice was now considered a sin by every Sikh.

Question 12.
Write a brief note on the first battle of Sri Anandpur Sahib.
Answer:
The increasing power of Guru Gobind Singh Ji alarmed the Hill Chiefs. Raja Bhim Chand of Kahlur asked Guru Gobind Singh Ji to vacate Sri Anandpur Sahib. Guru Gobind Singh Ji clearly refused to comply with his demand. He clarified that Guru Tegh Bahadur Sahib had made foil payment for the land when he founded this town. At this Bhim Chand formed a joint front with the cooperation of other Hill Chiefs. The allied forces under the command of Raja Bhim Chand besieged the fort of Sri Anandpur Sahib in 1701 A.D. When the Hill Chiefs saw that there were no chances of their success they made peace.

PSEB 12th Class History Solutions Chapter 10 Guru Gobind Singh Ji: The Foundation of Khalsa, His Battles and Personality

Question 13.
Write a brief note on the second battle of Sri Anandpur Sahib.
Answer:
The allied army of Hill Chiefs and the Mughals besieged the fort of Sri Anandpur Sahib in 1704 A.D. As the siege of the fort got prolonged, 40 Sikhs gave Bedawa to Guru Ji and left the fort. So, the allied army played a trick. They took oaths oh the Quran and the cow to assure Guru Gobind Singh Ji that they would not harm him if he vacated the fort of Sri Anandpur Sahib. But, as soon as Guru Gobind Singh Ji came out of the fort, the joint army fell upon the Sikhs.

Question 14.
Give a brief account of the battle of Chamkaur Sahib.
Answer:
After Guru Gobind Singh Ji left the fort of Sri Anandpur Sahib, Guru Gobind Singh Ji took shelter in a Garhi (mud fortress) in Chamkaur Sahib along with his 40 Sikhs. Soon, thousands of Mughal soldiers laid siege to the Garhi. The battle of Chamkaur Sahib was fought on 22 December 1704 A.D. It was a bloody battle. In this battle, the two elder sons of Guru ‘Ji, Sahibzada Ajit Singh Ji and Sahibzada Jujhar Singh Ji caused havoc among the allied ranks and ultimately laid down their lives. ‘‘

Question 15.
Write a brief note on the battle of Khidrana (Sri Mukatsar Sahib).
Or
How was Khidrana named Sri Mukatsar Sahib?
Answer:
The Faujdar of Sirhind Wazir Khan had made a surprise attack on the army of Guru Gobind Singh Ji at Khidrana on December 29, 1705 A.D. The Sikhs exhibited bravery in this battle also. In this battle, Guru Gobind Singh Ji got a glorious victory. Impressed by the sacrifice made by the 40 Sikhs and at the request of their dying leader Mahan Singh, Guru Ji blessed them with the boon of salvation (Mukti). In, this way Khidrana got the name of Sri Muktsar Sahib.

Question 16.
How did Guru Gobind Singh Ji settle the sectarian divisions and external dangers to Sikhism?
Answer:
Guru Gobind Singh Ji founded Khalsa Panth in 1699 A.D. to deal with the sectarian divisioifs and external dangers to Sikhism. Guru Ji declared that all his Sikhs were his Khalsa and they were directly related to him. In this way Masands ceased to be the middlemen. Minas, Dhirmalias and Ramraias were expelled from the Sikh Panth. In order to deal with the external dangers, Guru Gobind Singh Ji ordered all the Sikhs to remain equipped with weapons.

Question 17.
What do you know about the literary activities of Guru Gobind Singh Ji?
Or
Describe the literary activities of Guru Gobind Singh Ji.
Or
Evaluate the literary activities of Guru Gobind Singh Ji.
Answer:
Guru Gobind Singh Ji’s contribution in the field of literature is invaluable. He himself was a poet’and a literateur of high order. Guru Ji used Punjabi, Hindi, Sanskrit, Persian and Arabic languages in his writings. His great works are Jaap Sahib, Bachitar Natak,’Akal Ustat, Zafarnama, Chandi Di Var etc. Guru Gobind Singh Ji had accorded patronage to 52 top-class poets in his Darbar.

Question 18.
What is Zafarnama? What is its historical importance?
Or
What do you know about the Zafarnama written by Guru Gobind Singh Ji?
Write a short note on Zafarnama.
Answer:
Zafarnama is a letter of victory written by Guru Gobind Singh Ji to Aurangzeb. It was written in Persian. It was written from Dina Kangar. In this letter Guru Gobind Singh Ji boldly explained about his oppression and injustice and breaking of oaths taken on the Quran by his officials. He accused Aurangzeb of betrayal of faith.

Question 19.
What is the importance of social reforms of Guru Gobind Singh Ji in History?
Answer:

  • He created Khalsa Panth and brought about a social revolution. By joining it, people of low castes got an equal status with the people of high castes.
  • Women were also administered Amrit and made equal to men.
  • Guru Gobind Singh Ji told his followers to shun alcoholic drinks and other intoxicants.
  • He instilled a new spirit of bravery and fearlessness in his Sikhs,
  • He taught the lesson of self-sacrifice for the sake of cause.

Question 20.
“Guru Gobind Singh Ji was a builder par excellence.” Do you agree to this argument?
Answer:
Undoubtedly, Guru Gobind Singh Ji was a great organizer. Guru Gobind Singh Ji gave proof of his organizing ability by creating Khalsa Panth. Really, it was a great wonder that infused a new spirit among people. They became great warriors and were ready to sacrifice everything for the sake of their religion. They did not heave a sigh of relief until they put an end to the Mughal and Afghan rule in Punjab and established their independent rule.

Question 21.
Mention the characteristics of Guru Gobind Singh Ji’s personality.
Answer:

  • Guru Gobind Singh Ji was a great warrior and general of his time.
  • He was a great social reformer.
  • He was a man of high character.
  • Guru Gobind Singh Ji was a great religious leader.
  • He was also a superb scholar.

PSEB 12th Class History Solutions Chapter 10 Guru Gobind Singh Ji: The Foundation of Khalsa, His Battles and Personality

Objective Type Questions:

Question 1.
Who was the 10th Guru of the Sikhs?
Answer:
Guru Gobind Singh Ji.

Question 2.
When was Guru Gobind Singh Ji born?
Answer:
December 22, 1666 A.D.

Question 3.
Where was Guru Gobind Singh Ji born?
Answer:
Patna Sahib.

Question 4.
Name the mother of Guru Gobind Singh Ji.
Answer:
Mata Gujari Ji.

Question 5.
Name the father of Guru Gobind Singh Ji.
Answer:
Guru Tegh Bahadur Ji.

Question 6.
What was the original name of Guru Gobind Singh Ji?
Answer:
Gobind Das or Gobind Rai.

Question 7.
Where did Guru Gobind Singh Ji spend his childhood?
Answer:
He spent his childhood at Patna Sahib.

Question 8.
When did Guru Gobind Singh Ji get Gurgaddi?
Answer:
1675 A.D.

Question 9.
How many Sahibzadas did Guru Gobind Singh Ji have?
Answer:
Four.

Question 10.
What was the name of Guru Gobind Singh Ji’s eldest Sahibzada?
Answer:
Sahibzada Ajit Singh.

Question 11.
Who was the ruler of Kahlur (Bilaspur) at the time of Guru Gobind Singh Ji?
Answer:
Bhim Chand.

Question 12.
What is meant by Paonta Sahib?
Answer:
Foot-rest or a place to stay.

Question 13.
Give the name of any one poet of Guru Gobind Singh Ji.
Answer:
Sainapat.

Question 14.
Give the name of the Nagara (Drum), of Guru Gobind Singh Ji.
Answer:
Ranjit Nagara.

Question 15.
When was Ranjit Nagara beaten?
Answer:
At the time of starting of war, Guru’s visit on a hunting tour and starting of langar.

Question 16.
Who was Bhim Chand?
Answer:
The ruler of Kahlur.

Question 17.
When was the first battle between Guru Gobind Singh Ji and Hill Chiefs fought?
Or
When was the battle of Bhangani fought?
Answer:
1688 A.D.

Question 18.
As a result of whose help could Guru Gobind Singh Ji win the battle of Bhangani?
Answer:
Pir Buddhu Shah.

Question 19.
When was the battle of Nadaun fought?
Answer:
1690 A.D.

Question 20.
What was the first name of Sri Anandpur Sahib?
Or
What was the original name of Sri Anandpur Sahib?
Answer:
Chakk Nanaki or Makhawal.

Question 21.
Which Guru abolished the Masand system?
Answer:
Guru Gobind Singh Ji.

Question 22.
Which Guru laid the foundation of the Khalsa?
Answer:
Guru Gobind Singh Ji.

Question 23.
When did Guru Gobind Singh Ji laid the foundation of the Khalsa?
Answer:
30 March, 1699.

PSEB 12th Class History Solutions Chapter 10 Guru Gobind Singh Ji: The Foundation of Khalsa, His Battles and Personality

Question 24.
Where did Guru Gobind Singh Ji lay the foundation of the Khalsa?
Answer:
Sri Anandpur Sahib.

Question 25.
Write the hidin reason of the creation of Khalsa.
Answer:
To defend dharma and finish tyranny.

Question 26.
Name any one of the Panj Pyaras blessed by Guru Gobind Singh Ji.
Answer:
Bhai Daya Singh Ji.

Question 27.
What is meant by Khande-ka-Pahul?
Answer:
The nectar (Amrit) prepared with double edged sword.

Question 28.
Name any one principle of the Khalsa.
Answer:
Each Khalsa will worship only one God and none else.

Question 29.
How many symbols were each Khalsa enjoined to wear by Guru Gobind Singh Ji?
Answer:
Five.

Question 30.
What was the importance of the foundation of Khalsa?
Answer:
It infused a new enthusiasm among the Sikhs.

Question 31.
When was the first battle of Sri Anandpur Sahib fought?
Answer:
1701 A.D.

Question 32.
When was the second battle of Sri Anandpur Sahib fought,?
Answer:
1704 A.D.

Question 33.
Where were the two younger Sahibzadas of Guru Gobind Singh Ji martyred?
Answer:
Sirhind.

Question 34.
Who was the Faujdar of Sirhind during the pontificate of Guru Gobind Singh Ji?
Answer:
Wazir Khan.

Question 35.
In which battle were the two elder sons of Guru Gobind Singh Ji got martyrdom?
Answer:
In the battle of Chamkaur Sahib.

Question 36.
When did the battle of Chamkaur Sahib take place?
Answer:
Dec. 22, 1704 A.D.

Question 37.
Name the two Muslim brothers who helped Guru Gobind Singh Ji in the jungle of Machhiwaraw
Answer:
Nabi Khan and Gani Khan.

Question 38.
Which was the letter written by Guru Gobind Singh Ji to Aurangzeb?
Answer:
Zafarnama.

Question 39.
By whom was Zafarnama written?
Answer:
Guru Gobind Singh Ji.

Question 40.
From which place did Guru Gobind Singh Ji write Zafarnama to Aurangzeb?
Answer:
Dina Kangar.

Question 41.
In which language was Zafarnama written?
Answer:
Persian.

Question 42.
Which was the last battle fought between Guru Gobind Singh Ji and the Mughals?
Answer:
The battle of Khidrana.

Question 43.
When was the battle of Khidrana fought?
Answer:
1705 A.D.

Question 44.
To which battle were the 40 Muktas (emancipators) related?
Answer:
Battle of Khidrana.

Question 45.
Who was Bhai Mahan Singh?
Answer:
He was the leader of the Forty Muktas who became martyrs in the battle of Khidrana.

Question 46. What is the modern name of Khidrana?
Answer:
Sri Muktsar Sahib.

Question 47.
Who wrote Bachitar Natak?
Answer:
Guru Gobind Singh Ji.

Question 48.
Who was Bhai Nand Lai?
Answer:
Famous court poet of Guru Gobind Singh Ji.

Question 49.
Which place is known as Guru Ki Kashi?
Answer:
Talwandi Sabho.

Question 50.
Which Guru gave Adi Granth the status of Guru Granth Sahib?
Answer:
Guru Gobind Singh Ji.

Question 51.
When and where did Guru Gobind Singh Ji immerse with Immortal?
Answer:
October 7, 1708 A.D., Nanded.

Question 52.
At which place did Guru Gobind Singh Ji immerse with Immortal?
Answer:
Nanded.

PSEB 12th Class History Solutions Chapter 10 Guru Gobind Singh Ji: The Foundation of Khalsa, His Battles and Personality

Fill in the blanks:

1. Guru Gobind Singh Ji was the ……………. Guru.
Answer:
Tenth

2. Guru Gobind Singh Ji was bom on ……………..
Answer:
December 22, 1666 A.D.

3. Guru Gobind Singh Ji was bom at ……………….
Answer:
Patna Sahib

4. The name of the father of Guru Gobind Singh Ji was ………………
Answer:
Guru Tegh Bahadur Ji

5. The name of the mother of Guru Gobind Singh Ji was …………….
Answer:
Gujari

6. Sri Guru Gobind Singh Ji learned Gurmukhi from …………….. in his childhood.
Answer:
Bhai Sahib Chand

7. Guru Gobind Singh Ji succeeded to Gurgaddi in ………………..
Answer:
1675 A.D.

8. Guru Gobind Singh Ji had …………… sons.
Answer:
four

9. Guru Gobind Singh Ji built the Nagara (Drum) named ………………
Answer:
Ranjit

10. The first battle between Guru Gobind Singh Ji and Hill Chiefs was fought at ……………….
Answer:
Bhangani

11. The battle of Bhangani was fought in ………………
Answer:
1688 A.D.

12. The battle of Nadaun was fought in ………………
Answer:
1690 A.D.

13. Guru Gobind Singh Ji laid the foundation of Khalsa at …………….
Answer:
Sri Anandpur Sahib

14. Khalsa Panth was established in …………….
Answer:
1699 A.D.

15. The first pyara of Guru Gobind Singh Ji was ………………
Answer:
Bhai Daya Singh

16. The first battle of Sri Anandpur Sahib was fought in ……………..
Answer:
1701 A.D.

17. The second Battle of Sri Anandpur Sahib was fought in …………………
Answer:
1704 A.D.

18. In the battle of Chamkaur Sahib, the two elder sons …………… and …………. of Guru Gobind Singh Ji got martyrdom.
Answer:
Ajit Singh,
Jujhar Singh

19. The two Muslim brothers ……………. and …………….. helped Guru Gobind Singh Ji in the jungle of Machhiwara.
Answer:
Nabi Khan,
Gani Khan

20. ……………….. was written by Guru Gobind Singh Ji at Dina Kangar.
Answer:
Zafarnama

21. Zafarnama was written in ……………… language.
Answer:
Persian

22. The last battle fought between the Mughals and Guru Gobind Singh was ……………..
Answer:
Khidrana

23. The battle of Khidrana was fought in ………………..
Answer:
1705 A.D.

24. The modern name of Khidrana is ………………..
Answer:
Sri Muktsar Sahib

25. ‘Chali Muktas’ are related to the battle of ………………
Answer:
Khidrana

26. The autobiography of Guru Gobind Singh Ji is ……………….
Answer:
Bachitar Natak

27. The literature ‘Krishna Avtar’ was compiled by ………………
Answer:
Guru Gobind Singh Ji

28. Nand Lai was the ……………. of Guru Gobind Singh Ji.
Answer:
Court poet

29. Guru Gobind Singh Ji immersed in Eternal Light in ……………….
Answer:
1708 A.D.

30. Guru Gobind Singh Ji immersed in Eternal Light at ……………….
Answer:
Nanded

True or False:

1. The 10th Guru of the Sikhs was Guru Gobind Singh Ji.
Answer:
True

2. Guru Gobind Singh Ji was born on December 22, 1666 A.D.
Answer:
True

3. Guru Gobind Singh Ji’s father name was Guru Tegh Bahadur Ji.
Answer:
True

4. The name of the mother of Guru Gobind Singh Ji was Gujari Ji.
Answer:
True

5. The original name of Guru Gobind Singh Ji was Gobind Das (Rai).
Answer:
True

6. Guru Gobind Singh Ji spent his childhood in Patna Sahib.
Answer:
True

7. Five sons were blessed to Guru Gobind Singh Ji.
Answer:
False

8. The naine of the eldest Sahibzada of Guru Gobind Singh Ji was Ajit Singh.
Answer:
True

9. The two famous poets of Guru Gobind Singh Ji were Sainapat and Nand Lai.
Answer:
True

10. The battle of Bhangani was fought in 1688 A.D.
Answer:
True

11. Bhim Chand helped Guru Gobind Singh Ji in the battle of Bhangani.
Answer:
False

12. The battle of Nadaun was fought between Guru Gobind Singh Ji and the Mughals in 1690 A.D.
Answer:
True

13. In 1609 A.D. Guru Gobind Singh founded Khalsa Panth.
Answer:
False

14. Guru Gobind Singh Ji selected ‘Panj Pyaras’ at the time of creation of Khalsa.
Answer:
True

15. The first Panj Pyara was Bhai Dharam Das Ji.
Answer:
False

16. Masand system was abolished by Guru Gobind Singh Ji at the time of creation of Khalsa.
Answer:
True

17. The first battle of Sri Anandpur Sahib was fought in 1701 A.D.
Answer:
True

18. The second battle of Sri Anandpur Sahib was fought in 1706 A.D.
Answer:
False

19. The battle of Chamkaur Sahib was fought in 1704 A.D.
Answer:
True

20. Zafarnama, the letter was written by Guru Gobind Singh Ji to Mughal emperor Shah Jahan.
Answer:
False

21. Zafarnama was written in Persian.
Answer:
True

23. The battle of Khidrana was the last battle fought between Guru Gobind Singh Ji and the Mughals.
Answer:
True

24. The battle of Khidrana was fought in 1705 A.D.
Answer:
True

25. Sri Muktsar Sahib is the modern name of Khidrana.
Answer:
True

26. Bachitar Natak is the autobiography of Guru Gobind Singh Ji.
Answer:
True

27. Guru Gobind Singh Ji immersed in Eternal Light in 1707 A.D.
Answer:
False

28. Guru Gobind Singh Ji immersed in Eternal Light at Nanded.
Answer:
True

PSEB 12th Class History Solutions Chapter 10 Guru Gobind Singh Ji: The Foundation of Khalsa, His Battles and Personality

Multiple Choice Questions:

1. Who was the tenth Guru of the Sikhs?
(a) Guru Hargobind Ji
(b) Guru Gobind Singh ji
(c) Guru Tegh Bahadur Ji
(d) Guru Har Krishan Ji.
Answer:
(b) Guru Gobind Singh ji

2. When was Guru Gobind Singh Ji born?
(a) In 1646 A.D.
(b) In 1656 A.D.
(c) In 1666 A.D.
(d) In 1676 A.D.
Answer:
(c) In 1666 A.D.

3. Where was Guru Gobind Singh Ji born?
(a) Patna Sahib
(b) Goindwal Sahib
(c) Khadur Sahib
(d) Sri Anandpur Sahib.
Answer:
(a) Patna Sahib

4. What was the name of the father of Guru Gobind Singh Ji?
(a) Guru Hargobind Ji
(b) Guru Har Rai Ji
(c) Guru Har Krishan Ji
(d) Guru Tegh Bahadur Ji.
Answer:
(d) Guru Tegh Bahadur Ji.

5. What was the name of the mother of Guru Gobind Singh Ji?
(a) Gujari Ji
(b) Nanaki Ji
(c) Sulakhni Ji
(d) Khivi Ji.
Answer:
(a) Gujari Ji

6. What was the original name of Guru Gobind Singh Ji?
(a) Gobind Nath
(b) Gobind Das
(c) Bhai Jetha Ji
(d) Bhai Lehria Ji.
Answer:
(b) Gobind Das

7. How many Sahibzadas Guru Gobind Singh Ji had?
(a) Two
(b) Three
(c) Four
(d) Five.
Answer:
(c) Four

8. When did Guru Gobind Singh Ji get Guruship?
(a) In 1666 A.D.
(b) In 1670 A.D.
(c) In 1672 A.D.
(d) In 1675 AD.
Answer:
(d) In 1675 AD.

9. Which was the main literary centre of Guru Gobind Singh Ji?
(a) Sirhind
(b) Paonta Sahib
(c) Patna Sahib
(d) Khadur Sahib.
Answer:
(b) Paonta Sahib

16. What was the name of the Nagara (Drum) of Guru Gobind Singh Ji?
(a) Ranjit Nagara
(b) Nalwa Nagara
(c) Khalsa Nagara
(d) Panth Nagara.
Answer:
(a) Ranjit Nagara

11. Who was Bhim Chand?
(a) Ruler of Kangra
(b) Ruler of Srinagar
(c) Ruler of Kahlur
(d) Ruler of Guler.
Answer:
(c) Ruler of Kahlur

12. When was the battle of Bhangani fought?
(a) In 1686 A.D.
(b) In 1687 A.D.
(c) In 1688 A.D.
(d) In 1690 A.D.
Answer:
(c) In 1688 A.D.

13. As a result of whose help could Guru Gobind Singh .Ji win the battle of Bhangani?
(a) Pir Buddhu Shah
(b) Saint Mian Mir
(c) Pir Rehmat Shah
(d) Fateh Shah.
Answer:
(a) Pir Buddhu Shah

14. When was the battle of Nadaun fought?
(a) In 1688 A.D.
(b) In 1690 A.D.
(c) In 1694 A.D.
(d) In 1695 A.D.
Answer:
(b) In 1690 A.D.

15. By which Guru the Masand system was abolished?
(a) Guru Arjan Dev Ji
(b) Guru Hargobind Ji
(c) Guru Tegh Bahadur Ji
(d) Guru Gobind Singh Ji.
Answer:
(d) Guru Gobind Singh Ji.

16. Which Guru laid the foundation of the Khalsa?
(a) Guru Nanak Dev Ji
(b) Guru Arjan Dev Ji
(c) Guru Hargobind Ji
(d) Guru Gobind Singh Ji.
Answer:
(d) Guru Gobind Singh Ji.

17. When was Khalsa founded?
(a) In 1688 A.D.
(b) Ih 1690 A.D.
(c) In 1695 A.D.
(d) In 1699 A.D.
Answer:
(d) In 1699 A.D.

18. Where was Khalsa founded by Guru Gobind Singh Ji?
(a) Amritsar
(b) Sri Anandpur Sahib
(c) Kiratpur Sahib
(d) Goindwal Sahib.
Answer:
(b) Sri Anandpur Sahib

19. Who was the first Piara blessed by Guru Gobind Singh Ji?
(a) Bhai Daya Ram Ji
(b) Bhai Sahib Chand Ji
(c) Bhai Himmat Rai Ji
(d) Bhai Dharam Das Ji.
Answer:
(a) Bhai Daya Ram Ji

20. How many symbols were each Khalsa enjoined to wear by Guru Gobind Singh Ji?
(a) Two
(b) Three
(c) Four
(d) Five.
Answer:
(d) Five.

21. When was the first battle of Sri Anandpur Sahib fought?
(a) In 1701 A.D.
(d) In 1702 AD.
(c) In 1704 A.D.
(d) In 1705 A.D.
Answer:
(a) In 1701 A.D.

22. When was the second battle of Sri Anandpur Sahib fough
(a) In 1701 A.D.
(b) In 1702 AD.
(c) In 1704 A.D.
(d) In 1705 AD.
Answer:
(c) In 1704 A.D.

23. In which battle 40 Sikhs wrote Bedawa?
(a) Battle of Bhangani
(b) First battle of Sri Anandpur Sahib
(c) Second battle of Sri Anandpur Sahib
(d) Battle of Chamkaur Sahib.
Answer:
(c) Second battle of Sri Anandpur Sahib

24. When was the battle of Chamkaur Sahib fought?
(a) In 1702 A.D.
(b) In 1703 A.D.
(c) In 1704 A.D.
(d) In 1706 A.D.
Answer:
(c) In 1704 A.D.

25. In which battle the two elder sons of Guru Gobind Singh Ji got martyrdom?
(a) Battle of Khidrana
(b) Battle of Chamkaur Sahib
(c) Second battle of Sri Anandpur Sahib
(d) Battle of Bhangani.
Answer:
(b) Battle of Chamkaur Sahib

26. Which letter was written by Guru Gobind Singh Ji for Aurangzeb?
(a) Zafarnama
(b) Shastranam Mala
(c) Bachitar Natak
(d) Khat-i-Aurangzeb.
Answer:
(a) Zafarnama

27. In which script Zafarnama was written by Guru Gobind Singh Ji?
(a) Hindi
(b) Sanskrit
(c) Punjabi
(d) Persian.
Answer:
(d) Persian.

28. When was the battle of Khidrana fought?
(a) In 1703 A.D.
(b) In 1704 A.D.
(c) In 1705 A.D.
(d) In 1706 A.D.
Answer:
(c) In 1705 A.D.

29. To which battle were the 40 Muktas related?
(a) Battle of Chamkaur Sahib
(b) Battle of Khidrana
(c) First battle of Sri Anandpur Sahib
(d) Second battle of Sri Anandpur Sahib.
Answer:
(b) Battle of Khidrana

30. Which town was named Sri Muktsar Sahib?
(a) Bhangani
(b) Makhowal
(c) Khidrana
(d) Nirmoh.
Answer:
(c) Khidrana

31. Who wrote Bachitar Natak?
(a) Guni’Nanak Bey Ji
(b) Guru Arjan Dev Ji
(c) GuruTegh
(d) Guru Gobind Singh Ji.
Answer:
(d) Guru Gobind Singh Ji.

32. When did Guru Gobind Singh Ji immerse in Eternal Light?
(a) In 1705 AD.
(b) In 1706 A.D.
(c) In 1707 A.D.
(d) In 1708 A.D.
Answer:
(d) In 1708 A.D.

33. Where did Guru Gobind Singh Ji immerse in Eternal Light?
(a) Khidrana
(b) Talwandi Sabo
(c) Nanded
(d) Sri Anandpur Sahib.
Answer:
(c) Nanded

PSEB 12th Class History Solutions Chapter 9 Guru Tegh Bahadur Ji and His Martyrdom

Punjab State Board PSEB 12th Class History Book Solutions Chapter 9 Guru Tegh Bahadur Ji and His Martyrdom Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 History Chapter 9 Guru Tegh Bahadur Ji and His Martyrdom

Long Answer Type Questions:

Name the sincere Sikh who searched for the Ninth Guru and why?
Or
Which Sikh devotee identified the ninth Guru and why?
Or
Who found Guru Tegh Bahadur Ji and why?
Or
Who discovered the ninth Guru Tegh Bahadur Ji and how?
Answer:
Before immersing with. Immortal in 1664 A.D., Guru Har Krishan Ji had hinted to the Sikh Sangat that his successor would be found at Baba Bakala. When the news reached Baba Bakala that Guru Sahib had immersed with Immortal without naming the next Guru, 22 imposters grabbed this golden opportunity and established 22 ManjitiTat- Baba Bakala. Each one of them called himself the real Guru. It was a moment of great crisis for the Sikh Panth. At such a time, a sincere Sikh, Makhan Shah Lubana found the solution to this crisis. He was a trader. Once, when his ship was caught in a storm on the high seas, he prayed to Guru Sahib, with pure heart that he would offer 500 gold mothers at the feet of Guru Ji if his ship was saved. With the blessings of Guru Ji, his ship was saved from being sunk. As per his promise, he reached Baba Bakala along with his family to offer 500 gold mohars. He was taken aback when he found 22 Gurus. He made a plan to search out the real Guru.

He went to every ‘guru’ turn by’ turn and offered two Mohars each. The impostor gurus gladly accepted these. Last of all when Makhan Shah Lubana offered two Mohars to Guru Tegh Bahadur Ji, the latter said, ‘When your ship was sinking, you promised to offer 500 Mohars and now you are offering only two.” On hearing it, he was overjoyed. He went atop a house and shouted aloud, “Guru Ladho Re, Guru Ladho re,” which meant that I have found the real Guru. In this way the Sikhs accepted Guru Tegh Bahadur Ji as their Guru.

PSEB 12th Class History Solutions Chapter 9 Guru Tegh Bahadur Ji and His Martyrdom

Question 2.
Give a brief account of the travels of Guru Tegh Bahadur Ji.
Or
What do you know about the travels of Guru Tegh Bahadur Ji?
Answer:
During his pontificate (1664-1675 A.D.), Guru Tegh Bahadur Ji travelled extensively in and outside Punjab. The object of these travels was to dispel the ignorance of people and to preach Sikhism. Guru Tegh Bahadur Ji started his travels in 1664 A.D. from Amritsar. Thereafter, he went to Walla, Ghukewali, Khadur Sahib, Goindwal Sahib, Tarn Taran, Khem Karan, Kiratpur Sahib and Bilaspur etc. After his travels in the Punjab Guru Ji travelled to the east of India. During this travel, he visited Saifabad, Dhamdhan, Delhi, Mathura, Barindaban, Agra, Kanpur, Prayag, Banaras, Gaya, Patna, Dacca (Dhaka) and Assam etc. After these travels, Guru Ji visited many famous places of Punjab along with his family. His travels proved very useful for the development of Sikhism. People in a large number came into the fold of Sikhism.

Question 3.
Give a brief account of the five travels of Guru Tegh Bahadur Ji.
Answer:
Guru Tegh Bahadur Ji soon after assuming Guruship, undertook travels in and out of Punjab. The aim of these travels was to spread Sikhism and convey the message of truth and love to the people.

1. Amritsar: First of all Guru Tegh Bahadur Ji reached Amritsar from Baba. Bakala in November, 1664 A.D. At that time, the Harmandir Sahib was under the control of Prithi Chand’s grandson, Harji Mina. When he heard the news of Guru Tegh Bahadur Ji’s arrival he closed all the doors of the Harmandir Sahib so that Guru Sahib might not enter it. When Guru Tegh Bahadur Ji reached there and found the door closed, he patiently sat for some time under a tree near the Akal Takht Sahib. Today at this place there is a small Gurdwara which is known as “Tham Sahib” or ‘The Sahib’.

2. Walla and Ghukewali : From Amritsar Guru Tegh Bahadur Ji went to a village named Walla. The women of this place vigorously participated in the Sangat and Pangat. Consequently, the Guru blessed them. After Walla, Guru Sahib went to a village called Ghukewali. Since there were mdhy trees in this village, Guru Tegh Bahadur Sahib named it‘Guru Ka Bagh’.

3. Banaras : After the travel of Paryag, Guru Tegh Bahadur Sahib reached ‘ Banaras. Here, the Sikh devotees thronged in large numbers to pay respect to Guru Tegh Bahadur Sahib and listen to his exhortations. The people of this place held the view that a bath in the Karamnash river washes away all the good deeds of a person. Guru Tegh Bahadur Sahib bathed in this river and said that nothing could be achieved or lost with a bath. As a man sows, so does he reap.

4. Patna : In 1666 A.D. Guru Tegh Bahadur Ji reached Patna. Here the Sikh Sangat gave him a rousing reception. Guru Tegh Bahadur Ji told the people the real meaning of life and enlightened them with principles of Sikhism. He sublimated Patna by calling it ‘Guru Da Ghar’ (the home of God). Leaving his wife and mother here, Guru Tegh Bahadur Ji proceeded to Munghyr.

5. Dhaka: Dhaka was a chief centre of Sikhism. When Guru Tegh Bahadur Ji reached here the masses gave him a warm welcome. As a result of Guru Tegh Bahadur Ji’s propagation, people in large number embraced Sikhism. Guru Tegh Bahadur Ji enjoined on the Sangats to rise above worldly attachments and bonds of casteism, and recite God’s name.

Question 4.
What were the causes of the martyrdom of Guru Tegh Bahadur Ji?
Or
Highlight the causes of the martyrdom of Guru Tegh Bahadur Ji.
Or
Study the causes responsible for the martyrdom of Guru Tegh Bahadur Ji.
Answer:
1. Enmity between the Mughals and the Sikhs: The relations between the Sikhs and the Mughals were cordial till 1605 A.D. But, when in 1606 A.D., the Mughal emperor Jahangir martyred Guru Arjan Dev Ji, the situation took a new turn. During the reign of Aurangzeb, the enmity between the Sikhs and the Mughals was further intensified. This growing bitterness became the most potent cause of Guru Tegh Bahadur Ji’s martyrdom.

2. Fanaticism of Aurangzeb : In 1658 A.D., Aurangzeb became the new emperor of the Mughals. He was a staunch Sunni Muslim. He wanted to see Islam flourish in every nook and corner of India. During his reign people were forced to embrace Islam at the point of sword. Aurangzeb ordered a decree that all Sikh Gurdwaras should be demolished.

3. Impact of Naqsjbbandis on Aurangzeb: Naqshbandi was a sect of fanatic Muslims. This sect exercised a great influence upon Aurangzeb. The growing popularity of Guru Tegh Bahadur Ji was intolerable for this sect. The Naqshbandis panicked lest the awakening among the masses and development of Sikh religion should endanger Islam. So they started instigating Aurangzeb.

4. Spread of Sikhism: Guru Tegh Bahadur Ji undertook a number of travels in states like Punjab, Uttar Pradesh, Bengal, Bihar, Assam etc. Impressed by his teachings thousands of people embraced Sikh religion. In order to accelerate the propagation of Sikh religion, he appointed Sikh missionaries. It was all beyond Aurangzeb’s power of tolerance to see the rapidly growing power of Sikhism.

5. Call of Kashmiri Pandits : Governor of Kashmir Sher Afghan forced the Pandits to embrace Islam. When they found no way out to save their faith, a sixteen member deputation led by Pandit Kirpa Ram met Guru Tegh Bahadur Ji at Chakk Nanaki, (Sri Anandpur Sahib) on 25th May, 1675 A.D. Guru felt greatly pleased and advised the Pandits to make a representation to the emperor stating that if the Guru could be converted to Islam they would, of their own accord, accept Islam.

Question 5.
Discuss the role played by ‘Naqashbandis’ in the martyrdom of Guru Tegh Bahadur Ji.
Answer:
Naqashbandis was a fanatic sect of Sunni Muslims. This sect had a great influence on Aurangzeb. The growing popularity of Guru Tegh Bahadur Ji, spread of Sikhism and the Muslim tilt towards Guru Ji was unbearable for this sect. Naqashbandis feared that the awakening among people and the growth of Sikhism might pose a danger for Islam. Consequently, their leader Sheikh Masum left no stone unturned to incite Aurangzeb to take stern steps to curb Sikhism. His action added fuel to the fire. As a result, Aurangzeb resolved to take steps against Guru Tegh Bahadur Ji. Thus we can say undoubtedly that Naqashbandis have played a major role in the martyrdom of Guru Tegh Bahadur Ji.

Question 6.
What was the immediate cause of the martyrdom of Guru Tegh Bahadur Ji?
Answer:
The Pandits living in Kashmir were firm believers in their religion and culture. The Hindus all over India revered them. Aurangzeb thought if these Kashmiri Pandits were converted to Islam the Hindus living in other parts of India would readily follow their example. With this object in view Aurangzeb appointed Sher Afghan as the Governor of Kashmir. Sher Afghan forced the Pandits to embrace Islam. When they found no way out to save their faith, deputation led by Pandit Kirpa Ram met Guru Tegh Bahadur Ji at Sri Anandpur Sahib on 25th May, 1675 A.D. When Guru Tegh Bahadur Ji heard the heart-rending atrocities being committed on the Kashmiri Pandits he was deeply touched. The Guru sat in deep thought. Tradition has it that at that moment the young Gobind Rai who was at that time 9 years old, entered the chamber where the Guru Ji sat along with the Kashmiri Pandits. He enquired from his father what had happened.

The Guru Ji told Gobind Rai that Aurangzeb had let loose a reign of terror. It called for a great holy man who was willing to sacrifice himself on the altar of religion. Without hesitation, Gobind Rai replied, “Who can be nobler than you, father?” On hearing this reply from the child, Guru Ji felt greatly pleasedjind decided to sacrifice himself for the protection of Hindu religion. Guru Tegh Bahadur Ji then advised the Pandits to make a representation to the Emperor stating that if the Guru could be converted to Islam they would, of their own accord, adopt Islam. Then-Aurangzeb ordered the Governor of Lahore to have Guru Tegh Bahadur Sahib arrested.

PSEB 12th Class History Solutions Chapter 9 Guru Tegh Bahadur Ji and His Martyrdom

Question 7.
Evaluate the historical importance of martyrdom of Guru Tegh Bahadur Ji.
Or
What were the five significant results of the martyrdom of Guru Tegh Bahadur Ji?
Or
What were the five results of the martyrdom of Guru Tegh Bahadur Ji?
Answer:
1. Great Historical Event : The history of the world is replete with sacrifices. These sacrifices were made either for the protection of one’s religion or for the sake of the country. But Guru Tegh Bahadur Ji made supreme sacrifice for the protection of the downtrodden and for the protection of that religion to which, he himself did not belong. This example has no parallel in the history of the world. That is why Guru Tegh Bahadur Ji is called ‘Hind Di Chadar’.

2. Feeling of Revenge among Sikhs : The martyrdom of Guru Tegh Bahadur Ji sent a wave of hatred and revenge in the whole Punjab against the Mughal empire. The people swore to put an end to the tyrannical rule of the Mughals.

3. Protection of Hinduism : Aurangzeb wanted to convert the whole of India to Islam. With this end in view he had let loose a reign of terror. A large number of Hindus were daily put to death. Consequently, many Hindus had started adopting Islam. The very existence of the Hindu religion was exposed to a great danger. Guru Tegh Bahadur Ji gave his own sacrifice in order to protect the Hindu faith.

4. Creation of the Khalsa : The martyrdom of Guru Tegh Bahadur Ji made it clear to the Sikhs that in order to defend their religion it was most essential for them to wear arms. With this end in view and to infuse a new spirit in the Sikhs, Guru Gobind Singh Ji performed a great deed by creating the Khalsa Panth on the day of Baisakhi in 1699 A.D. The creation of the Khalsa gave birth to such a fearless community,, which thoroughly smashed the powerful rule of the Mughals and the Afghans in Punjab.

5. Battles between the Sikhs and the Mughals : A long drawn battle started between the Sikhs and the Mughals in the wake of Guru Tegh Bahadur Ji’s martyrdom. In these battles, the Sikhs had to face innumerable hardships but they stood firm like a rock. Despite their limited resources, the Sikhs with their matchless bravery shook the very foundations of the great Mughal empire.

Essay Type Questions:

Question 1.
Give a brief description of the early life of Guru Tegh Bahadur Ji.
Answer:
Guru Tegh Bahadur Ji was the ninth Guru of the Sikhs. The period of his pontificate was from 1664 to 1675 A.D. Guru Tegh Bahadur Ji undertook tours to various places in and outside Punjab to spread Sikhism. He commenced a new era in the history of India by courting martyrdom for the protection of Hinduism. A brief description of early career of Guru Tegh Bahabur is as under :

1. Birth and Parentage : Guru Tegh Bahadur Sahib was born on 1st April, 1621 A.D. at Amritsar. He was the fifth and the youngest son of Guru Hargobind Ji. His mother’s name was Nanaki. His father predicted that this child would follow the path of truth and religion. He would save the country from disaster and cut the roots of tyranny and oppression. Guru Hargobind Ji’s prediction proved to be true.

2. Childhood and Education : The childhood name of Guru Tegh Bahadur Ji was Tyag Mai. When he was five, arrangement was made for his education. He had the good fortune of getting education from Baba Buddha Ji and Bhai Gurdas Ji. He acquired the thorough knowledge of Punjabi, Brij and Sanskrit, History, Philosophy, Arithmetic and Music. He was also imparted training in horse-riding and use of weapons. In the battle of Kartarpur, he found the opportunity to display his bravery. His father Hargobind Sahib was greatly impressed by it and he changed his name to Tegh Bahadur.

3. Marriage : Tegh Bahadur Ji was married to Gujari who was the daughter of Lai Chand, a resident of Kartarpur. He was blessed with a son named Gobind Das.

4. Settlement at Bakala : Before his death in 1645 A.D. Guru Hargobind Ji nominated his grandson Har Rai Ji as his successor. At this instance, Tegh Bahadur Ji with his wife Gujari and mother Nanaki came to settle at Bakala. Here Tegh Bahadur Ji lived for 20 years.

5. Assumption of Guruship : In 1664 A.D. at Delhi, before breathing his last, Guru Har Kishan Sahib gave a hint to the Sikh Sangat that their next Guru- would be found at Bakala. When the news reached Baba Bakala twenty-two Sodhis, set up their twenty-two ‘Manjis’. Everyone declared himself to be the real Guru. At this juncture a Sikh named Makhan Shah Lubana found a solution. He was a trader. Once when his ship was caught in a sea-storm and was about to sink, he prayed faithfully, that if his ship reached the shore safely, he would offer 500 gold-mohars (coins) at his Guru’s feet. In order to keep his word, he along with his family came to Baba Bakala to offer 500 mohars at Guru Tegh Bahadur Sahib’s feet.

He was bewildered to see 22 impostor gurus. He conceived of an idea to find out the real Guru. One by one, he went to each Guru and offered two mohars. The impostor gurus were delighted to receive two mohars. When Makhan Shah finally reached Guru Tegh Bahadur Ji and offered him two mohars, Guru Sahib said, “You promised to offer 500 mohars, when your ship was about to sink but now you are offering only two mohars.” On hearing this Makhan Shah felt very glad and shouted loudly from the roof of the house : “Guru ladho re, Guru ladho re ” which meant “Guru has been found, Guru has been found”. In this way, the Sikhs accepted Guru Tegh Bahadur Ji as their ninth Guru. He held Guruship from 1664 AD. to 1675 AD.

6. Opposition of Dhir Mai: Dhir Mai, the elder brother of Guru Har Rai Ji, had been seeking for Guruship for long. One of the twenty-two ‘Manjis’ set up at Baba Bakala, was that of Dhir Mai also. When Dhir Mai received the news that the Sikhs had accepted Tegh Bahadur Ji as their Guru he alohg with hundred armed men raided the house of the Guru. This incident provoked the Sikhs. They arrested and produced Dhir Mai before Guru Tegh Bahadur Sahib but he forgave Dhir Mai when the latter begged to be pardonded.

PSEB 12th Class History Solutions Chapter 9 Guru Tegh Bahadur Ji and His Martyrdom

Travels Of Guru Tegh Bahadur Ji:

Question 2.
Give a brief account of the religious tours of Guru Tegh Bahadur Ji.
Or
Narrate the travels undertaken by Guru Tegh Bahadur Ji for preaching Sikhisms.
Answer:
Guru Tegh Bahadur Ji soon after assuming Guruship, undertook travels in and out of Punjab. The aim of these travels was to spread Sikhism and convey the message of truth and love to the people. Writing about the purpose of Guru Tegh Bahadur Ji’s travels, S.S. Johar aptly says, “Guru Tegh Bahadur Ji thought it necessary to infuse a new life and rekindle a new spirit among the people.”

Travels of the Punjab:

1. Amritsar: First of all Guru Tegh Bahadur Sahib reached Amritsar from Baba Bakala in November, 1664 A.D. At that time, the Harmandir Sahib was under the control of Prithi Chand’s grandson, Harji Mina. He, with the help of some corrupt Masands had declared himself the Guru. When, he heard the news of Guru Tegh Bahadur Sahib’s arrival. So, he closed all the doors of the Harmandir Sahib so that Guru Sahib might not enter it. When Guru Tegh Bahadur Sahib reached there and found the door closed, he patiently sat for some time under a tree near the Akal Takht Sahib. Today at this place there is a small Gurdwara which is known as “Tham Sahib” or ‘Thara Sahib’.

2. Walla and Ghukewali: From Amritsar Guru Tegh Bahadur Ji went to a village named Walla. The women of this place vigorously participated in the Sangat and Pangat. Consequently, the Guru blessed them. After Walla, Guru Sahib went to a village called Ghukewali. Since there were many trees in this village, Guru Tegh Bahadur Sahib named it ‘Guru Ka Bagh’.

3. Khadur Sahib, Goindwal Sahib, Tarn Taran, Khemkaran etc : From Khadur Sahib and Goindwal Sahib, Guru Tegh Bahadur Sahib reached Tarn Taran. Tarn Taran had become a famous propagation centre of Sikhism. Afterwards Guru Tegh Bahadur Sahib ^went to Khemkaran. Here a devout named, Chaudhary Raghupat Rai presented Guru Tegh Bahadur Sahib a mare.

4. Kiratpur Sahib and Bilaspur: After his travels in the Majha region, Guru Sahib reached Kiratpur Sahib. At the invitation of Rani Champa, he reached Bilaspur. Guru Tegh Bahadur Sahib stayed here for three days. During his stay Guru Tegh Bahadur Sahib purchased a piece of land at Makhowal for Rs. 500 from the Rani. Here Guru Tegh Bahadur Sahib founded a new town in June 1665 A.D. which was named ‘Chak Nanaki’ after the name of his mother. Later on, it became famous as Sri Anandpur (The City of Bliss) Sahib.

Travels of Eastern India:

After the travels of Punjab, Guru Tegh Bahadur Sahib started his travels of Eastern India. A brief account of these travels is as follows :

5. Saifabad and Dhamdhan: In August 1665 A.D. Guru Tegh Bahadur Sahib reached Saifabad and Dhamdhan. Here the people congregated in large numbers to pay respect to Guru Tegh Bahadur Sahib. Aurangzeb could not tolerate the increasing propagation of Sikhism. He sent Alam Khan Rohilla to Dhamdhan to arrest Guru Tegh Bahadur Sahib. Consequently, Guru Tegh Bahadur Sahib was apprehended in November 1665 A.D. and brought to Delhi.

6. Mathura and Brindaban : From Delhi Guru Tegh Bahadur Sahib went to Mathura and Brindaban. Here the Guru explained to his audience the virtue of prayer and the value of service to the people.

7. Agra and Prayag: From Mathura, Guru Tegh Bahadur Sahib reached Agra. Here, he stayed at the house of an aged devotee, Mai Jassi. After this, Guru Tegh Bahadur Sahib went to Prayag. Here Guru Tegh Bahadur Sahib met a group of saints and yogis. Guru Tegh Bahadur Sahib preached them ‘Sadho Man Ke Maan Tiyago’ (O saints shun your pride).

8. Banaras : After the travel of Paryag, Guru Tegh Bahadur Sahib reached Banaras. Here, the Sikh devotees thronged in large numbers to pay respect to Guru Tegh Bahadur Sahib and listen to his exhortations. The people of this place held the view that a bath in the Karamnash river washes away all the good deeds of a person. Guru Tegh Bahadur Sahib bathed in this river and said that nothing could be achieved or lost with a bath. As a man sows, so does he reap.

9. Sasram and Gaya. From Banaras Guru Tegh Bahadur Sahib reached Sasram. Here a devotee Sikh ‘Masand Phaggu Shah’ served Guru Sahib very sincerely. Then Guru Tegh Bahadur Ji visited Gaya which was the chief centre of Buddhism. Here Guru Tegh Bahadur Sahib denounced casteism and preached worship of one God.

10. Patna : In 1666 A.D. Guru Tegh Bahadur Sahib reached Patna. Here the Sikh Sangat gave him a rousing reception. Guru Tegh Bahadur Sahib told the people the real meaning of life and enlightened them with principles of Sikhism. He sublimated Patna by calling it ‘Guru Da Ghar’ (the home of God). Leaving his wife and mother here,. Guru Tegh Bahadur Sahib proceeded to Munghyr.

11. Dhaka: Dhaka was a chief centre of Sikhism, When Guru Tegh Bahadur Ji reached here the masses gave him a warm welcome. As a result of Guru Tegh Bahadur Sahib’s propagation, people in large number embraced Sikhism. Guru Tegh Bahadur Sahib enjoined on the Sangats to *ise above worldly attachments and bonds of casteism, and recite God’s name.

12. Assam : On the request of Ram Singh, the ruler of Ambar, Guru Tegh Bahadur Sahib went with him to Assam. The Assamese were deft at sorcery. Out of this fear the Mughal forces were always defeated by the Assamese rulers. This time in the presence of Guru Tegh Bahadur Sahib, their sorcery failed and they had to face defeat. They came to pay obeisance to this great man, who frustrated their sorcery, and also begged pardon of him.
After this Guru Tegh Bahadur Sahib with his family returned to Punjab and settled at Chak Nanaki.

Tours of Malwa and Bangar Region:

In the middle of 1673 A.D. Guru Tegh Bahadur Sahib revisited the Malwa and Bangar regions of Punjab. During this tour, Guru Tegh Bahadur Sahib visited many places. Of these Saifabad, Mallowal, Sakha, Dhilwan Joga, Khiwa, Khiala, Maur, Talwandi Sabo, Bathinda and Damdhan were prominent. During these travels, Guru Tegh Bahadur Sahib completely identified himself with the sorrows and sufferings of the people. Through his message and teachings, he tried to awaken the people to their responsibility and grim realities of human existence. Impressed

Martyrdom of Guru Tech Bahabur Ji:

PSEB 12th Class History Solutions Chapter 9 Guru Tegh Bahadur Ji and His Martyrdom

Question 3.

What were the causes responsible for the martyrdom of Guru Tegh Bahadur Ji? When, where and how he was executed?
Or
What were the main causes of the martyrdom of Guru Tegh Bahadur Ji and what is its importance?
Or
Describe the causes and significance of the martyrdom of Guru Tegh Bahadur Ji.
Or
Describe the causes of the martyrdom of Guru Tegh Bahadur Ji. What were the effects of his martyrdom?
Answer:
Guru Tegh Bahadur Ji’s martyrdom is a unique event of world history. History is replete with many examples of such great men, who sacrificed their lives for the protection of their religion or their country. But it is difficult to find an example of martyrs like Guru Tegh Bahadur Ji, who sacrificed his life for the protection of others’ religion.

PSEB 12th Class History Solutions Chapter 9 Guru Tegh Bahadur Ji and His Martyrdom Img 1

Causes of Martyrdom:

1. Enmity between the Mughals and the Sikhs : The relations between the Sikhs and the Mughals were cordial till 1605 A.D. But, when in 1606 A.D., the Mughal emperor martyred Guru Arjan Dev Ji, the situation took a new turn. He detained Guru Hargobind Sahib in the fort of Gwalior for two years. During the reign of Shah Jahan, Guru Hargobind Ji had to fight four battles against the Mughals. During the reign of Aurangzeb, the enmity between the Sikhs and the Mughals was further intensified. This growing bitterness became the most potent cause of Guru Tegh Bahadur Ji’s martyrdom.

2. Fanaticism of Aurangzeb : In 1658 A.D., Aurangzeb became the new emperor of the Mughals. He was a staunch Sunni Muslim. He wanted to see Islam flourish in every nook and corner of India. He got many famous temples of the Hindus demolished and mosques built in their places. Restrictions were imposed on Hindu festivals and ceremonies. During his reign people were forced to embrace Islam at the point of sword. Aurangzeb ordered a decree that all Sikh Gurdwaras should be demolished. According to Dr. I.B. Banerjee, “Necessarily on the ‘accession of Aurangzeb the entire policy of the Empire was reversed and a new era commenced.”

3. Impact of Naqshbandis on Aurangzeb : Naqshbandi was a sect of fanatic Muslims. This sect exercised a great influence upon Aurangzeb. The growing popularity of Guru Tegh Bahadur Sahib was intolerable for this sect. The Naqshbandis panicked lest the awakening among the masses and development of Sikh religion should endanger Islam. So they started instigating Aurangzeb.

4. Spread of Sikhism : Guru Tegh Bahadur Sahib undertook a number of travels in states like Punjab, Uttar Pradesh, Bengal, Bihar, Assam etc. Impressed by his teachings thousands of people embraced Sikh religion. In order to accelerate the propagation of Sikh religion, he appointed Sikh missionaries. It was all beyond Aurangzeb’s power of tolerance to see the rapidly growing power of Sikhism.

5. Enmity of Ram Rai: Ram Rai was the elder brother of Guru Har Krishan Ji. When Sikh Sangat accepted Guru Tegh Bahadur Ji as their next Guru, he could not reconcile with the turn of the tide. He wanted to snatch the Gurgaddi by force. However, when all his tactics to capture Gurgaddi failed, he started poisoning Aurangzeb’s ears against Guru Tegh Bahadur Sahib.

6. Call of Kashmiri Pandits : The Pandits living in Kashmir were firm believers in their religion and culture. The Hindus all over India revered them. Aurangzeb thought if these Kashmiri Pandits were converted to Islam the Hindus living in other parts of India would readily follow their example. With this object in view Aurangzeb appointed Sher Afghan as the Governor of Kashmir. Sher Afghan forced the Pandits to embrace Islam. When they found no way out to save their faith, a sixteen member deputation led by Pandit Kirpa Ram met Guru Tegh Bahadur Ji at Chakk Nanaki, (Sri Anandpur Sahib) on 25th May, 1675 A.D. They sought Guru Tegh Bahadur Ji’s help. When Guru Tegh Bahadur Ji heard the heart-rending atrocities being committed on the Kashmiri Pandits, he was deeply touched. It was the Gordian knot that had to be cut. The Guru sat in deep thought. At that moment the young Gobind Rai, who was at that time 9 years old, entered the chamber where the Guru sat along with the Kashmiri Pandits. He was struck with the unusual stillness of the room and enquired from his father what had happened.

The Guru told Gobind Rai that Aurangzeb had let loose a reign of terror. Someone had to face the emperor and tell him that he was treading a wrong path. It was a stupendous task. It called for a great holy man, who was willing to sacrifice himself on the altar of religion. Without hesitation, Gobind Rai replied, “Who can be nobler than you, father?” On hearing this reply from the child, Guru felt greatly pleased and advised the Pandits to make a representation to the emperor stating that if the Guru could be converted to Islam they would, of their own accord, accept Islam.

How was Guru Tegh Bahadur Ji Martyred?:

Guru Tegh Bahadur Ji with his three companions Bhai Mati Das Ji, Bhai Sati Das Ji and Bhai Dyala Ji proceeded from Chakk Nanaki (Sri Anandpur Sahib) to Delhi on July 11,1675 A.D. Mughal official arrested Guru Tegh Bahadur Sahib and his companions near Ropar. He was kept in a prison at Sirhind for four months. As ordered by Aurangzeb, he was taken to Delhi on 6th November, 1675 A.D. and produqed in his court. Aurangzeb suggested him to embrace Islam and also threatened to put him to death in case, he refused to do so. But, Guru Tegh Bahadur Sahib and his three companions categorically refused to embrace Islam. In order to demoralise Guru Tegh Bahadur Sahib, his three companions Bhai Mati Das Ji, Bhai Sati Das Ji and Bhai Dyala Ji were tortured to death before him. After this Guru Sahib was asked to show some miracle but Guru Tegh Bahadur Sahib refused to oblige. Consequently, on 11th November, 1675 A.D. he was beheaded at Chandni Chowk in Delhi. According to the famous historians Harbans Singh and L.M. Joshi, “This was a most moving and earthshaking event in the history of India.”

At the place, where Guru Tegh Bahadur Ji was martyred, stands the Gurdwara Sis Ganj. On the fateful night, a devotee, Bhai Lakhi Shah, with the help of his sons brought the body of the Guru to his home in a cart covered with heavy cotton bales. In order to cremate the body of the Guru, he instantly set his house on fire. Gurdwara Rakab Ganj stands here, today.

Significance of the Martyrdom:

The great martyrdom of Guru Tegh Bahadur Ji shook the whole humanity. This martyrdom marked the beginning of a new era not only in the history of Punjab, but also in the history of India. In the words of Dr. Trilochan Singh,
“The impact of the great sacrifice of Guru Tegh Bahadur was extremely powerful and far-reaching in its consequences on the Sikh people.”

1. Great Historical Event: The history of the world is replete with sacrifices. These sacrifices were made either for the protection of one’s religion or for the sake of the country. But Guru Tegh Bahadur Ji made supreme sacrifice for the protection of the downtrodden and for the protection of that religion to which, he himself did not belong. This example has no parallel in the history of the world. That is, why Guru Tegh Bahadur Ji is called ‘Hind Di Chadar’.

2. Feeling of Revenge among Sikhs : The martyrdom of Guru Tegh Bahadur Ji sent a wave of hatred and revenge in the whole Punjab against the Mughal empire. The people swore to put an end to the tyrannical rule of the Mughals.

3. Protection of Hinduism : Aurangzeb wanted to convert the whole of India to Islam. With this end in view he had let loose a reign of terror. A large number of Hindus were daily put to death. Consequently, many Hindus had started adopting Islam. The very existence of the Hindu religion was exposed to a great danger. Under such times, when the Hindus saw no ray of hope, Guru Tegh Bahadur Ji gave his own sacrifice in order to protect the Hindu faith. This martyrdom made it clear to Aurangzeb that it was totally impossible to convert the whole Hindu community to Islam.

4. Creation of the Khalsa : The martyrdom of Guru Tegh Bahadur Ji made it clear to the Sikhs that in order to defend their religion it was most essential for them to wear arms. With this end in view and to infuse a new spirit in the Sikhs, Guru Gobind Singh performed a great deed by creating the Khalsa Panth on the day of Baisakhi in 1699 A.D. The creation of the Khalsa gave birth to such a fearless community, which thoroughly smashed the powerful rule of the Mughals and the Afghans in Punjab.

5. Beginning of the Tradition of Sacrifice*: After the martyrdom of Guru Tegh Bahadur Ji, a tradition of making sacrifice for religion started among the Sikhs. While treading this path, Guru Gobind Singh Ji underwent several untold sufferings. His younger sons were bricked up alive in a wall. The elder sons and many devoted Sikhs, who were beloveds of Guru Sahib fell .martyrs in battles. After Guru Gobind Singh Ji, Banda Singh Bahadur along with hundreds of Sikhs gave their sacrifices. After Mughals, the Afghans subjected the Sikhs to untold and unbearable sufferings. The blood of the martyrs infused a new confidence amongst the Sikhs.

6. Battles between the Sikhs and the Mughals : A long drawn battle started between the Sikhs and the Mughals in the wake of Guru Tegh Bahadur Ji’s martyrdom. In these battles, the Sikhs had to face innumerable hardships but they stood firm like a rock. Despite their limited resources, the Sikhs with their matchless bravery shook the very foundations of the great Mughal empire. Finally, we agree to these words of famous historian, S.S. Johar, “The Martyrdom of Guru Tegh Bahadur was an event of great significance in the history of India. It had far-reaching consequences.”

Question 4.
The martyrdom of Guru Tegh Bahadur Ji had far-reaching consequences on Sikh History. Discuss.
Answer:

Guru Tegh Bahadur Ji’s martyrdom is a unique event of world history. History is replete with many examples of such great men, who sacrificed their lives for the protection of their religion or their country. But it is difficult to find an example of martyrs like Guru Tegh Bahadur Ji, who sacrificed his life for the protection of others’ religion.

Causes of Martyrdom:

1. Enmity between the Mughals and the Sikhs : The relations between the Sikhs and the Mughals were cordial till 1605 A.D. But, when in 1606 A.D., the Mughal emperor martyred Guru Arjan Dev Ji, the situation took a new turn. He detained Guru Hargobind Sahib in the fort of Gwalior for two years. During the reign of Shah Jahan, Guru Hargobind Ji had to fight four battles against the Mughals. During the reign of Aurangzeb, the enmity between the Sikhs and the Mughals was further intensified. This growing bitterness became the most potent cause of Guru Tegh Bahadur Ji’s martyrdom.

2. Fanaticism of Aurangzeb : In 1658 A.D., Aurangzeb became the new emperor of the Mughals. He was a staunch Sunni Muslim. He wanted to see Islam flourish in every nook and corner of India. He got many famous temples of the Hindus demolished and mosques built in their places. Restrictions were imposed on Hindu festivals and ceremonies. During his reign people were forced to embrace Islam at the point of sword. Aurangzeb ordered a decree that all Sikh Gurdwaras should be demolished. According to Dr. I.B. Banerjee,
“Necessarily on the ‘accession of Aurangzeb the entire policy of the Empire was reversed and a new era commenced.”

3. Impact of Naqshbandis on Aurangzeb : Naqshbandi was a sect of fanatic Muslims. This sect exercised a great influence upon Aurangzeb. The growing popularity of Guru Tegh Bahadur Sahib was intolerable for this sect. The Naqshbandis panicked lest the awakening among the masses and development of Sikh religion should endanger Islam. So they started instigating Aurangzeb.

4. Spread of Sikhism : Guru Tegh Bahadur Sahib undertook a number of travels in states like Punjab, Uttar Pradesh, Bengal, Bihar, Assam etc. Impressed by his teachings thousands of people embraced Sikh religion. In order to accelerate the propagation of Sikh religion, he appointed Sikh missionaries. It was all beyond Aurangzeb’s power of tolerance to see the rapidly growing power of Sikhism.

5. Enmity of Ram Rai: Ram Rai was the elder brother of Guru Har Krishan Ji. When Sikh Sangat accepted Guru Tegh Bahadur Ji as their next Guru, he could not reconcile with the turn of the tide. He wanted to snatch the Gurgaddi by force. However, when all his tactics to capture Gurgaddi failed, he started poisoning Aurangzeb’s ears against Guru Tegh Bahadur Sahib.

6. Call of Kashmiri Pandits : The Pandits living in Kashmir were firm believers in their religion and culture. The Hindus all over India revered them. Aurangzeb thought if these Kashmiri Pandits were converted to Islam the Hindus living in other parts of India would readily follow their example. With this object in view Aurangzeb appointed Sher Afghan as the Governor of Kashmir. Sher Afghan forced the Pandits to embrace Islam. When they found no way out to save their faith, a sixteen member deputation led by Pandit Kirpa Ram met Guru Tegh Bahadur Ji at Chakk Nanaki, (Sri Anandpur Sahib) on 25th May, 1675 A.D. They sought Guru Tegh Bahadur Ji’s help. When Guru Tegh Bahadur Ji heard the heart-rending atrocities being committed on the Kashmiri Pandits, he was deeply touched. It was the Gordian knot that had to be cut.

The Guru sat in deep thought. At that moment the young Gobind Rai, who was at that time 9 years old, entered the chamber where the Guru sat along with the Kashmiri Pandits. He was struck with the unusual stillness of the room and enquired from his father what had happened. The Guru told Gobind Rai that Aurangzeb had let loose a reign of terror. Someone had to face the emperor and tell him that he was treading a wrong path. It was a stupendous task. It called for a great holy man, who was willing to sacrifice himself on the altar of religion. Without hesitation, Gobind Rai replied, “Who can be nobler than you, father?” On hearing this reply from the child, Guru felt greatly pleased and advised the Pandits to make a representation to the emperor stating that if the Guru could be converted to Islam they would, of their own accord, accept Islam.

How was Guru Tegh Bahadur Ji Martyred?

Guru Tegh Bahadur Ji with his three companions Bhai Mati Das Ji, Bhai Sati Das Ji and Bhai Dyala Ji proceeded from Chakk Nanaki (Sri Anandpur Sahib) to Delhi on July 11, 1675 A.D. Mughal official arrested Guru Tegh Bahadur Sahib and his companions near Ropar. He was kept in a prison at Sirhind for four months. As ordered by Aurangzeb, he was taken to Delhi on 6th November 1675 A.D. and produced in his court. Aurangzeb suggested he to embrace Islam and also threatened to put him to death in case, he refused to do so. But, Guru Tegh Bahadur Sahib and his three companions categorically refused to embrace Islam.

In order to demoralise Guru Tegh Bahadur Sahib, his three companions Bhai Mati Das Ji, Bhai Sati Das Ji and Bhai Dyala Ji were tortured to death before him. After this Guru Sahib was asked to show some miracle but Guru Tegh Bahadur Sahib refused to oblige. Consequently, on 11th November 1675 A.D., he was beheaded at Chandni Chowk in Delhi. According to the famous historians Harbans Singh and L.M. Joshi,
“This was a most moving and earthshaking event in the history of India.”

At the place, where Guru Tegh Bahadur Ji was martyred, stands the Gurdwara Sis Ganj. On the fateful night, a devotee, Bhai Lakhi Shah, with the help of his sons brought the body of the Guru to his home in a cart covered with heavy cotton bales. In order to cremate the body of the Guru, he instantly set his house on fire. Gurdwara Rakab Ganj stands here, today.

Significance of the Martyrdom:

The great martyrdom of Guru Tegh Bahadur Ji shook the whole of humanity. This martyrdom marked the beginning of a new era not only in the history of Punjab but also in the history of India. In the words of Dr Trilochan Singh, “The impact of the great sacrifice of Guru Tegh Bahadur was extremely powerful and far-reaching in its consequences on the Sikh people.”

1. Great Historical Event: The history of the world is replete with sacrifices. These sacrifices were made either for the protection of one’s religion or for the sake of the country. But Guru Tegh Bahadur Ji made supreme sacrifice for the protection of the downtrodden and for the protection of that religion to which, he himself did not belong. This example has no parallel in the history of the world. That is, why Guru Tegh Bahadur Ji is called ‘Hind Di Chadar’.

2. Feeling of Revenge among Sikhs: The martyrdom of Guru Tegh Bahadur Ji sent a wave of hatred and revenge in the whole Punjab against the Mughal empire. The people swore to put an end to the tyrannical rule of the Mughals.

3. Protection of Hinduism: Aurangzeb wanted to convert the whole of India to Islam. With this end in view, he had let loose a reign of terror. A large number of Hindus were daily put to death. Consequently, many Hindus had started adopting Islam. The very existence of the Hindu religion was exposed to great danger. During such times, when the Hindus saw no ray of hope, Guru Tegh Bahadur Ji gave his own sacrifice in order to protect the Hindu faith. This martyrdom made it clear to Aurangzeb that it was totally impossible to convert the whole Hindu community to Islam.

4. Creation of the Khalsa: The martyrdom of Guru Tegh Bahadur Ji made it clear to the Sikhs that in order to defend their religion it was most essential for them to wear arms. With this end in view and to infuse a new spirit in the Sikhs, Guru Gobind Singh performed a great deed by creating the Khalsa Panth on the day of Baisakhi in 1699 A.D. The creation of the Khalsa gave birth to such a fearless community, which thoroughly smashed the powerful rule of the Mughals and the Afghans in Punjab.

5. Beginning of the Tradition of Sacrifice*: After the martyrdom of Guru Tegh Bahadur Ji, a tradition of making sacrifices for religion started among the Sikhs. While treading this path, Guru Gobind Singh Ji underwent several untold sufferings. His younger sons were bricked up alive in a wall. The elder sons and many devoted Sikhs, who were beloveds of Guru Sahib fell .martyrs in battles. After Guru Gobind Singh Ji, Banda Singh Bahadur along with hundreds of Sikhs gave their sacrifices. After the Mughals, the Afghans subjected the Sikhs to untold and unbearable sufferings. The blood of the martyrs infused new confidence amongst the Sikhs.

6. Battles between the Sikhs and the Mughals: A long-drawn battle started between the Sikhs and the Mughals in the wake of Guru Tegh Bahadur Ji’s martyrdom. In these battles, the Sikhs had to face innumerable hardships but they stood firm like a rock. Despite their limited resources, the Sikhs with their matchless bravery shook the very foundations of the great Mughal empire. Finally, we agree to these words of the famous historian, S.S. Johar, “The Martyrdom of Guru Tegh Bahadur was an event of great significance in the history of India. It had far-reaching consequences.”

Short Answer Type Questions:

Question 1.
Name the sincere Sikh who searched for the Ninth Guru and why?
Or
Which Sikh devotee identified the ninth Guru and why?
Or
Who searched Guru Tegh Bahadur Ji and why?
Answer:
Before breathing his last in 1664 A.D., Guru Har Krishan Ji had hinted to the Sikh Sangat that their successor would be found at Baba Bakala. At this 22 impostors grabbed the opportunity and established 22 Manjis at Baba Bakala. Each one of them called himself, the real Guru. At such a time, a sincere Sikh, Makhan Shah Lubana found the solution to this crisis. When Makhan Shah Lubana offered two mohars to Guru Tegh Bahadur Ji, the latter said, “When your ship was sinking, you promised to offer 500 mohars and now you are offering only two.” On hearing it, he was overjoyed. He went &top a house and shouted aloud, “Guru Ladho Re, Guru Ladho re,” which meant that I have found the real Guru.

PSEB 12th Class History Solutions Chapter 9 Guru Tegh Bahadur Ji and His Martyrdom

Question 2.
Give a brief account of the travels of Guru Tegh Bahadur Ji.
Or
What do you know about the travels of Guru Tegh Bahadur Ji?
Answer:
During his pontificate (1664-1675 A.D.), Guru Tegh Bahadur Ji travelled extensively in and outside Punjab. The object of these travels was to dispel the ignorance of people and to preach Sikhism. Guru Tegh Bahadur Ji started his travels in 1664 A.D. from Amritsar. After his travels in the Punjab Guru Ji travelled to the east of India. His travels proved very useful for the development of Sikhism.

Question 3.
What were the causes of the martyrdom of Guru Tegh Bahadur Ji?
Or
Highlight the causes of the martyrdom of Guru Tegh Bahadur Ji.
Or
Write any three causes of the martyrdom of Guru Tegh Bahadur Ji.
Or
Study the causes responsible for the martyrdom of Guru Tegh Bahadur Ji.
Or
Write down the main reasons for the martyrdom of Guru Tegh Bahadur Ji.
Answer:

  • Aurangzeb’s fanaticism became the main cause of Guru Tegh Bahadur Ji’s martyrdom,
  • Aurangzeb could not tolerate the existence of any other religion except Islam,
  • Ram Rai incited Aurangzeb against Guru Ji, as he himself wanted to get Guruship.
  • The outcry of Kashmiri Pandits to save the Hindu religion became the immediate cause of Guru Tegh Bahadur Ji’s martyrdom.

Question 4.
Discuss the role played by ‘Naqshbandis’ in the martyrdom of Guru Tegh Bahadur Ji.
Answer:
Naqashbandis was a fanatic sect of Sunni Muslims. The growing popularity of Guru Ji, spread of Sikhism and the Muslim tilt towards Guru Ji was unbearable for this sect. Consequently, their leader Shaikh Masoom left no stone unturned to incite Aurangzeb to take stern steps to curb Sikhism. His action added fuel to the fire. As a result, Aurangzeb resolved to take steps against Guru Tegh Bahadur Ji. ’

Question 5.
What was the immediate cause of the martyrdom of Guru Tegh Bahadur Ji?
Or
Why did Guru Tegh Bahadur Ji help the Kashmiri Brahmans?
Answer:
During the reign of Aurangzeb Sher Afghan, the Governor of Kashmir forced the Pandits to embrace Islam. When they found no way out to save their faith, a deputation led by Pandit Kirpa Ram met Guru Tegh Bahadur Ji at Sri Anandpur Sahib on 25th May, 1675 A.D. When Guru Tegh Bahadur Ji heard the heart-rending atrocities being committed on the Kashmiri Pandits, he was deeply touched. So Guru Tegh Bahadur Ji decided to sacrifice himself for the protection of Hindu religion.

Question 6.
Evaluate the historical importance of martyrdom of Guru Tegh Bahadur Ji.
Or
Explain the importance of the martyrdom of Guru Tegh Bahadur Ji.
Or
What is the importance of the martyrdom of Guru Tegh Bahadur Ji?

Answer:
The martyrdom of Guru Tegh Bahadur Ji had far-reaching consequences. The whole of Punjab began to bum with indignation as a result of this martyrdom. It also proved that tyranny would continue to be perpetuated as long as there was the Mughal rule. So Guru Gobind Singh Ji resolved to put an end to the tyranny and injustice of the Mughals. With this end in view, he founded Khalsa Panth in 1699 A.D. After it a long-drawn struggle started between the Sikhs and the Mughals. It shattered the very foundation of the Mughal empire.

PSEB 12th Class History Solutions Chapter 9 Guru Tegh Bahadur Ji and His Martyrdom

Objective Type Questions:

Question 1.
Who was the ninth Guru of the Sikhs?
Answer:
Guru Tegh Bahadur Ji.

Question 2.
Where was Guru Tegh Bahadur Ji born?
Answer:
Amritsar.

Question 3.
When was Guru Tegh Bahadur Ji born?
Answer:
1 April, 1621 A.D.

Question 4.
Name the mother of Guru Tegh Bahadur Ji.
Answer:
Mata Nanaki Ji.

Question 5.
Name the father of Guru Tegh Bahadur Ji.
Answer:
Guru Hargobind Ji.

Question 6.
What was the childhood name of Guru Tegh Bahadur Ji?
Answer:
Tyag Mai.

Question 7.
What is meant by Tegh Bahadur?
Answer:
Expert in the art of swordsmanship.

Question 8.
To whom was Guru Tegh Bahadur Ji married?
Answer:
Gujari Ji.

Question 9.
What was the name of Guru Tegh Bahadur Ji’s son?
Answer:
Gobind Das or Gobind Rai.

Question 10.
Who identified Guru Tegh Bahadur Ji as a Guru at Baba Bakala?
Answer:
Makhan Shah Lubana.

Question 11.
Who said, “Guru Ladho Re, Guru Ladho Re.”?
Answer:
Makhan Shah Lubana.

Question 12.
For how long did Guru Tegh Bahadur Ji remain on Gurgaddi?
Answer:
1664 A.D. to 1675 A.D.

Question 13.
Name any one place visited by Guru Tegh Bahadur Ji.
Answer:
Delhi.

PSEB 12th Class History Solutions Chapter 9 Guru Tegh Bahadur Ji and His Martyrdom

Question 14.
Name any one place of Punjab visited by Guru Tegh Bahadur Ji.
Answer:
Amritsar.

Question 15.
What was the original name of Sri Anandpur Sahib?
Answer:
Makhowal or Chak Nanaki.

Question 16.
What was the main cause of the martyrdom of Guru Tegh Bahadur Ji?
Answer:
Aurangzeb couldn’t tolerate the increasing power of the Sikhs.

Question 17.
What was the main reason for the martyrdom of Guru Tegh Bahadur Ji?
Answer:
The Guru’s decision to protect the Kashmiri Pandits.

Question 18.
Who was the Subedar of Kashmir who committed atrocities on Kashmiri Pandits?
Answer:
Sher Afghan.

Question 19.
Under whose leadership a delegation of Kashmiri Pandit met Guru Tegh Bahadur Ji at Sri Anandpur Sahib?
Answer:
Pandit Kirpa Ram.

Question 20.
Which Guru gave his martyrdom for the protection of Hindu religion?
Answer:
Guru Tegh Bahadur Ji.

Question 21.
Where was Guru Tegh Bahadur Ji martyred?
Answer:
Chandani Chotvk, Delhi.

Question 22.
In which Mughal ruler’s regime the execution of Guru Tegh Bahadur Ji took place?
Or
Who was the ruler at the time of martyrdom of Ninth Guru Tegh Bahadur Ji?
Or
Name the Mughal emperor by whose order Guru Tegh Bahadur Ji was martyred?
Answer:
Aurangzeb.

Question 23.
When was Guru Tegh Bahadur Ji martyred?
Answer:
Nov. 11, 1675 A.D.

Question 24.
Name the three Sikh disciples who were executed before the martyrdom of Guru Tegh Bahadur Ji.
Or
Name three followers of Guru Tegh Bahadur Ji who were executed along with him.
Answer:

  • Bhai Mati Das Ji,
  • Bhai Sati Das Ji and
  • Bhai Dyala Ji.

Question 25.
Which Gurdwara has been raised at the place where Guru Tegh Bahadur Ji was martyred?
Answer:
Gurdwara Sis Ganj.

Question 26.
Where was Gurdwara Sis Ganj constructed?
Answer:
Delhi.

Question 27.
Mention any one result of Guru Tegh Bahadur Ji’s martyrdom.
Or
What was a consequence of the martyrdom of Guru Tegh Bahadur Ji?
Answer:
A chapter of long drawn struggle between the Sikhs and the Mughals started.

Question 28.
For whom did Guru Gobind Singh Ji use the words Rangrete Guru Ke Bete?
Answer:
Bhai Jaita Ji.

Question 29.
Which Guru Sahib is called Hind Ki Chaddar?
Answer:
Guru Tegh Bahadur Ji.

PSEB 12th Class History Solutions Chapter 9 Guru Tegh Bahadur Ji and His Martyrdom

Fill in the blanks:

1. ………………… was the ninth Guru of the Sikhs.
Answer:
Guru Tegh Bahadur Ji

2. Guru Tegh Bahadur Ji was born at ………………..
Answer:
Amritsar

3. The name of the father of Guru Tegh Bahadur Ji was ………………..
Answer:
Guru Hargobind Ji

4. The name of the mother of Guru Tegh Bahadur Ji was ………………..
Answer:
Nanaki

5. The childhood name of Guru Tegh Bahadur Ji was …………….
Answer:
Tyagmal

6. The name of the son of Guru Tegh Bahadur Ji was …………………
Answer:
Gobind Rai

7. Sri Guru Tegh Bahadur*Ji was searched by ………………
Answer:
Makhan Shah Lubana

8. Guru Tegh Bahadur Ji assumed Guruship in ……………
Answer:
664 A.D.

9. Guru Tegh Bahadur Ji started his travels from ………………
Answer:
Amritsar

10. The town Chak Nanaki was established by ……………….
Answer:
Guru Tegh Bahadur Ji

11. Aurangzeb reimposed Jaziya tax on Hindus in ………………
Answer:
1679 A.D.

12. Ram Rai was the ………………… son of Guru Har Rai Ji.
Answer:
eldest

13. Guru Tegh Bahadur Ji was martyred by the order of ………………
Answer:
Aurangzeb

14. Guru Tegh Bahadur Ji was martyred on ………………… at Delhi.
Answer:
Nov. 11, 1675 A.D.

15. ………………… was raised at the place of Guru Tegh Bahadur Ji’s martyrdom.
Answer:
Gurdwara Sis Ganj

16. Sri Guru Gobind Singh Ji hugged ……………… and said ‘Rangreta Guru Ke Beta’.
Answer:
Bhai Jaita Ji

17. Sri Guru Gobind Singh Ji addressed to ………………… and ‘Rangrette Guru Ke Bete’.
Answer:
Bhai Jaita Ji

18. The name of the Jallad was …………….. who martyred Guru Tegh Bahadur Ji.
Answer:
Jalaludin

19. ……………….. is known as Hind-Di-Chadar.
Answer:
Guru Tegh Bahadur Ji

True or False:

1. The ninth Guru of the Sikhs was Guru Tegh Bahadur Ji.
Answer:
True

2. Guru Tegh Bahadur Ji was born at Amritsar.
Answer:
True

3. Guru Tegh Bahadur Ji was born in 1621 A.D.
Answer:
True

4. The name of the father of Guru Tegh Bahadur Ji was Har Krishan Ji.
Answer:
False

5. Gujari was the name of the mother of Guru Tegh Bahadur Ji.
Answer:
False

6. The childhood name of Guru Tegh Bahadur Ji was Tyag Mai.
Answer:
True

7. Guru Tegh Bahadur Ji’s son name was Gobind Rai.
Answer:
True

8. Makhan Shah Lubhana identified Guru Tegh Bahadur Ji
Answer:
True

9. Guru Tegh Bahadur Ji succeeded to Guruship in 1664 A.D.
Answer:
True

10. Guru Tegh Bahadur Ji reached Amritsar first during his travels.
Answer:
True

11. Guru Tegh Bahadur Ji laid the foundation of Chak Nanaki.
Answer:
True

12. Aurangzeb reimposed Jaziya tax on Hindus in 1664 A.D.
Answer:
False

13. Sher Afghan was the Governor of Kashmir at the time of Guru Tegh Bahadur Ji.
Answer:
True

14. Guru Tegh Bahadur Ji was martyred on the orders of Aurangzeb.
Answer:
True

15. Guru Tegh Bahadur Ji was martyred on November 11, 1675 A.D.
Answer:
True

16. Gurdwara Rakab Ganj was raised at the place of Guru Tegh Bahadur Ji’s martyrdom.
Answer:
False

PSEB 12th Class History Solutions Chapter 9 Guru Tegh Bahadur Ji and His Martyrdom

Multiple Choice Questions:

1. Who was the ninth Guru of the Sikhs?
(a) Guru Amar Das Ji
(b) Guru Har Rai Ji
(c) Guru Har Krishan Ji
(d) Guru Tegh Bahadur Ji.
Answer:
(d) Guru Tegh Bahadur Ji.

2. When was Guru Tegh Bahadur Ji born?
(a) In 1601 A.D.
(b) In 1621 A.D.
(c) In 1631 A.D.
(d) In 1656 A.D.
Answer:
(b) In 1621 A.D.

3. What was the childhood name of Guru Tegh Bahadur Ji?
(a) Hari Mai Ji
(b) Tyag Mai Ji
(c) Bhai Lehna Ji
(d) Bhai Jetha Ji.
Answer:
(b) Tyag Mai Ji

4. What was the name of the father of Guru Tegh Bahadur Ji?
(a) Guru Hargobind Ji
(b) Guru Har Rai Ji
(c) Guru Har Krishan Ji
(d) Baba Gurditta Ji.
Answer:
(a) Guru Hargobind Ji

5. What was the name of the mother of Guru Tegh Bahadur Ji?
(a) Gujari Ji
(b) Sulakhni Ji
(c) Nanaki Ji
(d) Ganga Devi Ji.
Answer:
(c) Nanaki Ji

6. To whom was Guru Tegh Bahadur Ji married?
(a) Nihal Kaur Ji
(b) Gujari Ji
(c) Sulakhni Ji
(d) Sabrai Devi Ji.
Answer:
(b) Gujari Ji

7. What was the name of son of Guru Tegh Bahadur Ji.
(a) Har Rai Ji
(b) Arjan Dev Ji
(c) Ram Rai Ji
(d) Gobind Rai Ji.
Answer:
(d) Gobind Rai Ji.

8. Name the person whose efforts proved that Guru Tegh Bahadur Ji was the real Guru of the Sikhs?
(a) Makhan Shah Mastuana
(b) Makhan Shah Lubhana
(c) Baba Buddha Ji
(d) Bhai Gurdas Ji.
Answer:
(b) Makhan Shah Lubhana

9. When did Guru Tegh Bahadur assume Guruship?
(a) In 1661 A.D.
(b) In 1664 A.D.
(c) In 1665 A.D.
(d) In 1666 A.D.
Answer:
(b) In 1664 A.D.

10. Which town was first visited by Guru Tegh Bahadur Ji?
(a) Goindwal Sahib
(b) Khadur Sahib
(c) Amritsar
(d) Kiratpur Sahib
Answer:
(c) Amritsar

11. Which town was founded by Guru Tegh Bahadur Ji in 1665 A.D.?
(a) Chak Nanaki
(b) Bilaspur
(c) Sahnewal
(d) Kiratpur Sahib.
Answer:
(a) Chak Nanaki

12. What is the latest name of Chak Nanaki?
(a) Tarn Taran
(b) Bilaspur
(c) Khadur Sahib
(d) Sri Anandpur Sahib.
Answer:
(d) Sri Anandpur Sahib.

13. What was the cause of the martyrdom of Guru Tegh Bahadur Ji?
(a) Fanaticism of Aurangzeb
(b) Call of Kashmiri Pandits
(c) Opposition of Naqshbandis
(d) Enmity of Ram Rai.
Answer:
(b) Call of Kashmiri Pandits

14. Which Mughal emperor ordered the execution of Guru Tegh Bahadur Ji?
(a) Jahangir
(b) Shah Jahan
(c) Aurangzeb
(d) Bahadur Shah.
Answer:
(c) Aurangzeb

15. Where was Guru Tegh Bahadur Ji martyred?
(a) Lahore
(b) Delhi
(c) Amritsar
(d) Patna
Answer:
(b) Delhi

16. When was Guru Tegh Bahadur Ji martyred?
(a) In 1661 A.D.
(b) In 1664 A.D.
(c) In 1665 A.D.
(d) In 1675 A.D.
Answer:
(d) In 1675 A.D.

17. Which Gurudwara has been raised at the place where Guru Tegh Bahadur Ji was martyred?
(a) Sis Ganj
(b) Rakab Ganj
(c) Bala Sahib
(d) Darbar Sahib.
Answer:
(a) Sis Ganj

18. Which Guru is known as ‘Hind-Di-Chadar’?
(a) Guru Arjan Dev Ji
(b) Guru Hargobind Ji
(c) Guru Tegh Bahadur Ji
(d) Guru Gobind Singh Ji.
Answer:
(c) Guru Tegh Bahadur Ji

PSEB 12th Class History Solutions Chapter 8 Guru Har Rai Ji and Guru Har Krishan Ji

Punjab State Board PSEB 12th Class History Book Solutions Chapter 8 Guru Har Rai Ji and Guru Har Krishan Ji Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 History Chapter 8 Guru Har Rai Ji and Guru Har Krishan Ji

Long Answer Type Questions:

Question 1.
Why is the pontificate of Guru Har Rai Ji considered important in the development of Sikhism?
Or
Write a short note on Guru Har Rai Ji.
Or
What do you know about Guru Har Rai Ji?
Answer:
1. Development of Sikhism under Guru Har Rai Ji: The pontificate of Guru Har Rai Sahib lasted from 1645 to 1661 A.D. To carry on his propagation work, he set up three famous centres which were known as bakhshishes’ or missionary centres. The first bakhshish’ was that of an ascetic named Bhagat Gir. He set up many centres for the propagation of Sikhism in East India. Of these, Patna, Bereilley and Rajgir are the famous ones. Likewise, Suthara Shah was sent to Delhi, Bhai Pheru to Rajasthan, Bhai Gonda Ji was sent to Kabul, Bhai Natha Ji to Dacca and Bhai Jodha Ji. to Multan. Guru Har Rai Sahib himself travelled to different places of Punjab namely Jalandhar, Kartarpur, Palahi, Hakimpur, Mukandpur, Gurdaspur, Amritsar, Ferozepur, Patiala, Ambala, Karnal, Hissar etc.

2. Phul Blessed: One day a devotee named Kala with his nephew, Phul came to visit Guru Har Rai Sahib. Guru Sahib’s eyes fell on Paul, who was slapping his belly with his hand. On enquiry, Kala told Guru Sahib that he was hungry and wanted something to eat. Guru Sahib took compassion on him and said, “He shall become great, famous and wealthy. His descendants shall drink water as far as the Jamuna. They shall have sovereignty for many generations and be honoured in proportion as they serve the Guru.” ’
The blessing of Guru Har Rai Ji proved to be true. The generation of Phul laid the foundation of Phulkian Misl.

3. Help to Prince Dara: During the pontificate of Guru Har Rai Ji, Dara Shikoh was the Governor of Punjab. He was the elder brother of Aurangzeb. In a bid to capture power Aurangzeb poisoned Para’s food. Consequently, he fell seriously ill. Dara begged Guru Har Rai Ji to treat him. Guru Har Rai Ji cured Dara with the rarest of herbs. As a result, Dara felt deeply obliged to Guru Har Rai Ji. He would often come to pay a visit to Guru Har Rai Ji.

4. Guru Har Rai Ji Summoned to Delhi: Aurangzeb had the suspicion that some hymns in the Guru Granth Sahib were against Islam. In order to, get it confirmed, he asked Guru Har Rai Ji to appear in his court. Guru Sahib sent his son, Ram Rai. In order to escape the royal wrath, Ram Rai wrongly interpreted it. Consequently, Ram Rai was declared unworthy of Guruship.

5. Nomination of the Successor: Realising that his end was approaching, he nominated his younger son, Har Krishan to Guruship. On 6th October 1661 A.D., Guru Har Rai Ji was immersed in Eternal Light at Kiratpur Sahib.

PSEB 12th Class History Solutions Chapter 8 Guru Har Rai Ji and Guru Har Krishan Ji

Question 2.
Write a short note about Thermal.
Answer:
Dhir Mai, the elder brother of Guru Har Rai Ji, had for long been asking for Guruship. One of the twenty-two ‘Manjis’ set up at Baba Bakala, was that of Dhir Mai also. When Dhir Mai received the news that the Sikhs had accepted Tegh Bahadur as their Guru he became furious and restless. He conspired with a Masand named Shihan to kill Guru Tegh Bahadur Ji and to plunder his house. One day Shihan along with hundred armed men raided the house of the Guru. In this assault, Guru Sahib’s shoulder was hit with a bullet. Guru Sahib was wounded but He remained serene and calm. Shihan’s accomplices carried away with many belongings of Guru Sahib’s house. This incident provoked the Sikhs who under the leadership of Makhan Shah attacked Dhir Mai’s house. They not only arrested and produced Dhir Mai and Shihan before Guru Sahib but also recovered the stolen goods from them. Guru Sahib forgave Dhir Mai and Shihan when they begged to be pardoned.

Question 3.
Write a brief note on Guru Har Krishan Ji. Why was he called Bal Guru?
Or
Write a short note on Guru Har Krishan Ji.
Or
Explain in detail about Guru Har Krishan Ji.
Answer:
1. Assumption of Guruship: Guru Har Rai Ji had disinherited his elder son, Ram Rai of Guruship, after declaring him ineligible, because he had misinterpreted the Gurbani in Aurangzeb’s court. In,1661 A.D., Guru Har Rai Ji handed over the Guruship to Har Krishan Ji. At that time, Guru Har Krishan Ji was barely five years old. That is why Guru Har Krishan Ji is also known as Bal Guru (child Guru) in Sikh History. He held Guruship. till 1664 A.D.

2. Opposition of Ram Rai: Ram Rai being the elder son of Guru Har Rai Ji, considered himself to be the rightful claimant to Gurgaddi. But Guru Har Rai Ji had already disinherited him of the Guruship. When he came to know that Guruship had been assigned to Har Krishan Ji, he could not tolerate it. He started hatching conspiracies to acquire Guruship.

3. Guru Sahib’s visit to Delhi: Aurangzeb assigned the task of bringing Guru Har Krishan Ji to Delhi to Raja Jai Singh. Raja Jai Singh sent his Diwan, Paras Ram to Guru Har Krishan Ji. Guru Har Krishan Ji declined to go to Delhi to see Aurangzeb. He went to Delhi in 1664 A.D. and agreed to stay at Raja Jai Singh’s residence. There is a difference of opinions among historians on the point of whether any meeting took place between Guru Har Krishan Ji and Aurangzeb or not.

4. Immersed in Eternal Light: In those days cholera and smallpox had broken out in Delhi. Guru Har Krishan Ji served the sick, the poor and the orphans with heart and soul. But, he himself fell a victim to smallpox. He immersed in Eternal Light on 30th March 1664 A.D. at Delhi.

Essay Type Questions:

Question 1.
What do you know about the life and achievements of Guru Har Rai Ji?
Answer:
Guru Har Rai Ji was the seventh Guru of the Sikhs. The period of his pontificate (1645 to 1661 A.D.) is called the period of peace for Sikhism. A brief account of Guru Har Rai Ji’s early career and the development of Sikh Panth under him is as ahead :

1. Birth and Parentage: Guru Har Rai Ji was born on 30 January 1630 A.D. at a place called Kiratpur Sahib. His mother’s name was Bibi Nihal Kaur. He was the grandson of Guru Hargobind Sahib and the son of Baba Gurditta Ji.

2. Childhood and Marriage: Right from his childhood he possessed saintly nature, a sweet tongue and a soft heart. It is said that once Guru Har Rai Sahib was strolling in a garden when some flowers got entangled with his cloak and fell off. He was moved to tears when he saw this. Har Rai Ji was married to Sulakhni, daughter of Daya Ram of Anup city in U.P. He was blessed with two sons, Ram Rai and Har Krishan.

3. Assumption of Guruship: The sixth master, Guru Hargobind Sahib, had five sons: Baba Gurditta, Ani Rai and Baba Atal Rai had passed away during his own lifetime. Of the remaining two, Suraj Mai was involved in worldly matters more than was essential, and Tegh Bahadur was disenchanted with worldly affairs. So at that time, Guru Hargobind Ji deemed it fit to bestow Guruship on Baba Gurditta’s younger son, Har Rai. The ceremony of his assuming Guruship was performed on 8th March 1645 A.D. Thus, Guru Har Rai Ji became the 7th Guru of the Sikhs.

4. Development of Sikhism under Guru Har Rai Ji: The pontificate of Guru Har Rai Sahib lasted from 1645 to 1661 A.D. To carry on his propagation work, he set up three famous centres which were known as ‘bakhshishes’ or the missionary centres. The first “bakhshish’ was that of an ascetic named Bhagat Gir. Pleased with his devotion Guru Har Rai Sahib re-christened him Bhagat Bhagwan. He set up many centres for the propagation of Sikhism in East India. Of these, Patna, Bareilly and Rajgir are the famous ones. The second ‘bakhshish’ was that of Suthra Shah. He was sent to Delhi for the propagation of Sikhism.

The third “bakhshish’ was that of Peru. He was sent to Rajasthan. Likewise, Bhai Gonda Ji was sent to Kabul, Bhai Natha Ji to Dacca and Bhai-Jodha Ji to Multan. Guru Har Rai Sahib himself travelled to different places of Punjab namely Jalandhar, Kartarpur, Palahi, Hakimpur, Mukandpur, Gurdaspur, Amritsar, Ferozepur, Patiala, Ambala, Karnal, Hissar etc.

5. Phul Blessed: One day a devotee named Kala with his nephew, Phul came to visit Guru Har Rai Sahib. Guru Sahib’s eyes fell on Paul, who was slapping his belly with his hand. On enquiry, Kala told Guru Sahib that he was hungry and wanted something to eat. Guru Sahib took compassion on him and said, “He shall become great, famous and wealthy. His descendants shall drink water as far as the Jamuna. They shall have sovereignty for many generations and be honoured in proportion as they serve the Guru.”
The blessing of Guru Har Rai Ji proved to be true. The generation of Phul laid the foundation of Phulkian Misl.

6. Help to Prince Dara: During the pontificate of Guru Har Rai Sahib, Dara Shikoh was the Governor of Punjab. He was the elder brother of Aurangzeb. In a bid to capture power Aurangzeb poisoned Dara’s food. Consequently, he fell seriously ill. Dara begged Guru Har Rai Sahib to treat him. Guru Har Rai Sahib cured Dara with the rarest of herbs. As a result, Dara felt deeply obliged to Guru Har Rai Sahib. He would often come to pay a visit to Guru Har Rai Sahib.

7. Guru Har Rai Ji Summoned to Delhi : Aurangzeb had suspicion that some hymns in the Guru Granth Sahib were against Islam. In order to, get it confirmed, he asked Guru Har Rai Sahib to appear in his court. Guru Sahib sent his son, Ram Rai. Pointing out a Saloka in the Asa Di Var, Aurangzeb asked him why Muslims had been opposed to it. The Saloka means : “The clay of a Muslim’s grave falls into the hands of a potter ; pots and bricks out of it he makes; in the fire burns the poor clay. As it burns it weeps and wails.” In order to escape the royal wrath, Ram Rai wrongly interpreted it. He explained that Guru Nanak Sahib said nothing against the MusalmAnswer: In fact, he had written the word beiman which had been corrupted by some ignorant persons as Musalman. Guru Har Rai Ji felt indignant, when he heard about it. He considered it a great insult of Guru Granth Sahib. Consequently, Ram Rai was declared unworthy of Guruship.

8. Nomination of the Successor: Realising that his end was approaching, he nominated his younger son, Har Krishan to Guruship. On 6th October 1661 A.D. Guru Har Rai Ji was immersed in Eternal Light at Kiratpur Sahib.

9. Estimate of Guru Har Rai Ji’s Achievements: It is true that Guru Har Rai Ji left this mortal world at the young age of 31, but after the assumption of Guruship he did great deeds for the dissemination of Sikhism. He set up many propagation centres in the Majha, Doaba and Malwa regions. He maintained with gusto the practice of ‘Sangat’ and ‘Pangat’. At his dispensary, free medical aid was provided to one and all irrespective of their caste and creed or status. Through these services, Guru Sahib strengthened the foundations of Sikhism all the more.

PSEB 12th Class History Solutions Chapter 8 Guru Har Rai Ji and Guru Har Krishan Ji

Guru Har Krishan Ji:

Question 2.
Give a brief account of the development of Sikhism during the pontificate of Guru Har Krishan Ji.
Answer:
Guru Har Krishan Ji was the eighth Guru of the Sikhs. He is also known as ‘Bal Guru’ in Sikh history. His period of pontificate was from 1661 to 1664 A.D. A brief description of the development of Sikhism during the pontificate of Guru Har Krishan Ji is as under:

1. Birth and Childhood : Guru Har Krishan Ji was born on 7th July, 1656 A.D. at Kiratpur Sahib. He was the younger son of Guru Har Rai Sahib. His mother’s name was Sulakhni. Ram Rai was his elder brother.

2. Assumption of Guruship : Guru Har Rai Sahib had disinherited his elder son, Ram Rai of Guruship, after declaring him ineligible, because he had misinterpreted the Gurbani in Aurangzeb’s court. In 1661 A.D., Guru Har Rai Sahib handed over the Guruship to Har Krishan Ji. At that time, Guru Har Krishan Ji was barely five years old. That is why Guru Har Krishan Ji is also known as Bal Guru (child Guru) in Sikh History. Even at such a young age, he possessed a charismatic personality. He was endowed with unique qualities like sense of service, respect towards elders, humility and compassion. It was owing to these qualities that Guru Har Rai Sahib nominated him as his successor. Thus, he became the 8th Sikh Guru in 1661 A.D. He held Guruship till 1664 A.D.

3. Opposition of Ram Rai : Ram Rai being the elder son of Guru Har Rai Sahib, considered himself to be the rightful claimant to Gurgaddi. But Guru Har Rai Sahib had already disinherited him of the Guruship. When he came to know that Guruship had been assigned to Har Rrishan Sahib, he could not tolerate it. He started hatching conspiracies to acquire Guruship. He won many selfish and dishonest ‘Masands’ over to his side. He had it announced through these ‘Masands’ that the real Guru was Ram Rai and all the Sikhs should accept him as such. However, he could not succeed in his designs. He, then tried to elicit Aurangzeb’s help. Aurangzeb called Guru Har Rrishan Sahib to Delhi so that things might be settled between the two factions through arbitration.

4. Guru Sahib’s visit to Delhi: Aurangzeb assigned the task of bringing Guru Har Rrishan Sahib to Delhi to Raja Jai Singh. Raja Jai Singh sent his Diwan, Paras Ram to Guru Har Rrishan Ji. Guru Har Rrishan Ji declined to go to Delhi to see Aurangzeb. But when Paras Ram requested that the sangat at Delhi were keen on seeing Guru Har Rrishan Sahib, Guru Ji agreed to go to Delhi, but refused to see Aurangzeb. He went to Delhi in 1664 A.D. and agreed to stay at Raja Jai Singh’s residence. There is a difference of opinions among historians on the point whether any meeting took place between Guru Har Rrishan Ji and Aurangzeb or not.

5. Immersed in Eternal Light : In those days cholera and small-pox had broken out in Delhi. Guru Har Rrishan Ji served the sick, the poor and the orphans with heart and soul. He cured many patients of small-pox and cholera. But, he himself fell a victim to mall-pox. This disease proved fatal for him. Seeing his serious condition, the devotees asked him who would lead them. He asked for a coconut. By placing five paise and the coconut he paid obeisance and said ‘Baba Bakala’ and breathed his last. In this way he immersed in Eternal Light on 30th March, 1664 A.D. at Delhi. Guru Har Rrishan Ji held Guruship for about two and a half years and discharged his responsibilities as a Guru very intelligently. Even at such a small age he possessed keen intelligence, sublime thoughts and divine knowledge.

Short Answer Type Questions:

Question 1.
Write a short note on Guru Har Rai Ji.
Or
Write in short about the life and works of Guru Har Rai Ji.
Answer:
Guru Har Rai Ji was born on 30th January, 1630A.D.at KiratpurSahib.He was of a very Saintly nature since his very childhood. He remained on Gurgaddi from 1645 to 1661 A.D. His pontificate is considered peaceful in Sikh History. In order to preach Sikhism Guru Har Rai Ji travelled in different parts of the Punjab. Besides, he sent his preachers outside Punjab. As a result Sikh religion became very much popular. He appointed his younger son Har Krishan as his successor to the Gurgaddi.

Question 2.
Write a short note about Dhir Mai.
Answer:
Dhir Mai, the elder brother of Guru Har Rai Ji, had for long been longing for Guruship. When Dhir Mai received the news that the Sikhs had accepted Tegh Bahadur Ji as their Guru he became furious and restless. He conspired with a Masand named Shihan to kill Guru Tegh Bahadur Ji and to plunder his house. This provoked the Sikhs who attacked Dhir Mai’s house. They not only arrested and produced Dhir Mai and Shihan before Guru Tegh Bahadur Ji. Guru Tegh Bahadur Ji forgave Dhir Mai and Shihan when they begged to be pardopded.

PSEB 12th Class History Solutions Chapter 8 Guru Har Rai Ji and Guru Har Krishan Ji

Question 3.
Write a brief note on Guru Har Krishan Ji. Why is he called Bal Guru?
Or
Write a short note on Guru Har Krishan Ji.
Or
What was the contribution of Guru Har Krishan Ji in the development of Sikhism?
Answer:
Guru Har Krishan Ji was the eighth Guru of Sikhs. He remained on Gurgaddi from 1661 to 1664 A.D. At the time of his assumption of Guruship he was only five years old. That is why Guru Har Krishan Ji is also known as the Child Guru (Bal Guru) in Sikh Hsistory. At the instigation of Ram Rai, the elder brother of Guru Har Krishan Ji, Aurangzeb called Guru Sahib to Delhi. Guru Har Krishan Ji went to Delhi there he became a victim of small pox. He breathed his last on March 30, 1664 A.D.

Objective Type Questions:

Question 1.
Who was Guru Hargobind Ji’s successor?
Or
Whom did Guru Hargobind Sahib appoint his successor?
Answer:
Guru Har Rai Ji.

Question 2.
Where was Guru Har Rai Ji born?
Answer:
Kiratpur Sahib.

Question 3.
Name the father of Guru Har Rai Ji.
Answer:
Baba Gurditta Ji.

Question 4.
What was the name of the seventh Guru of the Sikhs?
Answer:
Guru Har Rai Ji.

Question 5.
When did Guru Har Rai Ji succeed Guruship?
Answer:
1645 A.D.

Question 6.
Who was Dara Shikoh?
Answer:
The eldest son of Mughal emperor Shah Jahan.

Question 7.
Who was sent to Kabul for preaching Sikhism by Guru Hri Rai Ji?
Answer:
Bhai Gonda Ji

Question 8.
Who was sent to.Dhaka for preaching Sikhism by Guru Har Rai Ji?
Answer:
Bhai Natha Ji.

Question 9.
When did Guru Har Rai Ji immerse with the God?
Answer:
1661 A.D.

Question 10.
Who was the eighth Guru of the Sikhs?
Answer:
Guru Har Krishan Ji.

Question 11.
Where was Guru Har Krishan Ji born?
Answer:
Kiratpur Sahib.

Question 12.
When was Guru Har Krishan Ji born?
Answer:
7th July, 1656 A.D.

Question 13.
When did Guru Har Krishan Ji attain the Gurgaddi?
Answer:
In 1661 A.D.

PSEB 12th Class History Solutions Chapter 8 Guru Har Rai Ji and Guru Har Krishan Ji

Question 14.
Who was called Bal Guru?
Or
Who was tjie Child Guru of Sikhs?
Answer:
Guru Har Krishan Ji.

Question 15.
What was the period of pontification‘*of Guru Har Krishan Ji?
Answer:
1661 A.D. to 1664 A.D.

Question 16.
After the accession to Gurgaddi Guru Har Krishan Ji was much opposed by whom?
Answer:
Ram Rai.

Question 17.
When did Guru Har Krishan Ji immerse in Eternal Light?
Answer:
In 1664 A.D.

Question 18.
Where did Guru Har Krishan Ji immerse in Eternal Light?
Answer:
Delhi.

Fill in the blanks:

1. ………………. Ji was the seventh Guru of the Sikhs.
Answer:
Guru Har Rai

2. Guru Har Rai Ji was born in …………..
Answer:
1630 A.D.

3. Sri Guru Har Rai Ji was born at a place named as ……………
Answer:
Kiratpur Sahib

4. The name of. the father of Guru Har Rai Ji was ………………
Answer:
Baba Gurditta Ji

5. Guru Har Rai Ji succeeded to Guruship in …………………
Answer:
1645 A.D.

6. ………………. was the eighth Guru of the Sikhs.
Answer:
Guru Har Krishan Ji

7. Guru Har Krishan Ji assumed Guruship in ……………….
Answer:
1661 A.D.

8. ……………….. is remembered by name of Bal Guru.
Answer:
Guru Har Krishan Ji

True Or False:

1. Guru Har Rai Ji was the seventh Guru of the Sikhs.
Answer:
True

2. Guru Har Rai Ji was born in 1630 A.D.
Answer:
True

3. Baba Buddha Ji was the father of Guru Har Rai Ji.
Answer:
False

4. The name of the mother of Guru Har Rai Ji was Bibi Nihal Kaur.
Answer:
True

5. Guru Har Rai Ji assumed Guruship in 1661 A.D.
Answer:
False

6. Guru Har Krishan Ji was the eighth Guru of the Sikhs.
Answer:
True

7. Guru Har Krishan Ji was the Bal Guru of the Sikhs.
Answer:
True

8. Guru Har Krishan Ji immersed in Eternal Light in 1664 A.D.
Answer:
True

PSEB 12th Class History Solutions Chapter 8 Guru Har Rai Ji and Guru Har Krishan Ji

Multiple Choice Questions:

1. Who was the seventh Guru of the Sikhs?
(a) Guru Hargobind Ji
(b) Guru Har Rai Ji
(c) Guru Har Krishan Ji
(d) Guru Tegh Bahadur Ji
Answer:
(b) Guru Har Rai Ji

2. When was Guru Har Rai Ji born?
(0 In 1627 A.D.
(b) In 1628 A.D.
(c) In 1629 A.D.
(d) In 1630 A.D.
Answer:
(d) In 1630 A.D.

3. What was the name of the father of Guru Har Rai Ji?
(a) Baba Gurditta Ji
(b) Atal Rai Ji
(c) Mani Rai Ji
(d) Suraj Mai Ji.
Answer:
(a) Baba Gurditta Ji

4. When did Guru Har Rai Ji succeed to Guruship?
(a) In 1635 A.D.
(b) In 1637 A.D.
(c) In 1645 A.D.
(d) In 1655 A.D.
Answer:
(c) In 1645 A.D.

5. Who was Dara Shikoh?
(a) The Eldest son of Shah Jahan
(b) Younger son of Shah Jahan
(c) The Eldest son of Jahangir
(d) Elder son of Aurangzeb.
Answer:
(a) The Eldest son of Shah Jahan

6. Whom did Guru Har Rai Ji appoint his successor?
(a) Har Krishan Ji
(b) Tegh Bahadur Ji
(c) Ram Rai Ji
(d) Baba Gurditta Ji.
Answer:
(a) Har Krishan Ji

7. When did Guru Har Rai Ji immerse in Eternal Light?
(a) In 1645 A.D.
(b) In 1650 A.D.
(c) In 1661 A.D.
(d) In 1664 A.D.
Answer:
(c) In 1661 A.D.

8. Who was the eighth Guru of the Sikhs?
(a) Guru Har Krishan Ji
(b) Guru Tegh Bahadur Ji
(c) Guru Har Rai Ji
(d) Guru Gobind Singh Ji.
Answer:
(a) Guru Har Krishan Ji

9. When was Guru Har Krishan Ji born?
(a) In 1630 A.D.
(b) In 1635 A.D.
(c) In 1636 A.D.
(d) In 1656 A.D.
Answer:
(d) In 1656 A.D.

10. Who was the father of Guru Har Krishan Ji?
(a) Guru Hargobind Ji
(b) Guru Har Rai Ji
(c) Baba Gurditta Ji
(d) Baba Buddha Ji.
Answer:
(b) Guru Har Rai Ji

11. Which Guru is known as Bal Guru of the Sikhs
(a) Guru Ram Das Ji
(b) Guru Har Rai Ji
(c) Guru Har Krishan Ji
(d) Guru Gobind Singh Ji
Answer:
(c) Guru Har Krishan Ji

12. When did Guru Har Krishan Ji succeed to Guruship?
(a) In 1645 A.D.
(b) In 1656 A.D.
(c) In 1661 A.D.
(d) In 1664 A-D.
Answer:
(c) In 1661 A.D.

13. When did Guru Har Krishan Ji immerse in Eternal Light? ;
(a) In 1661 A.D.
(b) In 1662 A.D.
(c) In 1663 A.D.
(d) In 1664 A.D.
Answer:
(d) In 1664 A.D.

14. Where did Guru Har Krishan Ji immense in Eternal Light?
(a) Lahore
(b) Delhi
(c) Multan
(d) Jalandhar.
Answer:
(b) Delhi