Class 11

Punjab State Board PSEB 11th Class Hindi Book Solutions Chapter 29 हरियाली Textbook Exercise Questions and Answers.

PSEB Solutions for Class 11 Hindi Chapter 29 हरियाली

Hindi Guide for Class 11 PSEB हरियाली Textbook Questions and Answers

प्रश्न 1.
‘हरियाली’ लघु कथा का विषय राष्ट्रीय महत्त्व का है-आपका इस के बारे में क्या विचार है ? स्पष्ट करें।
उत्तर:
प्रस्तुत कहानी में हरियाली को राष्ट्रीय समृद्धि से जोड़ा गया है। विदेशों में बनी वस्तुएँ भले ही हमें थोड़ी देर के लिए आकर्षक और सुन्दर लगें, किन्तु जब हमें यह पता चलता है कि विदेशी वस्तुओं के खरीदने से देश आर्थिक दृष्टि से कितना कमज़ोर हो रहा है, देश का धन विदेशों में जाने की बात समझ में आने पर हमारी आँखें खुलती हैं। अतः भारतीय बनो और भारतीय खरीदो का सन्देश देने वाली इस कहानी का विषय राष्ट्रीय महत्त्व का है। इसी उद्देश्य से स्वदेशी जागरण मंच की स्थापना हुई है।

प्रश्न 2.
नरेन्द्र की चिन्ता का क्या विषय है ? लेखक के घर में विदेशी ब्लेडों के प्रयोग को लेकर वह क्या कहता
उत्तर:
नरेन्द्र की चिन्ता का विषय है उसका मित्र लेखक विदेशी ब्लेडों का प्रयोग करता है। विदेशों में बना सामान खरीदने से देश का धन विदेशों में चला जाता है और देश की आर्थिक दशा कमज़ोर होती है। नरेन्द्र का कहना है कि विदेशों में बना माल भले ही हमें थोड़ी देर आकर्षक लगता है, किन्तु हमारा ध्यान इससे होने वाली हानि की ओर नहीं जाता।

प्रश्न 3.
लेखक के अनुसार अमीर आदमी के पड़ोसी होने का क्या फायदा है ? आपका अपना इस विषय पर क्या विचार है ? स्पष्ट करें।
उत्तर:
लेखक के अनुसार अमीर आदमी के पड़ोसी होने का यह फायदा है कि फलदार वृक्ष चाहे पड़ोसी ने उगाए वृक्ष झुके तो हमारे कोठे की तरफ हैं। हमारा मत लेखक से भिन्न है। बेगानी छाछ पर कोई मूंछे नहीं मुंडवा देता, जैसे लेखक के पडोसी के सुन्दर पेड-पौधे उसके घर की नींव को खोखला कर देते हैं। तब उसे फलदार वृक्ष अच्छे नहीं लगते हैं। वह सोचने लगता है कि पड़ोसी से कहकर पेड़ कटवा देने चाहिए। मनुष्य पर जब स्वयं पर संकट आता है तब वह अपने विषय के साथ-साथ देश के विषय में सोचने लगता है और अपना विरोध प्रकट करने के लिए उपाय सोचने लगता है। व्यक्ति को अपनी ही चादर का ध्यान रखना चाहिए। कहा भी है देख बेगानी चोपड़ी न तरसाइए जी।

प्रश्न 4.
“देखो तो इन पौधों की जड़ें तुम्हारे मकान की नींव को खाए जा रही हैं।” नरेन्द्र के इन शब्दों का गहन अर्थ क्या है ? स्पष्ट करें।
उत्तर:
नरेन्द्र के प्रस्तुत शब्दों का गहन अर्थ यह है कि विदेशों में बनी वस्तुएँ भले ही हमें आकर्षक और सुन्दर लगती हैं किन्तु इससे होने वाली हानि का हमें बाद में पता चलता है। जैसे भारतेन्दु जी ने भी कहा है-“पै धन विदेश चलि जाव इहै अतिवारी” अर्थात् विदेशी माल खरीदने पर हमारे देश का धन विदेशों में चला जाएगा और हमारे ही पैसे से विदेशी हाथ मज़बूत होंगे। जैसे लेखक के अमीर पड़ोसी के सुन्दर पेड़-पौधों की जड़ें लेखक के मकान की जड़ें खोखली कर रही हैं, वैसे ही हमारे देश की आर्थिक स्थिति कमज़ोर हो रही है।

प्रश्न 5.
सप्रसंग व्याख्या करें
(i) आपकी बात सही है। नींव ही खोखली हो गई तो दीवारें ढहते कितनी देर लगती है।
उत्तर:
प्रसंग :
प्रस्तुत पंक्तियाँ श्री सुरेन्द्र मंथन द्वारा लिखित लघु कथा हरियाली में से ली गई हैं। इन पंक्तियों में लेखक के मित्र ने उनका ध्यान घर की नींव खोखली हो रही है इस ओर दिलाया।

व्याख्या :
लेखक ने अपने मित्र नरेन्द्र से कहा कि तुम्हारी बात सही है कि पड़ोसी के सुन्दर दिखने वाले पेड़-पौधे मेरे मकान की नींव को खोखला कर रहे हैं। नींव खोखली हो गई तो दीवारों को गिरने में देर नहीं लगेगी।

(ii) यही तो फायदा है अमीर आदमी के पड़ोसी होने का। फल चाहे पड़ोसी ने उगाए हैं-झुके तो हमारे कोठे की तरफ हैं।
उत्तर:
प्रसंग :
प्रस्तुत पंक्तियां श्री सुरेश मंथन द्वारा लिखित लघु कथा हरियाली में से ली गई हैं। इन पंक्तियों में लेखक अपने मित्र को अमीर आदमी के पड़ोसी होने का लाभ बता रहे हैं।

व्याख्या :
लेखक के मित्र ने जब उसके पड़ोसी के सुन्दर पेड़-पौधों का उल्लेख किया तो लेखक ने कहा कि अमीर आदमी के पड़ोस में रहने का यही तो फायदा है। फलदार वृक्ष भले ही पड़ोसी ने लगाए हैं किन्तु ये झुके तो हमारे कोठे (आंगन) की ओर ही हैं।

(iii) तुम्हें नहीं लगता, हमारे ही पैसे से विदेशी हाथ मज़बूत होंगे ? अपना आर्थिक ढाँचा चरमरा जाएगा।
उत्तर:
प्रसंग :
प्रस्तुत पंक्तियाँ श्री सुरेन्द्र मंथन द्वारा लिखित लघु कथा ‘हरियाली’ में से लो गई हैं। इन पंक्तियों में लेखक मित्र विदेशी चीजों की खरीदारी से दूर रहने को कहता है।

व्याख्या :
लेखक को विदेशी ब्लेड प्रयोग करते देख और लेखक द्वारा उनकी प्रशंसा करने पर लेखक का मित्र नरेन्द्र कहता है कि विदेशों में बना माल खरीदने पर तुम्हें यह नहीं लगता कि हमारे देश का धन विदेशों में जा रहा है। हमारे ही धन से विदेशी हाथ मज़बूत हो रहे हैं जिससे हमारा आर्थिक ढाँचा चरमरा रहा है।

PSEB 11th Class Hindi Guide हरियाली Important Questions and Answers

अति लघूत्तरात्मक प्रश्न

प्रश्न 1.
‘हरियाली’ लघुकथा किस भावना पर आधारित है ?
उत्तर:
स्वदेशी भावना पर आधारित है।

प्रश्न 2.
देश की आर्थिकता की नींव को कौन खोखला कर रहा है ?
उत्तर:
विदेशी समान की चकाचौंध।

प्रश्न 3.
नरेन्द्र क्यों खुश होता है ?
उत्तर:
नरेन्द्र पड़ोसी के घर उगे पेड़-पौधों को देखकर खुश हो जाता है।

प्रश्न 4.
लेखक किस ब्लेड से शेव बनाता था ?
उत्तर:
विदेशी ब्लेड से।

प्रश्न 5.
लेखक के मित्र का क्या नाम था ?
उत्तर:
नरेन्द्र।

प्रश्न 6.
विदेशी सामान के बारे में लेखक का मित्र उसे क्या कहता है ?
उत्तर:
विदेशी सामान खरीदकर हम अपने देश की आर्थिक स्थिति कमज़ोर कर रहे हैं।

प्रश्न 7.
………… के पौधे लेखक को फल और छाया देते थे।
उत्तर:
पड़ोसी।

प्रश्न 8.
नरेन्द्र ने लेखक का ध्यान किस ओर खींचा ?
उत्तर:
पेड़ की जड़ों की ओर।

प्रश्न 9.
पेड़ की जड़ें कहाँ सीलन पैदा कर रही थीं ?
उत्तर:
लेखक के घर की दीवारों पर।

प्रश्न 10.
सीलन के कारण घर की नींव ………. हो रही थी।
उत्तर:
खोखली।

प्रश्न 11.
लेखक का पड़ोसी कैसा था ?
उत्तर:
अमीर और दबदबे वाला।

प्रश्न 12.
घर की दीवारें कब गिरने लगती हैं ?
उत्तर:
नींव के कमजोर होने पर।

प्रश्न 13.
लेखक अपना विरोध प्रकट करने के लिए क्या करता है ?
उत्तर:
विदेशी ब्लेड का पैकट पडोसी के घर फेंक देता है।

प्रश्न 14.
लेखक ने पाठ में हरियाली को किससे जोड़ा है ?
उत्तर:
राष्ट्रीय समृद्धि से।

प्रश्न 15.
‘हरियाली’ लघुकथा भारतीय बनो और ……. खरीदों का संदेश देती हैं।
उत्तर:
भारतीय।

प्रश्न 16.
‘हरियाली’ लघुकथा का मूल विषय क्या है ?
उत्तर:
राष्ट्रीय महत्त्व।

बहुविकल्पी प्रश्नोत्तर

प्रश्न 1.
‘हरियाली’ रचना की विधा क्या है ?
(क) लघु कथा
(ख) कथा
(ग) कहानी
(घ) संस्मरण।
उत्तर:
(क) लघु कथा

प्रश्न 2.
हरियाली लघु कथा किस भावना पर आधारित है ?
(क) प्रेम
(ख) विरह
(ग) स्वदेशी
(घ) विदेशी।
उत्तर:
(ग) स्वदेशी

प्रश्न 3.
विदेशी सामान किस नींव को खोखला कर रहा है ?
(क) आर्थिक
(ख) धार्मिक
(ग) राजनैतिक
(घ) सामाजिक।
उत्तर:
(क) आर्थिक।

कठिन शब्दों के अर्थ :

पैंफ्लेट-विज्ञापन-पत्र। चरमराना-गिरना। आत्म विभोर होना-प्रसन्न होना।

हरियाली Summary

हरियाली कथा सार

‘हरियाली’ लघु कथा सुरेन्द्र मंथन द्वारा लिखित है। यह स्वदेशी भावना पर आधारित है। विदेशी सामान की चकाचौंध देश की आर्थिकता की नींव को खोखला किए जा रही है। लेखक विदेशी ब्लेड से शेव बनाता है उसका मित्र नरेन्द्र उसे कहता है कि विदेशी सामान खरीदकर हम अपने देश की आर्थिक स्थिति को कमज़ोर कर रहे हैं। नरेन्द्र लेखक के पड़ोसी के घर में उगे पेड़-पौधे देखकर खुश होता है। लेखक कहता है कि दूसरों के पौधे उसे फल और छाया देते हैं। परन्तु नरेन्द्र उसका ध्यान पेड़ की जड़ों की ओर खींचता है। पेड़ की जड़ें, लेखक के घर की दीवारों पर सीलन पैदा कर रही थीं तथा घर की नींव को खोखला कर रही थीं। लेखक का पड़ोसी अमीर और दबदबे वाला व्यक्ति है, परन्तु जब अपने घर की नींव के खोखले होने की बात आती है तो वह सोचने पर मजबूर हो जाता है। घर हो या देश जब नींव ही कमजोर हो जाएगी तो दीवारें तो गिर ही जाएंगी। वह अपना विरोध प्रकट करने के लिए विदेशी ब्लेड का पैकेट पड़ोसी के घर फेंक देता है।

Punjab State Board PSEB 11th Class Hindi Book Solutions Chapter 27 अपना-अपना दःख Textbook Exercise Questions and Answers.

PSEB Solutions for Class 11 Hindi Chapter 27 अपना-अपना दःख

Hindi Guide for Class 11 PSEB अपना-अपना दःख Textbook Questions and Answers

प्रश्न 1.
‘अपना-अपना दुःख’ कहानी में पति-पत्नी का दुःख क्या है ? स्पष्ट करें।
उत्तर:
प्रस्तुत कहानी में पति-पत्नी अपनी चार महीने की बेटी की मृत्यु से दुखी हैं। उस दुःख को कम करने या उसे भुला देने के लिए अपनी बेटी से जुड़ी प्रत्येक वस्तु को अपने से दूर करने की कोशिश करते हैं किन्तु उसकी निप्पल हाथ में आते ही पिता के अन्दर की पीड़ा जाग उठती है।

प्रश्न 2.
लेखक अपनी बेटी की सभी निशानियों को मिटाने का प्रयास क्यों करता है ? स्पष्ट करें।
उत्तर:
लेखक कनु, अपनी चार महीने की बेटी, की मृत्यु हो जाने के बाद, उसकी जुदाई के दुःख को भुलाने के लिए उस से जुड़ी सब निशानियों को चुपके से बाहर फेंक देता है। वह बेटी की जुदाई से होने वाली मानसिक पीड़ा से मुक्त होना चाहता है।

प्रश्न 3.
‘अपना-अपना दुःख’ लघु कथा रिश्तों की संवेदनशीलता से जुड़ी है, आप इस से कहाँ तक सहमत
उत्तर:
अपना-अपना दुःख’ लघु कथा रिश्तों की संवेदनशीलता से जुड़ी कहानी है। लेखक और उसकी पत्नी अपनी चार महीने की बेटी कनु को दफ़नाने के बाद मानसिक तनाव को झेलते हैं। वे एक-दूसरे का दुःख कम करने के लिए अपने दु:ख को छिपाने का प्रयास करते हैं। हम रिश्तों की संवेदनशीलता से जुड़ी इस बात से पूर्णतः सहमत हैं।

PSEB 11th Class Hindi Guide अपना-अपना दःख Important Questions and Answers

प्रश्न 1.
‘अपना-अपना दुःख’ कहानी का कथ्य अपने शब्दों में स्पष्ट करें।
उत्तर:
प्रस्तुत कहानी में पति-पत्नी के अपनी चार मास की बेटी की मृत्यु पर अपने-अपने तौर पर दुःख झेलने और मानसिक तनाव से ग्रसित होने की बात कही गयी है। पति-पत्नी एक-दूसरे के दुःख को कम करने के लिए अपने दुःख को भीतर ही भीतर लिए रहते हैं।

प्रश्न 2.
‘अपना-अपना दुःख’ कहानी के नामकरण की समीक्षा करें।
उत्तर:
प्रस्तुत कहानी में पति-पत्नी अपने-अपने दुःख को भीतर ही भीतर लिए रहते हैं ताकि दूसरे के दुःख में वृद्धि न हो। ऐसा करके वे मानसिक तनाव से ग्रसित रहते हैं। अतः कहना न होगा कि कहानी का यह शीर्षक अत्यन्त सार्थक एवं उपयुक्त बन पड़ा है।

प्रश्न 3.
कनु की फीडिंग बोतल की निप्पल के स्पर्श से लेखक की क्या दशा होती है-अपने शब्दों में लिखें।
उनर:
अपनी बेटी कनु की फीडिंग बोतल की निप्पल को हाथ में लेते ही लेखक के अन्दर का जमा हुआ लावा पिघल कर उसकी आँखों से बाहर निकलने लगता है। इस अनुभूति से उसकी आँखों में आँसू छलक आते हैं और वह सिसकियाँ भरने लगता है।

प्रश्न 4.
प्रस्तुत लघु कथा के आधार पर राशि के चरित्र की कोई दो विशेषताएँ लिखें।
उत्तर:
राशि अपनी बेटी की मृत्यु के दुःख को स्वयं ही झेलने का प्रयत्न करती है। वह कनु के कपड़ों को अपनी टांगों पर रख कर लिहाफ से ढक देती है, ताकि उसके पति न देख लें।
राशि अपने पति से भी स्नेह करने वाली है। उसकी छलकती आँखों को देख वह उसे दिलासा देती है।

प्रश्न 5.
लेखक के लिहाफ से मुलायम-सी चीज़ टकराती है-वह मुलायम-सी चीज़ क्या है ? वह चीज़ कहानी को कैसे गति देती है ?
उत्तर:
लेखक की पत्नी जब लिहाफ़ ओढ़ने लगती है तो लिहाफ़ से टकरा कर एक मुलायम सी चीज़ लेखक के बिस्तर पर गिर पड़ती है। वह मुलायम सी चीज़ उनकी बेटी कनु की फीडिंग बोतल की निप्पल थी। निप्पल के हाथ में आते ही लेखक के अन्दर जमा हुआ लावा पिघल कर उसकी आँखों में आँसुओं के रूप में छलक आता है। यही निप्पल का स्पर्श कहानी को गति प्रदान करता है। लेखक अपने मन की पीड़ा को चुपचाप सहन करने का प्रयास करता है। आँखें गीली होने का कारण वह किसी स्वप्न को देखना बताता है।

अति लघूत्तरात्मक प्रश्न

प्रश्न 1.
‘अपना-अपना दुःख’ में लेखक ने क्या दर्शाया है ?
उत्तर:
रिश्तों की संवेदनशीलता को।

प्रश्न 2.
लेखक सिमर सदोष अपनी पत्नी से नज़र क्यों नहीं मिलाता ?
उत्तर:
अपना दुःख छिपाने के लिए।

प्रश्न 3.
‘अपना-अपना दुःख’ किस प्रकार की विधा है ?
उत्तर:
लघुकथा।

प्रश्न 4.
पति-पत्नी एक-दूसरे का दुःख मिटाने के लिए क्या करते हैं ?
उत्तर:
अपना-अपना दुःख अंदर लिए रहते हैं।

प्रश्न 5.
लेखक किसकी निशानियों को पत्नी की नज़रों से दूर कर देता है ?
उत्तर:
अपनी बेटी की।

प्रश्न 6.
लेखक के हाथ में …………….. का निप्पल लगा है।
उत्तर:
बेटी की बोतल।

प्रश्न 7.
लेखक की बेटी की आयु कितनी थी ?
उत्तर:
चार माह।

प्रश्न 8.
पति-पत्नी क्यों दुःखी थे ?
उत्तर:
अपनी चार माह की बेटी की मृत्यु से।

प्रश्न 9.
पिता के अंतर्मन की पीड़ा क्यों जाग उठती है ?
उत्तर:
बेटी का निप्पल हाथ लगने से।

प्रश्न 10.
लेखक की बेटी का क्या नाम था ?
उत्तर:
कनु।

प्रश्न 11.
लेखक किससे मुक्त होना चाहता था ?
उत्तर:
बेटी की जुदाई से होने वाली पीड़ा से।

प्रश्न 12.
लेखक और उसकी पत्नी ने बेटी की मृत्यु के बाद क्या किया ?
उत्तर:
उसे दफना दिया।

प्रश्न 13.
अपना-अपना दुःख अंदर लेने के कारण पति-पत्नी किस से ग्रसित थे ?
उत्तर:
मानसिक तनाव से।

प्रश्न 14.
लेखक की पत्नी का क्या नाम था ?
उत्तर:
राशि।

प्रश्न 15.
राशि अपने पति से …….. करती थी।
उत्तर:
स्नेह।

प्रश्न 16.
लेखक के लिहाफ से क्या चीज़ टकराती है ?
उत्तर:
मुलायम-सी चीज़।

प्रश्न 17.
लेखक अंधेरे में किस चीज़ को टटोलने का प्रयास करता है ?
उत्तर:
बेटी की फीडिंग निप्पल को।

बहुविकल्पी पथ्नोत्तर

प्रश्न 1.
अपना अपना दुःख किस विधा की रचना है ?
(क) कथा
(ख) लघुकथा
(ग) कहानी
(घ) निबंध।
उत्तर:
(ख) लघुकथा

प्रश्न 2.
लेखक की बेटी का क्या नाम था ?
(क) कनु
(ख) कनुप्रिया
(ग) तनु
(घ) तनुप्रिया।
उत्तर:
(क) कनु

प्रश्न 3.
इस कथा में पति-पत्नी किस कारण दुखी हैं ?
(क) पैसे के
(ख) बेटी की मृत्यु के
(ग) बेटे के कारण
(घ) पिता के जाने के
उत्तर:
(ख) बेटी की मृत्यु के।

कठिन शब्दों के अर्थ :

फीडिंग बाटल = दूध पिलाने की बोतल। लिहाफ़ = रजाई। दिलासा = सहानुभूति। संयमित = शांत । महसूस करना = अनुभव करना। स्वप्न = सपना। प्रयास = कोशिश। टटोलना = तलाश करना। लावा = दुःख।

सप्रसंग व्याख्या

1. वह लिहाफ ओढ़ लेती है। मैं अन्धेरे में कुछ टटोलने का प्रयास करता हूँ। दोनों एक दूसरे को धोखा देकर, अपने-अपने आँसू छिपा कर अपना दुःख लिए सोये होने का बहाना करने लगते हैं।

प्रसंग :
प्रस्तुत पंक्तियाँ श्री सिमर सदोष द्वारा लिखित लघु कथा ‘अपना-अपना दुःख’ में से ली गई हैं। इनमें लेखक ने व्यक्तिगत जीवन की वेदना का चित्रण किया है।

व्याख्या :
लेखक अपनी बेटी कनु की फीडिंग बोतल की निप्पल का स्पर्श पा कर भावुक हो उठता है। उसकी आँखों में आँसू छलक आते हैं किन्तु वह अपने दुःख को अपनी पत्नी से छिपाते हुए स्वप्न में आँखें गीली होने की बात कहता है। तत्पश्चात् उसकी पत्नी लिहाफ ओढ़ लेती है और लेखक अन्धेरे में उस निप्पल को टटोलने का प्रयास करता है। इस तरह पति-पत्नी दोनों एक-दूसरे को धोखा देकर, अपने-अपने आँसू छिपाकर अपना-अपना दुःख मन में लिए सोने का बहाना करते हैं।

2. निप्पल को हाथ में लेते ही मेरे अन्दर का जमा हुआ लावा पिघलकर आँखों से बाहर निकलने लगता है। राशि द्वारा कंधे पर हाथ रखने पर महसूस करता हूँ-मेरी सिसकियाँ अवश्य ही ऊँची हई होंगी।

प्रसंग :
प्रस्तुत पंक्तियाँ श्री सिमर सदोष द्वारा लिखित लघु कथा ‘अपना-अपना दुःख’ में से ली गई हैं।

व्याख्या :
लेखक के बिस्तर पर उसकी मृत बेटी कनु की फीडिंग बोतल की निप्पल गिरती है। उस के स्पर्श से लेखक के मन में छिपा दुःख आँसू बन कर उसकी आँखों में छलक आता है। पति को रोते देख कर जब उसकी पत्नी उसके कंधे पर हाथ रख कर दिलासा देने लगती है, तो लेखक सोचता है कि उसकी सिसकियों की आवाज़ अवश्य ही ऊँची हो गई होगी तभी तो उसकी पत्नी उसे दिलासा देने के लिए उठकर उसके पास आई है।

अपना-अपना दुःख Summary

अपना-अपना दुःख कथा सार

‘अपना-अपना दुःख’ ‘सिमर सदोष’ की रिश्तों की संवेदनशीलता से जुड़ी एक लघुकथा है। पति-पत्नी दोनों एकदूसरे के दुःख कम करने के लिए अपना-अपना दुःख भीतर लिए रहते हैं। लेखक अपनी पत्नी से अपना दुःख छिपाने के लिए उससे नजर नहीं मिलाता। वह अपनी बेटी की सभी निशानियों को पत्नी की नज़रों से दूर कर देता है। लेखक के हाथ में बेटी की बोतल का निप्पल लगा है। उसे अपने अंदर कुछ टूटता हुआ लगता है। उसकी आँखों से आँसू निकलने लगते हैं। राशि उसके दुःख को अनुभव करती है। लेखक अपना दुःख उसे छिपा लेता है। इस तरह दोनों रात अंधेरे में एक-दूसरे से आंसू छिपा लेते हैं।

Punjab State Board PSEB 11th Class Hindi Book Solutions Chapter 28 अटूट बंधन Textbook Exercise Questions and Answers.

PSEB Solutions for Class 11 Hindi Chapter 28 अटूट बंधन

Hindi Guide for Class 11 PSEB अटूट बंधन Textbook Questions and Answers

प्रश्न 1.
‘अटूट बन्धन’ के आधार पर नीरज के अन्दर भय और अविश्वास का मनोवैज्ञानिक विश्लेषण करें।
उत्तर:
नीरज समाचार-पत्रों में छपी बातों को पढ़ कर भयग्रस्त हो जाता है । उसे लगता है जैसे पंजाब में हिन्दुओं और सिक्खों में मार-काट चल रही है। हालांकि उसकी पत्नी ने उसे समझाया भी कि नाखुनों से मांस कभी अलग नहीं हो सकता। भाई-भाई को नहीं मार सकता। किन्तु नीरज का डर दूर नहीं हुआ। उसका यह डर तब दूर होता है जब चाचा के गाँव जाते हुए एक सिक्ख ट्रैक्टर वाला उसे अपने ट्रैक्टर पर बैठा कर उसके चाचा के घर पहुँचा देता है। तब उसे रिश्तों के इस अटूट बन्धन का एहसास हुआ।

प्रश्न 2.
‘अटूट बन्धन’ मानवीय सम्बन्धों की गरिमा की कहानी है-स्पष्ट करें।
उत्तर:
‘अटूट बन्धन’ लघु कथा में मानवीय रिश्तों के अटूट बन्धन का उल्लेख किया गया है। पंजाब में सदियों से हिन्दू और सिक्ख प्रेमपूर्वक आपसी भाईचारे के साथ रह रहे हैं। कुछ देर के लिए इस में दरार अवश्य आई थी किन्तु रिश्तों के अटूट बन्धन ने उस दरार को शीघ्र ही पाट दिया, जैसे नीरज जो पहले पंजाब आने से डरता था, यहाँ के यथार्थ को देखकर रिश्तों के इस अटूट बन्धन के बारे में सोचने पर विवश हुआ।

PSEB 11th Class Hindi Guide अटूट बंधन Important Questions and Answers

प्रश्न 1.
‘अटूट बंधन’ के कथ्य को स्पष्ट करें।
उत्तर:
प्रस्तुत कहानी मानवीय रिश्तों से जुड़ी एक लघु कथा है। नीरज को समाचार-पत्रों में पढ़कर और सुनकर पंजाब जाने में डर लगता है, क्योंकि उसे लगता है कि वहाँ हिन्दू सिक्ख आपस में लड़ रहे हैं जबकि वास्तविकता इसके बिल्कुल विपरीत थी। नीरज पंजाब में जाकर जब अपने साथ किए गए व्यवहार को देखता है तो उसे रिश्तों के इस अटूट बंधन का एहसास होता है।

प्रश्न 2.
‘अटूट बन्धन’ कथा के नामकरण की सार्थकता पर अपने विचार व्यक्त करें।
उत्तर:
प्रस्तुत लघु कथा का नामकरण ‘अटूट बन्धन’ अत्यन्त सार्थक बन पड़ा है क्योंकि इस लघु कथा में मानवीय रिश्तों के अटूट बन्धन का उल्लेख किया गया है। नीरज जो पहले पंजाब जाने से डरता है, पंजाब में आकर वहाँ के लोगों के व्यवहार को देख कर, अपनत्व की भावनाओं को देखकर सोचने पर विवश हो जाता है कि नाखूनों से कभी मांस अलग नहीं हो सकता। रिश्तों के ये बन्धन अटूट हैं।

प्रश्न 3.
‘अटूट बन्धन’ के आधार पर नीरज का चरित्र-चित्रण करें।
उत्तर:
नीरज पंजाब की घटनाओं से जुड़े समाचारों को पढ़ कर पंजाब जाने से डरता है। उसे लगता है मानो पंजाब में हिन्दुओं का कत्ल हो रहा हो। वह मन में अविश्वास लेकर पंजाब जाता है। डरता भी है कि उसके साथ कोई अनहोनी घटना न घट जाए किन्तु अपने चाचा के गाँव जाते समय ट्रैक्टर पर सवार एक सिक्ख उसके साथ जैसा व्यवहार करता है, उसे देखकर उसके मन का भय दूर हो जाता है और रिश्तों के इस अटूट बन्धन का अहसास होने लगता है।

अति लघत्तरात्मक प्रश्न

प्रश्न 1.
लेखक प्रेम विज के अनुसार कौन-सा रिश्ता बड़ा है ?
उत्तर:
इनसानियत का रिश्ता सबसे बड़ा रिश्ता है।

प्रश्न 2.
नीरज बहुत सालों बाद किसके विवाह में जाता है ?
उत्तर:
अपने चचेरे भाई के विवाह में जाता है।

प्रश्न 3.
सरदार नीरज से क्या कहता है ?
उत्तर:
सरदार नीरज से कहता है कि वह अपने ट्रेक्टर पर उसे गाँव तक छोड़ देगा।

प्रश्न 4.
‘अटूट बंधन’ किस प्रकार की विधा है ?
उत्तर:
लघु कथा।

प्रश्न 5.
……….. का साया कुछ देर के लिए मानवीय संबंधों को घेर लेता है।
उत्तर:
अविश्वास।

प्रश्न 6.
नीरज को किससे लगाव था ?
उत्तर:
अपने चाचा जी के परिवार से।

प्रश्न 7.
किस चीज़ ने नीरज की सोच को प्रभावित किया था ?
उत्तर:
पंजाब के आतंकवाद ने।

प्रश्न 8.
नीरज के अनुसार उसके चाचा जी बाल बढ़ाकर क्या करने लगे थे ?
उत्तर:
आतंकवादियों का साथ देने लगे थे।

प्रश्न 9.
नीरज को उसकी सोच के लिए कौन समझाता था ?
उत्तर:
उसकी पत्नी।

प्रश्न 10.
नीरज की पत्नी उसे किस चीज़ का महत्त्व समझाती है ?
उत्तर:
खून के रिश्ते का महत्त्व।

प्रश्न 11.
नीरज …………… में छपी बातों को पढ़कर भयग्रस्त हो जाता है।
उत्तर:
समाचार-पत्रों।

प्रश्न 12.
पंजाब में सदियों से हिन्दू और ……… प्रेमपूर्वक साथ रह रहे थे।
उत्तर:
सिक्ख।

प्रश्न 13.
नीरज कहाँ जाने से डरता था ?
उत्तर:
पंजाब।

प्रश्न 14.
नीरज मन में …………. लेकर पंजाब जाता है।
उत्तर:
अविश्वास।

प्रश्न 15.
‘अटूट बंधन’ लघुकथा के रचनाकार कौन हैं ?
उत्तर:
प्रेम विज।

प्रश्न 16.
नीरज के मन के टूटे रिश्ते को किसने अटूट किया था ?
उत्तर:
सरदार जी के प्यार और अपनेपन ने।

बहुविकल्पी प्रश्नोत्तर

प्रश्न 1.
‘अटूट बंधन’ लघु कथा का मूलभाव क्या है ?
(क) मानवीय रिश्ते
(ख) मानवता
(ग) दानवंता
(घ) अमानवीय रिश्ते।
उत्तर:
(क) मानवीय रिश्ते

प्रश्न 2.
किसका रिश्ता सबसे बड़ा एवं महान है ?
(क) धर्म का
(ख) कर्म का
(ग) इन्सानियत का
(घ) अपनों का।
उत्तर:
(ग) इन्सानियत का

प्रश्न 3.
मानवीय रिश्तों को किसका साया घेर लेता है ?
(क) अविश्वास का
(ख) विश्वास का
(ग) धन का
(घ) लालच का।
उत्तर:
(क) अविश्वास का

प्रश्न 4.
नीरज की सोच को किसने प्रमाणित किया ?
(क) आतंकवाद ने
(ख) आदर्शवाद ने
(ग) अंधविश्वास ने
(घ) प्रेम ने।
उत्तर:
(क) आतंकवाद ने।

कठिन शब्दों के अर्थ :

केस = बाल। शंका = संदेह। सम्मुख = सामने। दुविधा = असमंजस। इकहरा = दुबला-पतला। अटूट = न टूटने वाला, मज़बूत । बन्धन = जोड़, बांधने का भाव ।

अटूट बन्धन Summary

अटूट बन्धन कथा सार

‘अट बन्धन’ प्रेम विज की मानवीय रिश्तों से जुड़ी लधुकथा है। इनसानियत का रिश्ता सबसे बड़ा रिश्ता है। अविश्वास का साया कुछ देर के लिए मानवीय सम्बन्धों को घेर लेता है परन्तु भाई-भाई और विश्वास के उजाले में प्रेम का अटूट बन्धन विश्वास को मज़बूत कर देता है नीरज को अपने चाचा जी के परिवार से बहुत लगाव था परन्तु पंजाब में बढ़ते आंतकवाद ने नीरज की सोच को प्रभावित किया। उसे लगने लगा कि उसके चाचा जी बाल बढ़ाकर आंतकवादियों का साथ देने लगे हैं। उसकी पत्नी उसकी सोच के लिए उसे समझाती है और खून के रिश्तों का महत्त्व समझाती है। नीरज बहुत सालों बाद अपने चचेरे भाई के विवाह में जाता है। वहाँ उसे पहुँचने में देरी हो जाती है। रास्ते में एक सरदार उसे अपने ट्रैक्टर पर गांव तक छोड़ने की बात कहता है। नीरज उसकी तरफ देखता है तो उसे उसकी आंखों में केवल प्यार दिखता है। नीरज सोचता है कि पंजाब की जो तस्वीर उसने अपने मन में बैठा रखी थी वह इस समय बहुत भिन्न थी। सरदार जी के प्यार और अपनेपन ने नीरज के टूटे रिश्तों को फिर से अटूट कर दिया था।

Punjab State Board PSEB 11th Class Hindi Book Solutions Chapter 26 मजबूरी Textbook Exercise Questions and Answers.

PSEB Solutions for Class 11 Hindi Chapter 26 मजबूरी

Hindi Guide for Class 11 PSEB मजबूरी Textbook Questions and Answers

(क) निम्नलिखित प्रश्नों के उत्तर दें-

प्रश्न 1.
‘मजबूरी’ कहानी में बदलते जमाने के दबावों से परिचित नई पीढ़ी व उससे बेखबर पुरानी पीढ़ी के द्वन्द्व को उजागर किया गया है। क्या आप इस कथन से सहमत हैं क्यों ?
उत्तर:
प्रस्तुत कहानी में दो पीढ़ियों में आपसी संघर्ष या द्वन्द्व दिखाया गया है। रामेश्वर की मां पुरानी पीढ़ी की है जो अपने बच्चों पर ममता और वात्सल्य ही बरसाना जानती है। उसका वात्सल्य उसके पोते बेटू के लिए कितना घातक सिद्ध हो रहा है, इससे वह बेखबर है। क्योंकि अपने पोते को वह अकेलेपन का साथी समझती है। दूसरी ओर बेटे रामेश्वर और बहू रमा को अपनी मजबूरी है। दूसरा बच्चा होने की सूरत में उनके लिए दो बच्चों को एक साथ संभाल पाना उनके लिए कठिन था। अत: वे विवशता से अपने बेटे को दादी के पास छोड़ जाते हैं। परन्तु कुछ ही सालों में उन्हें अपनी गलती का एहसास हो जाता है।

जब वे देखते हैं कि उनका छोटा बेटा तो सभ्य भाषा में बात करता है। स्कूल भी जाने लगा है जबकि बड़ा बेटा वैसे का वैसा उजड्ड है जैसा वे उसे दादी के पास छोड़ गए थे। दादी के पास रहकर गली मुहल्ले में गन्दे-गन्दे बच्चों से खेलता है, अत्यधिक जिद करता है। इन्हीं बातों ने बहू को मजबूर कर दिया कि वह अपने बड़े बेटे को अपने साथ मुम्बई ले जाए। दादी से दूर, उसके लाड़-प्यार से दूर, दादी की अपनी सोच है। वह अपने वात्सल्य से मजबूर है। बदलते ज़माने की बढ़ती हुई प्रतियोगिता से वह बेखबर है। दूसरी ओर रमा जानती है कि आज के युग में शिक्षा कितनी ज़रूरी है आज बच्चों को अच्छा भविष्य बनाने की चिन्ता होनी चाहिए न कि लाड़-प्यार की। प्रस्तुत कहानी में इन्हीं मजबूरियों का वर्णन किया गया है।

प्रश्न 2.
इस कहानी के आधार पर महानगरीय जीवन व ग्रामीण जीवन का तुलनात्मक अध्ययन प्रस्तुत करें।
उत्तर:
प्रस्तुत कहानी में ग्रामीण जीवन का ही उल्लेख किया गया है। जबकि महानगरीय जीवन का उल्लेख बहुत कम फिर भी दोनों की तुलना यहाँ प्रस्तुत है। ग्रामीण जीवन का प्रतिनिधित्व करने वाली रामेश्वर की बूढ़ी माँ है । रामेश्वर तीन साल के बाद घर आ रहा है। यह समाचार जानकर गठिया से जुड़ी बूढ़ी अम्मा सर्दी में भी आंगन लीपने बैठ जाती है और खड़िया मिट्टी से पुताई करने की बात सोचती है। बेटे की आने की खुशी में वह इस कद्र उतावली है कि अपनी बीमारी को भी भूल जाती है। किसी के घर आने पर गाँव में ही ऐसी उत्सुकता और खुशी दिखाई पड़ती है। जबकि महानगरीय जीवन में घर आया मेहमान मुसीबत लगता है। प्रसिद्ध है कि शहरी लोग कहते हैं कि रोटी भी तैयार है और गाड़ी भी।

रामेश्वर की माँ अपने पोते से जिस ढंग से लाड़-प्यार करती है उस ढंग का लाड़-प्यार शहर में रहने वाली माएँ नहीं करतीं। क्योंकि शहरों में रहने वाली बहू या स्त्रियों के सामने बच्चों के भविष्य की सुरक्षा का प्रश्न होता है। वे बच्चों से लाड़-प्यार ज़रूरी समझती हैं, परन्तु सुखद भविष्य को देखते हुए सख्ती करना भी उन्हें आवश्यक लगता है। गाँव में बच्चे का ज़िद करना कोई बुरी बात नहीं समझी जाती। रामेश्वर की माँ कहती भी है कि बचपन में कौन ज़िद नहीं करता। यही तो उम्र होती है ज़िद करने की। साल दो साल और कर ले, फिर अपने आप सब कुछ छूट जाएगा। जवकि शहरी जीवन में बच्चों का इस प्रकार ज़िद करना एक बुरी आदत समझा जाता है। ग्रामीण जीवन में बच्चों से लाड़-प्यार अधिक किया जाता है जबकि महानगरीय जीवन में बच्चों की शिक्षा और उनके भविष्य की ओर अधिक ध्यान दिया जाता है।

आज के इस प्रतियोगिता के युग में महानगरीय जीवन में जो कुछ बच्चों के साथ किया जाता है वही सही प्रतीत होता है।

प्रश्न 3.
इस कहानी के शीर्षक के औचित्य पर विचार करें।
उत्तर:
प्रस्तुत कहानी का शीर्षक ‘मजबूरी’ अत्यन्त उपयुक्त, सार्थक और सटीक है। क्योंकि प्रस्तुत कहानी में बूढी दादी और उसकी बहू की मजबूरी का मार्मिक चित्रण किया गया है। दादी अपनी सोच, अपने वात्सल्य से मजबूर है। बदलते ज़माने की बढ़ती हुई प्रतियोगिता से बेखबर वह अपने पोते पर बस प्यार ही लुटाती है। उसे उस प्रतियोगिता के लिये तैयार नहीं करती। दूसरी ओर बहू की भी मजबूरी है। दो बच्चे इकट्ठे न सम्भाल सकने के कारण वह बड़े बेटे को मजबूरी में अपनी सास के पास छोड़ जाती है। किंतु अपनी यह मजबूरी तब खलने लगती है जब वह देखती है कि उसका बड़ा बेटा न स्कूल जाता है न सभ्य भाषा सीखता है। बस दादी के आँचल से ही बंधा रहता है। उसके गली-मोहल्ले के गंदे-गंदे बच्चों से खेलना तथा अत्यधिक ज़िद करना बहू को मजबूर कर देता है कि वह अपने बड़े बेटे को जबरदस्ती अपने साथ वापिस बम्बई ले जाए। ताकि वहाँ जाकर वह पढ़-लिख जाए, सभ्य भाषा सीखे और अपने भविष्य को सुरक्षित कर ले। प्रस्तुत कहानी में सास और बहू की इन्हीं मजबूरियों का खुलासा किया है अतः यह शीर्षक अत्यंत सार्थक बन पड़ा है।

प्रश्न 4.
इस कहानी के आधार पर बूढ़ी अम्मा या उसकी बहू का चरित्र-चित्रण करें।
उत्तर:
(क) बूढ़ी अम्मा

‘मजबूरी’ कहानी में मन्नू भंडारी ने दोनों नारी-पात्रों की मज़बूरी का वर्णन किया है। दादी अपनी सोच अपने वात्सल्य से मजबूर दूसरी ओर बहू बच्चे के भविष्य की सुरक्षा के लिए मजबूर है दोनों के चरित्र अपनी मजबूरी को चित्रित करते हैं।

बूढी अम्मा गाँव में रहने वाली एक सीधी-साधी, स्नेहमयी और ममतामयी माँ है। तीन बरस बाद उसका बेटा और बहू पोते को साथ लेकर आ रहे हैं। यह समाचार सुनकर वह इतनी प्रसन्न होती है कि गठिया रोग से पीड़ित होने पर भी वह घर की सफाई करती है, बेटे और बहू के लिए नहाने के लिए पानी गर्म करती है। बूढ़ी अम्मा अपने बेटे के विरुद्ध कोई बात नहीं सुनना चाहती। वह अपनी नौकरानी को कहती है कि “मेरे रामेसुर के लिए कुछ मत कहना। यह तो मैं जानती हूँ कि तीन-तीन बरस मुझसे दूर रहकर उसके दिन कैसे बीतते हैं, पर क्या करें, नौकरी तो आखिर नौकरी ही है।”

बूढ़ी अम्मा की बहू ने कहा कि इस बार वह अपने बेटे को उसी के पास छोड़ जाएगी तो बूढ़ी अम्मा खुश हो जाती है। वह इस बात को गाँव भर में प्रत्येक व्यक्ति को बताती फिरती है, इस डर से कि कहीं बहू अपना इरादा न बदल दे।

बूढ़ी अम्मा ने अपने पोते को पालने के लिए बहुत कुछ नया सीखा। बच्चे को बोतल से दूध पिलाना सीखा, बच्चे को दूध समय पर पिलाने के लिए घड़ी में समय देखना सिखा किंतु वह अपने पोते को लाड़ प्यार के सिवा कुछ न सिखा सकी। अपने बेटे को विकसित और शिक्षित होता न देख बूढी अम्मा की बहू अपने बेटे को जबरदस्ती शहर ले गई। इस पर बूढ़ी अम्मा काफी दुःखी होती है किंतु जब उसे यह पता चलता है कि पोता माँ के पास जाकर दादी को भूल गया है तो वह मजबूर होकर प्रसाद बाँटने को तैयार हो जाती है।

(ख) बूढ़ी अम्मा की बहू रमा

रमा एक पढ़ी-लिखी आधुनिक नारी है, वह अपने पति के साथ मुम्बई में रहती है, वह दूसरे बच्चे के जन्म पर अपना पहला बच्चा अपनी सास के पास छोड़ जाती है। वह अपनी मज़बूरी के कारण ऐसा करती है दूसरा बच्चा जब बड़ा होता है तो उसका ध्यान अपने पहले बच्चे पर जाता है जो दादी के पास गाँव में रहता है। उसे अपने बेटे के भविष्य की चिन्ता सताती है। वह गाँव में जाकर देखती है कि उसका बच्चा दादी के लाड़-प्यार के साये में बिगड़ गया है। उसमें एक भी अच्छी बात नहीं है। वह स्कूल भी नहीं जाता। रमा अपनी सास से सख्ती से पेश आती है। यहाँ पर वह स्वार्थी लगती है कि अपनी मज़बूरी के कारण बच्चे को सास के पास छोड़ जाती है, परन्तु समय निकल जाने पर वह बच्चे को ले जाना चाहती है। परन्तु यहाँ पर एक ऐसी माँ दिखाई देती है जिसे अपने बच्चे के भविष्य की चिन्ता है। उसे लगता है छोटे बेटे की अपेक्षा बड़ा बेटा पिछड़ न जाए। इसलिए वह सख्ती से अपने पति और सास के साथ पेश आती है।

वह अपने बेटे को बहला-फुसलाकर साथ ले जाती है, परन्तु उसे साथ रखने में नाकामयाब होती है। अगली बार वह जब गाँव आती है और बेटे का बिगड़ा रूप देखकर वह बच्चे के साथ सख्ती करती हुई मुम्बई ले जाती है जहाँ वह उसे आस-पास के बच्चों के साथ खेल में लगा देती है। इस तरह वह अपनी समझदारी से अपने बेटे के सुखद भविष्य के लिए उसे अपने पास रखने में कामयाब हो जाती है। यहाँ उसकी मजबूरी का मार्मिक वर्णन है जब उसके दूसरा बच्चा होता है तब वह बड़े बेटे से अलग हो जाती है, परन्तु जब दूसरा बच्चा उसे बड़े बेटे से आगे निकलता दिखाई देता है तब उसे लगता है कि वह उसका भविष्य खराब कर रही है और उसके अच्छे भविष्य के लिए उसे वह मुम्बई ले जाती है। इसके लिए उसे अपनी सास को भी दुःखी करना पड़ता, परन्तु वह बच्चे के भविष्य के कारण मजबूर है।

(ख) निम्नलिखित प्रश्नों के उत्तर लगभग 60 शब्दों में दें-

प्रश्न 1.
बूढ़ी अम्मा के बड़े पोते व छोटे पोते के व्यक्तित्व में क्या अंतर था ?
उत्तर:
बूढ़ी अम्मा का बड़ा पोता स्कूल नहीं जाता। सदा दादी के आँचल से बंधा रहता है। गली मुहल्ले के गंदेगंदे बच्चों के साथ खेलता रहता है। अत्यधिक ज़िद करता है, बल्कि बूढ़ी अम्मा का छोटा पोता स्कूल जाने लगा है ! उसने अंग्रेज़ी की छोटी-छोटी कविताएँ याद कर रखीं और बड़े अदब के साथ बोलता है। हालांकि उसे दो महीने पहले ही अंग्रेजी स्कूल में भर्ती करवाया गया था।

प्रश्न 2.
इस कहानी में रामेश्वर के किस धर्म संकट की चर्चा की गई है ?
उत्तर:
प्रस्तुत कहानी में रामेश्वर जब अपने तीन साल के बेटे को लेकर गाँव आता है तो अपने बड़े बेटे की हालत देखकर उसकी पत्नी जब अपने बेटे को साथ बम्बई ले जाना चाहती है, यह जानकर रामेश्वर धर्म संकट में पड़ गया। एक तरफ उसकी माँ थी जो उसके बेटे के साथ इतना घुल मिल गई थी कि उसे छोड़ने को किसी भी हालत में तैयार नहीं थी। दूसरी तरफ उसकी अपनी पत्नी की बातें थीं जिनमें उसे सार नज़र आता था। जिसमें बेटे के भविष्य की चिन्ता थी। अतः सारा निर्णय अपनी पत्नी पर छोड़कर वह बम्बई लौट जाता है।

प्रश्न 3.
पोते को घर में रखने के लिए बूढ़ी अम्मा ने क्या-क्या कार्य लगन से सीखे ?
उत्तर:
बूढ़ी अम्मा की बहू रमा पढ़ी-लिखी थी। वह बच्चे का पालन-पोषण नए जमाने के अनुसार कर रही थी इसलिए जाने से पोते को घर में रखने के लिए सबसे पहले बूढी अम्मा ने उससे पहले वह अपनी सास को सब सिखाना चाहती थी। दूध पिलाना सीखा क्योंकि उसने कभी भी बच्चे को शीशी से दूध नहीं पिलाया था। बच्चे को दूध समय पर दिया जाता है इसलिए उसने घड़ी देखना सीखा। यह सारे काम उसने एक जिज्ञासु की तरह सीखे।

प्रश्न 4.
कहानी के आरम्भ में बूढ़ी अम्मा बेटे-बहू के स्वागत के लिए क्या-क्या तैयारियाँ करती है ?
उत्तर:
तीन वर्षों के बाद उसका बेटा अपनी पत्नी और पुत्र के साथ घर आ रहा था। उसके स्वागत के लिए उसने लोरियाँ गाते आँगन को लीपा और खड़िया मिट्टी से आँगन को मांडने के लिए अपनी नौकरानी से कहा। जोड़ों के दर्द से पीड़ित होने पर भी उसने दूसरा चूल्हा जलाकर उनके नहाने के लिए गर्म पानी रख दिया। लगे हाथ तरकारी भी काट ली ताकि बेटे के साथ अधिक देर तक बातें कर सके।

प्रश्न 5.
बूढ़ी अम्मा ने गाँव भर में किस बात का खूब प्रचार किया था ? क्यों ?
उत्तर:
बूढ़ी अम्मा ने गाँव भर इस बात का प्रचार किया कि उसका पोता बेटू अब उसके पास रहेगा इसीलिए बूढ़ी अम्मा ने सबसे पहले अपने पति वैद्यराज को यह बात बताई कि बहू ने कहा है कि इस बार बेटू यहीं रहेगा। दोपहर में उसने अपनी नौकरानी से यही बात कही। उसके बाद घर में जो कोई भी आया उसे यही खबर सुनाई गई। अम्मा इस बात का इतना प्रचार कर देना चाहती थी कि यदि किसी कारण से बहू का मन फिर भी जाए तो शर्म के मारे वह अपना इरादा न बदल पाए।

PSEB 11th Class Hindi Guide मजबूरी Important Questions and Answers

अति लघूत्तरात्मक प्रश्न

प्रश्न 1.
रामेश्वर कितने समय बाद अपने परिवार के साथ गाँव आया था ?
उत्तर:
तीन वर्ष बाद।

प्रश्न 2.
रामेश्वर ने जाते समय अपने माता-पिता को क्या दिया ?
उत्तर:
ढेर सारे कपड़े बनवाकर दिए।

प्रश्न 3.
माँ ने रामेश्वर से क्या माँगा ?
उत्तर:
हर साल घर आने का वादा।

प्रश्न 4.
रामेश्वर की पत्नी का क्या नाम था ?
उत्तर:
रमा।

प्रश्न 5.
बेटु को कौन अपने साथ ले गया ?
उत्तर:
रामेश्वर और उसकी पत्नी रमा।

प्रश्न 6.
‘मजबूरी’ किस प्रकार की विधा है ?
उत्तर:
कहानी।

प्रश्न 7.
रामेश्वर की पत्नी रमा कितने वर्ष बाद आई थी ?
उत्तर:
दो वर्ष।

प्रश्न 8.
रमा ने अपने बेटे को किस कारण बिगड़ा हुआ पाया ?
उत्तर:
दादी के लाड़ प्यार के कारण।

प्रश्न 9.
रमा ने किससे शिकायत की थी ?
उत्तर:
अम्मा से।

प्रश्न 10.
रामेश्वर ने अपने छोटे बेटे का दाखिला कहाँ करवाया ?
उत्तर:
शहर के एक अंग्रेजी स्कूल में।

प्रश्न 11.
बेटू दादी से …………. गया था।
उत्तर:
हिल-मिल।

प्रश्न 12.
दादी से अलग होने पर बेटू को क्या हुआ ?
उत्तर:
बुखार चढ़ गया।

प्रश्न 13.
दादी किसे लेकर गाँव लौट आई थी ?
उत्तर:
बेटू को।

प्रश्न 14.
बेट्र को जबरदस्ती कहाँ ले जाया गया था ?
उत्तर:
बम्बई।

प्रश्न 15.
दादी क्यों दुःखी थी ?
उत्तर:
बेटू द्वारा उसे भूल जाने के कारण।

प्रश्न 16.
बूढ़ी अम्मा की बहू का क्या नाम था ?
उत्तर:
रमा।

प्रश्न 17.
बेटू किसके साथ खेलता था ?
उत्तर:
गली मुहल्ले के गंदे बच्चों के साथ।

प्रश्न 18.
बेटू स्वभाव से कैसा था ?
उत्तर:
जिददी।

प्रश्न 19.
कहानी में किसकी मजबूरियों का उल्लेख हुआ है ?
उत्तर:
सास बहू की।

प्रश्न 20.
वैद्यराज कौन था ?
उत्तर:
बूढ़ी अम्मा का पति।

बहुविकल्पी प्रश्नोत्तर

प्रश्न 1.
मजबूरी किस विधा की रचना है ?
(क) कहानी
(ख) निबंध
(ग) उपन्यास
(घ) नाटक।
उत्तर:
(क) कहानी

प्रश्न 2.
रमा ने शिकायत किससे की ?
(क) पिता जी से
(ख) अम्मा से
(ग) भाई से
(घ) बहन से।
उत्तर:
(ख) अम्मा से

प्रश्न 3.
बेटू का स्वभाव कैसा था ?
(क) शक्की
(ख) जिद्दी
(ग) सनकी
(घ) दब्बू।
उत्तर:
(ख) ज़िद्दी

प्रश्न 4.
बेटू को गांव लेकर कौन आया ?
(क) दादी
(ख) दादा
(ग) पिता
(घ) माँ।
उत्तर:
(क) दादी।

कठिन शब्दों के अर्थ :

मांडना-सजाना। नून-नमक। नवाई-नई बात। मसान-शमशान। संशय-शंका। शिथिल-बिना प्राण के। नीरस-बिना रस के। जिज्ञासु-सब जानने की इच्छा रखने वाला। एकाकी-अकेले। प्रयाण करना-जाना। सामंजस्य-तालमेल । बोराना-पागल होना। कौर-टुकड़ा।

प्रमुख अवतरणों की सप्रसंग व्याख्या

(1) “देख नर्बदा, मेरे रामेसर के लिए कुछ मत कहना। यह तो मैं जानती हूँ कि तीन-तीन बरस मुझसे दूर रह कर उसके दिन कैसे बीतते हैं, पर क्या करे, नौकरी तो आखिर नौकरी ही है। मेरे पास आज लाखों का धन होता तो बेटे को यों नौकरी करने परदेस नहीं दुरा देती, पर….”

प्रसंग :
यह गद्यांश श्रीमती मन्नू भण्डारी द्वारा लिखित कहानी ‘मजबूरी’ में से अवतरित है। रामेश्वर तीन साल बाद अपने घर लौट रहा है उसकी माँ उसके स्वागत की तैयारियों में जुटी है। उसकी उत्सुकता देख घर की नौकरानी नर्वदा जब बेटे के मन में मोह माया न होने की बात कहती है तो रामेश्वर की माँ उसे प्रस्तुत पंक्तियाँ कहती है।

व्याख्या :
रामेश्वर की माँ ने अपनी नौकरानी को टोकते हुए कहा कि उसके रामेसुर को कुछ मत कहना। वह यह जानती है कि तीन-तीन वर्ष तक उस के दिन उस से अलग रह कर किस तरह बीतते हैं, अर्थात् उसका बेटा उसको बहुत प्यार करता है परन्तु वह नौकरी के कारण मजबूर है। परन्तु वह भी क्या करे अर्थात् उसके हाथ में कुछ नहीं है। नौकरी तो आखिर नौकरी है अर्थात् नौकरी करने के कारण तीन वर्षों तक वह मुझ से मिलने नहीं आ सका। यदि उसके पास लाखों रुपए होते तो वह अपने बेटे को नौकरी करने के लिए परदेस में नहीं भेजती, परन्तु ऐसा नहीं है इसीलिए उसे बेटे से दूर रहना पड़ता है। बूढ़ी माँ अपनी मजबूरी की बात कहते कहते रुक जाती है।

विशेष :

1. स्नेहमयी और ममतामयी माँ के चरित्र पर प्रकाश डाला गया है जो किसी सूरत में अपने बेटे की बुराई नहीं सुन सकती।
2. भाषा सरल, सहज एवं स्वाभाविक है। तद्भव शब्दावली है। भावात्मक शैली है।

(2) “तुम क्या कही रही हो बहू, बेटू को मेरे पास छोड़ जाओगी, मेरे पास ! सच ? हे भगवान, तुम्हारी सब साध पूरी हों, तुम बड़भागी होओ। मेरे इस सूने घर में एक बच्चा रहेगा तो मेरा मन सफल हो जाएगा।”

प्रसंग :
प्रस्तुत पंक्तियाँ श्रीमती मन्नू भण्डारी द्वारा लिखित कहानी ‘मजबूरी’ में से ली गई हैं। रामेश्वर की पत्नी रमा ने जब अपने बेटे को दादी के पास छोड़ जाने की बात कही तो प्रसन्न होकर रामेश्वर की बूढ़ी माँ ने प्रस्तुत पंक्तियाँ कही हैं।

व्याख्या :
रमा के यह कहने पर कि इस बार वह अपने बेटे को दादी के पास छोड़ जाएगी तो आँखें फाड़-फाड़ कर रामेश्वर की माँ ने बहू से कहा कि वह यह सब सच कह रही है कि बेटू को इसके पास छोड़ जाएगी। क्या यह बात सच है ? (रामेश्वर की माँ को अपने कानों पर विश्वास नहीं हो रहा था कि उसने ऐसी बात सुनी है।) यह सुन कर रामेश्वर की माँ ने रमा को आशीर्वाद देते हुए कहा कि उसकी सब इच्छाएँ पूरी हों, वह सौभाग्यवती होओ। इस सूने घर में एक बच्चा रहेगा तो उसका जन्म सफल हो जाएगा। रामेश्वर की माँ पोते के पास रहने की खुशी में बहू को आशीर्वाद देती है कि उसने उसका अकेलापन दूर कर दिया और उसकी सभी मनोकामना पूरी हो।।

विशेष :

1. रामेश्वर की माँ के भोलेपन की ओर संकेत किया गया है जो रमा के स्वार्थ मेरे कृत्य को न समझ सकी।
2. भाषा सरल, सहज तथा प्रवाहमयी है। तद्भव शब्दावली है। भावात्मक शैली है। वात्सल्य रस है।

(3) “उन्होंने तो रामेश्वर को अपने ढंग से पाला था। जब बच्चा रोया, झट दूध पिला दिया। दूध के लिए भी समय देखना पड़ता है, यह बात उनके लिए नई थी। दो साल तक तो उन्होंने रामेश्वर को अपना दूध पिलाया था, उस के बाद गिलास से पिलाती थीं। यह शीशी का नखरा उस जमाने में था ही नहीं, और होगा भी तो शहरों में।”

प्रसंग :
प्रस्तुत पंक्तियाँ श्रीमती मन्नू भण्डारी द्वारा लिखित कहानी ‘मजबूरी’ से ली गई हैं। इन पंक्तियों में रामेश्वर की माँ बच्चों के लालन-पालन में अपने द्वारा अपनाई गई विधि का उल्लेख कर रही है जो शहरी तरीका बिल्कुल न था।

व्याख्या :
बेटू को दूध पिलाने के लिए भी समय का ध्यान रखना होता है। इसी बात को लेकर रामेश्वर की माँ कहती है कि उसने तो रामेश्वर को अपने तरीके से पाला था। जब बच्चा रोया, झट दूध पिला दिया। दूध के लिए भी समय देखना पड़ता है, यह बात रामेश्वर की माँ के लिए नयी थी। उसने दो साल तक तो रामेश्वर को अपना दूध पिलाया था, उसके बाद उसे गिलास से पिलाने लगी थी। शीशी में दूध पिलाने का नखरा उसके ज़माने में नहीं था और यदि है तो शहरों में होगा। रामेसर की माँ बहू से नए जमाने के अनुसार बच्चे को पालने का ढंग सीख रही थी जो उसे अजीब लग रहा था।

विशेष :

1. बच्चों के पालन-पोषण को लकर शहरी और ग्रामीण तरीके के अन्तर पर प्रकाश डाला गया है।
2. भाषा सहज, सरल तथा स्वाभाविक है।
3. तद्भव शब्दावली है, विचारात्मक शैली है।

(4) “देख रामेसर, यह तीन-तीन बरस तक घर का मुँह न देखने वाली बात अब नहीं चलेगी। साल में एक बार तो आ ही जाया कर मेरे लाला नौकरी की जगह नौकरी है, और माँ-बाप की जगह माँ-बाप! मेरी तबीयत भी ठीक नहीं रहती, किसी दिन भी आँख मूंदी रह जाएगी तो मैं तेरी सूरत को भी तरस जाऊँगी। सो कम से कम इस बूढ़िया माँ को …..” पर आगे वे कुछ कह नहीं सकी, बस फूट-फूट कर रोने लगीं।

प्रसंग :
प्रस्तुत पंक्तियाँ श्रीमती मन्नू भण्डारी द्वारा लिखित कहानी ‘मजबूरी’ में से ली गई हैं। रामेश्वर अपने बेटे को अपनी माँ के पास छोड़ कर जब जाने लगा तो उसकी बूढ़ी माँ ने रोते हुए प्रस्तुत पंक्तियाँ कही हैं।

व्याख्या :
रामेश्वर के जाते समय बूढ़ी माँ रोते हुए रामेश्वर से कहती है कि रामसुर, यह तीन-तीन वर्ष तक घर से दूर रहना अब नहीं चलेगा, अर्थात् अब उन सबसे दूर नहीं रहा जाता है इसलिए साल में एक बार अवश्य चक्कर लगा जाया करो। नौकरी अपनी जगह है और माँ-बाप अपनी जगह। अब उसकी तबीयत भी कुछ ठीक नहीं रहती। इसलिए किसी दिन आँखें यूँ ही बन्द हो जाएंगी तो उसकी सूरत देखने को भी तरस जाऊँगी। इसलिए कम-से-कम अपनी बूढी माँ के लिए जल्दी-जल्दी चक्कर लगाया करो। इस से आगे वह कुछ न कह सकी। बस फूट-फूट कर रोने लगी।

विशेष :

1. माँ की ममता का चित्रण किया गया है।
2. भाषा सरल, सहज तथा प्रवाहमयी है।
3. भावात्मक शैली है। भाषा मुहावरेदार है।

(5) अरे बचपन में कौन ज़िद नहीं करता बहू। रामेसुर भी ऐसे ही किया करता था, यह तो सच हू ब हू उसी पर पड़ा है। समय आने पर सब अपने आप छूट जाएगा। यही तो उम्र होती है ज़िद करने की, साल दो साल और कर ले, फिर अपने आप सब कुछ छूट जाएगा।

प्रसंग :
प्रस्तुत पक्तियाँ श्रीमती मन्नू भण्डारी द्वारा लिखित कहानी ‘मजबूरी’ में से ली गई हैं। रामेश्वर अपने बेटे को दादी के पास छोड़ गया था। दूसरे साल रामेश्वर नहीं उसकी पत्नी रमा आई। शायद अपने बेटे को देखने के लिए। आकर उसने अपने बेटे को दादी के लाड़-प्यार से बिगड़ा अनुभव किया। वह बात-बात पर ज़िद करता था। इसी बात को लेकर जब उसने रामेश्वर की माँ से शिकायत की तो रामेश्वर की माँ ने रमा से प्रस्तुत पंक्तियाँ कही हैं।

व्याख्या :
रमा की शिकायत सुनकर रामेश्वर की माँ ने हँसते हुए सहज भाव से कहा कि बचपन में कौन ज़िद नहीं करता अर्थात् सभी जिद करते हैं रामेसुर भी ऐसे ही ज़िद किया करता था। उसका यह बेटा तो भी उसी पर गया है। समय आने पर ज़िद करने की आदतें अपने आप छूट जाएंगी। यही तो उम्र होती है ज़िद करने की, साल दो साल में बच्चे बड़े हो जाते हैं तथ उनकी जिद करने की आदतें स्वयं ही छूट जाती हैं।

विशेष :

1. ग्रामीण माँ और शहरी माँ की सोच में अन्तर को स्पष्ट किया गया है। शहर की माँ जिस आदत को बच्चे को बिगाड़ने वाली समझती है, ग्रामीण माँ उसे सहज और स्वाभाविक मानती है।
2. भाषा सरल, सहज तथा स्वाभाविक है।
3. तद्भव शब्दावली है।
4. भावात्मक शैली है।

(6) क्या कहा ….. बेटू भूल गया ? वहाँ जम गया ? सच मेरी बड़ी चिन्ता दूर हुई। इस बार भगवान ने मेरी सुन ली। ज़रूर परसाद चढ़ाऊँगी। मेरे बच्चे के जी का कलेश मिटा, मैं परसाद नहीं चढाऊँगी भला ?

प्रसंग :
प्रस्तुत अवतरण श्रीमती मन्नू भण्डारी द्वारा लिखित कहानी ‘मजबूरी’ में से अवतरित है। रामेश्वर की माँ ने उस समय कही हैं जब उसे बताया जाता है कि उसका पोता शहर में जाकर वहाँ के वातावरण में हिलमिल गया है तो उसे ठेस पहुँचती। इसी प्रसंग में वह प्रस्तुत पक्तियाँ कहती हैं।

व्याख्या :
रामेश्वर की माँ को जब यह सूचना मिलती है कि उसका बड़ा पोता शहर में अपने वातावरण में हिलमिल गया है तो उसे बड़ी हैरानी होती है कि उसका पोता शहर जाकर दादी को कैसे भूल गया ? फिर वह सोचती है कि चलो उसकी चिन्ता दूर हुई। इस बार भगवान् ने उसकी सुन ली। वह अपने मां-बाप के पास रहने लगा था। उसके बच्चे (रामेश्वर) के जी का कष्ट मिट गया। इस खुशी में वह प्रसाद नहीं चढ़ाएगी भला ? रामेशवर की माँ एक ओर दुःखी होती है कि उसका पोता उसे भूल गया है और दूसरी ओर खुश ही होती है कि उसके बेटे का दुःख दूर हो गया है !

विशेष :

1. बेटे और पोते के व्यवहार से माँ की ममता को ठेस लगने की ओर संकेत किया गया है।
2. भाषा सरल, सहज एवं स्वाभाविक है।
3. तद्भव शब्दावली है।
4. भावात्मक शैली है।

मजबूरी Summary

मजबूरी कहानी का सार

रामेश्वर तीन वर्ष पश्चात् अपनी पत्नी और बेटे के साथ गाँव में अपने माता-पिता से मिलने आ रहा है। उनके आने की खुशी में रामेश्वर की माँ गठिया से जुड़ी होने पर भी घर की साफ़ सफ़ाई में जुट जाती है। उनके नहाने के लिए चूल्हे पर पानी गर्म करती है, तरकारी आदि काटकर पहले से तैयार रखती है ताकि वर्षों बाद आने वाले बेटे से खुलकर बातें कर सके।

रामेश्वर के नहाने जाने के पश्चात् रामेश्वर की माँ ने बहू से पूछा कि उसे कितने महीने चढे हैं। बहू ने साहस बटोर कर कहा कि इस बार बेटू को आप ही रखेंगे। जैसे-तैसे भी हो, इसे अपने से हिला लीजिए। मैं तो इसके मारे परेशान थी, दो-दो को तो नहीं संभाला जा सकता। रामेश्वर की माँ बहू की यह बात सुनकर बहुत प्रसन्न हुई। उसने यह बात सबको ज़ोर दे देकर बताई ताकि रामेश्वर की पत्नी अपना इरादा न बदल दे।

रामेश्वर ने जाते समय अपने माता-पिता को ढेर सारे कपड़े बनवा दिए और माँ ने भी उससे हर साल घर आने का वादा मांगा। किंतु अगले दो साल बाद रामेश्वर तो नहीं आया हाँ, उसकी पत्नी रमा अवश्य आई। उसने अपने बेटे को दादी के लाड़ प्यार के कारण बिगड़े हुए पाया। उसने अम्मा से शिकायत भी की किंतु अम्मा का बच्चों को पालने-पोसने का अपना ही तरीका था। दो साल ओर बीत गए। रमा और रामेश्वर तीन साल के अपने छोटे बेटे को लेकर अपने मातापिता से मिलने के लिए आए। उन्होंने अपने छोटे बेटे को शहर के एक अंग्रेजी स्कूल में दाखिल करवा दिया था। किंतु बड़ा बेटा उसे वैसे का वैसा लगा जैसा वह छोड़ गई थी। न चाहते हुए भी रामेश्वर और रमा बेटू को अपने साथ ले गए। लेकिन बेटू दादी से इतना हिल-मिल गया था कि उसका बिछोड़ा उससे सहन न हो सका। उसे जाते ही बुखार चढ़ आया। यह समाचार सुनकर दादी उसे लेकर गाँव लोट आई। एक साल ओर बीत गया। इस बार तो बेटू को जबरदस्ती बम्बई ले जाया गया। उसे इस प्रकार सिखाया-पढ़ाया गया कि वह शहर के वातावरण में हिल-मिल गया। बूढ़ी दादी को जब यह बात मालूम हुई कि बेटू उसे भूल गया है तो उसकी चिंता दूर हुई। किंतु अंदर ही अंदर वह दुःखी थी कि बेट उसे भूल गया है।

Punjab State Board PSEB 11th Class Hindi Book Solutions Chapter 25 सेब और देव Textbook Exercise Questions and Answers.

PSEB Solutions for Class 11 Hindi Chapter 25 सेब और देव

Hindi Guide for Class 11 PSEB सेब और देव Textbook Questions and Answers

(क) निम्नलिखित प्रश्नों के उत्तर दें-

प्रश्न 1.
‘सेब और देव’ कहानी का सार लिखिए।
उत्तर:
प्रोफैसर गजानंद पंडित दिल्ली के कॉलेज में इतिहास और पुरातत्व के अध्यापक हैं। वे कुल्लू-मनाली में मनोरंजन के साथ-साथ पुरातत्व की खोज में भी आए हैं। पहाड़ी प्रदेश में उन्होंने एक सुन्दर कन्या को झरने के पास खड़े देखा। उन्हें उस कन्या में सरस्वती का रूप दिखाई पड़ा। किन्तु इस कन्या के हाथ में वीणा के स्थान पर एक छोटी लकड़ी थी। प्रोफैसर साहब ने उस कन्या से बड़े ही कोमल स्वर में पूछा कि तुम कहाँ रहती हो ? लड़की ने उसका कोई उत्तर न दिया और हैरान होकर जल्दी-जल्दी पहाड़ी पर उतरने लगी।

रास्ता चलते-चलते उन्हें सेबों के पेड़ नज़र आए जिनकी रखवाली करने वाला वहाँ कोई नहीं था। यह देख प्रोफैसर साहब के मन में पहाड़ी सभ्यता के प्रति आदर भाव और भी बढ़ गया। वे थोड़ा आगे बढ़े ही थे कि उन्होंने एक लड़के को सेब चुराते हुए पकड़ा। प्रोफैसर साहब ने उसके द्वारा चुराए सेब घास में फेंक दिए और उसे डाँटते हुए ईमान न बिगाड़ने की बात कही। प्रोफैसर साहब कुछ आगे बढ़े तो उन्हें प्राचीन मनु जी का मन्दिर याद आया। उस मन्दिर के दर्शन कर उन्होंने पुजारी से पूछा कि क्या कोई ऐसा मन्दिर आस-पास है ? पुजारी ने एक ऐसे मन्दिर का पता बताया जो बिल्कुल निर्जन स्थान पर उपेक्षित अवस्था में पड़ा था।

प्रोफैसर साहब ने उस मन्दिर में पहुँचकर लगभग 500 वर्ष पुरानी उन मूर्तियों को देखा। उन मूर्तियों को देख प्रोफैसर साहब का मन बेईमान होने लगा। आस-पास नज़र दौड़ाई तो वहाँ कोई नज़र न आया। उन्होंने एक मूर्ति उठाई और उसे अपने ओवरकोट में छिपाकर गाँव की ओर लौट पड़े। लौटते समय उन्होंने फिर एक लड़के को सेब चुराते हुए देखा। उन्होंने उसे पकड़कर डाँटा और उसकी छाती में धक्का दिया। इस पर वह लड़का चीख मारकर रो उठा। प्रोफैसर साहब को लगा कि उसने सेब अपने कोट की जेब में छिपाए थे जो धक्का लगने पर उसे चुभ गए थे। एकाएक प्रोफैसर साहब सोचने लगे कि इसने तो सेब चुराया है, वे तो देवस्थान ही लूट लाए हैं। घर पहुँचते–पहुँचते उनकी आत्मा ग्लानि से भर उठी थी। अतः उन्होंने अंधेरा होने से पहले ही उस मन्दिर में पहुँचकर चुराई हुई मूर्ति को यथास्थान रख दिया। मूर्ति को अपने स्थान पर रखते समय उनके मन में शान्ति उमड़ आई और दुनिया उन्हें अच्छी लगने लगी।

प्रश्न 2.
प्रस्तुत कहानी में प्राकृतिक सुन्दरता तथा वहाँ के लोगों के रहन-सहन तथा सादगी का चित्रण बड़े स्वाभाविक ढंग से किया गया है। स्पष्ट करें।
उत्तर:
लेखक ने एक झरने के किनारे खड़ी बाला को देख पहले उसे हंसिनी समझा, फिर सरस्वती। बालिका का यह भोलापन प्रोफैसर साहब को अच्छा लगा। वे सोचने लगे कितने सीधे-साधे सरल स्वभाव के होते हैं यहाँ के लोग। पहाड़ों पर प्रकृति के दृश्य मन मोह लेते हैं उन पर से नज़र नहीं हटती। झरने चाँद की धारा लगते हैं, या प्रकृति-नायिका की कजरारी आँखों से लगती है। प्रकृति की सुख देने वाली गोद में खेलते हुए इन्हें न कोई चिन्ता है, न कोई डर है, न कोई लोभ-लालच। वे लोग खाने-पीने, पशु चुराने और नाच गाकर ही अपना दिन बिता देते हैं। इसी कारण बाहर से आने वाले लोगों को देखकर उन्हें संकोच होता है।

अपने आप में लीन रहने वाले इन भोले प्राणियों को बाहर वालों से कोई मतलब नहीं होता। प्रोफैसर साहब पहाड़ी लोगों के विषय में सोचते हैं कि ऐसे भले लोग न होते तो प्राचीन सभ्यता के जो अवशेष आज बचे हैं, वे भी बच न पाते। इन पर यूरोपियन सभ्यता का कोई प्रभाव नहीं पड़ा, बल्कि यह तो आज भी फाहियान के ज़माने के आदर्श को अपनाए हुए हैं। सबको अपने काम से मतलब है, दूसरों के काम में दखल देना, दूसरों के लाभ की ओर दृष्टि डालना यह लोग महापाप समझते हैं। यह लोग अपने पशुओं को दिन में चरने को छोड़ देते हैं और सायं को आकर उन्हें ले जाते हैं। यहाँ कभी चोरी नहीं होती कभी कोई शिकायत नहीं की जाती। खेती खड़ी है, किन्तु कोई पहरेदार नहीं है। मजाल है कि एक भुट्टा भी चोरी हो जाए। प्रोफैसर सोचते हैं कि यदि एक चवन्नी यहाँ मैं रास्ते में फेंक दूं तो कोई उठाएगा भी नहीं। यह सोचकर कि यह चवन्नी न जाने किसकी है और कौन लेने आए।

(ख) निम्नलिखित प्रश्नों के उत्तर दें-

प्रश्न 1.
प्रोफैसर ने लड़के को कितनी बार पीटा और क्यों ?
उत्तर:
प्रोफैसर साहब ने सेब चुराने वाले लड़के को दो बार पकड़ा और उसे पीटा। पहली बार तो उसके द्वारा चुराए गए सेब तो प्रोफैसर साहब ने घास में फेंक दिए। किन्तु दूसरी बार उनकी नज़र कोट में छिपाए गए सेबों पर न पड़ी। प्रोफैसर साहब ने उस लड़के को इसलिए पीटा कि उनको लगा कि यह लड़का उस सारी आर्य सभ्यता को एक साथ ही नष्ट-भ्रष्ट किए दे रहा है जो फाहियान के समय से सदियों पहले अक्षुण्ण बन चली आई है।

प्रश्न 2.
देवमूर्ति चुराने के बाद प्रोफैसर साहब के अन्तर्द्वन्द्व का वर्णन कर बताइए कि उन्हें शान्ति कैसे मिली ?
उत्तर:
प्रोफैसर चोर और चोरी दोनें से नफ़रत करते हैं, परन्तु वही प्रोफैसर मंदिर से मूर्ति चुरा कर लाते हैं तो उनके मन पर एक बोझ होता है उन्हें वह लड़का फिर मिलता जिसे उन्होंने चोरी करने पर मारा था उस बालक को देखकर उनके मन में एक विचार कौंध गया कि इसने तो सेब चुराया है, तुम देवस्थान ही लूट लाए। प्रोफैसर साहब ने जो पाप किया था उसे वह अच्छी तरह जानते थे। इसलिए उन्होंने मन्दिर से चुराई मूर्ति को यथास्थान रखकर मन की शान्ति प्राप्त की।

प्रश्न 3.
कहानी के शीर्षक की सार्थकता पर प्रकाश डालें।
उत्तर:
कहानी का शीर्षक सेब और देव अत्यन्त सार्थक बन पड़ा है। क्योंकि एक तरफ से प्रोफैसर साहब सेब चुराने वाले लड़के को इसलिए पीटते हैं कि वे उसे आर्य सभ्यता को नष्ट-भ्रष्ट करने वाला मानते हैं। वहीं दूसरी ओर स्वयं को एक देवमूर्ति को चुराने की कुचेष्टा करते हैं। और अंतः आत्मग्लानि के फलस्वरूप उस देवमूर्ति को यथास्थान रखकर मानसिक शान्ति का अनुभव करते हैं। शीर्षक की सार्थकता इसी एक वाक्य में सिमट आती है-इसने तो सेब चुराया है, तुम देवस्थान ही लूट लाए।

प्रश्न 4.
प्रस्तुत कहानी में से हमें क्या शिक्षा मिलती है ?
उत्तर:
प्रस्तुत कहानी में लेखक ने प्रोफैसर और एक लड़के के माध्यम से मनुष्य के अन्दर छिपी दुर्बलता को दिखाया है। ‘प्रोफैसर’ चोरी कर ने पर लड़के को मारता है वही काम स्वयं प्रोफैसर करता है अर्थात् चोरी करता है। मंदिर से मूर्ति चुरा लेता है इसलिए इस कहानी से हमें शिक्षा मिलती है कि दूसरों के दोष देखने से पहले हमें अपने दोषों को भी देखना चाहिए। जो शिक्षा हम दूसरों को देते हैं, उस पर स्वयं भी अमल करना चाहिए।

PSEB 11th Class Hindi Guide सेब और देव Important Questions and Answers

अति लघुजरात्मक प्रश्न

प्रश्न 1.
‘सेब और देव’ किसकी रचना है ?
उत्तर:
अज्ञेय।

प्रश्न 2.
प्रोफैसर गजानंद पण्डित क्या थे ?
उत्तर:
दिल्ली के कॉलेज में इतिहास और पुरातत्व के अध्यापक थे।

प्रश्न 3.
रास्ता चलते-चलते प्रोफैसर को क्या दिखाई पड़े ?
उत्तर:
सेबों के पेड़।

प्रश्न 4.
मूर्तियों को देख प्रोफैसर साहब का मन कैसा हुआ ?
उत्तर:
प्रोफैसर का मन बेईमान हो गया।

प्रश्न 5.
प्रोफैसर ने मूर्ति को छुपाकर कहाँ रखा ?
उत्तर:
प्रोफैसर ने मूर्ति को छुपाकर अपने ओवरकोट में रखा।

प्रश्न 6.
प्रोफैसर साहब कहाँ आए थे ?
उत्तर:
कुल्लू-मनाली में।

प्रश्न 7.
प्रोफैसर साहब कुल्लू-मनाली में मनोरंजन के साथ ………. के लिए आए थे।
उत्तर:
पुरातत्व की खोज।

प्रश्न 8.
प्रोफैसर ने कन्या को कहाँ देखा था ?
उत्तर:
झरने के पास।

प्रश्न 9.
प्रोफैसर को कन्या में किसका रूप दिखाई दिया ?
उत्तर:
सरस्वती का।

प्रश्न 10.
कन्या के हाथ में क्या था ?
उत्तर:
एक छोटी लकड़ी।

प्रश्न 11.
लड़की कहाँ से उतर रही थी ?
उत्तर:
पहाड़ी से।

प्रश्न 12.
सेब के पेड़ों की रक्षा करने वाला ………. था।
उत्तर:
कोई नहीं।

प्रश्न 13.
प्रोफैसर के मन में पहाड़ी सभ्यता के प्रति …….. था।
उत्तर:
आदर एवं सम्मान।

प्रश्न 14.
प्रोफैसर ने लड़के को क्या करते हुए पकड़ा था ?
उत्तर:
सेब चुराते हुए।

प्रश्न 15.
प्रोफैसर ने चुराए हुए सेब कहाँ फेंके ?
उत्तर:
घास में।

प्रश्न 16.
प्रोफैसर ने लड़के से क्या कहा ?
उत्तर:
ईमान न बिगाड़ने की बात।

प्रश्न 17.
आगे चलकर ………….. का मंदिर आया।
उत्तर:
मनु।

प्रश्न 18.
प्रोफैसर ने कितनी पुरानी मूर्तियों को देखा था ?
उत्तर:
500 वर्ष पुरानी।

प्रश्न 19.
मूर्ति को चुराकर प्रोफैसर कहाँ चल पड़े ?
उत्तर:
गाँव की ओर।

प्रश्न 20.
घर पहुँचते-पहुँचते प्रोफैसर की आत्मा …….. से भर गई।
उत्तर:
ग्लानि।

बहुविकल्पी प्रश्नोत्तर

प्रश्न 1.
‘सेब और देव’ कहानी के कथाकार कौन हैं ?
(क) अज्ञेय
(ख) अदिती
(ग) आनंद
(घ) अनाम।
उत्तर:
(क) अज्ञेय

प्रश्न 2.
प्रोफैसर गजांनद पंडित किस विषय के अध्यापक हैं ?
(क) हिंदी
(ख) अंग्रेजी
(ग) इतिहास और पुरातत्व
(घ) विज्ञान।
उत्तर:
(ग) इतिहास और पुरातत्व

प्रश्न 3.
प्रोफैसर कुल्लू-मनाली में किसकी खोज करने आए थे ?
(क) पुरातत्व
(ख) पर्वत
(ग) भूतत्व
(घ) खगोल।
उत्तर:
(क) पुरातत्व

प्रश्न 4.
प्रोफैसर को कन्या में किसका रूप दिखाई दिया ?
(क) देवी का
(ख) माँ का
(ग) सरस्वती का
(घ) बेटी का।
उत्तर:
(ग) सरस्वती का।

प्रमख अवतरणों की प्रसंग सहित व्याख्या

(1) बाला को वहाँ खड़े देखकर उसके पैरों के पास बहते झरने का शब्द सुनते हुए उन्हें पहले तो एक हंसिनी का ख्याल आया, फिर सरस्वती का। यद्यपि बाला के हाथ में वीणा नहीं, एक छोटी-सी छड़ी थी। उन्होंने अपने स्वर को यथा-सम्भव कोमल बनाकर पूछा-“तुम कहाँ रहती हो ?”

प्रसंग :
प्रस्तुत पंक्तियाँ श्री अज्ञेय जी द्वारा लिखित कहानी ‘सेब और देव’ में से ली गई हैं। प्रोफैसर गजानन पण्डित दिल्ली में इतिहास और पुरातत्व के अध्यापक हैं। वे कुल्लू (हिमाचल प्रदेश) में प्राचीन सभ्यता की खोज में आए थे। घूमने निकले प्रोफैसर साहब को एक पहाड़ी लड़की दिखाई पड़ी। उसी के सौन्दर्य को निहारते हुए प्रोफैसर साहब ने प्रस्तुत पंक्तियाँ कही हैं।

व्याख्या :
प्रोफैसर साहब ने उस पहाड़ी लड़की के पैरों के पास बहते झरने का स्वर सुन कर पहले तो उसे हंसिनी समझा, फिर उन्हें लगा कि देवी सरस्वती वहाँ खड़ी हैं। परन्तु उस लड़की के हाथ में वीणा नहीं थी इसलिए प्रोफैसर का ध्यान उस लड़की की ओर गया। एक छोटी-सी लड़की थी। प्रोफैसर साहब कलपना की दुनिया से बाहर आए तो अपने स्वर को यथासम्भव कोमल बनाकर उस लड़की से पूछा कि वह ‘कहाँ रहती है।’

विशेष :

1. प्रोफैसर साहब की नज़र की पवित्रता की ओर संकेत किया गया है जो एक पहाड़ी लड़की में सरस्वती देवी का रूप देखते हैं।
2. भाषा सरल एवं स्वाभाविक है।
3. तत्सम शब्दावली है।
4. शैली भावात्मक है।

(2) कितने सीधे-सादे सरल स्वभाव के होते हैं यहाँ के लोग। प्रकृति की सुखद गोद में खेलते हुए न इन्हें फिन है, न खटका है, न लोभ लालच हैं। अपने खाने-पीने, पशु चराने, गाने-नाचने में दिन बिता देते हैं। तभी तो बाहर से आने वाले आदमी को देखकर संकोच होता है। अपने आप में लीन रहने वाले इन भोले प्राणियों को बाहर वालों से क्या सरोकार।

प्रसंग :
प्रस्तुत पंक्तियाँ श्री अज्ञेय जी द्वारा लिखित कहानी ‘सेब और देव’ में से ली गई हैं। इनमें प्रोफैसर गजानन पंडित ने पहाड़ी लोगों के सादा जीवन के विषय में अपने विचार व्यक्त किए हैं।

व्याख्या :
प्रोफैसर साहब ने झरने के किनारे खड़ी एक पहाड़ी कन्या से यह पूछा था कि वह कहाँ रहती है ? यह सुन कर वह भोली पहाड़ी कन्या बिना उत्तर दिए आगे बढ़ जाती है। उसके भोलेपन को देखते हुए प्रोफैसर साहब सोचने लगे कि यहाँ के लोग कितने सीधे-सादे और सरल स्वभाव के होते हैं। वे सभी प्रकार के स्वार्थ से दूर होते हैं। प्रकृति की गोद में खेलते हुए इन्हें कोई चिन्ता नहीं होती है, किसी का डर नहीं होता, और न कोई मन में लोभ लालच होता है। वे अपना दिन खाने-पीने, पशु चराने और नाच-गाने में बिता देते हैं। तभी तो बाहर से आने वाले लोगों से इन्हें संकोच होता है, जैसे उस पहाड़ी कन्या ने प्रोफैसर से संकोच किया था, अपने आप में मस्त रहने वाले इन लोगों को बाहर वालों से क्या मतलब। अर्थात् पहाड़ी लोग संकोची स्वभाव के होते हैं।

विशेष :

1. प्रोफेसर साहब पहाड़ी लोगों के भोले और संकोची स्वभाव से प्रभावित थे।
2. भाषा सरल, सहज एवं स्वाभाविक है।
3. तत्सम, तद्भव शब्दावली है। लेखक ने छोटे-छोटे वाक्यों से पहाड़ी लोगों का वर्णन किया था।
4. शैली विवरणात्मक है।

(3) ऐसे भोले लोग न होते तो प्राचीन सभ्यता के जो अवशेष बचे हैं, ये भी क्या रह जाते ? खुदा-न-खास्ता ये लोग यूरोपीयन सभ्यता को सीखे हुए होते तो एक दूसरे को नोच-नोच कर खा जाते। उसकी राख भी न बची रहने देते, लेकिन यहाँ तो फाहियान के जमाने का ही आदर्श है। सब को अपने काम से मतलब है। दूसरों के काम में दखल देना, दूसरों के मुनाफे की ओर दृष्टि डालना महापाप है।

प्रसंग :
प्रस्तुत पंक्तियाँ श्री अज्ञेय जी द्वारा लिखित कहानी ‘सेब और देव’ में से ली गई हैं। इन पंक्तियों में प्रोफैसर गजानन पंडित पहाड़ी लोगों के रहन-सहन की विशेषताओं के विषय में सोच रहे हैं।

व्याख्या :
प्रोफैसर गजानन पंडित पहाड़ी लोगों के सरल स्वभाव और रहन-सहन के ढंग के बारे में सोचते हैं कि ऐसे भले लोग न होते तो प्राचीन सभ्यता के जो निशान बचे हैं, वे क्या बचे रह सकते थे। अर्थात् लोगों में इतना लालच बढ़ गया है कि कोई भी सभ्यता के अवशेष बचे रहना चमत्कार है? ईश्वर की कृपा से यदि ये लोग यूरोपीय सभ्यता को सीखे हुए होते, तो एक-दूसरे को नोच-नोच कर खा जाते, उसकी राख भी देखने को न मिलती, किन्तु यहाँ तो प्राचीन समय के फाहियान (एक चीनी पर्यटक जो भारत आया था और उसने भारतीय सभ्यता और संस्कृति का गुणगान किया था।) के समय का ही आदर्श अभी तक देखने को मिलता है। अर्थात् जैसे भोले लोग उस समय थे वैसे ही आज हैं। यहाँ के लोगों को अपने काम से मतलब है, दूसरों के काम में हस्तक्षेप करना, दूसरों के लाभ पर दृष्टि डालना, ये लोग महापाप समझते हैं अर्थात् ये लोग ईश्वर से डरते हैं।

विशेष :

1. पहाड़ी लोगों को प्राचीन सभ्यता को बचाने वाला बताते हुए यूरोपीय सभ्यता के कुप्रभाव की ओर संकेत किया गया है।
2. भाषा सरल, सहज एवं स्वाभाविक है।
3. तत्सम और उर्दू मिश्रित शब्दावली है।
4. शैली विवरणात्मक है।

(4) “पाजी कहीं का चोरी करता है। तेरे जैसों के कारण तो पहाड़ी लोग बदनाम हो गए। क्यों चुराये ये सेब ? यहाँ तो पैसे के दो मिलते होंगे, एक पैसे के खरीद लेता। ईमान क्यों बिगाड़ता है ?”

प्रसंग :
यह अवतरण श्री अज्ञेय जी द्वारा लिखित कहानी ‘सेब और देव’ में से लिया गया है। कुल्लू-मनाली में सैर करने गए प्रोफैसर गजानन पण्डित को एक दिन रास्ते पर जाते हुए उन्हें एक लड़का सेब चोरी करता दिखाई पड़ा। उन्होंने उसके सेब छीन कर घास में फेंक दिए और लड़के को पकड़ कर रास्ते की ओर ले आते हुए प्रस्तुत पंक्तियाँ कही हैं।

व्याख्या ;
प्रोफैसर साहब ने सेब चोरी करते हुए लड़के को डाँटते हुए कहा कि-पाजी कहीं का चोरी करता है। उसके जैसे लोगों के कारण तो पहाड़ी लोग बदनाम हो गए। प्रोफैसर साहब को लगा कि यह लड़का पहाड़ की प्राचीन सभ्यता को नष्ट करने का काम कर रहा है। फिर उन्होंने लड़के से पूछा क्यों चुराए ये सेब ? यहाँ तो पैसे के दो मिलते होंगे, एक पैसे के खरीद लेता। धर्म क्यों बिगड़ता है ? अर्थात् कुछ लोगों के कारण भोले-भाले पहाड़ी लोग बदनाम हो रहे हैं।

विशेष :

1. प्रोफैसर साहब को लड़के का सेब चुराना पहाड़ी सभ्यता के विपरीत लगा।
2. भाषा सरल एवं स्वाभाविक है।
3. तद्भव तथा उर्दू मिश्रित भाषा का प्रयोग है।
4. शैली भावात्मक है।

(5) उफ ! देवत्व की कितनी उपेक्षा ! मानव नश्वर है, वह मर जाए और उसकी अस्थियों पर कीड़े रेंगे, यह समझ में आता है लेकिन देवता………..पत्थर जड़ है उसका महत्त्व कुछ नहीं। लेकिन मूर्ति तो देवता की ही है। देवत्व की चिन्तनता की निशानी तो है। एक भावना है, पर भावना आदरणीय है।

प्रसंग :
प्रस्तुत गद्यांश श्री अज्ञेय जी द्वारा लिखित कहानी ‘सेब और देव’ में से लिया गया है। इसमें प्रोफैसर साहब ने एक निर्जन स्थान पर बने मन्दिर में एक सुन्दर मूर्ति को देख कर कही हैं।

व्याख्या :
प्रोफैसर साहब ने एक निर्जन स्थान पर बने मन्दिर की मूर्ति को उपेक्षित अवस्था में पड़ी देखकर सोचा कि इस स्थान पर देवता की कितनी उपेक्षा हो रही है। मानव तो नाशवान् है, इसलिए जब वह मर जाता है तो उसकी अस्थियों पर कीड़े रेंगने लगते हैं। यह बात तो समझ में आती है, लेकिन देवता तो पत्थर की जड़ मूर्ति है उन पर कीड़ों का रंगने से उसके महत्त्व पर कुछ प्रभाव नहीं पड़ता। लेकिन यह मूर्ति तो देवता की ही है। देवत्व की चिन्तन होने की निशानी तो है। भले ही एक भावना है, विचार है, किन्तु यह भावना आदरणीय है। अर्थात् इसका निर्जन स्थान पर अपेक्षित स्थिति में होना चिन्ता का विषय है।

विशेष :

1. किसी निर्जन स्थान पर बने मन्दिर में पड़ी उपेक्षित मूर्ति को देखकर प्रोफैसर साहब के मन में उठने वाले भावों का वर्णन किया गया है।
2. मानव शरीर की नश्वरता का वर्णन किया गया है।
3. भाषा सरल तथा स्वाभाविक है । तत्सम शब्दावली की अधिकता है। विचारात्मक शैली है।

(6) “मूर्ति के उपयुक्त यह स्थान कदापि नहीं है। मन्दिर है, पर यहाँ पूजा ही नहीं होती, वह कैसा मन्दिर ? और क्या गाँव वाले परवाह करते हैं ? यहाँ मन्दिर भी गिर जाए, तो शायद उन्हें महीनों पता ही न लगे। कभी किसी भटकी भेड़-बकरी की खोज में आया हुआ गडरिया आकर देखें तो देखें। यहाँ मूर्ति को पड़े रहने देना भूल ही नहीं पाप है।”

प्रसंग :
प्रस्तुत पंक्तियाँ श्री अज्ञेय जी द्वारा लिखित कहानी ‘सेब और देव’ में से ली गई हैं। प्रस्तुत पंक्तियाँ प्रोफैसर साहब ने एक निर्जन स्थान पर बने मन्दिर की मूर्ति को उपेक्षित पड़े देखकर कही हैं।

व्याख्या :
प्रोफैसर साहब ने मन्दिर की उपेक्षित पड़ी मूर्ति को उठाया और फिर उसे यथास्थान रखकर सोचने लगे कि इस मूर्ति के लायक यह स्थान कदापि उपयुक्त नहीं है। मन्दिर गाँव से बाहर था। इसलिए वहाँ पर पूजा ही नहीं होती जिस स्थान पर देवता की पूजा नहीं होती वह कैसा मंदिर है। मंदिर जंगल में होने के कारण गाँव वाले और फिर गाँव वालों को इसकी देखभाल या रख-रखाव की परवाह नहीं करते है। यह मन्दिर गिर भी जाए तो शायद महीनों तक गाँव वालों को पता ही न चले। कभी किसी भटकी हुई भेड़-बकरी की खोज में आया कोई गडरिया इस मन्दिर को देख ले तो देख ले। यहाँ मूर्ति को इस हाल में पड़े रहने देना भूल ही नहीं पाप है अर्थात् निर्जन स्थान पर उपेक्षित स्थिति में मूर्ति का पड़ा रहना, पाप का कारण बन सकता है।

विशेष :

1. प्रोफैसर के मानसिक द्वन्द्व पर प्रकाश डाला गया है।
2. भाषा सरल एवं स्वाभाविक है। तत्सम् शब्दावली है।
3. विचारात्मक शैली है।

(7) उस समय प्रोफैसर साहब के भीतर, जो कुल्लू-प्रेम का ही नहीं, मानव प्रेम का, संसार भर की शुभेच्छा का रस उमड़ रहा था, उसकी बराबरी रस भरे सेब भी क्या करते ? प्रोफैसर साहब की स्नेह उँडेलती हुई दृष्टि के नीचे से मानों सेब ओर पक कर और रस से भर जाते थे, उनका रंग कुछ ओर लाल हो जाता था। कितने रसगद्गद् हो रहे थे, प्रोफैसर साहब !

प्रसंग :
यह अवतरण श्री अज्ञेय जी द्वारा लिखित कहानी ‘सेब ओर देव’ में से अवतरित है। इसमें कहानीकार ने मन्दिर से मूर्ति चुरा कर लाते समय प्रोफैसर के मानसिक उल्लास का वर्णन किया है।

व्याख्या :
लेखक कहता है कि जब प्रोफैसर साहब मन्दिर से चुराकर वापस लौट रहे थे तो उनके मन में कुल्लू प्रेम की ही नहीं, मानव प्रेम की ओर संसार भर की शुभकामना की भावना उमड़ रही थी, अर्थात् उस समय प्रोफैसर को लग रहा था कि उन्होंने मूर्ति को और अधिक उपेक्षित होने से बचा लिया है साथ ही उन्हें यह प्रसन्नता थी कि उनके पास एक दुर्लभ मूर्ति है इसलिए उनकी प्रसन्नता सेब से अधिक रसीली थी। इसलिए उस भावना की बराबरी रस से भरे सेब भी नहीं कर पा रहे थे। प्रोफैसर साहब की प्यार उड़ेलती नज़र के नीचे से मानों सेब ओर पक कर रस से भर जाते थे, उन सेबों का रंग ओर लाल हो जाता था। अपने हृदय में उत्पन्न प्रसन्नता के भावों से प्रोफैसर साहब गद्गद् हो रहे थे अर्थात् प्रोफैसर साहब को सब कुछ रसमय लग रहा था। उन्हें लग रहा था जैसे मूर्ति लेकर जाने से सारा वातावरण रसमय हो गया है।

विशेष :

1. किसी अमूल्य वस्तु को अनायास पा जाने पर व्यक्ति जिस प्रकार उल्लास से भर उठता है, उसी प्रकार प्रोफैसर साहब भी प्रसन्न हो रहे थे, गद्गद् हो रहे थे।
2. भाषा सरल एवं स्वाभाविक है। तत्सम शब्दावली है।
3. शैली भावात्मक है।

(8) अँधेरा होते-होते वे मन्दिर में पहुँचे। किवाड़ एक ओर पटककर उन्होंने मूर्ति को यथा स्थान रखा। लौटकर चलने लगे तो आस-पास के वृक्ष अँधेरे में और भयानक हो गए। सुनसान ने उन्हें फिर सुझाया कि वे एक निधि को नष्ट कर रहे हैं, लेकिन जाने क्यों उनके मन में शान्ति उमड़ आई। उन्हें लगा कि दुनिया बहुत ठीक है, बहुत अच्छी है।

प्रसंग :
यह अवतरण श्री अज्ञेय जी द्वारा लिखित कहानी ‘सेब और देव’ में से अवतरित है। इसमें कहानीकार ने प्रोफैसर के द्वारा मन्दिर से चुराई मूर्ति को यथास्थान रखकर शान्ति अनुभव करने की बात कही है।

व्याख्या :
लेखक कहता है कि मूर्ति चुराने पर प्रोफैसर साहब के मन में आत्मग्लानि और पाप की भावना जागृत हुई इसलिए वे अन्धेरा होते-होते उसी मन्दिर में पहुँचे, जिस मन्दिर से उन्होंने मूर्ति चुराई थी। उनके मन पर चोरी करने का बोझ इतना था कि उन्होंने जल्दी से मन्दिर के दरवाज़े को एक ओर करके उन्होंने मूर्ति को उसी स्थान पर रख दिया, जहाँ से उसे उठाया था। जब वे लौटकर चलने लगे तो आस-पास के वृक्ष अन्धेरे में और भी भयानक लगने लगे थे। उस सुनसान वातावरण ने उन्हें सुझाया कि वे ऐसा करके अर्थात् मूर्ति को यथास्थान रखकर एक खज़ाने को नष्ट कर रहे हैं, किन्तु जाने क्यों उस समय प्रोफैसर साहब के मन में शान्ति उमड़ आई और उन्हें लगने लगा कि यह दुनिया बहुत सही है और अच्छी है। अर्थात् मूर्ति को उसके स्थान पर रखकर वे अपने को हल्का अनुभव कर रहे थे उन्हें फिर से सब अच्छा लगने लगा था।

विशेष :

1. किसी भी पाप का प्रायश्चित करने पर मन को सदा ही शान्ति प्राप्त होती है-इसी तथ्य पर प्रकाश डाला गया है।
2. भाषा सरल एवं स्वाभाविक है, तत्सम एवं तद्भव शब्दावली है।
3. शैली भावात्मक है।

सेब और देव Summary

सेब और देव कहानी का सार

प्रोफैसर गजानंद पंडित दिल्ली के कॉलेज में इतिहास और पुरातत्व के अध्यापक हैं। वे कुल्लू-मनाली में मनोरंजन के साथ-साथ पुरातत्व की खोज में भी आए हैं। पहाड़ी प्रदेश में उन्होंने एक सुन्दर कन्या को झरने के पास खड़े देखा। उन्हें उस कन्या में सरस्वती का रूप दिखाई पड़ा। किन्तु इस कन्या के हाथ में वीणा के स्थान पर एक छोटी लकड़ी थी। प्रोफैसर साहब ने उस कन्या से बड़े ही कोमल स्वर में पूछा कि तुम कहाँ रहती हो ? लड़की ने उसका कोई उत्तर न दिया और हैरान होकर जल्दी-जल्दी पहाड़ी पर उतरने लगी।

रास्ता चलते-चलते उन्हें सेबों के पेड़ नज़र आए जिनकी रखवाली करने वाला वहाँ कोई नहीं था। यह देख प्रोफैसर साहब के मन में पहाड़ी सभ्यता के प्रति आदर भाव और भी बढ़ गया। वे थोड़ा आगे बढ़े ही थे कि उन्होंने एक लड़के को सेब चुराते हुए पकड़ा। प्रोफैसर साहब ने उसके द्वारा चुराए सेब घास में फेंक दिए और उसे डाँटते हुए ईमान न बिगाड़ने की बात कही। प्रोफैसर साहब कुछ आगे बढ़े तो उन्हें प्राचीन मनु जी का मन्दिर याद आया। उस मन्दिर के दर्शन कर उन्होंने पुजारी से पूछा कि क्या कोई ऐसा मन्दिर आस-पास है ? पुजारी ने एक ऐसे मन्दिर का पता बताया जो बिल्कुल निर्जन स्थान पर उपेक्षित अवस्था में पड़ा था।

प्रोफैसर साहब ने उस मन्दिर में पहुँचकर लगभग 500 वर्ष पुरानी उन मूर्तियों को देखा। उन मूर्तियों को देख प्रोफैसर साहब का मन बेईमान होने लगा। आस-पास नज़र दौड़ाई तो वहाँ कोई नज़र न आया। उन्होंने एक मूर्ति उठाई और उसे अपने ओवरकोट में छिपाकर गाँव की ओर लौट पड़े। लौटते समय उन्होंने फिर एक लड़के को सेब चुराते हुए देखा। उन्होंने उसे पकड़कर डाँटा और उसकी छाती में धक्का दिया। इस पर वह लड़का चीख मारकर रो उठा। प्रोफैसर साहब को लगा कि उसने सेब अपने कोट की जेब में छिपाए थे जो धक्का लगने पर उसे चुभ गए थे। एकाएक प्रोफैसर साहब सोचने लगे कि इसने तो सेब चुराया है, वे तो देवस्थान ही लूट लाए हैं। घर पहुँचते–पहुँचते उनकी आत्मा ग्लानि से भर उठी थी। अतः उन्होंने अंधेरा होने से पहले ही उस मन्दिर में पहुँचकर चुराई हुई मूर्ति को यथास्थान रख दिया। मूर्ति को अपने स्थान पर रखते समय उनके मन में शान्ति उमड़ आई और दुनिया उन्हें अच्छी लगने लगी।

Punjab State Board PSEB 11th Class Hindi Book Solutions Chapter 24 उसकी माँ Textbook Exercise Questions and Answers.

PSEB Solutions for Class 11 Hindi Chapter 24 उसकी माँ

Hindi Guide for Class 11 PSEB उसकी माँ Textbook Questions and Answers

(क) निम्नलिखित प्रश्नों के उत्तर दें-

प्रश्न 1.
‘उसकी माँ’ कहानी का सार लिखें।
उत्तर:
‘उसकी मां’ कहानी पाण्डेय बेचन शर्मा उग्र की महत्त्वपूर्ण कहानियों में से एक है। यह कहानी राष्ट्रीय भावना से पूर्ण है। कुछ क्रान्तिकारियों ने देश की आजादी के लिए अपना बलिदान दे दिया। लेखक ने कहानी में लाल की माँ के बलिदान और ममता का वर्णन किया है।

लेखक दोपहर के समय अपनी पुस्तकालय से किसी महान् लेखक की कृति देखने की बात सोच रहा था कि उसके घर पुलिस सुपरिटेंडेंट पधारे। उन्होंने एक तस्वीर दिखाकर उसके विषय में जानकारी चाही। लेखक ने बताया कि वह उनका पड़ोसी लाल है जो कॉलेज में पढ़ रहा है। जाते-जाते पुलिस सुपरिटेंडेंट ने लेखक को सलाह दी कि वह लाल के परिवार से जरा सावधान और दूर रहे। – लेखक ने लाल की माँ से भी उसके विषय में जानने की कोशिश की कि उसका बेटा आजकल क्या करता है। कहीं वह सरकार के विरुद्ध षड्यन्त्र करने वालों का साथी तो नहीं बन गया है। उसने लाल से भी यही बात पूछी। लाल ने बताया कि वह किसी षड्यन्त्र में शामिल नहीं पर उसके विचार अवश्य स्वतन्त्र हैं। वह देश की दुर्दशा पर दु:खी है। लेखक ने लाल को समझाया कि उसे केवल पढ़ना चाहिए। पहले घर का उद्धार कर लो तब सरकार के उद्धार का काम करना।

एक दिन लेखक ने लाल की माँ से लाल के मित्रों के बारे में जानना चाहा तो लाल की माँ ने बताया कि लाल और उसके मित्र पुलिस के अत्याचारों की बातें करते हैं। लेखक कुछ दिनों के लिए बाहर गया। लौटने पर उसे मालूम हुआ कि पुलिस लाल और उसके बारह-पन्द्रह साथियों को पकड़कर ले गई है। तलाशी में लाल के घर से दो पिस्तौल, बहुत से कारतूस और पत्र बरामद हुए थे। उन पर हत्या, षड्यन्त्र और सरकार उल्टने की चेष्टा आदि के अपराध लगाए गए।

लाल और उसके साथियों पर कोई एक वर्ष तक मुकद्दमा चला कि कोई भी वकील उनका केस लड़ने को तैयार न हुआ। मुकद्दमे के दौरान लाल की माँ सबको नियमपूर्वक भोजन पहुँचाती रही। फिर एक दिन अदालत का फैसला आया, जिसके अनुसार लाल और उसके तीन साथियों को फाँसी और उसके शेष साथियों को सात से दस वर्ष की कड़ी सजा सुनाई गई। फांसी पाने से पहले लाल ने अपनी माँ को लिखा कि वह भी वहीं आ जाए। वह जन्म-जन्मांतर तक उसकी माँ रहेगी।

अगले दिन लेखक ने देखा कि लाल की माँ दरवाज़े पर मरी पड़ी है।

प्रश्न 2.
सरलता, ममता, त्याग और तपस्या की सजीव मूर्ति के आधार पर लाल की माँ का चरित्र-चित्रण कीजिए।
उत्तर:
लाल की माँ प्रस्तुत कहानी की नायिका है। वह इतनी सरल हृदया है कि उसे अपने बेटे और उसके मित्रों की बातों से किसी षड्यन्त्र की बू नहीं आती। उसका तो बस अपने पुत्र लाल से और उसके मित्रों से स्नेहमयी, ममतामयी माँ का रिश्ता है। लाल के मित्र भी उसे लाल जैसे प्यारे दिखते हैं। जब वे सभी उसे माँ कहकर पुकारते हैं, तब उसकी छाती फूल उठती है-मानों वे उसके बच्चे हों। उसकी यह कामना है कि सारे बच्चे हँसते रहें।

लाल और उसके साथियों के पकड़े जाने पर वह बड़े प्यार से उनके लिए परांठे, हलवा और तरकारी बनाती है। मुकद्दमा लड़ने के लिए, बच्चों को भोजन पहुँचाने के लिए वह घर का सारा सामान बेच देती है। स्वयं सूखकर काँटा हो जाती है पर जेल में बन्द बच्चों को हृष्ट-पुष्ट रखती है। अन्त में बच्चों की इच्छा के अनुरूप ही वह परलोक भी सिधार जाती है। कहानीकार ने लाल की माँ जानकी को ममता, त्याग और तपस्या की सजीव मूर्ति के रूप में प्रस्तुत किया है। कहानी का शीर्षक भी उसी के अनुरूप दिया गया है जो अत्यन्त सार्थक एवं सटीक बन पड़ा है।

(ख) निम्नलिखित प्रश्नों के उत्तर दें-

प्रश्न 1.
पुलिस सुपरिटेंडेंट के पूछने पर लेखक ने लाल के परिवार के बारे में उन्हें क्या बताया ?
उत्तर:
पुलिस सुपरिटेंडेंट के पूछने पर लेखक ने बताया कि लाल नाम के इस लड़के का घर उसके बंगले के ठीक सामने है। घर में वह और उसकी बूढ़ी माँ रहती है। सात वर्ष हुए लाल के पिता का देहान्त हो गया। उसका पिता जब तक जीवित रहा लेखक की ज़िमींदारी का मुख्य मैनेजर था। उसका नाम रामनाथ था। वही लेखक के पास कुछ हज़ार रुपए जमा कर गया था, जिससे अब तक उनका खर्च चल रहा है। लड़का कॉलेज में पढ़ रहा है।

प्रश्न 2.
पुलिस सुपरिटेंडेंट ने लेखक को लाल से सावधान और दूर रहने का सुझाव क्यों दिया ?
उत्तर:
पुलिस सुपरिटेंडेंट ने लेखक को लाल से सावधान और दूर रहने का सुझाव इसलिए दिया था क्योंकि उसे शक था कि लाल राजविरोधी गतिविधियों में संलिप्त है और राज उलटने के षड्यन्त्र में शामिल है। पुलिस सुपरिटेंडेंट ने लेखक से यह बात अत्यन्त गोल-मोल ढंग से कही। उसने इतना ही कहा कि फिलहाल इससे अधिक मुझे कुछ कहना नहीं!

प्रश्न 3.
लाल और उसके साथियों को पैरवी करने के लिए कोई भी वकील क्यों नहीं मिला ?
उत्तर:
लाल और उसके साथियों को पैरवी करने के लिए कोई भी वकील इसलिए नहीं मिल रहा था कि तत्कालीन शासन तन्त्र के अत्याचारों से आम लोग ही नहीं वकील भी भयभीत थे। इसलिए कोई भी एक विद्रोही की माँ से सम्बन्ध रखकर या विद्रोहियों के मुकद्दमे की पैरवी करके कोई भी मुसीबत मोल लेना नहीं चाहता था। उस समय की समाज व्यवस्था भी ऐसी ही थी।

प्रश्न 4.
लाल की माँ सभी युवकों को लाल की तरह ही क्यों मानती थी ?
उत्तर:
लाल की माँ सभी युवकों को लाल की तरह ही इसलिए मानती थी कि सभी लापरवाह, हँसते-गाते और हल्ला मचाते थे। उनकी इन हरकतों को देखकर लाल की माँ मुग्ध हो जाती थी। वे सभी बड़े प्रेम से उसे ‘माँ’ कहते थे। इस सम्बोधन शब्द को सुनकर लाल की माँ को लगता था कि वे सब उसी के बच्चे हैं। एक दिन तो लाल के एक हँसोड़ मित्र ने उसे भारत माँ ही बना दिया।

प्रश्न 5.
लड़कों ने माँ से अपनी फाँसी की सजा की बात क्यों छिपाई ?
उत्तर:
लड़कों ने माँ से अपनी फाँसी की सजा की बात इसलिए छिपाई कि उनकी माँ को उनके मरने का दुःख न हो। उन्होंने परोक्ष रूप में माँ को भी वहां आने के लिए कहा। जहाँ वे लोग जा रहे थे। लड़कों ने यह भी कहा कि वहाँ हम स्वतन्त्रता से मिलेंगे, तेरी गोद में खेलेंगे। तुझे कन्धे पर उठाकर तुझे इधर-से उधर दौड़ते रहेंगे। लड़कों की बातें सुनकर भोली जानकी के मुँह से इतना ही निकला, तुम वहां जाओगे पगलो ?

प्रश्न 6.
प्रस्तुत कहानी से लाल और उसके साथियों से आज के नवयुवकों को क्या प्रेरणा मिलती है ?
उत्तर:
प्रस्तुत कहानी में लाल और उसके साथियों से आज के नवयुवकों को राष्ट्र भक्ति की प्रेरणा मिलती है। देश पर कुर्बान होने की प्रेरणा मिलती है। देश के लिए हँसते-हँसते कष्ट सहने की प्रेरणा मिलती है। साथ ही यह भी प्रेरणा मिलती है कि राष्ट्र या समाज का अहित करने वाले के विरुद्ध डटकर खड़ा हो जाना चाहिए।

प्रश्न 7.
‘उसकी माँ’ कहानी के शीर्षक की सार्थकता को स्पष्ट कीजिए।
उत्तर:
प्रस्तुत कहानी का शीर्षक अत्यन्त सार्थक और सटीक बन पड़ा है। पूरी कहानी में लाल की माँ जानकी को लेखक ने केन्द्र में ही रखा। उसे कहानी की नायिका के रूप में प्रस्तुत किया। न वह राजभक्त है और न राजद्रोही। राजनीति से उसका कोई लेना-देना नहीं। वह तो स्नेहमयी, ममतामयी माँ है। त्याग और तपस्या की सजीव मूर्ति है। अतः कहना न होगा कि प्रस्तुत कहानी का शीर्षक ‘उसकी माँ’ अत्यन्त सार्थक एवं सटीक बन पड़ा है।

PSEB 11th Class Hindi Guide उसकी माँ Important Questions and Answers

अति लघूत्तरात्मक प्रश्न

प्रश्न 1.
‘उसकी माँ’ कहानी के रचनाकार कौन हैं ?
उत्तर:
पाण्डेय बेचन शर्मा ‘उग्र’।

प्रश्न 2.
लेखक पाण्डेय बेचन शर्मा ‘उग्र’ दोपहर के समय अपने पुस्तकालय में क्या देखने की सोच रहा था ?
उत्तर:
किसी महान् लेखक की कृति देखने के बारे में।

प्रश्न 3.
लाल और उसके साथियों पर कितने समय तक मुकद्दमा चला ?
उत्तर:
लगभग एक वर्ष तक।

प्रश्न 4.
मुकद्दमे के दौरान लाल की माँ सबके लिए क्या भेजती रही ?
उत्तर:
भोजन।

प्रश्न 5.
अगले दिन लेखक ने क्या देखा ?
उत्तर:
अगले दिन लेखक ने देखा कि लाल की माँ दरवाजे पर मरी पड़ी है।

प्रश्न 6.
लेखक ने लाल के बारे में किससे जानना चाहा था ?
उत्तर:
लाल की माँ से।

प्रश्न 7.
लेखक के घर कौन आया था ?
उत्तर:
पुलिस सुपरिटेंडेंट।

प्रश्न 8.
लाल किसके पड़ोस में रहता था ?
उत्तर:
लेखक के।

प्रश्न 9.
लाल कहाँ पढ़ रहा था ?
उत्तर:
कॉलेज में।

प्रश्न 10.
पुलिस सुपरिटेंडेंट ने लेखक को किस से सावधान रहने की सलाह दी ?
उत्तर:
लाल के परिवार से।

प्रश्न 11.
लाल के विचार कैसे थे ?
उत्तर:
स्वतंत्र तथा देश हित में।

प्रश्न 12.
लाल दुःखी क्यों था ?
उत्तर:
देश की दुर्दशा पर।

प्रश्न 13.
लेखक ने लाला को पहले किसका उद्धार करने की बात कही ?
उत्तर:
अपने घर का।

प्रश्न 14.
तलाशी में लाल के घर से क्या मिला था ?
उत्तर:
दो पिस्तौल, बहुत से कारतूस तथा पत्र।

प्रश्न 15.
लाल तथा उसके साथियों पर कौन-से आरोप लगाए गए थे ?
उत्तर:
हत्या, षड्यंत्र तथा सरकार पलटने का।

प्रश्न 16.
फाँसी पाने से पहले लाल ने अपनी माँ को ………… लिखा।
उत्तर:
पत्र।

प्रश्न 17.
लाल और उसके साथियों का केस लड़ने को कौन तैयार नहीं था ?
उत्तर:
कोई भी वकील।

प्रश्न 18.
लाल के साथ उसके कितने साथियों को फाँसी की सजा हुई थी ?
उत्तर:
तीन।

प्रश्न 19.
शेष साथियों को क्या सजा मिली थी ?
उत्तर:
सात से दस वर्ष की कड़ी सजा।

प्रश्न 20.
पत्र में लाल ने क्या लिखा था ?
उत्तर:
वह जन्म-जन्मांतर तक उसकी माँ रहेगी।

बहुविकल्पी प्रश्नोत्तर

प्रश्न 1.
‘उसकी माँ’ किस विधा की रचना है ?
(क) कहानी
(ग) निबंध
(घ) नाटक।
उत्तर:
(क) कहानी

प्रश्न 2.
‘उसकी माँ’ कहानी किस भावना से पूर्ण है ?
(क) राष्ट्रीय भावना
(ख) विचारधारा
(ग) आशावादी
(घ) हास्यपूर्ण।
उत्तर:
(क) राष्ट्रीय भावना

प्रश्न 3.
लाल की माँ किसकी मूर्ति थी ?
(क) ममता
(ख) त्याग
(ग) तपस्या
(घ) सभी।
उत्तर:
(घ) सभी

प्रश्न 4.
भारतमाता का सिर क्या है ?
(क) हिमालय
(ख) देवालय
(ग) गंगा
(घ) यमुना।
उत्तर:
(क) हिमालय

प्रश्न 5.
भारतमाता का नाम क्या है ?
(क) हिमालय
(ख) विन्धयांचल
(ग) पूर्वांचल
(घ) उत्तरोंचल।
उत्तर:
(ख) विन्धयांचल।

कठिन शब्दों के अर्थ :

फरमादार = आदेश मानने वाले, सेवा करने वाले। दुर्दशा = बुरी स्थिति। हवाई किले उठाना = बड़े-बड़े सपने बुनना। वय = आयु। सहस्त्र = हजार। छाती फूल उठना = बहुत प्रसन्न हो जाना। गप हाँकना = जिन बातों का कोई अर्थ नहीं। त्रास = दु:ख। दाँत निपोरना = खुशामद करना। निस्तेज = तेज हीन। कमर टूटना = सब कुछ समाप्त होना, बहुत ज्यादा दु:खी होना। दूध का दूध और पानी का पानी होना = सभी बातों का साफ होना, गलत फहमी दूर होना, सच और झूठ का पता चलना। गाँव का सिवान = गाँव की सीमा। ब्यालू = रात का भोजन। दिवाकर = सूर्य।

प्रमुख अवतरणों की सप्रसंग व्याख्या

(1) “तुम्हारी ही बात सही, तुम षड्यन्त्र में नहीं, विद्रोह में नहीं, पर यह बक-बक क्यों ? इससे फायदा ? तुम्हारी इस बक-बक से न तो देश की दुर्दशा दूर होगी और न उसकी पराधीनता। तुम्हारा काम पढ़ना है, पढ़ो। इसके बाद कर्म करना होगा, परिवार और देश की मर्यादा बचानी होगी। तुम पहले अपने घर का उद्धार तो कर लो, तब सरकार के सुधार पर विचार करना।”

प्रसंग :
प्रस्तुत पंक्तियाँ पाण्डेय बेचन शर्मा ‘उग्र’ जी द्वारा लिखित कहानी ‘उसकी माँ’ में से ली गई हैं। लेखक से जब सुपरिटेंडेंट पुलिस ने लाल के बारे में जानकारी प्राप्त की तो जाते-जाते उस परिवार से सावधान और दूर रहने की सलाह दी तो लेखक को यह शक हुआ कि लाल सरकार के विरुद्ध किसी षड्यन्त्र में शामिल है। उसने लाल से यही बात पूछी। लाल के इन्कार करने पर लेखक ने उसे समझाते हुए प्रस्तुत पंक्तियाँ कही हैं।

व्याख्या :
लाल ने जब किसी षड्यन्त्र में शामिल न होने की बात कही तो लेखक ने उसे समझाते हुए कहा कि तुम्हारी ही बात सही है कि तुम किसी षडयन्त्र में या विद्रोह में शामिल नहीं हो। किन्तु तुम सरकार के विरुद्ध, सरकार की दुर्व्यवस्था के विरुद्ध क्यों बोलते हो। तुम्हारे इस काम का अथवा बोलने का कोई लाभ न होगा। तुम्हारी इन बातों से न तो देश की दुर्दशा सुधरेगी और न ही उसकी पराधीनता समाप्त होगी। तुम अभी विद्यार्थी हो। अतः तुम्हारा काम केवल पढ़ना है। पढ़ाई समाप्त होने पर तुम्हें कर्म करना होगा। परिवार और देश की मर्यादा बचानी होगी। तुम पहले अपने घर का उद्धार तो कर लो तब सरकार के सुधार का विचार करना अर्थात् उसे बदलने की बात सोचना।

विशेष :

1. लाल के राष्ट्रभक्त और लेखक के राजभक्त होने की ओर संकेत किया गया है। कहना न होगा कि लेखक जैसे राजभक्तों के कारण ही देश कई सौ वर्षों तक गुलाम बना रहा।
2. भाषा सरल, व्यावहारिक और सहज है। बक-बक करना मुहावरे का प्रयोग है।

(2) “चाचा जी, नष्ट हो जाना यहाँ का नियम है। जो सँवारा गया है, वह बिगड़ेगा ही। हमें दुर्बलता के डर से अपना काम नहीं रोकना चाहिए। कर्म के समय हमारी भुजाएँ दुर्बल नहीं, भगवान् की सहस्त्र भुजाओं की सखियाँ हैं।”

प्रसंग :
यह गद्यावतरण पाण्डेय बेचन शर्मा ‘उग्र’ जी द्वारा लिखित कहानी ‘उसकी माँ’ से अवतरित है। लाल ने दुष्ट, व्यक्तिनाशक राज के सर्वनाश में अपना हाथ होने की बात कही तो लेखक ने उसे समझाते हुए अथवा यूँ कहें कि डराते हुए कहा कि तुम्हारे हाथ दुर्बल हैं जिस सरकार से तुम मुकाबला करने जा रहे हो, वह सरकार तुम्हारे हाथों को तोड़-मरोड़ देगी। लेखक का यह उत्तर सुनकर लाल ने प्रस्तुत पंक्तियाँ कही हैं।

व्याख्या :
जब लेखक ने लाल से शासन तन्त्र के ताकतवर होने की बात कही जो उसे नष्ट कर देगी तो लाल ने कहा, चाचा जी, नष्ट हो जाना तो प्रकृति का नियम है। जो बना है, वह बिगड़ेगा ही, किन्तु हमें अपनी कमजोरी के डर से अपना काम नहीं रोकना चाहिए। तात्पर्य यह है कि हमें हर हाल में कर्म करते रहना चाहिए। कर्म करते समय हमारी भुजाओं में कमज़ोरी नहीं आती कर्म करने पर बल्कि भगवान् की हज़ारों भुजाओं जैसी शक्ति आ जाती है।

विशेष :

1. भारतवासियों की एक विशेषता कर्म में विश्वास रखना अथवा कर्मवीर होना पर प्रकाश डाला गया है।
2. भाषा संस्कृतनिष्ठ है। शैली ओजपूर्ण है।

(3) “माँ त। त तो ठीक भारत माता-सी लगती है। तू बूढ़ी, वह बढ़ी। उसका उजला हिमालय है, तेरे केश। हाँ नक्शे से साबित करता हूँ, तू भारत माता है। सिर तेरा हिमालय माथे की दोनों गहरी बड़ी रेखाएँ गंगा और यमुना, यह नाक विन्धयाचल, ठोड़ी कन्याकुमारी तथा छोटी-बड़ी झुर्रियाँ-रेखाएँ भिन्न-भिन्न पहाड़ और नदियाँ हैं। ज़रा पास आ मेरे। तेरे केशों को पीछे से आगे बाएँ कन्धे पर लहरा ढूँ। वह बर्मा बन जाएगा। बिना उसके भारत माता का श्रृंगार शद्ध न होगा।”

प्रसंग :
यह गद्यांश पाण्डेय बेचन शर्मा ‘उग्र’जी के द्वारा लिखित कहानी ‘उसकी माँ’ से अवतरित है। प्रस्तुत पंक्तियों में लाल की माँ लेखक को लाल के एक हँसोड़ मित्र द्वारा उसे भारत माता कहकर पुकारे जाने का वर्णन कर रही है।

व्याख्या :
लाल की माँ जानकी लेखक को, लाल के एक मित्र को जब वह उसे हलवा परोस रही थी तो उसने मुँह की तरफ देखकर जो कहा उसका वर्णन करती हुई कहती है कि माँ तू तो ठीक भारत माता जैसी लगती है। तू भी बूढ़ी है और भारत माता भी। उसका उजला हिमालय है अर्थात् बर्फ से ढका है और तेरे केश भी बर्फ की तरह सफ़ेद हैं।

लाल की माँ कहती है कि इसके बाद उस लड़के ने नक्शा बनाकर समझाते हुए कहा कि तेरा सिर हिमालय है, माथे की दोनों गहरी रेखाएं गंगा और यमुना हैं, तुम्हारी नाक विन्धयाचल पर्वत जैसी है तो तेरी ठोडी कन्याकुमारी है। तेरे मुँह पर बनी यह छोटी-बड़ी झुर्रियां भिन्न-भिन्न पहाड़ और नदियां हैं। फिर उसने मुझे पास बुलाकर कहा तेरे केशों को पीछे से आगे बाएं कन्धे पर लहरा दूं तो वर्मा बन जाएगा। बिना उसके भारत माता का श्रृंगार शुद्ध न होगा।

विशेष :

1. प्राचीन समय का बर्मा जो आज म्यांमार कहलाता है, पहले भारत का ही एक भाग हुआ करता था। लाल के मित्रों की देश-भक्ति का परिचय मिलता है। वे लाल की माँ में भारत माता को देखते हैं।
2. भाषा अलंकृत है। शैली भावपूर्ण है।

(4) “पुलिस वाले केवल सन्देह पर भले आदमियों के बच्चों को नाम देते हैं, मारते हैं, सताते हैं। यह अत्याचारी पुलिस की नीचता है। ऐसी नीच शासन-प्रणाली को स्वीकार करना अपने धर्म को, कर्म को, आत्मा को परमात्मा को भुलाना है। धीरे-धीरे घुलाना-मिटाना है।”

प्रसंग :
प्रस्तुत पंक्तियाँ पाण्डेय बेचन ‘उग्र’ जी द्वारा लिखित कहानी ‘उसकी माँ’ में से ली गई हैं। इन पंक्तियों में लाल की माँ लेखक से लाल के साथियों के उत्तेजित होकर पुलिसवालों के अत्याचारों का वर्णन करती हुई कह रही

व्याख्या :
लाल की माँ लेखक को बताती है कि महीना भर पहले लड़के बहुत उत्तेजित थे। सरकार न जाने कहां लड़कों को पकड़ रही थी। इस पर एक लड़के ने कहा कि पुलिस वाले केवल सन्देह के आधार पर ही भले घरों के बच्चों को पकड़ कर डराते धमकाते हैं, मारते हैं, सताते हैं। यह अत्याचारी पुलिस की नीचता है जो निर्दोष लड़कों को पकड़कर तंग करती है। ऐसी नीच शासन प्रणाली को स्वीकार करना, अपने धर्म,कर्म, आत्मा और परमात्मा को भूलने के समान है तथा ऐसी शासन प्रणाली को स्वीकार करना अपने आपको धीरे-धीरे धुलाना और मिटाना है।

विशेष :

1. अंग्रेज़ी शासन के दौरान पुलिस के अत्याचारों की ओर संकेत किया गया है तथा ऐसे शासन तन्त्र के विरुद्ध आह्वान किया गया है। अत्याचारी शासन के स्वीकार करना परमात्मा तथा स्वयं के साथ धोखा करना है।
2. भाषा सरल, सहज और स्वाभाविक है।
3. शैली ओजगुण से युक्त है।

(5) “अजी, ये परदेसी कौन लगते हैं हमारे जो बरबस राजभक्त बनाए रखने के लिए हमारी छाती पर तोप का मुँह लगाए अड़े और खड़े हैं। उफ़! इस देश के लोगों के हिये की आँखें मुंद गई हैं। तभी तो इतने जुल्मों आत्मा की चिता संवारते फिरते हैं। नाश हो इस परतन्त्रवाद का।”

प्रसंग :
प्रस्तुत पंक्तियाँ पाण्डेय बेचन शर्मा उग्र’ जी द्वारा लिखित कहानी ‘उसकी माँ’ में से ली गई हैं। प्रस्तुत पंक्तियाँ लाल के एक मित्र ने उत्तेजित भाव से कही हैं जिन्हें लाल की माँ लेखक को बता रही हैं।

व्याख्या :
लाल की माँ कहती है कि पुलिस वालों के अत्याचार की बात सुनकर लाल के एक मित्र ने उत्तेजित भाव से कहा कि यह परदेसी अर्थात् अंग्रेज़ हमारे क्या लगते हैं जो ज़बरदस्ती हमें राजभक्त बनाएँ रखने के लिए हमारी छाती पर तोप का मुँह लगाए खड़े हैं। उफ! इस देश के लोगों के हृदय की आँखें भी मूंद गई हैं। तभी तो यह क्रान्ति की आवाज़ नहीं उठा पा रहे। अंग्रेजों के इतने अत्याचार सहकर भारतवासी इतना डरा हुआ है कि उसे एक-दूसरे से डर लगता है। भारतवासी आज अपने शरीर की रक्षा के लिए अपनी आत्मा को दबा रहे हैं। ऐसे परतन्त्रवाद का नाश हो। लाल के मित्र के कहने का भाव यह है कि अंग्रेजों के अत्याचारों से लोग इतने डरे हुए हैं कि उनके विरुद्ध आवाज़ नहीं उठा पा रहे। उन्हें अपने शरीर की रक्षा की अधिक चिन्ता है आत्मा की नहीं।

विशेष :

1. लाल के मित्र के भावों में किसी क्रान्तिकारी के विचारों की झलक मिलती है। अंग्रेज़ी शासन के अत्याचारों और उनसे भयभीत आम लोगों का वर्णन किया गया है।
2. तत्सम और तद्भव शब्दावली का प्रयोग है। ‘आँखें मूंदना’ मुहावरे का प्रयोग है। शैली भावपूर्ण है।

(6) “लोग ज्ञान न पा सकें, इसलिए इस सरकार ने हमारे पढ़ने-लिखने के साधनों को अज्ञान से भर रखा लोग वीर और स्वाधीन न हो सकें, इसलिए अपमानजनक और मनुष्यता हीन नीति-मर्दक कानून गढ़े हैं। गरीबों को चूसकर, सेना के नाम पले हुए पशुओं को शराब से कबाब से, मोटा-ताज़ा रखती है। यह सरकार धीरे-धीरे जोंक की तरह हमारे देश का धर्म, प्राण और धन-चूसती चली जा रही है यह शासन-प्रणाली।”

प्रसंग :
प्रस्तुत पंक्तियाँ पाण्डेय बेचन शर्मा ‘उग्र’ द्वारा लिखित कहानी ‘उसकी माँ’ में से ली गई हैं। इनमें लाल के एक मित्र द्वारा अंग्रेज़ी शासन प्रणाली की आलोचना की गई है।

व्याख्या :
लाल के एक मित्र ने पुलिस के अत्याचारों का उल्लेख किया था तथा दूसरे मित्र ने परतन्त्रवाद का विरोध किया, यह सुन लाल के एक अन्य मित्र ने अंग्रेजी सरकार की शिक्षा नीति की आलोचना करते हुए कहा कि अंग्रेजी शासन ने ऐसी शिक्षा-प्रणाली लागू कर रखी है जिससे भारतवासी ज्ञान न प्राप्त कर सकें। इसलिए सरकार ने भारतीयों के पढ़ने-लिखने के साधनों को अज्ञान से भर रखा है। ताकि ज्ञान प्राप्त करके भारतीय वीर न बन सकें तथा न ही अंग्रेज़ों की गुलामी से मुक्त होकर स्वाधीन होने की बात सोच सकें।

इसके लिए अंग्रेज़ी शासन ने ऐसे अपमानजनक और मानवताहीन कानून बनाए हैं, जिनसे नीति का नाश हो सके। ग़रीबों का खून चूसकर सेना के नाम पर पल रहे पशुसमान मनुष्यों को शराब पिलाकर मांस खिलाकर मोटा-ताज़ा रखे हुए हैं। यह शासन प्रणाली जोंक की तरह धीरे-धीरे हमारे धर्म, प्राण और धन को चूसती जा रही है।

विशेष :

1. अंग्रेजी सरकार की शोषक-नीति पर प्रकाश डाला गया है। अंग्रेजों ने भारतीयों से मनुष्य से मनुष्य होने का अधिकार भी छिन लिया।
2. भाषा तत्सम प्रधान, भावपूर्ण तथा शैली ओजस्वी है।

(7) “सब झूठ है। न जाने कहाँ से पुलिस वालों ने ऐसी-ऐसी चीजें हमारे घरों से पैदा कर दी हैं। वे लड़के केवल बातूनी हैं। हाँ, मैं भगवान् का चरण छूकर कह सकती हूँ, तुम्हें जेल में जाकर देख आओ, वकील बाब! भला, फूल-से बच्चे हत्या कर सकते हैं ?”

प्रसंग :
प्रस्तुत पंक्तियाँ पाण्डेय बेचन शर्मा ‘उग्र’ जी द्वारा लिखित कहानी ‘उसकी माँ’ में से ली गई हैं। प्रस्तुत पंक्तियाँ लाल की माँ ने लाल और उसके साथियों का मुकदमा लड़ रहे वकील से कही हैं।

व्याख्या :
लाल की माँ ने गिड़गिड़ाते हुए वकील से कहा कि लाल और उसके साथियों पर जो आरोप लगाए गए हैं वे सब झूठ हैं। पुलिस वालों ने न जाने कहाँ से हमारे घर में हथियार रख दिए। यह लड़के तो केवल बातें ही बनाते हैं। हाँ मैं भगवान् का चरण छूकर कह सकती हूँ, तुम जेल में जाकर देख आओ कि भला ऐसे फूल से बच्चे हत्या कर सकते हैं।

विशेष :

1. अंग्रेज़ी शासन में पुलिस द्वारा निर्दोष युवकों पर झूठे मुकद्दमे बनाकर उन्हें सज़ा दिलवाने की ओर संकेत किया गया है। लाल की माँ का ममतामयी और स्नेहमयी रूप हमारे सामने आता है। जिसने अपने बच्चों के लिए अपने गहने तथा अपने घर का लोटा थाली तक बेच दिया था।
2. भाषा तत्सम और तद्भव प्रधान है। शैली भावात्मक है।

(8) “माँ!” वह मुस्कराया, “अरे, हमें तो हलवा खिला-खिलाकर तूने गधे-सा तगड़ा कर दिया है, ऐसा कि फाँसी की रस्सी टूट जाए और हम अमर के अमर बने रहें। मगर तू स्वयं सूखकर काँटा हो गई है। क्यों पगली, तेरे लिए घर में खाना नहीं है क्या ?”

प्रसंग :
प्रस्तुत पंक्तियाँ पाण्डेय बेचन शर्मा ‘उग्र’ जी द्वारा लिखित कहानी ‘उसकी माँ’ में से ली गई हैं। प्रस्तुत पंक्तियाँ लाल के एक मित्र ने फाँसी की सजा पाने के बाद बेड़ियां बजाते हुए मस्ती से झूमते हुए अदालत से बाहर आते समय कही हैं।

व्याख्या :
लाल के एक मित्र ने लाल की माँ को कहकर पुकारा और कहा कि तुमने तो हमें हलवा खिला-खिलाकर गधे के समान ऐसा तगड़ा कर दिया है कि फांसी की रस्सी भी टूट जाए और हम अमर के अमर बने रहें। उसने लाल की माँ के कमज़ोर शरीर को देखकर कहा हमें मोटा-ताज़ा रखकर तुम क्यों सूखकर कांटा हो गई हो ? क्या घर में तुम्हारे लिए खाना नहीं है।

विशेष :

1. लाल की माँ के चरित्र पर प्रकाश डाला गया है जिसने स्वयं भूखे रहकर लाल और उसके साथियों के लिए भोजन जुटाया। इस भोजन जुटाने में उसने अपने सब गहने और घर का सारा सामान तक बेच दिया।
2. भाषा तत्सम, तद्भव और मुहावरेदार है। शैली भावपूर्ण है।

(9) “माँ!” उसके लाल ने कहा, “तू भी जल्द वहीं आना जहाँ हम लोग जा रहे हैं। यहां से थोड़ी ही देर का रास्ता है, माँ! एक साँस में पहुंचेगी। वहीं हम स्वतन्त्रता से मिलेंगे, तेरी गोद में खेलेंगे। तुझे कन्धे पर उठाकर इधर से उधर दौड़ते फिरेंगे। समझती है ? वहाँ बड़ा आनन्द है।”

प्रसंग :
प्रस्तुत पंक्तियाँ पाण्डेय बेचन शर्मा ‘उग्र’ जी द्वारा लिखित कहानी ‘उसकी माँ’ में से ली गई हैं। जब अदालत ने उसे और उसके तीन साथियों को झूठे मुकद्दमे में फँसा कर फाँसी की सजा सुनाई थी। तब लाल ने यह पंक्तियाँ अपनी माँ से कहीं हैं।

व्याख्या :
फाँसी की सजा पाए हुए लाल ने अपनी माँ से कहा कि वह भी शीघ्र ही वहां आ जाए जहाँ हम लोग जा रहे हैं। यहां से थोड़ी ही देर का रास्ता है। एक सांस में पहुंचेगी। लाल का संकेत स्वर्ग सिधारने की ओर था। यहां पहुँचने के लिए एक ही सांस की ज़रूरत होती है। लाल ने अपनी माँ से कहा कि हे माँ, स्वर्ग में ही हम स्वतन्त्रता से मिलेंगे, तेरी गोद में खेलेंगे। तुझे कन्धे पर उठाकर इधर-उधर दौड़ते फिरेंगे। हे माँ, स्वर्ग में बड़ा आनन्द है।

विशेष :

1. लाल की मातृ-भक्ति एवं मातृ स्नेह की ओर संकेत किया गया है। लाल अपनी शहीदी के बाद अपनी माँ को अकेली छोड़ना नहीं चाहता। इसलिए वह अपनी मां से उनके पास आने के लिए कहता है।
2. भाषा सहज, सरल तथा शैली भावात्मक है।

उसकी माँ Summary

उसकी माँ कहानी का सार

‘उसकी मां’ कहानी पाण्डेय बेचन शर्मा उग्र की महत्त्वपूर्ण कहानियों में से एक है। यह कहानी राष्ट्रीय भावना से पूर्ण है। कुछ क्रान्तिकारियों ने देश की आजादी के लिए अपना बलिदान दे दिया। लेखक ने कहानी में लाल की माँ के बलिदान और ममता का वर्णन किया है।

लेखक दोपहर के समय अपनी पुस्तकालय से किसी महान् लेखक की कृति देखने की बात सोच रहा था कि उसके घर पुलिस सुपरिटेंडेंट पधारे। उन्होंने एक तस्वीर दिखाकर उसके विषय में जानकारी चाही। लेखक ने बताया कि वह उनका पड़ोसी लाल है जो कॉलेज में पढ़ रहा है। जाते-जाते पुलिस सुपरिटेंडेंट ने लेखक को सलाह दी कि वह लाल के परिवार से जरा सावधान और दूर रहे। – लेखक ने लाल की माँ से भी उसके विषय में जानने की कोशिश की कि उसका बेटा आजकल क्या करता है। कहीं वह सरकार के विरुद्ध षड्यन्त्र करने वालों का साथी तो नहीं बन गया है। उसने लाल से भी यही बात पूछी। लाल ने बताया कि वह किसी षड्यन्त्र में शामिल नहीं पर उसके विचार अवश्य स्वतन्त्र हैं। वह देश की दुर्दशा पर दु:खी है। लेखक ने लाल को समझाया कि उसे केवल पढ़ना चाहिए। पहले घर का उद्धार कर लो तब सरकार के उद्धार का काम करना।

एक दिन लेखक ने लाल की माँ से लाल के मित्रों के बारे में जानना चाहा तो लाल की माँ ने बताया कि लाल और उसके मित्र पुलिस के अत्याचारों की बातें करते हैं। लेखक कुछ दिनों के लिए बाहर गया। लौटने पर उसे मालूम हुआ कि पुलिस लाल और उसके बारह-पन्द्रह साथियों को पकड़कर ले गई है। तलाशी में लाल के घर से दो पिस्तौल, बहुत से कारतूस और पत्र बरामद हुए थे। उन पर हत्या, षड्यन्त्र और सरकार उल्टने की चेष्टा आदि के अपराध लगाए गए।

लाल और उसके साथियों पर कोई एक वर्ष तक मुकद्दमा चला कि कोई भी वकील उनका केस लड़ने को तैयार न हुआ। मुकद्दमे के दौरान लाल की माँ सबको नियमपूर्वक भोजन पहुँचाती रही। फिर एक दिन अदालत का फैसला आया, जिसके अनुसार लाल और उसके तीन साथियों को फाँसी और उसके शेष साथियों को सात से दस वर्ष की कड़ी सजा सुनाई गई। फांसी पाने से पहले लाल ने अपनी माँ को लिखा कि वह भी वहीं आ जाए। वह जन्म-जन्मांतर तक उसकी माँ रहेगी।

अगले दिन लेखक ने देखा कि लाल की माँ दरवाज़े पर मरी पड़ी है।

Punjab State Board PSEB 11th Class Hindi Book Solutions Chapter 23 प्रेरणा Textbook Exercise Questions and Answers.

PSEB Solutions for Class 11 Hindi Chapter 23 प्रेरणा

Hindi Guide for Class 11 PSEB प्रेरणा Textbook Questions and Answers

(क) निम्नलिखित प्रश्नों के उत्तर दें-

प्रश्न 1.
‘प्रेरणा’ कहानी मानव मन की सूक्ष्म वृत्तियों का खुलासा करती है-कैसे ? तर्क सम्मत उत्तर दीजिए।
उत्तर:
प्रस्तुत कहानी में मानव मन की सूक्ष्म वृत्तियों का खुलासा किया गया है। सूर्यप्रकाश एक उदंड लड़का है। उसकी शरारतों और दादागिरी से स्कूल के प्रिंसीपल से लेकर चपड़ासी तक सारा स्कूल डरता है। वह नित नई-नई शरारतें करता है। क्योंकि उस समय उस पर कोई उत्तरदायित्व नहीं था कथावाचक उस लड़के को प्यार, उपेक्षा, मारफटकार, अपमान, आदि उपायों से सुधारने की कोशिश करता है। किन्तु वह बिगड़ा हुआ बालक सुधरता नहीं, लेकिन जैसे ही उस पर छोटे से मोहन को सम्भालने का दायित्व आ जाता है, वह खुद और खुद सही रास्ते पर आ जाता है।

अब वह अपने व्यक्तित्व को ऐसा बनाना चाहता था कि उसका छोटा भाई मोहन उससे प्रेरणा ले सके। मानव मनोविज्ञान का एक सत्य यह भी है कि व्यक्ति पर कोई दायित्व आ जाता है, तब उसके भीतर से ही एक प्रेरणा प्रस्फुटित होती है, जो उसके जीवन की दशा को बदल देती है। कहानी में सूर्यप्रकाश को सुधारने का यत्न कथावाचक अध्यापक करता है। किन्तु उसमें शायद वह इसलिए सफल नहीं हो पाता कि इसमें कोई कमी थी। जिसके कारण वह सूर्यप्रकाश की प्रेरणा न बन सका जबकि सूर्यप्रकाश मोहन की ज़िम्मेदारी लेकर कर्मठ बनकर अपने जीवन को भी सफल बना लेता है।

प्रश्न 2.
‘प्रेरणा’ कहानी में समकालीन व्यवस्था में फैली भ्रष्टता का अमानवीय चेहरा दिखाया गया हैकैसे ? युक्ति युक्त उत्तर दीजिए।
उत्तर:
लेखक इंग्लैंड में विद्या अभ्यास करने के बाद लौट कर एक कॉलेज का प्रिंसीपल बन गया। उसकी इच्छा और अधिक उन्नति पाने की थी। उसके लिए उसने शिक्षा मन्त्री से जान-पहचान बढ़ाई। शिक्षा मन्त्री को शिक्षा के मौलिक सिद्धान्तों का कुछ भी ज्ञान नहीं था। अतः उन्होंने सारा भार लेखक पर डाल दिया। परिणाम यह हुआ कि राजनीतिक विपक्षियों ने लेखक का विरोध शुरू कर दिया। उस पर बे-वजह आक्रमण होने लगे। लेखक सिद्धान्त रूप से अनिवार्य शिक्षा का विरोधी था।

उसके अनुसार यूरोप में अनिवार्य शिक्षा की ज़रूरत है भारत में नहीं। इसके अतिरिक्त लेखक का यह भी विचार था कि कम वेतन पाने वाले अध्यापक से यह आशा नहीं की जा सकती कि वह कोई ऊँचा आदर्श पेश करें। अतः लेखक ने विधानसभा में अनिवार्य शिक्षा का जो प्रस्ताव पेश करवाया मन्त्री महोदय ने उसका विरोध किया वह प्रस्ताव पारित न हो सका। उस दिन के बाद मन्त्री महोदय और लेखक में नोंक-झोंक शुरू हो गई। उसे गरीब की बीवी की तरह सबकी भाभी बनना पड़ा। उसे देशद्रोही, उन्नति का शत्रु, और नौकरशाही का गुलाम कहा गया। उसके द्वारा किए जाने वाले हर कार्य की आलोचना की जाने लगी। फलस्वरूप व्यवस्था में फैली भ्रष्टता और अमानवीयता के कारण लेखक को त्याग-पत्र देना पड़ा।

प्रश्न 3.
‘प्रेरणा’ कहानी के आधार पर सूर्यप्रकाश और उसके अध्यापक (कथावाचक) का चरित्र चित्रण कीजिए।
उत्तर:
(1) सूर्यप्रकाश

सूर्यप्रकाश के दो रूप हमारे सामने आते हैं-पहला एक उदंड लड़के के रूप में तथा दूसरा एक सफल व्यक्ति के रूप में। पहले पहल वह स्कूल में अपनी शरारतों और दादागिरी से सबको डराकर रखता था। उस पर किसी अध्यापक की सुधारनीति का असर नहीं होता था। बारह-तेरह साल के उस उदण्ड बालक से सारा स्कूल थर-थर काँपता था। वार्षिक परीक्षा में भी न जाने किस रहस्य के कारण ऊँचे अंक प्राप्त करता था।

किन्तु उसी सूर्यप्रकाश के कन्धों पर जब छोटे भाई को सम्भालने का बोझ आ पड़ता है तो वह अपने आप सुधरने लगता है, बदल जाता है वह अपने आप ही सही रास्ते पर आ जाता है। एक अपने छोटे भाई मोहन की प्रेरणा बनने के लिए वह एक कर्मठ और परिश्रमी बालक बन जाता है। वही उद्यमी बालक जब परिश्रमी बन जाता है तो एक दिन जिले का डिप्टी कमिश्नर बन जाता है। वह जानता है कि जीवन में प्रेरणा सफलता को देने वाली है।

(2) अध्यापक (कथावाचक)

अध्यापक (कथावाचक) की नियुक्ति एक ऐसे स्कूल में होती है जहाँ सूर्यप्रकाश नाम के एक लड़के ने सबको डरा रखा है। सूर्यप्रकाश क्योंकि अध्यापक की कक्षा का विद्यार्थी था अतः उसकी शरारतों को उसे अधिक भोगना पड़ता था। एक दिन तो सूर्यप्रकाश ने उसकी मेज़ के दराज़ में एक मेंढ़क छिपा दिया, क्रोध से उसकी तरफ देखने पर सिर झुकाकर मुस्कराता रहा। उस स्कूल से अध्यापक का तबादला होने पर ही वह सूर्य प्रकाश की शरारतों से बच सका। किन्तु दूसरे स्कूल में जाकर भी उसे सूर्यप्रकाश याद आता रहा।

अध्यापक को संयोग से इंग्लैंड में विद्याभ्यास करने का अवसर मिल गया। तीन साल बाद लौटने पर उसे एक कॉलेज का प्रिंसीपल बना दिया गया। अध्यापक की पदलिप्सा और भी बढ़ गई। उसने मन्त्री महोदय से जान-पहचान पढ़ाई, किन्तु शिक्षा-प्रणाली के विषय को लेकर उसकी मन्त्री महोदय और कॉलेज कॉउन्सिल से खटपट हो गई और उसे त्याग-पत्र देना पड़ा। बेकारी से बचने के लिए अपने गाँव में एक छोटी-सी पाठशाला खोल ली। वहीं एक दिन उसे बचपन का उदंड सूर्यप्रकाश जिले के डिप्टी कमिश्नर के रूप में मिलता है। वह उसे बताता है कि किस प्रकार वह अपने भाई की प्रेरणा बनकर इस पद तक पहुँचा है। तब लेखक को लगता है कि शायद उसी में कोई कमी थी जो वह सूर्यप्रकाश की प्रेरणा न बन सका।

प्रश्न 4.
‘प्रेरणा’ कहानी के शीर्षक के औचित्य पर विचार कीजिए।
उत्तर:
प्रस्तुत कहानी का शीर्षक अत्यंत सार्थक, सटीक और उपर्युक्त है। कहानी में यह बताया गया है कि किस प्रकार व्यक्ति पर कोई दायित्व आ जाने पर उसके भीतर से ही एक ऐसी प्रेरणा जागती है जो उसके जीवन की दशा को बदल देती है। कहानी के अनुसार सूर्यप्रकाश को प्रेरित करने में, उसको सुधारने में उसके सारे अध्यापक असफल हो जाते हैं। प्यार, उपेक्षा, मार फटकार, अपमान किसी भी उपाय से वह बिगड़ा हुआ बालक सुधरता नहीं है, लेकिन जैसे ही उस पर छोटे भाई मोहन को संभालने का दायित्व आ जाता है, वह स्वयंमेव ही सही रास्ते पर आ जाता है। अब वह अपने व्यक्तित्व को ऐसा बनाना चाहता था कि मोहन उससे प्रेरणा ले सके। वह मोहन का आदर्श बनना चाहता था। सच है जब मनुष्य पर कोई ज़िम्मेवारी आ जाती है तो उसे अपने आप ही इस बात का एहसास हो जाता है कि उसे निभाना है, इसमें सफल होना। तब व्यक्ति अपनी प्रेरणा स्वयं बनता है और जीवन में सफल हो जाता है। भीतर से पैदा होने वाली प्रेरणा कभी मरती नहीं। यही वास्तविक प्रेरणा है। अतः कहना न होगा कि प्रस्तुत कहानी का शीर्षक मुंशी प्रेमचन्द जी ने सर्वथा उचित और सार्थक दिया है।

(ख) निम्नलिखित प्रश्नों के उत्तर दें-

प्रश्न 1.
सूर्यप्रकाश ने मोहन की देखभाल के लिए क्या क्या प्रयास किए ?
उत्तर:
सूर्यप्रकाश ने मोहन की देखभाल के लिए सबसे पहला काम यह किया कि होस्टल छोड़कर एक किराए के मकान में उसके साथ रहने लगा। मोहन बहुत कमज़ोर और गरीब था। सूर्यप्रकाश उसे बड़ी मुश्किल से भोजन करने के लिए उठाता, दिन चढ़ने तक सोया रहने पर उसे गोद में उठाकर बिठा लेता, उसे कोई बीमारी होती तो डॉक्टर के पास दौड़ता, दवाई लाता और मोहन को खुशामद करके दवा पिलाता।

प्रश्न 2.
कथावाचक (अध्यापक) को गाँव में रहने पर कैसा अनुभव हुआ ?
उत्तर:
कथावाचक (अध्यापक) संसार से विरक्त होकर हमारे और एकांतवास जीवन में दिन व्यतीत करने का निश्चय करके एक छोटे से गाँव में जा बसा। चारों तरफ ऊँचे-ऊँचे टीले थे, एक ओर गंगा बहती थी। कथावाचक ने नदी के किनारे एक छोटा-सा घर बना लिया और उसी में रहने लगा। बेकारी मिटाने के लिए उसने एक छोटी-सी पाठशाला खोल ली।

प्रश्न 3.
इस कहानी में शिक्षा से होने वाले कौन-कौन से लाभों का उल्लेख किया गया है ?
उत्तर:
प्रस्तुत कहानी में शिक्षा के विषय में कहा गया है कि मनुष्य को उन विषयों में ज्यादा स्वाधीनता होनी चाहिए, जिसका उससे निज का सम्बन्ध है। ग़रीब से ग़रीब हिन्दुस्तानी मज़दूर भी शिक्षा के उपकारों का कायल है। इसलिए वह चाहता है कि उसका बच्चा पढ़-लिख जाए। इसलिए नहीं कि पढ़-लिखकर उसे कोई अधिक अधिकार मिले बल्कि इसलिए कि विद्या मानवीयशील का श्रृंगार है।

प्रश्न 4.
कथावाचक ने इस्तीफा क्यों दिया ?
उत्तर:
कथावाचक ने अपने कॉलेज के एक चपड़ासी को नौकरी से अलग कर दिया। सारी काउन्सिल उसके पीछे पंजे झाड़ कर पड़ गई। आखिर मन्त्री महोदय को विवश होकर उस चपड़ासी को बहाल करना पड़ा। यह अपमान कथावाचक को सहन न हो सका। इसी तरह के और भी सारहीन आक्षेपों के कारण कथावाचक ने कॉलेज के प्रिंसीपल पद से इस्तीफा दे दिया।

प्रश्न 5.
कहानी के आधार पर सूर्यप्रकाश द्वारा की गई शरारतों की सूची बनाइए।
उत्तर:
सूर्यप्रकाश की सब से बड़ी शरारत थी कि उसने स्कूल में इंस्पैक्टर साहब के मुआयने के लिए आने पर स्कूल में ग्यारह बजे तक लड़कों को आने ही नहीं दिया। सूर्य प्रकाश ने कथावाचक (अध्यापक) की मेज़ की दराज में एक बड़ा-सा मेंढक लाकर डाल दिया। अध्यापक के क्रोध से देखने पर वह सिर झुकाकर हँसता रहा।

PSEB 11th Class Hindi Guide प्रेरणा Important Questions and Answers

अति लघूत्तरात्मक प्रश्न

प्रश्न 1.
‘प्रेरणा’ कहानी के रचनाकार कौन हैं ?
उत्तर:
मुंशी प्रेमचंद।

प्रश्न 2.
‘प्रेरणा’ कहानी में लेखक ने क्या बताया है ?
उत्तर:
मानवीय, स्वभाव की विचित्रता और अनिश्चितता का वर्णन किया है।

प्रश्न 3.
‘प्रेरणा’ कहानी में कथावाचक क्या थे ?
उत्तर:
एक स्कूल में अध्यापक।

प्रश्न 4.
सूर्य प्रकाश नाम का लड़का स्वभाव से कैसा था ?
उत्तर:
उदण्ड।

प्रश्न 5.
सूर्य प्रकाश ने किसकी फ़ौज बना ली थी ?
उत्तर:
खुदाई फ़ौजदारों की।

प्रश्न 6.
खुदाई फ़ौजदारों के दम पर सूर्य प्रकाश किस पर शासन करता था ?
उत्तर:
सारी पाठशाला पर।

प्रश्न 7.
सूर्य प्रकाश का रौब कैसा था ?
उत्तर:
मुख्याध्यापक से लेकर स्कूल के अर्दली तथा चपड़ासी तक उससे काँपते थे।

प्रश्न 8.
स्कूल में कौन आने वाला था ?
उत्तर:
इंस्पैक्टर।

प्रश्न 9.
…………. बजे तक कोई भी छात्र स्कूल नहीं आया।
उत्तर:
ग्यारह।

प्रश्न 10.
छात्रों को स्कूल आने से किसने रोका था ?
उत्तर:
सूर्य प्रकाश ने।

प्रश्न 11.
मंत्री महोदय से झगड़ा क्यों हुआ था ?
उत्तर:
शिक्षा प्रणाली को लेकर।

प्रश्न 12.
लेखक ने गाँव में आकर ……… खोली।
उत्तर:
छोटी-सी पाठशाला।

प्रश्न 13.
पाठशाला के पास किसकी कार आकर रुकी थी ?
उत्तर:
डिप्टी कमिश्नर।

प्रश्न 14.
डिप्टी कमिश्नर का नाम क्या था ?
उत्तर:
सूर्य प्रकाश।

प्रश्न 15.
सूर्य प्रकाश के छोटे भाई का क्या नाम था ?
उत्तर:
मोहन।

प्रश्न 16.
मोहन की सेवा किसने की थी ?
उत्तर:
सूर्य प्रकाश।

प्रश्न 17.
मोहन की मृत्यु कैसे हुई थी ?
उत्तर:
बीमारी के कारण।

प्रश्न 18.
किसकी प्रेरणा सूर्य प्रकाश का मार्गदर्शन बनी ?
उत्तर:
छोटे भाई मोहन की पवित्र आत्मा।

प्रश्न 19.
कथावाचक ने अपने कॉलेज के एक चपड़ासी को ……….. से अलग कर दिया था।
उत्तर:
नौकरी।

प्रश्न 20.
सूर्य प्रकाश ने कथावाचक की मेज़ की दराज में क्या रखा था ?
उत्तर:
मेढ़क।

बहुविकल्पी प्रश्नोत्तर

प्रश्न 1.
‘प्रेरणा’ कहानी के लेखक कौन हैं ?
(क) प्रेमचन्द
(ख) देवचन्द
(ग) नेमचन्द
(घ) प्रसाद।
उत्तर:
(क) प्रेमचन्द

प्रश्न 2.
सूर्य प्रकाश स्वभाव से कैसा था ?
(क) सरल
(ख) उदण्ड
(ग) नीरस
(घ) सरस।
उत्तर:
(ख) उदण्ड

प्रश्न 3.
लेखक स्वभाव से कैसा है ?
(क) निराशावादी
(ख) आशावादी
(ग) आस्थावादी
(घ) घमंडी।
उत्तर:
(क) निराशावादी

प्रश्न 4.
डिप्टी कमिश्नर का नाम क्या था ?
(क) सूर्य
(ख) प्रकाश
(ग) सूर्य प्रकाश
(घ) अशोक प्रकाश।
उत्तर:
(ग) सूर्य प्रकाश।

कठिन शब्दों के अर्थ :

उधमी = शरारती। साबका न पड़ा = पाला नहीं पड़ा। मुख्य अधिष्ठाता = मुख्य अधिकारी। निर्दिष्ट = दिए गए। अक्ल काम न करना = बुद्धि का जबाव दे देना, समझ में न आना कि क्या किया जाए। गिरह = गाँठ। जहीन = होशियार । निर्विवाद = बिना किसी विवाद के। निष्कपट = छल रहित, बिना किसी कपट के। अल्पकाय = छोटी सी काया। दस्तूर = नियम। मालिन्य = मैल से भरा। सात्विक = शुद्ध। आक्षेप = आरोप। बहाल करना = दुबारा नौकरी पर रखना। तीक्षता = तेजी। भृकुटि = आँख की भौंहें। अवलंब = सहारा। विरक्त होना = मोह-माया से दूर होना। जिला देना = जीवन देना। जीर्ण काया = कमज़ोर शरीर । तातील = बहुत ज्यादा तपन, गर्मी।

प्रमुख अवतरणों की सप्रसंग व्याख्या

(1) मेरी कक्षा में सूर्यप्रकाश से ज्यादा उधमी कोई लड़का न था। बल्कि यों कहो कि अध्यापन-काल के दस वर्षों में मुझे ऐसी विषम प्रकृति के शिष्य से सामना न पड़ा था। कपट-क्रीड़ा में उसकी जान बसती थी। अध्यापकों को बनाने और चिढ़ाने, उद्योगी बालकों को छेड़ने और रुलाने में ही उसे आनंद आता था। ऐसे-ऐसे षड्यन्त्र रचता, ऐसे-ऐसे फंदे डालता, ऐसे-ऐसे मंसूबे बाँधता कि देखकर आश्चर्य होता था। गिरोहबंदी में अभ्यस्त था।

प्रसंग :
प्रस्तुत पंक्तियाँ मुंशी प्रेमचन्द द्वारा लिखित कहानी ‘प्रेरणा’ में से ली गई हैं। इनमें लेखक ने सूर्यप्रकाश नाम के एक शरारती विद्यार्थी के चरित्र की विशेषताओं पर प्रकाश डाला है।

व्याख्या :
लेखक कहता है कि मेरी कक्षा में सूर्यप्रकाश सब से ज्यादा उद्यम मचाने वाला लड़का था। मुझे अध्यापन काल के दस वर्षों में ऐसे बिगड़ा हुआ विद्यार्थी कभी न मिला था। वह छल-कपट करने में माहिर था। अध्यापकों को बनाने और चिढ़ाने में तथा मेहनती लड़कों को छेड़ने और रुलाने में उसे आनन्द आता था। वह ऐसे षड्यन्त्र रचता, ऐसे-ऐसे फंदे डालता, ऐसी-ऐसी योजनाएँ बनाता कि देखकर आश्चर्य होता था। गुटबन्दी या धड़े बंदी बनाने का उसे अभ्यास हो चुका था।

विशेष :

1. सूर्य प्रकाश के चरित्र पर प्रकाश डाला गया है।
2. भाषा सरल, सहज तथा प्रवाहमयी है।
3. शैली सूत्रात्मक है।

(2) मुझे अपनी संचालन विधि पर गर्व था। ट्रेनिंग कॉलेज में इस विषय में मैंने ख्याति प्राप्त की थी। मगर यहां मेरा सारा संचालन-कौशल मोर्चा खा गया था। कुछ अक्ल ही काम नहीं करती कि शैतान को कैसे मार्ग पर लाएं। कई अध्यापकों की बैठक हुई, पर यह गिरह न खुली। नई शिक्षा विधि के अनुसार मैं दण्ड-नीति का पक्षपाती न था, मगर हम यहां इस नीति से केवल विरस्त थे की कहीं उपचार रोग से भी असाध्य न हो जाए।

प्रसंग :
यह गद्यावतरण मुंशी प्रेमचंद जी द्वारा लिखित कहानी ‘प्रेरणा’ में से अवतरित है। इसमें स्कूल के सारे स्टॉफ द्वारा सूर्यप्रकाश की शरारतों से तंग आए अध्यापकगण उसे सुधारने के लिए एक बैठक बुलाते हैं। इसी प्रसंग में लेखक अपनी संचालन विधि पर गर्व करते हुए प्रस्तुत पंक्तियाँ कह रहे हैं।

व्याख्या :
लेखक कहता है कि मुझे अपनी पढ़ाई के दौरान बच्चों को सम्भालने की विधि पर गर्व था। ट्रेनिंग कॉलेज में इसी विषय पर मेरी कार्यकुशलता को देखकर मैंने सबकी प्रशंसा प्राप्त की थी। परन्तु इस स्कूल में सूर्यप्रकाश के सामने मेरा सारा संचालन कौशल असफल हो गया था। अक्ल ही काम नहीं करती थी कि उस शैतान को कैसे रास्ते पर लाया जाए। कई बार अध्यापकों की बैठक हुई, पर समस्या का कोई समाधान न निकला। नई शिक्षा-नीति के अनुसार में विद्यार्थी को दण्ड देने के पक्ष में नहीं था। किन्तु यहां दण्ड नीति का प्रयोग न करना ऐसा लगता था कि कहीं इस इलाज से रोग और भी असाध्य न हो जाए।

विशेष :

1. स्कूलों में शिक्षकों द्वारा विद्यार्थियों को दण्ड न दिए जाने की नीति का उल्लेख किया गया है।
2. भाषा सरल, मुहावरेदार है शैली सूत्रात्मक है।
3. शरारती बच्चों को सुधारने के लिए कोई उपाय काम नहीं आता।

(3) मैं कदाचित स्वभाव से ही निराशावादी जरा भी हूँ। अन्य अध्यापकों को मैं सूर्य प्रकाश के विषय में चिंतित न पाता था। मानो ऐसे लड़कों का स्कूल में आना कोई नई बात, मगर मेरे लिए एक विकट रहस्य था।अगर यही ढंग रहे, तो एक दिन वह जेल में होगा या पागल खाने में।

प्रसंग :
प्रस्तुत पंक्तियाँ मुंशी प्रेमचन्द जी द्वारा लिखित कहानी ‘प्रेरणा’ में से ली गई हैं। लेखक द्वारा कड़ी निगरानी किए जाने के बावजूद वार्षिक परीक्षा में शरारती बालक सूर्य प्रकाश ने अच्छे अंक प्राप्त किए। इसी प्रसंग में लेखक को जानबूझकर मक्खी निगलनी पड़ी। प्रस्तुत पंक्तियों में लेखक ने सूर्य प्रकाश के विषय में अपना मत व्यक्त किया है।

व्याख्या-लेखक कहता है कि मैं स्वभाव से ही निराशावादी हूँ। स्कूल के दूसरे अध्यापक सूर्य प्रकाश के विषय में तनिक भी चिंतित न थे। ऐसे लगता था कि उनके लिए ऐसे शरारती लड़कों का स्कूल में आना कोई नई बात न हो। परन्तु लेखक के लिए यह एक भयानक रहस्य था। सूर्य प्रकाश के बारे में लेखक सोचने लगा कि अगर उसके यही रंगढंग रहे तो एक दिन ऐसा शरारती लड़का या तो जेल जाएगा या पागल खाने में।।

विशेष :

1. सूर्य प्रकाश की कपट-क्रीड़ा के प्रभाव को लेखक पर पड़ते दर्शाया गया है।
2. भाषा सरल, सहज एवं स्वाभाविक है।
3. लेखक को सूर्यप्रकाश के भविष्य की चिन्ता है।

(4) उसकी झिझक तो क्षमा योग्य थी, पर मेरा अवरोध अक्षम्य था। सम्भव था, उस करुणा और ग्लानि की दशा में मेरी दो-चार निष्कपट बातें तो उसके दिल पर असर कर जाती, मगर इन्हीं खोए हुए अवसरों का नाम तो जीवन है।

प्रसंग :
प्रस्तुत पंक्तियाँ मुन्शी प्रेमचन्द जी द्वारा लिखित कहानी ‘प्रेरणा’ में से ली गई हैं। लेखक का तबादला किसी दूसरी जगह हो जाता है। सभी लड़के गीली आँखों से उसे विदा करने स्टेशन पर पहुंचे। उन लड़कों में सूर्यप्रकाश भी था, जो सबसे पीछे लज्जित खड़ा था। उसकी आँखों में भी आँसू थे। वह कुछ कहना चाहता था किन्तु लेखक ने उससे कोई बात न की। इसी प्रसंग में ग्लानि का अनुभव करता हुआ लेखक प्रस्तुत पंक्तियाँ कह रहा है।

व्याख्या :
लेखक कहता है कि सूर्यप्रकाश की मुझसे बात न करने की झिझक तो क्षमा योग्य थी, पर मेरा उससे बात न करना क्षमा योग्य नहीं था। लेखक सोचता है कि हो सकता है कि उस करुणा और ग्लानि की दशा में पड़े हुए सूर्यप्रकाश को कही हुई उसकी दो-चार निष्कपट बातें उसके दिल पर असर कर जातीं। मगर ऐसा न हो सका। इन्हीं खोए हुए अवसरों का नाम तो जीवन है।

विशेष :

1. कथावाचक की चलते समय सूर्यप्रकाश से बात न करने पर उत्पन्न ग्लानि की ओर संकेत किया गया
2. भाषा सरल, सहज तथा प्रवाहमयी है शैली सूत्रात्मक है।

(5) मैं सिद्धान्त रूप से अनिवार्य शिक्षा का विरोधी हूँ। मेरा विचार है कि प्रत्येक मनुष्य को उन विषयों में ज्यादा स्वाधीनता होनी चाहिए, जिसका उससे निज का सम्बन्ध है। मेरा विचार है कि यूरोप में अनिवार्य शिक्षा की जरूरत है, भारत में नहीं। भौतिकता पश्चिमी सभ्यता का मूल तत्व है। वहां किसी काम की प्रेरणा आर्थिक लाभ के आधार पर होती है। ज़िन्दगी की ज़रूरतें ज्यादा हैं, इसलिए जीवन-संग्राम भी अधिक भीषण है।

प्रसंग :
प्रस्तुत पंक्तियाँ मुंशी प्रेमचंद जी द्वारा लिखित कहानी ‘प्रेरणा’ में से ली गई हैं। लेखक इंग्लैंड में पढाई के बाद लौट कर एक कॉलेज के प्रिंसीपल बन गए। वहीं उन्होंने वर्तमान शिक्षा-नीति पर अपने विचार प्रस्तुत करते हुए प्रस्तुत पंक्तियां कही हैं।

व्याख्या :
लेखक कहता है कि मैं सिद्धान्त रूप से अनिवार्य शिक्षा को लागू किए जाने के पक्ष में नहीं हूँ। मेरा विचार है कि प्रत्येक मनुष्य को ऐसे विषय चुनने की आज़ादी होनी चाहिए जिसका संबंध उसके अपने से हो। मेरा विचार है कि यूरोप में अनिवार्य शिक्षा की ज़रूरत है, भारत में नहीं। पाश्चात्य सभ्यता में भौतिकता मूल तत्व है। वहाँ किसी काम की प्रेरणा आर्थिक दृष्टि से लाभ को देखकर होती है। उन लोगों के जीवन की ज़रूरतें अधिक होने के कारण उन्हें जीवन संघर्ष भी कड़ा करना पड़ता है।

विशेष :

1. भारतीय एवं पाश्चात्य शिक्षा नीति की तुलना की गई है और साथ ही यह भी बताया गया है कि पाश्चात्य देशों में शिक्षा को आर्थिक दृष्टि से नापा जाता है।
2. लेखक अनिवार्य शिक्षा का विरोधी है।
3. भाषा सरल, सहज एवं प्रवाहमयी है, शैली सूत्रात्मक है।

(6) भारतीय जीवन में सात्विक सरलता है। हम उस वक्त तक अपने बच्चों से मजदूरी नहीं कराते जब तक परिस्थिति हमें विवश न कर दे। दरिद्र से दरिद्र हिन्दुस्तानी मजदूर भी शिक्षा के उपकारों का कायल है। उसके मन में यह अभिलाषा होती है कि मेरा बच्चा चार कक्षा पढ़ जाए। इसलिए नहीं कि उसे कोई अधिकार मिलेगा, बल्कि केवल इसलिए कि विद्या मानवीशील का श्रृंगार है।

प्रसंग :
प्रस्तुत पंक्तियाँ मुंशी प्रेमचन्द जी द्वारा लिखित कहानी ‘प्रेरणा’ में से ली गई हैं। प्रस्तुत पंक्तियों में लेखक विद्या के महत्त्व को स्पष्ट कर रहा है।

व्याख्या :
लेखक कहता है कि भारतीय जीवन में सरलता है। भारत में लोग उस समय तक अपने बच्चों से मजदूरी नहीं कराते, जब तक कि परिस्थितियाँ उन्हें विवश न कर दें। गरीब से गरीब हिन्दुस्तानी मज़दूर भी शिक्षा के उपकारों को मानता है। उसके मन में यह इच्छा होती है कि उसका बच्चा चार जमात पढ़ जाए। इसलिए नहीं कि पढ़-लिखकर उसे कोई अधिकार मिलेगा, बल्कि केवल इसलिए कि वे लोग विद्या को इन्सानियत का श्रृंगार मानते हैं।

विशेष :

1. भारतीयों द्वारा शिक्षा के उद्देश्य को किस ढंग से लिया जाता है इस पर प्रकाश डाला गया है।
2. गरीब व्यक्ति भी शिक्षा के महत्त्व को समझता है।
3. भाषा सरल, सहज तथा प्रवाहमयी है, शैली सूत्रात्मक है।

(7) अर्द्धशिक्षित और अल्प वेतन पाने वाले अध्यापकों से आप यह आशा नहीं कर सकते हैं कि वह कोई ऊंचा आदर्श अपने सामने रख सके। अधिक-से-अधिक इतना ही होगा कि चार-पांच वर्ष में बालक को अक्षर का ज्ञान हो जाएगा। मैं इसे पर्वत खोदकर चुहिया निकालने के तुल्य मानता हूँ। वयस प्राप्त हो जाने पर यह मामला एक महीने में आसानी से तय किया जा सकता है। मैं अनुभव से कह सकता हूं कि युवावस्था में हम जितना ज्ञान एक महीने में प्राप्त कर सकते हैं, उतना बाल्यकाल में तीन साल में भी नहीं कर सकते, फिर खामखाह बच्चों को मदरसे में कैद करने से क्या लाभ ?

प्रसंग :
प्रस्तुत पंक्तियाँ मुंशी प्रेमचन्द द्वारा लिखित कहानी प्रेरणा में से ली गई हैं। प्रस्तुत पंक्तियों में लेखक अनिवार्य शिक्षा के विपक्ष में अपना मत प्रस्तुत कर रहा है।

व्याख्या :
लेखक कहता है कि कम पढ़े-लिखे और कम वेतन पाने वाले अध्यापकों से यह आशा नहीं की जा सकती कि वे कोई ऊँचा आदर्श सामने रख सकें। अधिक से अधिक इतना ही होगा कि चार-पांच वर्ष में वे बालक को अक्षर ज्ञान करवा दें। लेखक इसे पर्वत खोदकर चुहिया निकालने के बराबर मानता है। लेखक के अनुसार बड़ी उम्र का हो जाने पर जितना बालक तीन-चार वर्षों में सीखता है वह एक महीने में आसानी से सीख जाएगा। तात्पर्य यह है कि जवानी में हम जितना ज्ञान एक महीने में प्राप्त कर सकते हैं उतना बाल्यकाल में तीन साल में भी नहीं कर सकते फिर व्यर्थ में बच्चों को स्कूल में कैद कर रखना कहाँ तक उचित है ?

विशेष :

1. लेखक बच्चों को बंद कमरे में शिक्षा देने के विरुद्ध है। उनके विकास के लिए शिक्षा उन पर लादनी नहीं चाहिए।
2. भाषा सरल, भावपूर्ण तथा शैली उपदेशात्मक है।

(8) मैं जीवन में अब तक उन्हीं के सहारे खड़ा था। जब वह अबलंबहीन रहा, तो जीवन कहाँ रहता। खाने और सोने का नाम जीवन नहीं। जीवन नाम है सदैव आगे बढ़ते रहने की लगन का। यह लगन गायब हो गई। मैं संसार से विरक्त हो गया, और एकांतवास में जीवन के दिन व्यतीत करने का निश्चय करके एक छोटे से गाँव में जा बसा।

प्रसंग :
प्रस्तुत पंक्तियाँ मुंशी प्रेमचन्द जी द्वारा लिखित कहानी ‘प्रेरणा’ में से ली गई हैं। प्रस्तुत पंक्तियाँ कथावाचक अध्यापक अपनी पत्नी की मृत्यु हो जाने के बाद अपने जीवन में आए एकाकीपन की चर्चा कर रहे हैं।

व्याख्या :
कथावाचक अध्यापक कहता है कि मैं जीवन में अब तक उन्हीं के सहारे खड़ा था। अब वह सहारा (मेरी पत्नी) ही न रहा तो जीवन कहां रहता। जीवन केवल खाने और सोने का नाम नहीं है, जीवन नाम है आगे बढ़ते रहने की लग्न का। किन्तु मेरी पत्नी की मृत्यु के बाद मेरी वह लग्न ही लुप्त हो गई। अतः मैं संसार से विरक्त हो गया और अकेले रह कर जीवन व्यतीत करने का निश्चय करके मैं छोटे से गाँव में जा बसा।

विशेष :

1. लेखक अपने अकेलेपन को दूर करने के लिए छोटे गाँव में रहने लगे।
2. भाषा सरल और शैली सूत्रात्मक है।

(9) इस एकांत जीवन में मुझे जीवन के तत्त्वों का वह ज्ञान हुआ, जो सम्पत्ति और अधिकार की दौड़ में किसी तरह सम्भव न था। इतिहास और भूगोल के पीथे चाटकर यूरोप के विद्यालयों की शरण जाकर भी मैं अपनी ममता को न मिटा सका। बल्कि यह रोग दिन-दिन और असाध्य हो जाता था।

प्रसंग :
यह गद्यांश मुंशी प्रेमचन्द जी द्वारा लिखित कहानी ‘प्रेरणा’ से लिया गया है। कथावाचक अध्यापक से जब उनके डिप्टी कमिश्नर बने पुराने शिष्य सूर्यप्रकाश ने मन्त्री महोदय से उनके त्यागपत्र देने की घटना का उल्लेख करने की बात कही तो कथावाचक अध्यापक ने उस एकांतवास को मन को शांति देने वाला बताते हुए प्रस्तुत पंक्तियाँ कही है।

व्याख्या :
कथावाचक (अध्यापक) कहता है उन्हें जो दंड मिला है जो उनकी स्वार्थ-लिप्सा के कारण मिला था अत: मन्त्री महोदय से पूछना व्यर्थ है। दूसरे मुझे इस एकांतवास में जीवन के जिस रहस्य का ज्ञान हुआ है जो मुझे सम्पत्ति और अधिकार की दौड़ में किस तरह न मिल सकता था। विदेश में जाकर इतिहास और भूगोल की पुस्तकों को पढ़कर भी अपने अन्दर की ममता को न मिटा सका बल्कि यह रोग दिन-ब-दिन और भी ला इलाज होता गया।

विशेष :

1. लेखक ने एकान्तवास के लाभ की चर्चा की है। एकान्त में मनुष्य स्वयं को खोज सकता है।
2. भाषा सरल है। शैली सूत्रात्मक है।

(10) आप सीढ़ियों पर पाँव रखे बगैर छत की ऊंचाई तक नहीं पहुँच सकते। सम्पत्ति की अट्टालिका तक पहुँचने में दूसरे जिन्दगी ही जीनों का काम देती है। आप उन्हें कुचल कर ही लक्ष्य तक पहुँच सकते हैं। वहां सौजन्य और सहानुभूति का स्थान ही नहीं।

प्रसंग :
प्रस्तुत मुंशी प्रेमचन्द जी द्वारा लिखित कहानी ‘प्रेरणा’ में से से ली गई हैं। इनमें कथावाचक अपने शिष्य सूर्यप्रकाश को स्वार्थ लिप्सा पूरा करने के लिए दूसरों का अहित करने की बात बता रहे हैं।

व्याख्या :
कथावाचक (अध्यापक) अपने शिष्य सूर्य प्रकाश को बताता है कि सीढ़ियों पर पाँव रखे बिना छत की ऊँचाई तक नहीं पहुँच सकते । यदि तुम्हें सम्पत्ति के महल तक पहुँचना है तो किसी दूसरे का जीवन सीढ़ियों का काम करता है। आप दूसरों को कुचल कर ही अपना स्वार्थ पूरा कर सकते हैं। स्वार्थ के मामले में किसी दूसरे का भला था उससे सहानुभूति का कोई स्थान नहीं है।

विशेष :

1. स्वार्थ पूरा करने के लिए व्यक्ति कैसे दूसरों का गला घोंटता है, दूसरों का अहित करता है-इसी तथ्य पर प्रकाश डाला गया है।
2. भाषा सरल, सहज एवं प्रवाहमयी है। शैली भावात्मक है।

प्रेरणा Summary

प्रेरणा कहानी का सार

‘प्रेरणा’ कहानी मुंशी प्रेमचंद द्वारा लिखित है। इस कहानी में मानवीय स्वभाव की विचित्रता और अनिश्चिता का वर्णन किया गया है। मनुष्य पर जब कोई दायित्व आ जाता है। तब उसके अन्दर से एक ऐसी प्रेरणा प्रस्फुटित होती है जो उसके जीवन की दिशा बदल देती है।

कथावाचक एक स्कूल में अध्यापक थे। उस स्कूल में सूर्यप्रकाश नाम का एक लड़का बड़ा उदंड था। उसने खुदाई फ़ौजदारों की एक फ़ौज बना ली थी और उसके आतंक से वे सारी पाठशाला पर शासन किया करता था। मुख्याध्यापक से लेकर स्कूल के अर्दली तथा चपड़ासी तक उससे थर-थर काँपते थे। एक दिन तो उसने कमाल ही कर दिया। स्कूल में इंस्पैक्टर साहब आने वाले थे। मुख्याध्यापक ने सब लड़कों को आधा घण्टा पहले आने का आदेश दिया। किन्तु ग्यारह बजे तक कोई भी छात्र स्कूल नहीं आया। सूर्यप्रकाश ने उन सबको रोक रखा था, पर पूछने पर किसी ने भी उसका नाम नहीं लिया। परीक्षा में वह कथावाचक की असाधारण देखभाल के कारण अच्छे अंक प्राप्त कर सका। उसकी शरारतें देखकर लेखक को लगा कि एक दिन वह जेल जाएगा या पागलखाने में।

लेखक का उस स्कूल से तबादला हो गया। फिर वह इंग्लैण्ड पढ़ने के लिए चला गया। तीन साल बाद वहाँ से लौटा तो एक कॉलेज का प्रिंसीपल बना दिया गया। उसका शिक्षा प्रणाली को लेकर मंत्री महोदय से झगड़ा हो गया। परिणामस्वरूप उन्होंने उसे पदच्युत कर दिया। तब लेखक ने किसी गाँव में आकर एक छोटी-सी पाठशाला खोली। एक दिन वह अपनी कक्षा को पढ़ा रहा था कि पाठशाला के पास जिले के डिप्टी कमिश्नर की कार आकर रुकी। कथावाचक ने झेंपते हुए उनसे हाथ मिलाने के लिए हाथ आगे बढ़ाया तो डिप्टी कमिश्नर ने उसके पैरों की ओर झुककर अपना सिर उन पर रख दिया। डिप्टी कमिश्नर ने बताया कि उसका नाम सूर्यप्रकाश है। उसने बताया कि आज वह जो कुछ है उन्हीं के आशीर्वाद का परिणाम है।

सूर्यप्रकाश ने अपनी राम कहानी सुनाते हुए कहा कि किस तरह उसने अपने ऊपर अपने छोटे भाई की ज़िम्मेदारी ली और शरारती लड़के से एक कर्मठ और जिम्मेवार व्यक्ति बन गया। उसने अपने छोटे भाई मोहन के बीमार होने पर बहुत सेवा की, किन्तु उसे बचा न सका। छोटे भाई की पवित्र आत्मा ही उसकी प्रेरणा बन गई और वह कठिन से कठिन परीक्षाओं में भी सफल होता गया। उस दिन से लेखक कई बार सूर्यप्रकाश से मिले। वह अब भी मोहन को अपना इष्टदेव समझता है। मानव प्रकृति का यह एक ऐसा रहस्य है जिसे लेखक आज तक नहीं समझ पाया है।

Punjab State Board PSEB 11th Class Hindi Book Solutions Chapter 22 विज्ञापन युग Textbook Exercise Questions and Answers.

PSEB Solutions for Class 11 Hindi Chapter 22 विज्ञापन युग

Hindi Guide for Class 11 PSEB विज्ञापन युग Textbook Questions and Answers

(क) निम्नलिखित प्रश्नों के उत्तर दें-

प्रश्न 1.
‘विज्ञापन युग’ निबन्ध में लेखक ने विज्ञापन कला पर करारा व्यंग्य किया है।
उत्तर:
प्रस्तुत निबन्ध में लेखक ने विज्ञापन कला पर करारा व्यंग्य किया है। लेखक कहते हैं कि उसे गज़लों, गानों और गीतों के साथ-साथ सिर दर्द के विज्ञापन भी सुनने को मिलते हैं। लेखक कहते हैं-पहले बहुत मीठे गले से ‘रहना नहीं देश विराना है’ की लय और उसके तुरन्त बाद-क्या आपके शरीर में खुजली होती है? खुजली का नाश करने के लिए एक ही राम बाण औषधि है-कर लें भगत कबीर क्या करते हैं। खुजली कंपनी उनकी जिस रचना पर चाहे अपनी मोहर चिपका सकती है। _लेखक कहते हैं कि विज्ञापन गीत गज़लों तक ही सीमित नहीं रहते, आज हर चीज़ का विज्ञापन मौजूद है। अजन्ता और एलोरा की मूर्तियों के केश सौन्दर्य लेखक को तेल की एक शीशी के विज्ञापन की याद दिलाता है; उन मूर्तियों की आँखें किसी फॉर्मेसी का विज्ञापन प्रतीत होती हैं तथा उनका समूचा शरीर किसी पेट्रोल कम्पनी का विज्ञापन।

लेखक विज्ञापन कला पर व्यंग्य करते हुए कि देश के कोने में स्थित मन्दिर, पुराने खंडहर स्मारक आदि पर्यटन व्यवसाय को प्रोत्साहन देने के साथ-साथ विज्ञापनों का भी साधन बन सकते हैं। लेखक को डर है कि विज्ञापन कला जिस तेज़ी से उन्नति कर रहा है एक दिन ऐसा आएगा जब शिक्षा, विज्ञान, संस्कृति और साहित्य का प्रयोग केवल विज्ञापन के लिए ही रह जाएगा तथा विज्ञापन का उपयोग एक-दूसरे पर आश्रित जगहों पर किया जाएगा। जैसे दवा की शीशियों में मक्खन के डिब्बों के विज्ञापन और मक्खन के डिब्बों पर दवा की शीशियों के विज्ञापन।

लेखक के अनुसार आज हर जगह विज्ञापन ही विज्ञापन नज़र आते हैं। लेखक को हर चेहरे में एक विज्ञापन नज़र आता है।

प्रश्न 2.
‘विज्ञापन युग’ निबन्ध का सार लिखें।
उत्तर:
प्रस्तुत निबन्ध एक व्यंग्यपरक निबन्ध है। इसमें लेखक ने विज्ञापन कला के विकसित होने पर उसे सिर दर्द कारण भी बताया गया है। लेखक कहते हैं कि पड़ोसियों की कृपा से उसे दिन रात गज़लों और भजनों के साथ चाय, तेल और सिर दर्द की टिक्कियों के विज्ञापन सुनने पड़ते हैं। यह विज्ञापन लेखक के दिलो-दिमाग़ पर सदा छाए रहते हैं। परिणाम यह हुआ है कि लेखक के लिए गज़ल-गज़ल न रह कर किसी न किसी चीज़ का विज्ञापन बन गए। लेखक को लगता है कि हर चीज़ विज्ञापन बन कर रह गई है। अजन्ता एलोरा की मूर्तियों का केश विन्यास लेखक को एक तेल की शीशी की याद दिलाता है। इसी तरह मूर्तियों की आँखें एवं उनका समूचा कलेवर किसी-न-किसी कम्पनी का विज्ञापन बन कर रह गया है।

लेखक कहते हैं कि देश में जितने भी मन्दिर पुराने किले और स्मारक आदि हैं वे सब पर्यटन व्यवसाय को प्रोत्साहन देने के साथ-साथ एक विशेष ब्रांड के सीमेंट की मजबूती को व्यक्त करने के प्रतीक बन सकें। इसी तरह सफ़ेद रंग के शहद का विज्ञापन और सेब के मुरब्बे का विज्ञापन हो सकता है। लेखक का मत है कि विज्ञापन किसी भी चीज़ का हो सकता है। हम जहाँ भी रहे विज्ञापनों की लपेट से नहीं बच सकते।

लेखक का मत है कि विज्ञापन कला इतनी तेजी से उन्नति कर रही है कि उसे डर है कि आने वाले समय में शिक्षा, विज्ञान, संस्कृति और साहित्य आदि का उपयोग विज्ञापन कला के लिए ही रह जाएगा। लेखक कहते हैं कि अभी तक बहुत सारे ऐसे क्षेत्र हैं जिनका विज्ञापन के लिए प्रयोग नहीं किया जा सका है जैसे दवा की शीशियों में मक्खन के डिब्बों के विज्ञापन होने चाहिएँ। कम्बलों और दुशालों में चाय और कोको के विज्ञापन दिए जा सकते हैं। अस्पताल की दीवारों पर वैवाहिक विज्ञापन लगाए जा सकते हैं। यह तो भविष्य की बात है, पर आज की स्थिति यह है कि लेखक को हर जगह विज्ञापन ही विज्ञापन दिखाई देता है। लेखक को चाय देने वाला लड़का भी क्लोरोफ़िल मुस्कराहट मुस्करा रहा होता है। तब लेखक को स्त्री कण्ठ की मधुर आवाज़ में यह विज्ञापन सुनाई पड़ता है कि लिवर ठीक रखने के लिए लिवर इमल्शन लीजिए। लेखक को अपने सामने आने वाला हर चेहरा किसी विज्ञापन का रूप नज़र आता है।

(ख) निम्नलिखित प्रश्नों के उत्तर दें-

प्रश्न 1.
विज्ञापन ने व्यक्तिगत जीवन में किस प्रकार प्रवेश कर लिया है ? पाठ के आधार पर उत्तर दें।
उत्तर:
विज्ञापन आज व्यक्तिगत जीवन में भी प्रवेश कर गया है। इस बात पर प्रकाश डालते हुए लेखक कहते हैं कि उन्हें गीत, भजन और गज़ल सुनने के साथ-साथ चाय, तेल और सिरदर्द की टिकियों के विज्ञापन भी सुनने पड़ते हैं। परिणामस्वरूप लेखक के लिए कोई गज़ल, गज़ल नहीं रही, गीत-गीत न रहा सब किसी-न-किसी चीज़ का विज्ञापन बन गए हैं। दिन भर यह गीत और विज्ञापन लेखक का पीछा करते रहते हैं।

प्रश्न 2.
लेखक के अनुसार ऐतिहासिक महत्त्व की कलाकृत्तियों को नई सार्थकता कैसे प्राप्त हुई है?
उत्तर:
लेखक के अनुसार अजन्ता के चित्र और एलोरा की मूर्तियां जो ऐतिहासिक महत्त्व की कलाकृतियां थीं आज विज्ञापन के सहारे उन्हें एक नई सार्थकता प्राप्त हो गई है। आज उन मूर्तियों का सौन्दर्य लेखक को तेल की शीशी की याद दिलाता है, उनकी आँखें एक फॉर्मेसी का विज्ञापन प्रतीत होती हैं, और उनका समूचा कलेवर एक पेट्रोल कम्पनी की कला अभिरुचि को प्रमाणित करता है। उन कलाकृतियों का निर्माण करने वाले हाथ भी आज एक बिस्कुट कम्पनी की विकास योजना के विज्ञापन के रूप में सार्थक हो रहे हैं।

प्रश्न 3.
हर चीज़, हर जगह अपने अलावा किसी भी चीज़ और किसी भी जगह का विज्ञापन हो सकती है? लेखक के इस कथन में निहित व्यंग्य को स्पष्ट करें।
उत्तर:
लेखक के प्रस्तुत कथन में यह व्यंग्य छिपा हुआ है कि लेखक को हर जगह विज्ञापन ही विज्ञापन दिखाई देता है। लेखक का दिमाग हर चेहरे, हर आवाज़ और हर नाम का सम्बन्ध किसी-न-किसी विज्ञापन के साथ जोड़ देता है। सुबह चाय लाने वाले को जब वह चाय लाने के लिए कहता है तो चाय का नाम लेते ही लेखक को नीलगिरि की सुन्दरी का ध्यान हो जाता है।

प्रश्न 4.
शिक्षा, विज्ञान संस्कृति और साहित्य जैसे क्षेत्रों में विज्ञापन कला में अपनी धाक कैसे जमा ली है?
उत्तर:
शिक्षा के क्षेत्र में जब विद्यार्थियों को दीक्षान्त समारोह पर डिग्रियां दी जाएंगी तो उनके निचले कोने में एक विज्ञापन छिपा रहेगा। विज्ञान के क्षेत्र में मूर्तियों के नीचे ऐसा विज्ञापन रहेगा कि इस मूर्ति और भवन के निर्माण का श्रेय लाल हाथी के निर्माण वाले निर्माताओं को है। वास्तु-सम्बन्धी अपनी सभी आवश्यकताओं के लिए लाल हाथी का निशान कभी मत भूलिए। इसी तरह किसी उपन्यास की जिल्द पर एक ओर बारीक अक्षरों में छिपा होगा-“साहित्य में अभिरुचि रखने वालों को इक्का मार्का साबुन बनाने वालों की एक ओर तुच्छ भेंट।”

PSEB 11th Class Hindi Guide विज्ञापन युग Important Questions and Answers

अति लघूत्तरात्मक प्रश्न

प्रश्न 1.
कौन-सी कला तेज़ी से उन्नति कर रही है ?
उत्तर:
विज्ञापन कला।

प्रश्न 2.
लेखक के लिए गज़ल-गजल न होकर क्या थी ?
उत्तर:
विज्ञापन।

प्रश्न 3.
मूर्तियों का समूचा क्लेवर क्या बनकर रह गया था ?
उत्तर:
किसी कम्पनी का विज्ञापन।

प्रश्न 4.
‘विज्ञापन युग’ किसकी रचना है ?
उत्तर:
मोहन राकेश की।

प्रश्न 5.
लेखक को चाय देने वाला लड़का कौन-सी मुस्कराहट मुस्करा रहा होता है ?
उत्तर:
क्लोरोफ़िल मुस्कराहट।

प्रश्न 6.
लेखक को स्त्री कण्ठ की मधुर आवाज में क्या सुनाई पड़ा ?
उत्तर:
विज्ञापन।

प्रश्न 7.
कम्बलों और दुशालों में किसके विज्ञापन दिए जा सकने के डर हैं ?
उत्तर:
चाय और कोक के।

प्रश्न 8.
खुजली का नाश करने के लिए ……… औषधि है।
उत्तर:
रामबाण।

प्रश्न 9.
लेखक ने विज्ञापन कला पर …….. किया है।
उत्तर:
करारा व्यंग्य।

प्रश्न 10.
आज प्रत्येक चीज़ का ……. मौजूद है।
उत्तर:
विज्ञापन।

प्रश्न 11.
लेखक ने विज्ञापनों के ………… जीवन पर दखल देने पर व्यंग्य किया है।
उत्तर:
व्यक्तिगत।

प्रश्न 12.
हम किसकी लपेट से नहीं बच सकते ?
उत्तर:
विज्ञापन।

प्रश्न 13.
आज हर जगह क्या नजर आते हैं ?
उत्तर:
विज्ञापन ही विज्ञापन ।

प्रश्न 14.
विज्ञापन कला का क्षेत्र ………… है।
उत्तर:
अत्यंत व्यापक।

प्रश्न 15.
भगवान् की बनाई धरती का आजकल क्या हो रहा है ?
उत्तर:
दुरुपयोग।

प्रश्न 16.
उत्तरी ध्रुव से दक्षिणी ध्रुव तक धरती का कोई भी कोना ……. से नहीं बचा।
उत्तर:
विज्ञापन।

प्रश्न 17.
मनुष्य का संपूर्ण व्यक्तित्व ……. हो गया है।
उत्तर:
विज्ञापनमय।

प्रश्न 18.
किस वस्तु का उपभोग होगा ?
उत्तर:
जिसका विज्ञापन अधिक होगा।

प्रश्न 19.
आने वाले समय में जीवन का प्रत्येक क्षेत्र किससे जुड़ जाएगा ?
उत्तर:
विज्ञापन कला से।

प्रश्न 20.
……… आज व्यक्तिगत जीवन में भी प्रवेश कर गया है।
उत्तर:
विज्ञापन।

बहुविकल्पी प्रश्नोत्तर

प्रश्न 1.
विज्ञापन युग कैसा निबंध है ?
(क) हास्यपरक
(ख) व्यंग्यपरक
(ग) सामाजिक
(घ) धार्मिक।
उत्तर:
(ख) व्यंग्यपरक

प्रश्न 2.
लेखक के अनुसार विज्ञापन कला का विकास किसका कारण है ?
(क) सिरदर्द का
(ख) द्वन्द्व का
(ग) हास्य का
(घ) सफलता का।
उत्तर:
(क) सिरदर्द का

प्रश्न 3.
लेखक ने इस निबंध में किस कला पर कटु व्यंग्य किया है ?
(क) नृत्य
(ख) गायन
(ग) भजन
(घ) विज्ञापन।
उत्तर:
(घ) विज्ञापन

प्रश्न 4.
‘विज्ञापन युग’ किसकी रचना है ?
(क) धर्मवीर भारती
(ख) मोहन राकेश की
(ग) पंत की
(घ) निराला की।
उत्तर:
(ख) मोहन राकेश का।

कठिन शब्दों के अर्थ :

स्मारक = यादगार। चस्पा करना = चिपकाना। पार्वतय सुषमा = पर्वतों का प्राकृतिक सौन्दर्य । विधाता = विधाता, ईश्वर। अन्योन्याश्रित = एक दूसरे पर निर्भर। बरीकी बीनी = सूक्ष्म दृष्टि। अन्देशा = डर, चिन्ता। खासा = बहुत।

प्रमुख अवतरणों की सप्रसंग व्याख्या

(1) परिणाम यह है कि अब मेरे लिए कोई गज़ल-गज़ल नहीं रही, कोई गीत-गीत नहीं रहा, सब किसी-न-किसी चीज़ का विज्ञापन बन गए हैं। दिन भर ये गीत और विज्ञापन मेरा पीछा करते रहते हैं। पहले बहुत मीठे गले से रहना नहीं देश विराना है’ की लय और उसके तुरन्त बाद-क्या आपके शरीर में खुजली होती है ? खुजली का नाश करने के लिए एक ही राम बाण औषधि हैं……..कर लें भगत कबीर क्या करते हैं।

प्रसंग :
प्रस्तुत पंक्तियाँ श्री मोहन राकेश द्वारा लिखित निबन्ध ‘विज्ञापन युग’ में से ली गई हैं। इन पंक्तियों में लेखक ने विज्ञापनों के व्यक्तिगत जीवन में दखल देने पर व्यंग्य किया है।

व्याख्या :
लेखक कहता है कि पड़ोसियों की कृपा से उसे दिन रात गीत, भजन और गज़लों के साथ कुछ विज्ञापन सुनने की आदत हो गई जिसका परिणाम यह हुआ कि आज मेरे लिए न कोई गज़ल-गज़ल रह गई और न ही कोई गीत-गीत सभी किसी-न-किसी चीज़ का विज्ञापन बन कर रह गये हैं। विज्ञापनों ने मनुष्य के जीवन को इतना अधिक प्रभावित कर दिया है कि उसे सब जगह विज्ञापन दिखाई और सुनाई देते हैं। दिन भर ये गीत और उनके पीछे दिये जाने वाले विज्ञापन मेरा पीछा करते रहते हैं।

विज्ञापनों के कारण जीवन का आनन्द समाप्त हो गया है, जैसे पहले एक मधुर कण्ठ से कबीर के इस भगत की पंक्ति उभरती है ‘रहना नहिं देश वीराना है उस पंक्ति के तुरन्त बाद खुजली का विज्ञापन प्रसारित होता है-खुजली का नाश करने के लिए एक ही रामबाण औषधि है …. । लेखक कहते हैं कि इस विज्ञापन को सुनकर कबीर भी कुछ नहीं कर सकते हैं अर्थात् ऐसा लगता है जैसे भजन सुनकर खुजली होने वाली है।

विशेष :

1. विज्ञापनों के व्यक्तिगत जीवन में दखल देने की ओर संकेत किया गया है।
2. भाषा सरल, सुबोध एवं स्पष्ट है। मिश्रित भाषा शब्दावली का प्रयोग है।
3. वर्णनात्मक शैली है।

(2) कोई चीज़ ऐसी नहीं जो किसी-न-किसी चीज़ का विज्ञापन न हो। अजन्ता के चित्र और एलोरा की मूर्तियाँ कभी अछूती कला का उदाहरण रही होंगी, परन्तु आज उस कला को एक नयी सार्थकता प्राप्त हो गई है।

प्रसंग :
प्रस्तुत पंक्तियां श्री मोहन राकेश द्वारा लिखित निबन्ध ‘विज्ञापन युग’ में से ली गई हैं। इनमें लेखक ने ऐतिहासिक कलाकृतियों को नयी सार्थकता प्राप्त होने की बात कही है।

व्याख्या :
लेखक कहता है आज के युग में कोई चीज़ ऐसी नहीं है जिसका विज्ञापन न हो। सभी चीज़ों का विज्ञापन होने लगा है। अजन्ता के चित्र और एलोरा की मूर्तियां कभी अछूती कला का उदाहरण रही होंगी, किन्तु आज के विज्ञापन यग में इन ऐतिहासिक महत्त्व की कलाकृतियों को भी एक नयी सार्थकता प्राप्त हो गई है। मनुष्य अपने लाभ के लिए ऐतिहासिक कलाकृतियों का प्रयोग विज्ञापन के लिए कर सकता है।

विशेष :

1. विज्ञापन युग में सभी चीज़ों का विज्ञापन सम्भव है।
2. भाषा सरल, सुबोध स्पष्ट है।
3. शैली व्यंग्यात्मक है।

(3) कश्मीर की सारी पार्वत्त्य सुषमा, वहां की नव युवतियों का भाव सौन्दर्य और वहां के कारीगरों की दिन रात की मेहनत, ये सब इस बात को विज्ञापित करने के लिए हैं कि सफेद रंग का वह शहद जो बन्द डिब्बों में मिलता है, सबसे अच्छा शहद है।

प्रसंग :
यह अवतरण श्री मोहन राकेश द्वारा लिखित निबन्ध ‘विज्ञापन युग’ से अवतरित हैं। इसमें लेखक ने शहद के विज्ञापन में कश्मीर के प्राकृतिक सौन्दर्य का हवाला दिये जाने की बात कही है।

व्याख्या :
लेखक कहता है कि मनुष्य किसी भी वस्तु की उपयोगिता सिद्ध करने के लिए किसी भी चीज़ का प्रयोग कर सकते हैं। कश्मीर की सारी पर्वतीय प्राकृतिक सुन्दरता, वहाँ की नवयुवतियों का भाव-सौन्दर्य और वहाँ के कारीगरों की दिन-रात की मेहनत ये सभी इस बात का विज्ञापन देने में काम आते हैं कि सफेद रंग का शहद जो डिब्बों में बंद मिलता है, सबसे अच्छा शहद है। कश्मीर की सफेद बर्फीली चोटियाँ, वहाँ की नवयुवतियों का सौन्दर्य और मधुमख्यियों की तरह कारीगरों की मेहनत की तुलना शहद से की है।

विशेष :

1. शहद के विज्ञापन में किस-किस तरह की वस्तुओं से साम्यता दर्शायी जाती है। इस पर व्यंग्य किया गया है।
2. भाषा सरल, सुबोध एवं स्पष्ट है।
3. तत्सम शब्दावली है। शैली व्यग्यात्मक है।

(4) विधाता ने इतनी बारीकबीनी से यह जो धरती बनाई है, और मनुष्य ने विज्ञान के आश्रय से उसमें जो चार चाँद लगाए हैं, वे इसलिए कि विज्ञापन कला के लिए उपयुक्त भूमि प्रस्तुत की जा सके। उत्तरी ध्रुव से दक्षिणी ध्रुव तक कोई कोना ऐसा न बचा होगा जिसका किसी-न-किसी चीज़ के विज्ञापन के लिए उपयोग न किया जा रहा हो। हर चीज़ हर जगह अपने अलावा किसी भी चीज़ और किसी भी जगह का विज्ञापन हो सकती है।

प्रसंग :
प्रस्तुत पंक्तियाँ श्री मोहन राकेश द्वारा लिखित निबन्ध ‘विज्ञापन युग’ में से ली गई हैं। प्रस्तुत पंक्तियों में लेखक ने दुनिया के कोने-कोने में, हर जगह विज्ञापन लगाने की बात कही है अर्थात् भगवान और मनुष्य ने मिलकर धरती को सुन्दर बनाया है, परन्तु कुछ लोग इसी धरती का दुरुपयोग अपने स्वार्थ के लिए कर रहे हैं।

व्याख्या :
लेखक कहता है कि विधाता ने इतनी सूक्ष्म दृष्टि से जो धरती बनाई है और जिसे मनुष्य ने विज्ञान का सहारा लेकर सुन्दर बनाया है, स्वार्थी मनुष्य ने धरती को इसीलिए सुन्दर बनाया है कि विज्ञापन चिपकाने के लिए उपयुक्त भूमि तैयार की जा सके। उत्तरी ध्रुव से दक्षिणी ध्रुव तक धरती का कोई भी कोना नहीं बचा जिसका किसीन-किसी चीज़ के विज्ञापन के लिए उपयोग न किया गया हो। हर चीज़, हर जगह अपने के अतिरिक्त किसी भी चीज़ और किसी भी जगह का विज्ञापन हो सकती है अर्थात् विज्ञापन के लिए किसी स्थान का सम्बन्ध वस्तु से होना आवश्यक नहीं हैं परन्तु उसका उपयोग वस्तु के साथ जोड़ दिया जाता है।

विशेष :

1. भगवान की बनाई धरती जिसे मानव ने सुन्दर बनाया आज उसका दुरुपयोग हो रहा है।
2. भाषा सरल सुबोध एवं स्पष्ट है, मिश्रित शब्दावली है।
3. व्यग्यात्मक शैली है।

(5) विज्ञापन-कला जिस तेज़ी से उन्नति कर रही है, उससे मुझे भविष्य के लिए और भी अंदेशा है। लगता है, ऐसा युग आने वाला है जब शिक्षा, विज्ञान, संस्कृति और साहित्य, इनका केवल विज्ञापन कला के लिए ही उपभोग रह जाएगा। वैसे तो आज भी इस कला के लिए इनका खासा उपयोग होता है। मगर आने वाले युग में यह कला, दो कदम और आगे बढ़ जाएगी।

प्रसंग :
यह गद्यांश श्री मोहन राकेश द्वारा लिखित निबन्ध ‘विज्ञापन युग’ में से ली गई हैं। इसमें लेखक ने व्यंग्य से कहा है भविष्य में विज्ञापनों का उपयोग शिक्षा, विज्ञान, संस्कृति और साहित्य में भी होने लगेगा।

व्याख्या :
लेखक कहता है कि जिस तेज़ी से विज्ञापन-कला उन्नति कर रही है, उसे देखते हुए मुझे डर है कि आने वाले समय में ऐसा युग आने वाला है जब शिक्षा, विज्ञान, संस्कृति और साहित्य आदि का केवल विज्ञापन कला के लिए ही उपयोग रह जाएगा। मानव का भविष्य विज्ञापन कला पर निर्भर रह जाएगा। जिस वस्तु के विज्ञापन का अधिक से अधिक प्रचार होगा उसी का उपभोग अधिक होगा चाहे वह किसी क्षेत्र से सम्बन्धित हो। वैसे तो आज भी इस कला के लिए इनका बहुत विशिष्ट उपयोग होता है। मगर आने वाले समय में यह कला, दो कदम आगे बढ़ जाएगी अर्थात् जीवन का हर क्षेत्र विज्ञापन कला से जुड़ जाएगा।

विशेष :

1. विज्ञापन कला का क्षेत्र इतना व्यापक हो जाएगा जिससे मनुष्य का भविष्य उस पर निर्भर हो जाएगा।
2. भाषा सरल, सुबोध एवं स्पष्ट है। तत्सम शब्दावली है।
3. व्यंग्यात्मक शैली है।

(6) दफ़्तर की नई टाइपिस्ट रोज़ी का समूचा व्यक्तित्व मुझे लाल रंग की लिपिस्टिक का विज्ञापन प्रतीत होता है और किसी को कहिएगा नहीं, पर हालत यहां तक पहुंच गई है कि अब मैं खुद आइने के सामने खड़ा होता हूँ तो लगता है कि अपना चेहरा नहीं सिल्वर सॉल्ट का विज्ञापन देख रहा हूँ।

प्रसंग :
यह अवतरण श्री मोहन राकेश द्वारा लिखित निबन्ध ‘विज्ञापन युग’ से अवतरित है। इसमें लेखक ने विज्ञापन कला पर तीखा व्यंग्य किया है।

व्याख्या :
लेखक विज्ञापन कला पर व्यंग्य करते हुए कहता है कि अपने दफ्तर की नई टाइपिस्ट रोज़ी को जब मैं लाल वस्त्रों में देखता हूँ तो मुझे उसका समूचा व्यक्तित्व लाल रंग की लिपिस्टिक का विज्ञापन लगता है और किसी से कहिएगा नहीं कि हालत यहां तक पहुंच गई है कि जब मैं स्वयं दर्पण के सामने खड़ा होता हूँ तो मुझे लगता है कि मैं अपना चेहरा नहीं सिल्वर सॉल्ट का विज्ञापन देख रहा हूँ। लेखक को सब जगह, सब चीज़ों में, अपने में तथा दूसरों में, सब में विज्ञापन ही विज्ञापन दिखाई देते हैं।

विशेष :

1. मनुष्य का सम्पूर्ण व्यक्तित्व विज्ञापनमय हो गया है।
2. भाषा सरल, सुबोध एवं स्पष्ट है। मिश्रित शब्दावली है।
3. व्यंग्यात्मक शैली है।

विज्ञापन युग Summary

विज्ञापन युग निबन्ध का सार

प्रस्तुत निबन्ध एक व्यंग्यपरक निबन्ध है। इसमें लेखक ने विज्ञापन कला के विकसित होने पर उसे सिर दर्द कारण भी बताया गया है। लेखक कहते हैं कि पड़ोसियों की कृपा से उसे दिन रात गज़लों और भजनों के साथ चाय, तेल और सिर दर्द की टिक्कियों के विज्ञापन सुनने पड़ते हैं। यह विज्ञापन लेखक के दिलो-दिमाग़ पर सदा छाए रहते हैं। परिणाम यह हुआ है कि लेखक के लिए गज़ल-गज़ल न रह कर किसी न किसी चीज़ का विज्ञापन बन गए। लेखक को लगता है कि हर चीज़ विज्ञापन बन कर रह गई है। अजन्ता एलोरा की मूर्तियों का केश विन्यास लेखक को एक तेल की शीशी की याद दिलाता है। इसी तरह मूर्तियों की आँखें एवं उनका समूचा कलेवर किसी-न-किसी कम्पनी का विज्ञापन बन कर रह गया है।

लेखक कहते हैं कि देश में जितने भी मन्दिर पुराने किले और स्मारक आदि हैं वे सब पर्यटन व्यवसाय को प्रोत्साहन देने के साथ-साथ एक विशेष ब्रांड के सीमेंट की मजबूती को व्यक्त करने के प्रतीक बन सकें। इसी तरह सफ़ेद रंग के शहद का विज्ञापन और सेब के मुरब्बे का विज्ञापन हो सकता है। लेखक का मत है कि विज्ञापन किसी भी चीज़ का हो सकता है। हम जहाँ भी रहे विज्ञापनों की लपेट से नहीं बच सकते।

लेखक का मत है कि विज्ञापन कला इतनी तेजी से उन्नति कर रही है कि उसे डर है कि आने वाले समय में शिक्षा, विज्ञान, संस्कृति और साहित्य आदि का उपयोग विज्ञापन कला के लिए ही रह जाएगा। लेखक कहते हैं कि अभी तक बहुत सारे ऐसे क्षेत्र हैं जिनका विज्ञापन के लिए प्रयोग नहीं किया जा सका है जैसे दवा की शीशियों में मक्खन के डिब्बों के विज्ञापन होने चाहिएँ। कम्बलों और दुशालों में चाय और कोको के विज्ञापन दिए जा सकते हैं। अस्पताल की दीवारों पर वैवाहिक विज्ञापन लगाए जा सकते हैं। यह तो भविष्य की बात है, पर आज की स्थिति यह है कि लेखक को हर जगह विज्ञापन ही विज्ञापन दिखाई देता है। लेखक को चाय देने वाला लड़का भी क्लोरोफ़िल मुस्कराहट मुस्करा रहा होता है। तब लेखक को स्त्री कण्ठ की मधुर आवाज़ में यह विज्ञापन सुनाई पड़ता है कि लिवर ठीक रखने के लिए लिवर इमल्शन लीजिए। लेखक को अपने सामने आने वाला हर चेहरा किसी विज्ञापन का रूप नज़र आता है।

Punjab State Board PSEB 11th Class Hindi Book Solutions Chapter 21 शहीद सुखदेव Textbook Exercise Questions and Answers.

PSEB Solutions for Class 11 Hindi Chapter 21 शहीद सुखदेव

Hindi Guide for Class 11 PSEB शहीद सुखदेव Textbook Questions and Answers

(क) निम्नलिखित प्रश्नों के उत्तर दें

प्रश्न 1.
‘क्रान्तिकारी इतिहास में सुखदेव का महत्त्व किसी भी प्रकार कम नहीं आंका जा सकता।’ लेखक के इस कथन के आधार पर सुखदेव के गुण लिखें।
उत्तर:
क्रान्तिकारी इतिहास में सुखदेव का महत्त्व किसी प्रकार भी कम नहीं आंका जा सकता। अंग्रेजों की दमनकारी नीतियों को देखते हुए सुखदेव के मन में उन के प्रति नफ़रत की भावना निरन्तर बढ़ती गई। जलियांवाला बाग की घटना ने जलती पर घी का काम किया। सरकार ने मार्शल लॉ लागू कर दिया और सभी स्कूलों में सेना अधिकारी तैनात कर दिए गए। एक दिन परेड के समय सभी छात्रों को अंग्रेज़ी अफ़सर को सलामी देने को कहा गया। सुखदेव ने स्पष्ट रूप में घोषणा की “मैं अंग्रेज़ को किसी भी कीमत पर सलामी नहीं दूंगा।” इस पर अंग्रेज़ अफ़सर ने उन्हें खूब पीटा।

बड़े होने पर सुखदेव के स्वभाव में दृढ़ता और अंग्रेज़ी सत्ता के प्रति नफ़रत और भी बढ़ती चली गई। हाई स्कूल की परीक्षा पास कर सुखदेव ने लाहौर के नेशनल कॉलेज में प्रवेश लिया। वहीं वे क्रान्तिकारियों के सम्पर्क में आए। सन् 1926 में भगत सिंह तथा भगवती चरण वर्मा के साथ मिलकर “नौजवान भारत सभा” का गठन किया जिसका उद्देश्य लोगों में राष्ट्र-चेतना जागृत करना था। सुखदेव, भगत सिंह आदि के सुझाव पर हिन्दुस्तान सोशलिस्ट ‘रिपब्लिकन आर्मी’ का गठन किया गया। सुखदेव को पंजाब प्रान्त का प्रमुख संगठनकर्ता घोषित किया गया।

सुखदेव चाहते थे कि उन्हें जनता की सहानुभूति भी प्राप्त हो सके। लोग क्रान्तिकारियों को आतंकवादी न समझ लें। सांडर्स हत्याकांड में सुखदेव की अहम भूमिका रही। असैंबली बम कांड के कुछ ही दिन बाद सुखदेव को भी कैद कर लिया गया। वहां भगत सिंह, राजगुरु और सुखदेव को फांसी की सजा सुनाई। 23 मार्च, सन् 1931 को अंग्रेज़ सरकार ने जनता के कड़े विरोध के बावजूद इन तीनों देशभक्तों को फाँसी दे दी।

प्रश्न 2.
सुखदेव की राष्ट्रवादी सोच पर किन-किन व्यक्तियों ने अपना गहरा प्रभाव दिखाया ? पाठ के आधार पर उत्तर दें।
उत्तर:
हाई स्कूल की परीक्षा पास करने के बाद सुखदेव ने लाहौर के नेशनल कॉलेज में दाखिला लिया। वहीं सुखदेव की भेंट प्रिंसिपल जुगल किशोर, भाई परमानन्द, जयचन्द विद्यालंकार आदि कुछ ऐसे अध्यापकों से हुई जो स्वयं तो राष्ट्र सेवा में जुटे हुए थे, साथ ही कॉलेज के विद्यार्थियों में देश प्रेम की भावना जागृत करने का प्रयास कर रहे थे। मित्रों में सुखदेव सिंह को भगत सिंह का साथ मिला। दोनों एक साथ रहते और घण्टों समाजवाद तथा देश की स्थिति पर चर्चा करते रहते। सुखदेव की राष्ट्रवादी सोच पर गहरा प्रभाव छोड़ने वाले व्यक्तियों में भगवती चरण वर्मा तथा चन्द्रशेखर आज़ाद का गहरा प्रभाव पड़ा।

प्रश्न 3.
‘शहीद सुखदेव’ निबन्ध का सार लिखें।
उत्तर:
‘शहीद सुखदेव डॉ० रविकुमार ‘अनु’ द्वारा लिखित निबन्ध है। इस निबन्ध में लेखक ने शहीद सखदेव के जीवन की घटनाओं का वर्णन किया है। उन्होंने अंग्रेजी साम्राज्य की नींव को हिलाने में पंजाब के क्रांतिकारियों द्वारा हुए आंदोलनों के पीछे शहीद सुखदेव की महत्त्वूपर्ण भूमिका पर प्रकाश डाला है। शहीद सुखदेव का जन्म 15 मई, सन् 1907 को लुधियाना के मुहल्ला नौधराँ में हुआ। आपके पिता उन दिनों लायलपुर में व्यापार करते थे। आपके जन्म के बाद आपके पिता ने इन्हें माता सहित लायलपुर बुला लिया। सन् 1910 में आपके पिता का देहांत हो गया। आपका पालन-पोषण आपके ताया लाला चिंतराम थापर ने किया। लाला चिंतराम आर्य समाजी विचारधारा रखते थे। वे आर्यसमाज के कार्यों में बढ़-चढ़ कर हिस्सा लेते थे। सुखदेव पर उनका बहुत प्रभाव पड़ा।

बचपन से आप पढ़ाई के अतिरिक्त समाज सेवा के कामों में भी हिस्सा लिया करते थे। हरिजन बच्चों को उन दिनों सरकारी और धार्मिक स्कूलों में दाखिला नहीं मिलता था। यह देख कर सुखदेव दुःखी हो उठे थे। उन्होंने पास की बस्तियों में जाकर हरिजन बच्चों को पढ़ाना शुरू कर दिया।

अंग्रेजों की दमनकारी नीति के कारण वे उन से घृणा करते थे। बड़े होकर उन्होंने लाहौर के नेशनल कॉलेज में दाखिला लिया। यहीं उनकी भेंट लाला लाजपत राय से हुई। वहीं प्रिंसिपल जुगल किशोर, भाई परमानंद, जयचंद्र विद्यालंकार सरीखे अध्यापकों से उनकी भेंट हुई। सरदार भगत सिंह से भी इनकी मुलाकात यहीं हुई। उन्होंने भगत सिंह के साथ मिलकर ‘नौजवान भारत सभा’ की स्थापना की। देश की आजादी के लिए क्रांतिकारी गतिविधियों में भाग लिया।

क्रांतिकारियों ने स्कॉट के भ्रम में सांडर्स की हत्या कर दी। सरकार सचेत हो गई। जगह-जगह छापे पड़ने लगे। 8 अप्रैल, सन् 1929 को भगत सिंह और दत्त ने असेंबली में बम फेंका और गिरफ्तारी दी। 15 अप्रैल, सन् 1929 को एक बम फैक्टरी पर पड़े छापे के दौरान सुखदेव भी साथियों सहित गिरफ्तार कर लिए गए। उन पर भगत सिंह और दत्त के साथ ही मुकद्दमा चलाया गया और अंग्रेजी सरकार ने गुप्त रूप से 23 मार्च, सन् 1931 को सतलुज नदी के किनारे फिरोजपुर में उनको फाँसी दे दी।

(ख) निम्नलिखित प्रश्नों के उत्तर दें-

प्रश्न 1.
सुखदेव का बचपन कहां बीता? उन्होंने कहाँ-कहाँ शिक्षा प्राप्त की?
उत्तर:
सुखदेव का बचपन लायलपुर (अब पाकिस्तान) में बीता। उनके ताया लाला चिन्तराम थापर शेरे लायलपुर कहलाते थे। लायलपुर के सनातन धर्म स्कूल में उन्होंने हाई स्कूल की परीक्षा पास की। तदुपरांत उन्होंने लाहौर के नेशनल कॉलेज में दाखिला लिया। यहीं उनकी क्रान्तिकारी सोच परवान चढ़ी।।

प्रश्न 2.
दीपावली पर झाँसी की रानी की तस्वीर खरीदने पर उन्होंने अपनी माँ से क्या कहा? इस से उनके चरित्र की किस विशेषता का पता चलता है ?
उत्तर:
दीवाली के अवसर पर जहाँ सभी बच्चे खिलौने खरीद रहे थे सखदेव ने झाँसी की रानी की तस्वीर खरीदी और घर लौट कर अपनी माँ को बड़े उत्साह के साथ बताया, “देखो माँ लक्ष्मी बाई की तस्वीर। इसने अंग्रेजों से लोहा लिया था न? इसकी बहादुरी तो देखो? एक हाथ में तलवार और एक हाथ में घोड़े की लगाम सम्भाले पीठ पर बच्चा बाँध कर यह कितनी बहादुरी से लड़ी होगी? मैं भी ऐसा ही बनूँगा।” प्रस्तुत घटना से सुखदेव के चरित्र की इस विशेषता का पता चलता है कि देश भक्ति के अंकुर उन में बचपन से ही थे।

प्रश्न 3.
निबन्ध के आधार पर उनके द्वारा किए गए सामाजिक कार्यों का उल्लेख करें।
उत्तर:
जिन दिनों सुखदेव सनातम धर्म स्कूल के विद्यार्थी थे, तो उन्हें पता चला कि हरिजन बच्चों को सरकारी और धार्मिक स्कूलों में प्रवेश नहीं दिया जाता तो सुखदेव सिंह को बहुत दुःख हुआ। उन्होंने स्वयं ही लायलपुर के पास की हरिजन बस्तियों में जाकर बच्चों को पढ़ाना शुरू कर दिया।

सन् 1918 में जब महामारी फैली तो सुखदेव ने बच्चों के साथ मिलकर एक सेवा समिति बनाई। जिस का काम दवाइयाँ इकट्ठा करना और घर-घर बाँटना था। उन दिनों सुखदेव ने अपनी चिन्ता न कर के दिन-रात लोगों की सेवा की।

प्रश्न 4.
स्कूल में आए अंग्रेज़ अफ़सर को उन्होंने सलामी क्यों नहीं दी?
उत्तर:
सुखदेव के मन में अंग्रेजों की दमनकारी नीतियों को देखते हुए उनके प्रति नफ़रत की भावना बढ़ती गई थी। उन्हीं दिनों जलियांवाला बाग की घटना के कारण सुखदेव का खून खौल उठा था। इसी नफ़रत के कारण उन्होंने ने अंग्रेज़ अफ़सर को सलामी देने से इन्कार कर दिया।

प्रश्न 5.
लाहौर नेशनल कॉलेज पहुँचने पर सुखदेव का सम्पर्क किन क्रान्तिकारियों से हुआ? इससे उनके दृष्टिकोण में क्या परिवर्तन हुआ?
उत्तर:
लाहौर नेशनल कॉलेज में सुखदेव इतिहास के अध्यापक जयचन्द्र विद्यालंकार के माध्यम से क्रान्तिकारियों के सम्पर्क में आए। वहीं उनकी भेंट भगतसिंह और भगवती चरण जैसे देशभक्त क्रान्तिकारियों से हई। इससे उनकी कार्यशैली में अनेक परिवर्तन आए। उन्होंने क्रान्तिकारी कार्यों में बढ़-चढ़ कर हिस्सा लेना शुरू कर दिया। सुखदेव को पंजाब प्रान्त का प्रमुख संगठनकर्ता नियुक्त किया गया। उन्होंने अंग्रेज़ी सरकार के विरुद्ध अनेक प्रदर्शन किए और लाला लाजपतराय की मृत्यु का बदला लेने की योजना बनाने का जिम्मा भी इन्हें ही सौंपा गया।

प्रश्न 6.
नौजवान भारत सभा की स्थापना का क्या उद्देश्य था?
उत्तर:
नौजवान भारत सभा का वास्तविक उद्देश्य इश्तहारों, भाषणों और सभाओं के द्वारा जन साधारण में राष्ट्रीय भावना जागृत करना था। इस मंच के द्वारा वे नवयुवकों को देश के स्वतन्त्रता संग्राम में भाग लेने के लिए प्रोत्साहित करना चाहते थे। लोगों में देश के लिए एक नई चेतना जागृत करने के उद्देश्य से सन् 1926 में भगत सिंह और भगवती चरण के साथ मिलकर नौजवान सभा की स्थापना की और उन्होंने करतार सिंह सराभा का शहीदी दिन मनाया था।

प्रश्न 7.
क्रान्तिकारियों की बैठक में कौन-कौन से महत्त्वपूर्ण निर्णय लिए गए?
उत्तर:
क्रान्तिकारियों की बैठक में पहला महत्त्वपूर्ण फैसला यह लिया गया कि क्रान्तिकारी संगठनों की एक केन्द्रीय समिति बनाई जाए। इस दल को नया नाम दिया गया–हिन्दुस्तान ‘सोशलिस्ट रिपब्लिकन आर्मी’। इस दल का उद्देश्य केवल आजादी की लड़ाई तक ही सीमित नहीं अपितु आज़ादी के बाद समाज में शोषण की प्रक्रिया को भी समाप्त करना था। चन्द्रशेखर आजाद को पार्टी का कमाण्डर इन चीफ बनाया गया।

प्रश्न 8.
लाला लाजपत राय की मृत्यु का बदला लेने में सुखदेव की भूमिका क्या थी?
उत्तर:
क्रान्तिकारियों ने लाला जी आहत होने का बदला लेने का मन बना लिया था। सुखदेव को इस कार्य की योजना बनाने का काम सौंपा गया। सुखदेव इस कार्य को इस ढंग से करना चाहते थे जिससे लोगों की सहानुभूति प्राप्त हो सके। वे नहीं चाहते थे कि लोग क्रान्तिकारियों को सामान्य लूट-मार करने वाले अपराधी समझें। इसलिए वे प्रोपेगैंडा एक्शन्स में विश्वास रखते थे। 17 नवम्बर को लाला जी की मृत्यु हो जाने पर इन लोगों का काम आसान हो गया। उन्होंने स्कॉट की हत्या की योजना बनाई। सुखदेव ने अकेले ही सारे हथियारों को दूसरी सुरक्षित जगह पहुँचाया था।

प्रश्न 9.
दिल्ली असैम्बली में बम फेंकने की योजना क्यों बनाई गई?
उत्तर:
सुखदेव का विचार था कि असैम्बली की कार्यवाही को रोकने का एक ही उपाय है कि उसे बीच में ही रोक दिया जाए। सुखदेव चाहते थे कि असैम्बली में बम गिरने के बाद क्रान्तिकारियों की गिरफ्तारी होगी तो वे पुलिस और जनता के सामने वज़नदार तर्क प्रस्तुत कर जनता में जागृति की भावना जागृत करने में सफल हो सकते हैं। भगत सिंह और दत्त ने असैम्बली में बम फेंक कर गिरफ्तारी दी और अपना मुकद्दमा लड़ते समय ऐसे तर्क दिए जो जनता में जागृति लाने में सहायक सिद्ध हुए।

प्रश्न 10.
सुखदेव की गिरफ्तारी कैसे हुई? उन्हें फाँसी क्यों दी गई?
उत्तर:
15 अप्रैल, सन् 1929 को सुखदेव अपने कुछ साथियों सहित लाहौर बम फैक्टरी पर डाले गए छापे के दौरान पकड़े गए। उन पर चलाए जाने वाले मुकद्दमे के दौरान यह सिद्ध किया गया कि सुखदेव सारे क्रान्तिकारी षड्यन्त्रों के सरदार थे और भगत सिंह उनका का दायां हाथ था। 7 अक्तूबर, सन् 1930 को उन्हें फाँसी की सज़ा देने का फैसला सुनाया गया।

PSEB 11th Class Hindi Guide शहीद सुखदेव Important Questions and Answers

अति लघूत्तरात्मक प्रश्न

प्रश्न 1.
‘शहीद सुखदेव’ किसकी रचना है ?
उत्तर:
डॉ० रविकुमार ‘अनु’।

प्रश्न 2.
सुखदेव पास की बस्तियों में किसे पढ़ाते थे ?
उत्तर:
हरिजन बच्चों को।

प्रश्न 3.
बचपन में सुखदेव पढ़ाई के अतिरिक्त क्या करते थे ?
उत्तर:
समाज सेवा के कार्य।

प्रश्न 4.
शहीद सुखदेव का जन्म कब हुआ था ?
उत्तर:
15 मई, सन् 1907 को।

प्रश्न 5.
शहीद सुखदेव का जन्म कहाँ हुआ था ?
उत्तर:
पंजाब राज्य के लुधियाना शहर के मुहल्ला नौधरा में।

प्रश्न 6.
शहीद सुखदेव के पिता पेशे से क्या थे ?
उत्तर:
व्यापारी।

प्रश्न 7.
शहीद सुखदेव के पिता का देहांत कब हुआ था ?
उत्तर:
सन् 1910 में।

प्रश्न 8.
शहीद सुखदेव का पालन-पोषण किसने किया था ?
उत्तर:
ताया लाला चिंतराम थापर ने।

प्रश्न 9.
लाला चिंतराम किस प्रकार की विचारधारा रखते थे ?
उत्तर:
आर्य समाजी।।

प्रश्न 10.
शहीद सुखदेव अंग्रेजों से घृणा क्यों करते थे ?
उत्तर:
उनकी दमनकारी नीतियों के कारण।

प्रश्न 11.
शहीद सुखदेव ने किस कॉलेज में दाखिला लिया था ?
उत्तर:
नेशनल कॉलेज में।

प्रश्न 12.
नेशनल कॉलेज कहाँ पर स्थित है ?
उत्तर:
लाहौर में।

प्रश्न 13.
शहीद सुखदेव की भेंट लाला लाजपतराय से कहाँ हुई थी ?
उत्तर:
लाहौर नेशनल कॉलेज में।

प्रश्न 14.
शहीद सुखदेव ने भगत सिंह के साथ मिलकर किस सभा की स्थापना की थी ?
उत्तर:
नौजवान भारत सभा।

प्रश्न 15.
क्रांतिकारियों ने स्कॉट के भ्रम में किसकी हत्या की थी ?
उत्तर:
सांडर्स की।

प्रश्न 16.
असेंबली में बम कब फेंका गया था ?
उत्तर:
8 अप्रैल, सन् 1929 को।

प्रश्न 17.
असेंबली में बम किसने फेंका था ?
उत्तर:
भगतसिंह और सुखदेव ने।

प्रश्न 18.
असेंबली में बम फेंकने के बाद भगत सिंह और सुखदेव ने क्या किया ?
उत्तर:
अपनी गिरफ्तारी दी।

प्रश्न 19.
सुखदेव की गिरफ्तारी कब हुई थी ?
उत्तर:
15 अप्रैल, सन् 1929 को।

प्रश्न 20.
सुखदेव की गिरफ्तारी कहां हुई थी ?
उत्तर;
एक बम फैक्टरी में।

प्रश्न 21.
सुखदेव को फांसी कब हुई थी ?
उत्तर:
23 मार्च, सन् 1931 को।

प्रश्न 22.
सुखदेव को फांसी कहाँ दी गई ?
उत्तर:
सतलुज नदी के किनारे फिरोजपुर में।

प्रश्न 23.
सुखदेव को किस प्रकार फांसी दी गई ?
उत्तर:
गुप्त रूप से।

बहुविकल्पी प्रश्नोत्तर

प्रश्न 1.
शहीद सुखदेव ने किस साम्राज्य की नींव को हिला दिया था ?
(क) अंग्रेज़ी
(ख) हिंदी
(ग) मुग़ल
(घ) डच।
उत्तर:
(क) अंग्रेजी

प्रश्न 2.
शहीद सुखदेव का जन्म कब हुआ था ?
(क) 1905 ई०
(ख) 1906 ई०
(ग) 1907 ई०
(घ) 1908 ई०.
उत्तर:
(ग) 1907 ई०

प्रश्न 3.
लाला चिंताराम किस विचारधारा के व्यक्ति थे ?
(क) आर्य समाज
(ख) धर्म समाज
(ग) रूही समाज
(घ) ब्रह्म समाज।
उत्तर:
(क) आर्य समाज

प्रश्न 4.
शहीद सुखदेव ने किसके साथ मिलकर नौजवान भारत सभा’ की स्थापना की ?
(क) शहीद भगत सिंह के
(ख) तांत्या टोपे के
(ग) नेता जी के
(घ) राजगुरु के।
उत्तर:
(क) शहीद भगत सिंह के।

कठिन शब्दों के अर्थ :

कट्टर = पक्के । महासचिव = महामंत्री। अंकुरित करना = पैदा करना। नफ़रत = घृणा। समाहित = शामिल । वक्ताओं = भाषणों। उग्र = तीव्र, तेज़। संरचना = बनावट। अनुग्रह = कृपा।

प्रमुख अवतरणों की सप्रसंग व्याख्या

(1) देख माँ, रानी लक्ष्मीबाई की तस्वीर। इन्होंने अंग्रेजों से लोहा लिया था ना। इनकी बहादुरी को देखो। एक हाथ में तलवार तथा एक हाथ घोड़े की लगाम सम्भाले पीठ पर बच्चा बाँधकर वह कितनी बहादुरी से लड़ी होगी।

प्रसंग :
प्रस्तुत अवतरण डॉ० रवि कुमार अनु द्वारा लिखित निबन्ध ‘शहीद सुखदेव’ में से लिया गया है। प्रस्तुत निबन्ध में लेखक ने शहीद सुखदेव के जीवन की घटनाओं का भावमय शैली में वर्णन किया है। इसमें सुखदेव के बचपन की घटनाओं का वर्णन किया है

व्याख्या :
प्रस्तुत पंक्तियाँ उस समय कही गयी हैं जब शहीद सुखदेव दीपावली के अवसर पर अन्य बच्चों की तरह खिलौने न खरीद कर झांसी की रानी लक्ष्मीबाई की तस्वीर खरीदकर अपनी माँ को दिखाता है।

सुखदेव अपनी मां से तस्वीर दिखाकर कहता है कि माँ! यह लक्ष्मीबाई की तस्वीर है। ये वो वीरांगना है जो अंग्रेज़ों से लडी थीं। इन्होंने बहादुरी से अंग्रेजों का सामना किया है। इन्होंने युद्ध के मैदान में एक हाथ में तलवार पकड़ी है तो दूसरे हाथ में घोड़े की लगाम है और पीठ पर बच्चे को बाँधे रखा था। ऐसी अवस्था में वे कितनी बहादुरी से लड़ी थीं।

विशेष :
शहीद सुखदेव बचपन से ही वीरता की प्रतिमूर्तियों से प्रभाव थे। “भाषा सरल तथा सहज है मुहावरे के प्रयोग से रोचकता आ गई है।” चित्रात्मकता का गुण विद्यमान है।

(2) मैं अंग्रेज़ को किसी भी कीमत पर सलामी नहीं दूंगा।

प्रसंग :
प्रस्तुत अवतरण डॉ० रवि कुमार (अनु) द्वारा लिखित निबन्ध ‘शहीद सुखदेव’ में से लिया गया है। प्रस्तुत निबन्ध में शहीद सुखदेव के जीवन की घटनाओं का भावमय शैली में वर्णन किया है। इन पंक्तियों में सुखदेव के बचपन की घटना का वर्णन किया है कि वे बचपन से ही अंग्रेजों से नफ़रत करते थे।

व्याख्या :
अंग्रेज़ अफसर को परेड के समय सलामी न देने पर सुखदेव ने अपने प्राचार्य से कहा कि वह अंग्रेज़ को किसी कीमत पर भी सलामी नहीं देगा क्योंकि उसके दिल में अंग्रेज़ों के प्रति भारी घृणा थी।

विशेष :

1. शहीद सुखदेव के मन में बचपन से ही अंग्रेजों के प्रति नफ़रत थी।
2. भाषा सरल एवं सहज है। ओज गुण विद्यमान है।

शहीद सुखदेव Summary

शहीद सुखदेव निबन्ध का सार

‘शहीद सुखदेव डॉ० रविकुमार ‘अनु’ द्वारा लिखित निबन्ध है। इस निबन्ध में लेखक ने शहीद सखदेव के जीवन की घटनाओं का वर्णन किया है। उन्होंने अंग्रेजी साम्राज्य की नींव को हिलाने में पंजाब के क्रांतिकारियों द्वारा हुए आंदोलनों के पीछे शहीद सुखदेव की महत्त्वूपर्ण भूमिका पर प्रकाश डाला है। शहीद सुखदेव का जन्म 15 मई, सन् 1907 को लुधियाना के मुहल्ला नौधराँ में हुआ। आपके पिता उन दिनों लायलपुर में व्यापार करते थे। आपके जन्म के बाद आपके पिता ने इन्हें माता सहित लायलपुर बुला लिया। सन् 1910 में आपके पिता का देहांत हो गया। आपका पालन-पोषण आपके ताया लाला चिंतराम थापर ने किया। लाला चिंतराम आर्य समाजी विचारधारा रखते थे। वे आर्यसमाज के कार्यों में बढ़-चढ़ कर हिस्सा लेते थे। सुखदेव पर उनका बहुत प्रभाव पड़ा।

बचपन से आप पढ़ाई के अतिरिक्त समाज सेवा के कामों में भी हिस्सा लिया करते थे। हरिजन बच्चों को उन दिनों सरकारी और धार्मिक स्कूलों में दाखिला नहीं मिलता था। यह देख कर सुखदेव दुःखी हो उठे थे। उन्होंने पास की बस्तियों में जाकर हरिजन बच्चों को पढ़ाना शुरू कर दिया।

अंग्रेजों की दमनकारी नीति के कारण वे उन से घृणा करते थे। बड़े होकर उन्होंने लाहौर के नेशनल कॉलेज में दाखिला लिया। यहीं उनकी भेंट लाला लाजपत राय से हुई। वहीं प्रिंसिपल जुगल किशोर, भाई परमानंद, जयचंद्र विद्यालंकार सरीखे अध्यापकों से उनकी भेंट हुई। सरदार भगत सिंह से भी इनकी मुलाकात यहीं हुई। उन्होंने भगत सिंह के साथ मिलकर ‘नौजवान भारत सभा’ की स्थापना की। देश की आजादी के लिए क्रांतिकारी गतिविधियों में भाग लिया।

क्रांतिकारियों ने स्कॉट के भ्रम में सांडर्स की हत्या कर दी। सरकार सचेत हो गई। जगह-जगह छापे पड़ने लगे। 8 अप्रैल, सन् 1929 को भगत सिंह और दत्त ने असेंबली में बम फेंका और गिरफ्तारी दी। 15 अप्रैल, सन् 1929 को एक बम फैक्टरी पर पड़े छापे के दौरान सुखदेव भी साथियों सहित गिरफ्तार कर लिए गए। उन पर भगत सिंह और दत्त के साथ ही मुकद्दमा चलाया गया और अंग्रेजी सरकार ने गुप्त रूप से 23 मार्च, सन् 1931 को सतलुज नदी के किनारे फिरोजपुर में उनको फाँसी दे दी।

Punjab State Board PSEB 12th Class Religion Book Solutions Chapter 3 Rise and Development of Sikhism : 1469-1708 A.D. Textbook Exercise Questions and Answers.

PSEB Solutions for Class 12 Religion Chapter 3 Rise and Development of Sikhism : 1469-1708 A.D.

Question 1.
What do you know about the life of the founder of the Sikh faith Guru Nanak Dev Ji?
Or
Describe in brief but meaningful the origin of Sikhism.
Or
How did Sikhism was originated and by whom? Discuss.
Or
How Sikhism came into being?
Or
Explain the origin of Sikhism.
Or
Why and how the Sikhism was originated? Elucidate.
Or
“Sikhism was originated by Guru Nanak Dev Ji.” Elucidate.
Or
Throw light on the life of the founder of the Sikh faith.
Or
Write a note on the life of the founder of Sfikhism.
Or
Discuss the life of Guru Nanak Dev Ji.
Answer:
The life time of Guru Nanak Dev Ji can be divided into three periods. Accordingly, the first period, 1469 to 1499 A.D. is related from his birth to enlightenment. The second period, 1499 to 1521 A.D. is related to the Udasis of Guru Nanak Dev Ji. The third period, 1521 to 1539 A.D. is related to his stay at Kartarpur with his family and his work for the spread, growth and development of Sikhism.

First Period, 1469 to 1499 A.D.:

1. Birth and Parentage : Guru Nanak Dev Ji was born on 15th April, 1469 A.D., on Purnima (the day of full moon) at Rai Bhoi Ki Talwandi, a place now situated in Sheikhupura district of Pakistan. This holy place is now known as Nankana Sahib. His father Mehta Kalu, a Patwari of the village, belonged to Bedi Kshatriya family. His mother, Tripta Devi, was a pious and religious minded lady. According to Sikh traditions, many miracles were witnessed at the time of Gum Nanak Dev Ji’s birth.

2. Childhood and Education: Guru Nanak Dev Ji was quite serious and thoughtful by nature since his childhood. He was not much inclined to games and was interested in the worship of God. When he was seven years old, he was sent to the Pathshala of Pandit Gopal for elementary learning of Hindi and Mathematics. He surprised Pandit Gopal by his spiritual knowledge. Later on he learnt Sanskrit from Pandit Brij Nath and Arabic and Persian from Mulla Qutub-ud-Din.

When he was nine, Purohit Hardyal was called to perform the ceremony of the sacred thread (Janeu). Guru Nanak Dev Ji categorically refused to wear the sacred thread and remarked that he would wear the thread of kindness, satisfaction, truthfulness and restraint which would never break, burn or get besmeared.

3. In various occupations : Having noticed the over indulgence of Guru Nanak Dev Ji in his thoughts, his father was alarmed. So, he tried to keep his son busy with one work or other. First of all, he was asked to graze buffaloes, but Guru Ji did not show any interest. Consequently, his father decided to set him in trade. He gave Guru Ji a sum of twenty rupees and sent him to the market to strike a profitable bargain. On way to the market, Guru Ji met a group of sadhus, who had been hungry for many days. Guru Ji spent the whole amount on feeding those sadhus, and returned home empty handed. This event is known as ‘Sacha Sauda” (true bargain) in history.

4. Marriage : To arouse his son’s interest in the affairs of this world, Mehta Kalu Ji married him to Sulakhni, daughter of Mool Chand of Batala. He was 14 years old then. In due course of time, he was blessed with two sons named Sri Chand and Lakhmi Das.

5. Service at Sultanpur Lodhi : At the age of 20 years, Guru Nanak Dev Ji was sent to Sultanpur Lodhi by his father Mehta Kalu to his son-in-law Jai Ram (Guru Ji’s brother-in-law). On his recommendation, Guru Nanak Dev Ji got a job in Modikhana (the store). Guru Nanak Dev Ji did this job honestly for ten years.

6. Enlightenment: While at Sultanpur Lodhi, Guru Nanak Dev Ji used to go to the rivulet Kali Bein daily in the morning to take a bath. One day, he went as usual for taking bath and remained untraceable for three days. During these three days Guru Nanak Dev Ji gained true knowledge. At that time, he was 30 years old. After enlightenment, Guru Ji uttered, “Na Ko Hindu, Na Ko Musalman”.

7. Udasis : After attaining enlightenment in 1499 A.D. Guru Nanak Dev Ji started his travels in India and abroad. These travels were called the Udasis. These Udasis

were conducted with the objective to dispel the ignorance of the pec-id to preach the unity of God and brotherhood of mankind. In India Gin i-. Na:w-kw travelled from Kailash mountain in north to Ramesh varum in south a ad from ha; patten ir, west to Assam in east. Outside India Guru Nanak Dev Ji travelled tr Mecca, Madina, Baghdad and Sri Lanka. We get important information from his Bam about the travels of Guru Nanak Dev Ji. He spent about 21 years in these Udasis. Guru Nanak Dev Ji succeeded in his aim to a great extent during these Udasis.

8. Settled at Kartarpur : Guru Nanak Dev Ji founded a town named Kartarpur (the abode of God) at the banks of the Ravi river in 1521 A.D. and spent the last 18 years of his life at this place. He started the institutions of ‘Sangat’ and ‘Pangat’ during this period. Besides, he composed 976 Sabads, which also proved extremely helpful for the spread and development of Sikhism. Th prominent Ranis of Guru Nanak Dev Ji are Japji Sahib, Var Majh, Asa di Var, Sidh Goshti, Var Malhar, Bara Maha and Patti.

9. Nomination of the Successor : Guru Nanak Dev Ji -ominated Bhai Lehna, his famous disciple as his successor, before he immersed in Eternal Light. Guru Nanak Dev Ji placed one coconut and five paise infront of Bhai Lehna and bowed his head. In this way, Bhai Lehna came to be known as Guru Angad Dev Ji. Thus, Guru Nanak Dev Ji planted a sapling, which became a dense tree at the time of Guru Gobind Singh Ji. According to Dr. Hari Ram Gupta,” The appointment of Angad was a step of far-reaching significance.”

10. Immersion in Eternal Light: Guru Nanak Dev Ji Immerssed in Eternal Light on 22th September, 1539 A.D.

Question 2.
Write a note on the Udasis of Guru Nanak Dev Ji. What was the aim of these Udasis?
Or
What is meant by Udasis? Give a brief account of the Udasis of Guru Nanak Dev Ji.
Or
Briefly discuss the travels of Guru Nanak Dev Ji. What was their aim?
Or
Describe briefly the Udasis of Guru Nanak Dev Ji. What was their impact on society?
Or
Discuss the Udasis of Guru Nanak Dev Ji.
Answer:
After attaining enlightenment in 1499 A.D., Guru Nanak Dev Ji set out on long travels in India and in foreign countries. He spent about 21 years in these travels. These travels of Guru Nanak Dev Ji are known as Udasis because he wandered like an Udasi (unconcerned, unattached) during these years and renounced his home and family. The historians also disagree on the total number of the Udasis undertaken by Guru Nanak Dev Ji. However, the latest researches have proved that Guru Nanak Dev Ji undertook three Udasis.

Objects of the Udasis:

The main objective of the Udasis of Guru Nanak Dev Ji, was to dispel the ignorance of the people and to give the message of the unity of the Godhead and universal brotherhood of mankind. The Hindu, Brahmans and Jogis, whose main function was to show the right path to the misled people, were themselves corrupt and characterless. The people worshipped countless gods and goddesses, graves, trees, snakes, stones etc. The Muslim religious leaders had also degenerated. Although the Quran forbids sensual merry-making, music and dance, yet many Muslims led a life of sensual pleasure.

The society was divided into many castes and sub-castes. The members of high caste hated those belonging to the low castes. The condition of women in the society was the most deplorable. Guru Nanak Dev Ji undertook his Udasis to show the new path of enlightenment and salvation to those, who were wandering in the darkness of ignorance. In the words of a famous historian, Dr. S. S. Kohli, “The Great Master did not confine his mission to this country, he travelled far and wide to far off lands and countries, in order to enlighten humanity as a whole.”

First Udasi:

Guru Nanak Dev Ji started his first Udasi at the end of 1499 A.D., Bhai Mardana, who was a famous follower of Guru Ji, also accompanied him during these travels. Guru Nanak Dev Ji completed this Udasi in 12 years. He travelled from the east to the south. He visited the following important places during this Udasi:

1. Saidpur : Guru Nanak Dev Ji started his first Udasi from Sultanpur and first ‘ reached Saidpur (Eminabad). When he reached there, Malik Bhago, a landlord of the village, invited Guru Ji to a feast, but Guru Ji stayed in the house of a poor carpenter Bhai Lalo. Malik Bhago compelled Guru Nanak Dev Ji to explain his conduct. Guru Nanak Dev Ji took the food of Malik Bhago in one hand and the rough and dry bread of Bhai Lalo in the other hand and pressed them. Blood dripped from Malik Bhago’s food, whereas milk dripped from Bhai Lalo’s bread. In this way Guru Nanak Dev Ji proved that we should earn our livelihood by honest means and hard labour.

2. Talumba : Guru Nanak Dev Ji met Sajjan at this place. He had built a temple and a mosque within his Haveli. During the day, he served Hindu and Muslim travellers nicely but at night he used to rob them and sometimes killed them and threw their bodies into a secret well. He was planning to play the same trick with Guru Nanak Dev Ji and Bhai Mardana. However, when at night Guru Nanak Dev Ji recited his melodious Bani, Sajjan thug was moved and he fell at the feet of the great Guru and sought his pardon for his bad deeds. Guru Nanak Dev Ji forgave him. After this incident, Sajjan gave up cheating and killing, became a true Sajjan and spent his remaining life in propagating Guru Nanak Dev Ji’s teachings. According to K.S. Duggal, “Sajjan’s den of an assassin was transformed into a dharamsala.”

3. Kurukshetra : Guru Nanak Dev Ji reached Kurukshetra on the occasion of a solar eclipse. Here, it is said a follower of Guru Nanak Dev Ji offered him venison (deer’s meat). Guru Nanak Dev Ji started cooking it at that very place. The Brahmans expressed their horror at the sight of flesh. They gathered around Guru Nanak Dev Ji and told him to leave the place. Guru Nanak Dev Ji told them that we ought not to bother about what one ate and how one lived. One should care more for inward purity. His words worked like magic and many people became his disciples. Majority of the historians don’t agree with this incident.

4. Delhi : Guru Nanak Dev Ji stayed at ‘Majnu Ka Tila’ in Delhi. It is said, while living in Delhi, Guru Nanak Dev Ji brought back a dead elephant of Sultan Ibrahim Lodhi to life, but Sikh tradition don’t agree with this incident.

5. Haridwar : When Guru Nanak Dev Ji reached Haridwar many Hindus had gathered there to wash away their sins by a dip in the sacred water of the Ganges. While taking a bath, they were offering water to their forefathers [Pitras] facing the Sun. On seeing this, Guru Ji started throwing water towards the west. Astonished at this, many people gathered around him and asked what he was doing. He answered that he was offering water to his fields in Panjab.

People laughed at his answer and asked how this water could reach his fields situated at a distance of 300 miles. Guru Nanak Dev Ji remarked that if their water could reach the Sun, which is situated millions of miles away, why his water could not reach his fields. Guru Nanak Dev Ji’s answer impressed them deeply.

6. Gorakhmata : After Haridwar Guru Nanak Dev’Ji reached Gorakhmata. Here, Guru Ji told Sidh Jogis that one cannot get salvation by wearing earrings in the ears, by applying ash (vibhuti) to the body or by blowing of horns’, by holding sticks or by shaving of heads. These Jogis were so impressed with his teachings that they became his disciples. Since then, Gorakhmata is called Nanakmata.

7. Banaras : Banaras was also a famous place of pilgrimage of the Hindus. Here Guru Nanak Dev Ji held a long discussion with Pt. Chatur Das about idol worship. Guru Nanak Dev Ji convinced him saying that idol worship is as futile as watering the barren land. Highly impressed by his teachings, Chatur Das became a Sikh along with his Brahman friends.

8. Kamrup: When Guru Nanak Dev Ji reached Kamrup in Assam, a famous witch Nur Shahi along with some other beautiful women, tried to cast a spell on Guru Nanak Dev Ji by her alluring gestures and extraordinary display of tempting charms but she failed. Guru Nanak Dev Ji showed them the right path.

9. Jagannath Puri : After a visit to Assam, Guru Nanak Dev Ji reached Jagan Nath Puri in Orissa. The priest of Jagannath temple asked Guru Nanak Dev Ji to pay homage to their Lord Jagannath. Guru Nanak Dev Ji told them he did not believe in formal worship of aarti. Nature, all the time, is busy with the worship of that Almighty God. So, there; is no need of offering artificial worship to him.

10. Ceyko ; After visiting South India Guru Nanak Dev Ji reached Ceylon (Sri Lanka). At that time Shivnath was the ruler of Ceylon. He was greatly impressed by the personality and hymns of Guru Nanak Dev Ji. As a result he became the follower of Guru Nanak Dev Ji along with many other people.

11. Pakpattan : During his return to the Punjab from Ceylon, Guru Nanak Dev Ji stayed at Pakpattan. Here, he met Sheikh Brahm the follower of Sheikh Farid. Guru Nanak Dev Ji was greatly pleased to meet this famous Sufi saint. Sheikh Brahm was also impressed very much by Guru Nanak Dev Ji.

Second Udasi:

In 1513-14 A.D. Guru Nanak Dev Ji began his second Udasi towards the East. Guru Nanak Dev Ji spent four years in this Udasi. He visited the following important places during this Udasi:

1. Hilly States : Guru Nanak Dev Ji passed through the Punjab and visited the hilly states of Mandi, Rawalsar, Jawalamukhi, Kangra, Baijnath, Kullu etc. Many people of these hilly states were impressed by the teachings of Guru Nanak Dev Ji and thus became his followers.

2. Kailash Parbat: Guru Nanak Dev Ji reached Kailash Parbat (Sumer) via Tibet. The Siddhas were greatly surprised at Guru’s arrival there. Guru Nanak Dev Ji told them that the truth had disappeared from the world and falseh od and corruption prevailed everywhere. Guru Nanak Dev Ji advised them to serve humanity.

3. Ladakh : Guru Nanak Dev Ji reached Ladakh from Kailash Parbat. Impressed by the teachings of Guru Nanak Dev Ji, many people became his disciples.

4. Kashmir: Guru Nanak Dev Ji held a very lengthy religious debate with-Pandit Brahm Das at Mattan in Kashmir. Guru Nanak Dev Ji explained to him that mere reading or reciting of the Vedas and the Ramayana could not bring salvation. Salvation can be attained only by one’s actions in accordance with the teachings of these holy scriptures.

5. Hasan Abdal s On his return journey to the Punjab Guru Nanak P w Ji stunned at Hasan Abdal. Here an arrogant Faqir Wali Kandhari in a fit oi rage, iohz:i vuy heavy stone rock downward from the hill top to kill Guru Nanak Ji stopped it with his palm. This place is known as ‘Punja Sahib’ these days and there stands a splendid Gurdwara.

6. Sialkot : Guru Nanak Dev Ji met a Muslim saint named Hamza Ghaus at Sialkot. He was angry with the people of this town over some issue and he was determined to destroy the whole city with his power. But, when he met Guru Ji he was so impressed that all his anger disappeared. This incident impressed the people.

Third Udasi:

Guru Nanak Dev Ji began his third Udasi in 1517 A.D. This Udasi also took four years. Guru Ji visited many countries of Western Asia during this Udasi. Bhai Mardana also accompanied him. Guru Ji visited the following important places during this Udasi:

1. Multan : Many Sufi saints lived in Multan. Here Guru Nanak Dev Ji met a famous Sufi saint Sheikh Bahauddin. He was greatly impressed with Guru Nanak Dev Ji’s teachings and became his disciple.

2. Mecca : Mecca is the birth place of the Prophet Mohammad. According to Sikh tradition, when Guru Nanak Dev Ji reached Mecca, he slept with his fees, towards the Kaaba. When Qazi Rukun-ud-Din noticed it, he flew into a rage. When the Qazi turned Guru Ji’s feet to the other directions, the Kaaba also began to turn towards those directions. At this, the Qazi and other Muslims present were deeply impressed. Guru Nanak Dev Ji explained to them that Allah is present everywhere.

3. Madina: From Mecca Guru Nanak Dev Ji reached Madina. Guru Nanak Dev Ji gave here his message of love. He had a religious debate with Imam Azim there.

4. Baghdad: Guru Nanak Dev Ji met Sheikh Behlol in Baghdad. He was so much impressed with the Bani of the great Guru Nanak Dev Ji that he became his disciple.

5. Saidpur : When Guru Nanak Dev Ji reached Saidpur in 1520*21 A.D., Babar attacked this town with a view to occupy it. The Mughal army put to death thousands of innocent people during this attack. Guru Nanak Dev Ji was also arrested along with them. But when Babar came to know that Guru Nunak Dev Ji was a great saint, he set free not only Guru Nanak Dev Ji but many other prisoners also. After it, Guru Ji reached Talwandi. Thus, his Udasis came to an end in 1521 A. D.

Impact of the Udasis:

The Udasis of Guru Nanak Dev Ji had a profound impact on the society. He succeeded to a great extent in removing the superstitions prevalent among people and brought in them s new awakening. He won over great scholars, Jogis, Siddhas, Brahmans, thieves, Is by his sweet hymns. Guru Nanak Dev Ji completely cli anged the persons. Thousands of people became his followers after being greatly impressed by his personality and his teachings. To conclude, we fully agree with these words of Dr. S.S. Kohli, ‘He had a holy mission to perform and his performance was no less than a miracle.”

Question 3.
Discuss the main teachings of Guru Nanak Dev Ji.
Or
Write down the teachings of Guru Nanak Dev Ji.
Or
Discuss the teachings of Guru Nanak Dev Ji for the development of Human society.
Or
Describe in brief but meaningful the basic teachings of Guru Nanak Dev Ji.
Or
Throw light on the basic ethical teachings of Guru Nanak Dev Ji.
Or
Write a short note bn the main teachings of Sikhism.
Or
Write the teachings of Sikhism.
Or
Discuss the main teachings of the Guru Granth Sahib.
Or
I describe in brief the basic teachings of Guru Nanak Dev Ji.
Answer:
The teachings of Guru Nanak Dev Ji were simple but impressive. His teachings had a miraculous effect on the minds of the people. His teachings were not meant for any particular class, caste or province. They were concerned with the whole humanity. His main teachings are as follows :

1. The Nature of God: Guru Nanak Dev Ji believed in one God only. He laid stress on .he oneness of God in his Bani again and again. According to Guru Nanak Dev Ji, God is the Creator, Sustainer and Destroyer of the world. There are hundreds and thousands of Mohammads, but only one God. God is known by countless names, like Hari, Ram, Gopal, Wahe Guru, Sahib, Allah, Khuda etc. His manifestations may be many, but He is One and there is no other. Guru Nanak says, “Remember the one God who is contained in sea and land.” God has two forms.

He is Nirguna (without attributes) as well as Saguna (with attributes). He is the absolute Lord. Every thing happens in accordance with His will. He alone is the Creator, Sustainer and Destroyer of the world. He is immortal. He is the greatest of all. His greatness is beyond description.

2. Maya : According to Guru Nanak Dev Ji, Maya is the biggest obstacle in man’s way of attaining salvation (mukti). An unregenerate (man mukti) man always indulges in the vicious circle of worldly things like wealth, status, power, luxury, beautiful woman, son etc. It is Maya. Thus, one who yields to Maya is caught in the cycle of transmigration and his chains are not cut.

3. Haumai : An unregenerate (manmukh) man has a very strong feeling of Haumai (ego). As a consequence of his haumai, he remains trapped in the worldly evils. The results are disastrous, for instead of leading a man to salvation, his haumai binds him more firmly to the wheel of transmigration.

4. Evil impulses : An unregenerate (manmukh) man is always surrounded by evil impulses. Kam (lust), krodh (anger), lobh (greed), moh (attachment) and ahankar (pride) are five enemies of man. He commits sins and deceives others under their influence. Consquently, he is caught in stronger chains of transmigration and therefore he is destined to suffer the pains of hell.

5. Denunciation of the Priestly Class : Guru Nanak Dev Ji denounced the priestly class in strong words. No doubt, they used to study the Vedas, the Shastras and the Quran, but they were not pure at heart. They cheated people and looted them in the name of superfluous traditions. Consequently, Guru Nanak Dev Ji preached people not to follow them. ‘

6. Denunciation of the Caste System : The Hindu society of Guru Nanak Dev Ji’s time was divided not only into four main castes—Brahmans, Kshatriyas, Vaishyas and Shudras but into many sub-castes also. The members of’the upper castes hated the people of the lower castes and treated them very badly. The practice of untouchability was very common. Guru Nanak Dev Ji condemned the caste system and untouchability in unequivocal words. Guru Nanak Dev Ji preached the principle of universal brotherhood of mankind.

7. Condemnation of Idol Worship : Guru Nanak Dev Ji condemned idol worship in unequivocal terms. He preached that idols are lifeless stones. If they are thrown into the water, they themselves would sink. How can those idols, which cannot save themselves help men to cross the ocean of the world? So, idol worship is useless and the worship of only one God is desirable.

8. Condemnation of Empty Rituals: Guru Nanak Dev Ji denounced empty rituals and blind faith which were in vogue in the society, in strong words. He told the people that they could not attain salvation (mukti) by putting a tilak on the forehead, applying ash on the body, by wearing earrings, by blowing of horns (shells), by keeping fasts, by undergoing penance in the forest, by offering water to the Sun, and by worshipping graves, khankahas, snakes, trees etc.

Guru Nanak Dev Ji called all such acts as vain ceremonies. According to him, the religion of only such a man is true, who is true and pure at heart.

9. Denounced Ill-treatment of Women : During the time of Guru Nanak Dev Ji the condition of women in Indian society was extremely pitiable. Many evil practices had crept in. Women were considered a mere object of sensual satisfaction. G uru Nanak Dev Ji condemned emphatically all such evils as were prevalent among women of that time. In order to raise the status of women Guru Nanak Dev Ji laid emphasis on the equal rights of men and women. He says, “Why belittle her who gives birth to Rajas?”

10. Recitation of Nam and Sabad : Guru Nanak Dev Ji considered the recitation of Nam and Sabad as the highest form of God-worship. Man can get deliverance through Nam and Sabad from the world which is full of diseases and sufferings. Man’s arrival in this world (his birth) is futile, if he does not recite Nam and Sabad. Man remains entrapped in all sort of sins and in the vicious circle of transmigration without Nam. The Nam should be recited with a true heart and inner respect (faith). Dr. Dewan Singh aptly says, “Nam is the only and most efficacious source and agent for the redemption and salvation of the sinful and self-engrossed mankind.”

11. Importance of Guru : Guru Nanak Dev Ji regarded the blessings of the Guru as most important in order to reach God. According to him the Guru is the ladder by means of which one reaches God. It is the Guru who leads a man from darkness (ignorance) to light (enlightenment). But it is not an easy affair to find out a real Guru. Man cannot find the real Guru withovj the blessings of God himself.

12. Hukam : The doctrine of Hukim (order) or the will of God occupies a crucial position in the teachings of Guru Nanak Dev Ji. Happiness or misery is in accordance with his Hukam. God’s Hukam cannot be evaded. Man should always obey the Hukam of God. He who does so, is blessed by God and gets salvation. On the contrary, he who does not bow before the will of God, is bound to wander from pillar to post.

13. Sach Khand : According to Guru Nanak Dev Ji, to reach the Sach Khand was the ultimate goal of human life. A man has to travel through Dharam Khand, Gian Khand, Saram Khand and Karam Khand in his journey to Sach Khand which is the final stage. Here, the soul merges with the Super Soul and all worries and sufferings disappear.

Importance of Teachings:

The teachings of Guru Nanak Dev Ji had a tremendous impact not only on religious and social fields, but on political fields also. His teachings went a long way in eliminating blind faiths and superstitions from the society, as the darkness of the horizon disappears before the sunrise. Consequently, a new awakening took place among people. They discarded useless rituals and started worship of one God.

Guru Nanak Dev Ji laid the foundation of a new social order by condemning caste system, by propagating brotherhood of mankind, providing equal status to women in society, and by establishing institutions of ‘Sangat’ and ‘Pangat’. His teachings gave a rude jolt, even to the rulers of the time.

According to famous historian Dr. I.B. Banerjee, “The age of Guru Nanak Dev Ji was an age of ignorance and an age of strife, and we may say at once the message of Nanak was a message of truth and a message of peace.”

Question 4.
Explain Guru Nanak’s life and his basic teachings.
Or
Discuss in detail the life and teachings of Guru Nanak Dev Ji.
Or
Write the life and teachings of Guru Nanak Dev Ji.
Answer:

The life time of Guru Nanak Dev Ji can be divided into three periods. Accordingly, the first period, 1469 to 1499 A.D. is related from his birth to enlightenment. The second period, 1499 to 1521 A.D. is related to the Udasis of Guru Nanak Dev Ji. The third period, 1521 to 1539 A.D. is related to his stay at Kartarpur with his family and his work for the spread, growth and development of Sikhism.

First Period, 1469 to 1499 A.D.:

1. Birth and Parentage : Guru Nanak Dev Ji was born on 15th April, 1469 A.D., on Purnima (the day of full moon) at Rai Bhoi Ki Talwandi, a place now situated in Sheikhupura district of Pakistan. This holy place is now known as Nankana Sahib. His father Mehta Kalu, a Patwari of the village, belonged to Bedi Kshatriya family. His mother, Tripta Devi, was a pious and religious minded lady. According to Sikh traditions, many miracles were witnessed at the time of Gum Nanak Dev Ji’s birth.

2. Childhood and Education: Guru Nanak Dev Ji was quite serious and thoughtful by nature since his childhood. He was not much inclined to games and was interested in the worship of God. When he was seven years old, he was sent to the Pathshala of Pandit Gopal for elementary learning of Hindi and Mathematics. He surprised Pandit Gopal by his spiritual knowledge. Later on he learnt Sanskrit from Pandit Brij Nath and Arabic and Persian from Mulla Qutub-ud-Din.

When he was nine, Purohit Hardyal was called to perform the ceremony of the sacred thread (Janeu). Guru Nanak Dev Ji categorically refused to wear the sacred thread and remarked that he would wear the thread of kindness, satisfaction, truthfulness and restraint which would never break, burn or get besmeared.

3. In various occupations : Having noticed the over indulgence of Guru Nanak Dev Ji in his thoughts, his father was alarmed. So, he tried to keep his son busy with one work or other. First of all, he was asked to graze buffaloes, but Guru Ji did not show any interest. Consequently, his father decided to set him in trade. He gave Guru Ji a sum of twenty rupees and sent him to the market to strike a profitable bargain. On way to the market, Guru Ji met a group of sadhus, who had been hungry for many days. Guru Ji spent the whole amount on feeding those sadhus, and returned home empty handed. This event is known as ‘Sacha Sauda” (true bargain) in history.

4. Marriage : To arouse his son’s interest in the affairs of this world, Mehta Kalu Ji married him to Sulakhni, daughter of Mool Chand of Batala. He was 14 years old then. In due course of time, he was blessed with two sons named Sri Chand and Lakhmi Das.

5. Service at Sultanpur Lodhi : At the age of 20 years, Guru Nanak Dev Ji was sent to Sultanpur Lodhi by his father Mehta Kalu to his son-in-law Jai Ram (Guru Ji’s brother-in-law). On his recommendation, Guru Nanak Dev Ji got a job in Modikhana (the store). Guru Nanak Dev Ji did this job honestly for ten years.

6. Enlightenment: While at Sultanpur Lodhi, Guru Nanak Dev Ji used to go to the rivulet Kali Bein daily in the morning to take a bath. One day, he went as usual for taking bath and remained untraceable for three days. During these three days Guru Nanak Dev Ji gained true knowledge. At that time, he was 30 years old. After enlightenment, Guru Ji uttered, “Na Ko Hindu, Na Ko Musalman”.

7. Udasis : After attaining enlightenment in 1499 A.D. Guru Nanak Dev Ji started his travels in India and abroad. These travels were called the Udasis. These Udasis were conducted with the objective to dispel the ignorance of the pecid to preach the unity of God and brotherhood of mankind. In India Gin i-. Na:w-kw travelled from Kailash mountain in north to Ramesh varum in south a ad from ha; patten ir, west to Assam in east.

Outside India Guru Nanak Dev Ji travelled tr Mecca, Madina, Baghdad and Sri Lanka. We get important information from his Bam about the travels of Guru Nanak Dev Ji. He spent about 21 years in these Udasis. Guru Nanak Dev Ji succeeded in his aim to a great extent during these Udasis.

8. Settled at Kartarpur : Guru Nanak Dev Ji founded a town named Kartarpur (the abode of God) at the banks of the Ravi river in 1521 A.D. and spent the last 18 years of his life at this place. He started the institutions of ‘Sangat’ and ‘Pangat’ during this period. Besides, he composed 976 Sabads, which also proved extremely helpful for the spread and development of Sikhism. Th prominent Ranis of Guru Nanak Dev Ji are Japji Sahib, Var Majh, Asa di Var, Sidh Goshti, Var Malhar, Bara Maha and Patti.

9. Nomination of the Successor : Guru Nanak Dev Ji -ominated Bhai Lehna, his famous disciple as his successor, before he immersed in Eternal Light. Guru Nanak Dev Ji placed one coconut and five paise infront of Bhai Lehna and bowed his head. In this way, Bhai Lehna came to be known as Guru Angad Dev Ji. Thus, Guru Nanak Dev Ji planted a sapling, which became a dense tree at the time of Guru Gobind Singh Ji. According to Dr. Hari Ram Gupta,” The appointment of Angad was a step of far-reaching significance.”

10. Immersion in Eternal Light: Guru Nanak Dev Ji Immerssed in Eternal Light on 22th September, 1539 A.D.

The teachings of Guru Nanak Dev Ji were simple but impressive. His teachings had a miraculous effect on the minds of the people. His teachings were not meant for any particular class, caste or province. They were concerned with the whole humanity. His main teachings are as follows :

1. The Nature of God: Guru Nanak Dev Ji believed in one God only. He laid stress on .he oneness of God in his Bani again and again. According to Guru Nanak Dev Ji, God is the Creator, Sustainer and Destroyer of the world. There are hundreds and thousands of Mohammads, but only one God. God is known by countless names, like Hari, Ram, Gopal, Wahe Guru, Sahib, Allah, Khuda etc. His manifestations may be many, but He is One and there is no other. Guru Nanak says, “Remember the one God who is contained in sea and land.” God has two forms.

He is Nirguna (without attributes) as well as Saguna (with attributes). He is the absolute Lord. Every thing happens in accordance with His will. He alone is the Creator, Sustainer and Destroyer of the world. He is immortal. He is the greatest of all. His greatness is beyond description.

2. Maya : According to Guru Nanak Dev Ji, Maya is the biggest obstacle in man’s way of attaining salvation (mukti). An unregenerate (man mukti) man always indulges in the vicious circle of worldly things like wealth, status, power, luxury, beautiful woman, son etc. It is Maya. Thus, one who yields to Maya is caught in the cycle of transmigration and his chains are not cut.

3. Haumai : An unregenerate (manmukh) man has a very strong feeling of Haumai (ego). As a consequence of his haumai, he remains trapped in the worldly evils. The results are disastrous, for instead of leading a man to salvation, his haumai binds him more firmly to the wheel of transmigration.

4. Evil impulses : An unregenerate (manmukh) man is always surrounded by evil impulses. Kam (lust), krodh (anger), lobh (greed), moh (attachment) and ahankar (pride) are five enemies of man. He commits sins and deceives others under their influence. Consquently, he is caught in stronger chains of transmigration and therefore he is destined to suffer the pains of hell.

5. Denunciation of the Priestly Class : Guru Nanak Dev Ji denounced the priestly class in strong words. No doubt, they used to study the Vedas, the Shastras and the Quran, but they were not pure at heart. They cheated people and looted them in the name of superfluous traditions. Consequently, Guru Nanak Dev Ji preached people not to follow them.

6. Denunciation of the Caste System : The Hindu society of Guru Nanak Dev Ji’s time was divided not only into four main castes—Brahmans, Kshatriyas, Vaishyas and Shudras but into many sub-castes also. The members of the upper castes hated the people of the lower castes and treated them very badly. The practice of untouchability was very common. Guru Nanak Dev Ji condemned the caste system and untouchability in unequivocal words. Guru Nanak Dev Ji preached the principle of universal brotherhood of mankind.

7. Condemnation of Idol Worship : Guru Nanak Dev Ji condemned idol worship in unequivocal terms. He preached that idols are lifeless stones. If they are thrown into the water, they themselves would sink. How can those idols, which cannot save themselves help men to cross the ocean of the world? So, idol worship is useless and the worship of only one God is desirable.

8. Condemnation of Empty Rituals: Guru Nanak Dev Ji denounced empty rituals and blind faith which were in vogue in the society, in strong words. He told the people that they could not attain salvation (mukti) by putting a tilak on the forehead, applying ash on the body, by wearing earrings, by blowing of horns (shells), by keeping fasts, by undergoing penance in the forest, by offering water to the Sun, and by worshipping graves, khankahas, snakes, trees etc. Guru Nanak Dev Ji called all such acts as vain ceremonies. According to him, the religion of only such a man is true, who is true and pure at heart.

9. Denounced Ill-treatment of Women : During the time of Guru Nanak Dev Ji the condition of women in Indian society was extremely pitiable. Many evil practices had crept in. Women were considered a mere object of sensual satisfaction. Guru Nanak Dev Ji condemned emphatically all such evils as were prevalent among women of that time. In order to raise the status of women Guru Nanak Dev Ji laid emphasis on the equal rights of men and women. He says, “Why belittle her who gives birth to Rajas?”

10. Recitation of Nam and Sabad : Guru Nanak Dev Ji considered the recitation of Nam and Sabad as the highest form of God-worship. Man can get deliverance through Nam and Sabad from the world which is full of diseases and sufferings. Man’s arrival in this world (his birth) is futile, if he does not recite Nam and Sabad. Man remains entrapped in all sort of sins and in the vicious circle of transmigration without Nam. The Nam should be recited with a true heart and inner respect (faith). Dr. Dewan Singh aptly says, “Nam is the only and most efficacious source and agent for the redemption and salvation of the sinful and self-engrossed mankind.”

11. Importance of Guru : Guru Nanak Dev Ji regarded the blessings of the Guru as most important in order to reach God. According to him the Guru is the ladder by means of which one reaches God. It is the Guru who leads a man from darkness (ignorance) to light (enlightenment). But it is not an easy affair to find out a real Guru. Man cannot find the real Guru withovj the blessings of God himself.

12. Hukam : The doctrine of Hukim (order) or the will of God occupies a crucial position in the teachings of Guru Nanak Dev Ji. Happiness or misery is in accordance with his Hukam. God’s Hukam cannot be evaded. Man should always obey the Hukam of God. He who does so, is blessed by God and gets salvation. On the contrary, he who does not bow before the will of God, is bound to wander from pillar to post.

13. Sach Khand : According to Guru Nanak Dev Ji, to reach the Sach Khand was the ultimate goal of human life. A man has to travel through Dharam Khand, Gian Khand, Saram Khand and Karam Khand in his journey to Sach Khand which is the final stage. Here, the soul merges with the Super Soul and all worries and sufferings disappear.

Importance of Teachings:

The teachings of Guru Nanak Dev Ji had a tremendous impact not only on religious and social fields, but on political fields also. His teachings went a long way in eliminating blind faiths and superstitions from the society, as the darkness of the horizon disappears before the sunrise. Consequently, a new awakening took place among people. They discarded useless rituals and started worship of one God. Guru Nanak Dev Ji laid the foundation of a new social order by condemning caste system, by propagating brotherhood of mankind, providing equal status to women in society, and by establishing institutions of ‘Sangat’ and ‘Pangat’.

His teachings gave a rude jolt, even to the rulers of the time. According to famous historian Dr. I.B. Banerjee, “The age of Guru Nanak Dev Ji was an age of ignorance and an age of strife, and we may say at once the message of Nanak was a message of truth and a message of peace.”

Question 5. What do you know about the early career of Guru Angad Dev Ji? Explain briefly.
Answer:
Guru Angad Dev Ji was the second Guru of the Sikhs. His period of pontifical was from 1539 to 1552 A.D. A brief description of his early career is as under :

1. Birth and Parentage : The original name of Guru Angad Dev Ji was Bhai Lehna Ji. He was born in a village named Matte Di Sarai on 31st March 1504 A.D. His father’s name was Pheru Mai, who was a Trihun Khatri. His mother Sabhrai Devi was a religious-minded lady. Her religious thoughts had a deep influence on Bhai Lehna Ji.

2. Childhood and Marriage : When Bhai Lehna Ji grew young he helped his father in his profession. At the age of 15 years, he was married to Bibi Khivi, the daughter of Devi Chand of the same village. In due to rse of time, Bhai Lehna was blessed with two daughters Bibi Amro and Bibi Anokhi and two sons Datu and Dasu. In 1526 A.D., Babar sacked Matte Di Sarai, so Pheru Mai along with his family shifted to Khadur Sahib, a village in Amritsar district. Soon after, Pheru Mai died and therefore the entire responsibility to run his family fell upon the shoulders of Bhai Lehna Ji.

3. Lehna Ji Becomes the Disciple of Guru Nanak Dev Ji : Before meeting Guru Nanak Dev Ji, Bhai Lehna was a devotee of Durga. He used to visit Jawalamukhi (in Kangra district) every year along with a group of devotees (Jatha) One day he heard in Khadur Sahib, the recitation of‘Asa Di Var’ from Bhai Jodha, Bhai Lehna was so much stirred by it that he determined to meet Guru Nanak Dev Ji. Thus, when he set out for the pilgrimage of Jawalamukhi with his group of devotees next year, he stopped on the way at Kartarpur to meet Guru Nanak Dev Ji. He was so much overwhelmed and awed by the great personality and teachings of Guru Nanak Dev Ji that he felt his destination

was at hand. Therefore, Bhai Lehna became a follower of Guru Nanak Dev Ji and spent his life in the service of the Guru Nanak Dev Ji.

4. Assumption of Guruship: Bhai Lehna Ji served Guru Nanak Dev Ji dedieatedly and with full devotion. Guru Nanak Dev Ji put his disciple to hard tests from time to time. Bhai Lehna Ji passed all these tests. Guru Nanak Dev Ji decided to ordain Guruship to Bhai Lehna, as he was fully satisfied with his true de oti- u i nd endless affection. So, he placed one coconut and five paise in front of Bhai Lehna Ji and greeted him and appointed him as his successor. Guru Nanak Dev Ji named him (Bhai Lehna) ‘Angad’ because he considered him a part of his own body. It happened on 7th September, 1539 A.D.

The appointment of Guru Angad Dev Ji by Guru Nanak Dev Ji as his successor is considered one of the most important events of Sikh history. If Guru Nanak Dev Ji had not done so before leaving for his heavenly abode, Sikhism undoubtedly would gradually have ceased to exist. G.C. Narang aptly says, “Had Nanak died without a successor, there would have been no Sikhism today.”

Question 6.
What contribution Guru Angad Dev Ji made for the development of Sikhism? Discuss.
Or
Describe the contribution made by Guru Angad Dev Ji for the development of Sikhism.
Or
Give a brief account of the contribution made by Guru Angad Dev Ji to the development of Sikhism.
Answer:
Guru Angad Dev Ji became the second Guru of the Sikhs in 1539 A.D. and retained Guruship till 1552 A.D. At the time of his attaining Guruship, Sikhism was facing many dangers. The most potent threat came from Hinduism itself. It was feared that Sikhism might merge in Hinduism. The second danger to Sikhism was from the Udasis. The Udasi sect was founded by Baba Sri Chand Ji,the elder son of Guru Nanak Dev Ji.

Naturally many Sikhs were joining the Udasi sect. Under such circumstances constant vigil was needed to safeguard the interests of the Sikhs. Guru Angad Dev Ji not only succeeded in removing all the hurdles in the path of Sikhism, but also in consolidating it. The significant contribution of Guru Angad Dev Ji to the development of Sikhism can be described as under :

1. Popularisation of Gurmukhi : Guru Angad Dev Ji’s first significant effort for the development of Sikhism was the popularisation of Gurmukhi script. Guru Angad Dev Ji improved and polished it. Now it became very easy even for common people to understand it. All the religious books of Sikhism were written in it. Its very name ‘Gurmukhi’ (an utterance of words from the Guru’s mouth) reminded the Sikhs of their duties towards the Guru and constantly kept alive in their minds the consciousness that they were something distinct from the common mass of Hinduism.

This script was also instrumental in rapid spread of education among the Sikhs. Besides, the introduction of this script gave a severe blow to the supremacy of the Brahmans, who recognised Sanskrit as the only religious language. Undoubtedly, the popularisation of Gurmukhi proved most significant in the development of Sikhism. According to H.S. Bhatia and S.R. Bakshi, “Guru Angad Dev Ji gave the Sikhs a written language different from the language of the Hindus and Muslims and thus made them realise that they were separate people.”

2. Collection of Hymns : The collection of the hymns of Guru Nanak Dev Ji was the second great work of Guru Angad Dev Ji. Guru Nanak Dev Ji had composed many hymns, but these hymns (Bani) lay scattered at many places. Guru Angad Dev Ji collected all the hymns at one place. According to Sikh traditions, Guru Angad Dev Ji summoned Bhai Bala, a devotee of Guru Nanak Dev Ji and got a Janam Sakhi written on Guru Nanak Dev Ji’s life.

This Janam Sakhi is known as Bhai Bala’s Janam Sakhi. Some scholars don’t agree with this view that the Janam Sakhi was of Bhai Bala Ji written at the time of Guru Angad Dev Ji. Guru Angad Dev Ji himself composed Bani in the name of ‘Nanak’. He composed sixty-two Sabads. In this way, firstly, Guru Angad Dev Ji preserved the original form of Guru Nanak Dev Ji’s hymns and saved it from distortion. Secondly, Guru Angad Dev Ji prepared the basis for the compilation of Adi Granth Sahib Ji.

3. Expansion of Langar System : Langar system was introduced by Guru Nanak Dev Ji. Guru Angad Dev Ji expanded it. In his time, the Langar was managed by his wife Bibi Khivi Ji. All people ate food in Langar collectively without any consideration of sex, caste or creed. Money for the Langar was given by the Sikhs to the Guru. This institution strengthened feelings of co-operation and fraternity among the Sikhs. It also gave a shattering blow to the caste system among the Hindus. The habit of charity was developed by it among the Sikhs. It provided a powerful aid in propaganda work.

It helped a lot to make Sikhism popular. Prof. Harbans Singh, a famous historian, rightly remarks, “This served as an instrument of a far-reaching social revolution.”9 4. Organisation of Sangat : Guru Angad Dev Ji more effectively organised institution of Sangat founded by Guru Nanak Dev Ji.

The ‘Sangat’ meant ‘sitting together collectively’. All people (male or female) could take part in it. The Sangat was considered to be a replica of God. The Sangat met every morning and evening to listen to the Bani (hymn) of the Guru. This institution not only brought the Sikhs under one banner but it also helped a lot in the success of Sikh missionary work.

5. Denunciation of the Udasi Sect: Udasi sect was founded by Baba Sri Chand Ji, the elder son of Guru Nanak Dev Ji. This sect laid emphasis on ‘Sanyas’ or renunciation, Many people began to join the Udasi sect. Thus, the Udasi sect posed a formidable challenge to Sikhism. Therefore, Guru Angad Dev Ji made it clear in unequivocal terms that Sikhism was essentially a religion of householders and no true Sikh could be an Udasi. This action of the Guru Angad Dev Ji brought rich dividends. Udasism could not become the mass movement. Thus, Guru Angad Dev Ji succeeded in preserving the purity and originality of Sikh religion.

6. Discipline in Sikh Sect: Guru Angad Dev Ji was a great disciplinarian. Once two Ragis named Satta and Balwand, who sang hymns in the Darbar of Guru Ji began to feel excessively proud of their sweet voice. They began to violate even the instructions of Guru Angad Dev Ji. Guru Angad Dev Ji could not tolerate their attitude of defiance. As a result, Guru Angad Dev Ji dismissed both of them from his Darbar. Soon, they realised their mistake. Afterwards, when they apologised and Bhai Ladha Ji requested on their behalf, Guru Angad Dev Ji pardoned them. Thus, Guru Angad Dev Ji maintained the tradition of strict discipline in Guru Darbar.

7. Physical Training. Guru Angad Sahib was of the view that just as it is essential to recite Nam to cleans the Atma, similarly, it is necessary to do exercise for the fitness of the body. He held the view that a sound mind develops in a sound body. With this object in view, he built a wrestling ground at Khadur Sahib. Thus, Guru Angad Sahib laid the foundation of the martial spirit, which in the times of the sixth and the tenth Gurus blossomed into the Khalsa.

8. Foundation of Goindwal Sahib : Guru Angad Dev Ji founded a new town named Goindwal Sahib near Khadur Sahib and thus accomplished another very significant step for the development of Sikhism. The town began to be built in 1546 A.D. Guru Angad Dev Ji made one of his devoted followers Amar Das ftdly responsible for this project. This town soon became a place of pilgrimage for the Sikhs.

9. Meeting with Humayun : In 1540 A.D. Sher Shah Suri gave a crushing defeat to Mughal Emperor Humayun at Kanauj. After the defeat, Humayun reached Punjab and came to Khadur Sahib for Guru Angad Dev Ji’s blessings. At that moment, Guru Angad Dev Ji was in deep meditation, so he did not open his eyes. Humayun felt insulted and drew out his sword in anger. Suddenly, at that very moment, Guru Angad Dev Ji opened his eyes and said to Humayun, “Where was this sword that you have unsheathed against me during the battle with Sher Shah Suri?”

On hearing these words, Humayun felt very much ashamed and prayed for his pardon. Thereafter, Humayun, sought Guru Angad Dev Ji’s blessings. Guru Angad Dev Ji gave his blessings to Humayun and said that he would have to wait for some time for his folly and thereafter he would regain the throne. This prediction of Guru Angad Dev Ji was proved true.

10. Nomination of the Successor: The greatest service rendered by Guru Angad Dev Ji for the development of Sikhism was the nomination of his successor. After deep and prolonged thinking and consideration, Guru Angad Dev Ji chose his most faithful disciple Amar Das for appointment to the highest post of Guruship. Guru Angad Dev Ji placed one coconut and five paise in front of Amar Das and bowed his head before him. Thus, Amar Das Ji was nomination the third Guru of the Sikhs. By doing so,
Guru Angad Dev Ji took a step of far reaching consequence. Guru Angad Dev Ji immersed in Eternal Light on 29 March, 1552 A.D.

11. Estimate of Guru. Angad Dev Ji’s Achievements : Guru Angad Dev Ji took many important steps for the development of Sikhism during his Guruship. He rendered a great service to the Sikh Panth by popularising Gurmukhi, collecting Guru Nanak Dev Ji’s hymns, expanding Sangat and Pangat, separating the Udasi sect from Sikhism, maintaining discipline in Guru’s Dardar, founding Goindwal Sahib and appointing his successor. K.S. Duggal,

a famous historian, estimates the achievements of Guru Angad Dev Ji in the following words, “ It is amazing how much Guru Angad Dev Ji could achieve in the short time at his disposal.”According to another famous historian S.S. Johar, “The pontificate of Guru Angad Dev is indeed a turning point in the history of Sikh faith.”

Question 7.
Describe in brief the life and achievements of Guru Angad Dev Ji.
Or
Discuss the life and contribution of Guru Angad Dev Ji to the development of Sikhism.
Answer:
Guru Angad Dev Ji was the second Guru of the Sikhs. His period of pontifical was from 1539 to 1552 A.D. A brief description of his early career is as under :

1. Birth and Parentage : The original name of Guru Angad Dev Ji was Bhai Lehna Ji. He was born in a village named Matte Di Sarai on 31st March 1504 A.D. His father’s name was Pheru Mai, who was a Trihun Khatri. His mother Sabhrai Devi was a religious-minded lady. Her religious thoughts had a deep influence on Bhai Lehna Ji.

2. Childhood and Marriage : When Bhai Lehna Ji grew young he helped his father in his profession. At the age of 15 years, he was married to Bibi Khivi, the daughter of Devi Chand of the same village. In due to rse of time, Bhai Lehna was blessed with two daughters Bibi Amro and Bibi Anokhi and two sons Datu and Dasu. In 1526 A.D., Babar sacked Matte Di Sarai, so Pheru Mai along with his family shifted to Khadur Sahib, a village in Amritsar district. Soon after, Pheru Mai died and therefore the entire responsibility to run his family fell upon the shoulders of Bhai Lehna Ji.

3. Lehna Ji Becomes the Disciple of Guru Nanak Dev Ji : Before meeting Guru Nanak Dev Ji, Bhai Lehna was a devotee of Durga. He used to visit Jawalamukhi (in Kangra district) every year along with a group of devotees (Jatha) One day he heard in Khadur Sahib, the recitation of‘Asa Di Var’ from Bhai Jodha, Bhai Lehna was so much stirred by it that he determined to meet Guru Nanak Dev Ji. Thus, when he set out for the pilgrimage of Jawalamukhi with his group of devotees next year,

he stopped on the way at Kartarpur to meet Guru Nanak Dev Ji. He was so much overwhelmed and awed by the great personality and teachings of Guru Nanak Dev Ji that he felt his destination was at hand. Therefore, Bhai Lehna became a follower of Guru Nanak Dev Ji and spent his life in the service of the Guru Nanak Dev Ji.

4. Assumption of Guruship: Bhai Lehna Ji served Guru Nanak Dev Ji dedieatedly and with full devotion. Guru Nanak Dev Ji put his disciple to hard tests from time to time. Bhai Lehna Ji passed all these tests. Guru Nanak Dev Ji decided to ordain Guruship to Bhai Lehna, as he was fully satisfied with his true de oti- u i nd endless affection. So, he placed one coconut and five paise in front of Bhai Lehna Ji and greeted him and appointed him as his successor. Guru Nanak Dev Ji named him (Bhai Lehna) ‘Angad’ because he considered him a part of his own body. It happened on 7th September, 1539 A.D.

The appointment of Guru Angad Dev Ji by Guru Nanak Dev Ji as his successor is considered one of the most important events of Sikh history. If Guru Nanak Dev Ji had not done so before leaving for his heavenly abode, Sikhism undoubtedly would gradually have ceased to exist. G.C. Narang aptly says, “Had Nanak died without a successor, there would have been no Sikhism today.”

Guru Angad Dev Ji became the second Guru of the Sikhs in 1539 A.D. and retained Guruship till 1552 A.D. At the time of his attaining Guruship, Sikhism was facing many dangers. The most potent threat came from Hinduism itself. It was feared that Sikhism might merge in Hinduism. The second danger to Sikhism was from the Udasis. The Udasi sect was founded by Baba Sri Chand Ji,the elder son of Guru Nanak Dev Ji.

Naturally many Sikhs were joining the Udasi sect. Under such circumstances constant vigil was needed to safeguard the interests of the Sikhs. Guru Angad Dev Ji not only succeeded in removing all the hurdles in the path of Sikhism, but also in consolidating it. The significant contribution of Guru Angad Dev Ji to the development of Sikhism can be described as under :

1. Popularisation of Gurmukhi : Guru Angad Dev Ji’s first significant effort for the development of Sikhism was the popularisation of Gurmukhi script. Guru Angad Dev Ji improved and polished it. Now it became very easy even for common people to understand it. All the religious books of Sikhism were written in it. Its very name ‘Gurmukhi’ (an utterance of words from the Guru’s mouth) reminded the Sikhs of their duties towards the Guru and constantly kept alive in their minds the consciousness that they were something distinct from the common mass of Hinduism.

This script was also instrumental in rapid spread of education among the Sikhs. Besides, the introduction of this script gave a severe blow to the supremacy of the Brahmans, who recognised Sanskrit as the only religious language. Undoubtedly, the popularisation of Gurmukhi proved most significant in the development of Sikhism. According to H.S. Bhatia and S.R. Bakshi, “Guru Angad Dev Ji gave the Sikhs a written language different from the language of the Hindus and Muslims and thus made them realise that they were separate people.”

2. Collection of Hymns : The collection of the hymns of Guru Nanak Dev Ji was the second great work of Guru Angad Dev Ji. Guru Nanak Dev Ji had composed many hymns, but these hymns (Bani) lay scattered at many places. Guru Angad Dev Ji collected all the hymns at one place. According to Sikh traditions, Guru Angad Dev Ji summoned Bhai Bala, a devotee of Guru Nanak Dev Ji and got a Janam Sakhi written on Guru Nanak Dev Ji’s life.

This Janam Sakhi is known as Bhai Bala’s Janam Sakhi. Some scholars don’t agree with this view that the Janam Sakhi was of Bhai Bala Ji written at the time of Guru Angad Dev Ji. Guru Angad Dev Ji himself composed Bani in the name of ‘Nanak’. He composed sixty-two Sabads. In this way, firstly, Guru Angad Dev Ji preserved the original form of Guru Nanak Dev Ji’s hymns and saved it from distortion. Secondly, Guru Angad Dev Ji prepared the basis for the compilation of Adi Granth Sahib Ji.

3. Expansion of Langar System : Langar system was introduced by Guru Nanak Dev Ji. Guru Angad Dev Ji expanded it. In his time, the Langar was managed by his wife Bibi Khivi Ji. All people ate food in Langar collectively without any consideration of sex, caste or creed. Money for the Langar was given by the Sikhs to the Guru. This institution strengthened feelings of co-operation and fraternity among the Sikhs. It also gave a shattering blow to the caste system among the Hindus. The habit of charity was developed by it among the Sikhs. It provided a powerful aid in propaganda work.

It helped a lot to make Sikhism popular. Prof. Harbans Singh, a famous historian, rightly remarks, “This served as an instrument of a far-reaching social revolution.”9 4. Organisation of Sangat : Guru Angad Dev Ji more effectively organised institution of Sangat founded by Guru Nanak Dev Ji.

The ‘Sangat’ meant ‘sitting together collectively’. All people (male or female) could take part in it. The Sangat was considered to be a replica of God. The Sangat met every morning and evening to listen to the Bani (hymn) of the Guru. This institution not only brought the Sikhs under one banner but it also helped a lot in the success of Sikh missionary work.

5. Denunciation of the Udasi Sect: Udasi sect was founded by Baba Sri Chand Ji, the elder son of Guru Nanak Dev Ji. This sect laid emphasis on ‘Sanyas’ or renunciation, Many people began to join the Udasi sect. Thus, the Udasi sect posed a formidable challenge to Sikhism. Therefore, Guru Angad Dev Ji made it clear in unequivocal terms that Sikhism was essentially a religion of householders and no true Sikh could be an Udasi.

This action of the Guru Angad Dev Ji brought rich dividends. Udasism could not become the mass movement. Thus, Guru Angad Dev Ji succeeded in preserving the purity and originality of Sikh religion.

6. Discipline in Sikh Sect: Guru Angad Dev Ji was a great disciplinarian. Once two Ragis named Satta and Balwand, who sang hymns in the Darbar of Guru Ji began to feel excessively proud of their sweet voice. They began to violate even the instructions of Guru Angad Dev Ji. Guru Angad Dev Ji could not tolerate their attitude of defiance. As a result, Guru Angad Dev Ji dismissed both of them from his Darbar. Soon, they realised their mistake. Afterwards, when they apologised and Bhai Ladha Ji requested on their behalf, Guru Angad Dev Ji pardoned them. Thus, Guru Angad Dev Ji maintained the tradition of strict discipline in Guru Darbar.

7. Physical Training. Guru Angad Sahib was of the view that just as it is essential to recite Nam to cleans the Atma, similarly, it is necessary to do exercise for the fitness of the body. He held the view that a sound mind develops in a sound body. With this object in view, he built a wrestling ground at Khadur Sahib. Thus, Guru Angad Sahib laid the foundation of the martial spirit, which in the times of the sixth and the tenth Gurus blossomed into the Khalsa.

8. Foundation of Goindwal Sahib : Guru Angad Dev Ji founded a new town named Goindwal Sahib near Khadur Sahib and thus accomplished another very significant step for the development of Sikhism. The town began to be built in 1546 A.D. Guru Angad Dev Ji made one of his devoted followers Amar Das ftdly responsible for this project. This town soon became a place of pilgrimage for the Sikhs.

9. Meeting with Humayun : In 1540 A.D. Sher Shah Suri gave a crushing defeat to Mughal Emperor Humayun at Kanauj. After the defeat, Humayun reached Punjab and came to Khadur Sahib for Guru Angad Dev Ji’s blessings. At that moment, Guru Angad Dev Ji was in deep meditation, so he did not open his eyes. Humayun felt insulted and drew out his sword in anger. Suddenly, at that very moment, Guru Angad Dev Ji opened his eyes and said to Humayun, “Where was this sword that you have unsheathed against me during the battle with Sher Shah Suri?”

On hearing these words, Humayun felt very much ashamed and prayed for his pardon. Thereafter, Humayun, sought Guru Angad Dev Ji’s blessings. Guru Angad Dev Ji gave his blessings to Humayun and said that he would have to wait for some time for his folly and thereafter he would regain the throne. This prediction of Guru Angad Dev Ji was proved true.

10. Nomination of the Successor: The greatest service rendered by Guru Angad Dev Ji for the development of Sikhism was the nomination of his successor. After deep and prolonged thinking and consideration, Guru Angad Dev Ji chose his most faithful disciple Amar Das for appointment to the highest post of Guruship. Guru Angad Dev Ji placed one coconut and five paise in front of Amar Das and bowed his head before him. Thus, Amar Das Ji was nomination the third Guru of the Sikhs. By doing so,
Guru Angad Dev Ji took a step of far reaching consequence. Guru Angad Dev Ji immersed in Eternal Light on 29 March, 1552 A.D.

11. Estimate of Guru. Angad Dev Ji’s Achievements : Guru Angad Dev Ji took many important steps for the development of Sikhism during his Guruship. He rendered a great service to the Sikh Panth by popularising Gurmukhi, collecting Guru Nanak Dev Ji’s hymns, expanding Sangat and Pangat, separating the Udasi sect from Sikhism, maintaining discipline in Guru’s Dardar, founding Goindwal Sahib and appointing his successor. K.S. Duggal, a famous historian, estimates the achievements of Guru Angad Dev Ji in the following words, “ It is amazing how much Guru Angad Dev Ji could achieve in the short time at his disposal.”According to another famous historian S.S. Johar, “The pontificate of Guru Angad Dev is indeed a turning point in the history of Sikh faith.”

Question 8.
Give a brief account of the early career- and difficulties of Guru Amar Das Ji.
Answer:
A brief account of the early career and difficulties of Guru Amar Das Ji is as under :

Early Life of Guru Amardas Ji:

1. Birth and Parentage : Guru Amar Das Ji was born in Basarke village of Amritsar district on 5th May, 1479 A.D. His father Tej Bhan belonged to Bhalla family of Khatri caste. He was rich. No definite information is available about his mother’s actual name.

2. Childhood and Marriage : Nothing is known of Guru Amar Das Ji’s childhood exrcept that he was religiously inclined. On coming of age, he took over his father’s profession. As his parents were followers of the Vaishnav sect, he also became a follower of Vaishnavism. At the age of 24 years, he was married to Mansa Devi, daughter of Devi Chand. He was blessed with two sons Baba Mohan and Baba Mohri and two daughters Bibi Dani and Bibi Bhani.

3. Becoming Guru Angad Sahib’s Disciple : Once, when he was returning from Haridwar’s pilgrimage, he met a Sadhu on the way. Both of them took food together. Afterwards, the Sadhu enquired, “Who is your Guru” (spiritual leader)?” Amar Das replied, “ I have none, I am in search of one, but have not found as yet.” The Sadhu exclaimed with sorrow, “ What! have I been associating with a person who hath no Guru. Oh man ! thou hast polluted all my sanctity. All my vows, austerities, fasts and penances have been rendered fruitless. As for thyself all thy charities are of no avail. These sixty two years thou hast passed in vain.” Amar Das was dumb-founded at this behaviour of the Sadhu. So he resolved to have a Guru.

One day, Amar Das heard the Bani of Guru Nanak Dev Ji from Bibi Amro. He was greatly impressed by the Bani. Therefore, Amar Das decided to meet Guru Angad Dev Ji. Soon, he visited Khadur Sahib along with Bibi Amro. He was so much impressed by Guru Angad Dev Ji that he became his follower. He was 62 years old at this time.

4, Assumption of Guruship : After becoming a follower of Guru Angad Dev Ji, Amar Das lived at Khadur Sahib. He served Guru Angad Dev Ji dedicatedly for about eleven years. He used to bring water for Guru Angad Dev Ji’s bath, carrying it on his head from the river Beas, situated three miles away from there. He served the Sangat ( people coming to see Guru Angad Dev Ji) and the Langar whole-heartedly. One day, in January 1552 A.D. when Amar Das was returning from the Beas carrying water on his head as usual, he stumbled in the dark and fell down.

There was a weaver’s hut near by. On hearing the thud-sound, the weaver woke up and asked who was there. His wife, who had also awoken, by now, replied that it must be Amru Nithawan (who has no place to take shelter). The word reached Guru Angad Dev Ji gradually. He honoured Amar Das and declared that from then onward, Amar Das Ji would no longer remain without shelter (Nithawan), instead he would provide shelter to the shelterless.

In March, 1552 A.D., Guru Angad Dev Ji placed five paisas‘and one coconut in front of Amar Das and bowed his head before him. Thus, Amar Das Ji became the third Guru of the Sikhs. Guru Amar Das Ji was 73 years old at that time.

Early Difficulties of Guru Amar Das Ji:

After assuming Guruship, Guru Amar Das Ji shifted from Khadur Sahib to Goindwal Sahib as per instructions from Guru Angad Dev Ji. In the beginning of hi .a pontificate Guru Amar Das Ji had to face many difficulties. A brief description of these difficulties
is given below:

(1) Opposition ofDasu and Datu: Soon after Guru Amar Das Ji succeeded to the Guruship, he had to face the opposition from both the sons of Guru Angad. Dev Ji, Dasu and Datu. They refused to recognise Guru Amar Das Ji as the Guru. They used to ask how a water carrier to their house till yesterday could become their Guru. One day in a fit of anger, Datu went to Goindwal Sahib and kicked Guru Amar Das Ji in the presence of the Sangat. As a result of this Guru Am ar Das Ji fell down from his seat. In spite of provocation Guru Amar Das Ji showed utmost tolerance and humbleness. After this incident, Guru Amar Das Ji left Goindwal Sahib and returned to his village Basarke. The Sikhs refused to consider Datu to be their Guru. Finally, he retreated to Khadur Sahib with extreme disappointment. Guru Amar Das Ji once again came to Goindwal Sahib on the request of Baba Buddha Ji and other Sikh Sangat.

(2) Opposition of Baba Sri Chand Ji : Baba Sri Chand Ji was the elder son of Guru Nanak Dev Ji and he considered himself to be the rightful successor to Guruship. He did not oppose Guru Angad Dev Ji, because Guru Nanak Dev Ji himself had appointed him ( Guru Angad Dev Ji) the Guru. But, after Guru Angad Dev Ji, he tried to get his father’s Guruship. Baba Sri Chand Ji had many followers. Guru Amar Das Ji showed great wisdom at this occasion. He clarified to the Sikhs that the principles of Udasi sect were totally against the teachings of Guru Nanak Dev Ji. The Sikhs were convinced by his reasoning and logic. So, they left Baba Sri Chand Ji. In this way, Guru Amar Das Ji separated the Sikhs from Udasi sect for ever.

(3) Opposition by the Muslims of Goindwal Sahib : The Muslims of Goindwal Sahib grew jealous of increasing popularity of Guru Amar Das Ji. They began to harass the Sikhs in many ways. They stole the belongings of the Sikhs. They pelted stones at the earthen pitchers in which the Sikhs brought water from the Beas and often broke them. Whenever the Sikhs complained about it to Guru Ji, he advised them to remain calm. Once some armed men came to that village. The Muslims picked up a quarrel with them over some matter. A fight took place between the two parties and as a result of which many Muslims were killed. This incident greatly impressed the Sikhs. They thought that God had punished the Muslims for their misdeeds. Thus, their faith in Sikhism became stronger.

(4) Opposition by the Hindus. Many Hindus were joining Sikhism as a result of the social reforms undertaken by Guru Amar Das Ji. Sikhism laid emphasis on social equality. All the people were served Langar without any discrimination. The Sikhs had got a separate place of pilgrimage with the construction of a Baoli. The high caste Hindus of Goindwal complained to the Mughal emperor Akbar that Guru Amar Das Ji was propagating agpinst Hinduism.

Akbar summoned Guru Amar Das Ji to his court to investigate into the charges levelled against Guru Amar Das Ji. Guru Amar Das Ji sent his most competent follower Bhai Jetha Ji to- the Mughal court. After meeting Bhai Jetha, Akbar declared that all charges against Guru Amar Das Ji were baseless. It spread Guru Amar Das Ji’s fame in all corners and gave a great boost to Sikhism.

Question 9.
Describe the tasks done by Guru Amar Das Jiat new polacb Goindwal Sahib.
Or
Describe the contribution of Guru Amar Das Ji in the development of Sikhism.
Or
What was the special contribution of Guru Amar Das Ji to Sikhism?
Or
Describe the services rendered by Guru Amar Das Ji for the development of Sikh religion.
Or
What were the measures taken by Guru Amar Das Ji for the consolidation and expansion of Sikhism?
Or
Describe the contribution of Guru Amar Das Ji in the development of Sikhism.

Answer:
Guru Amar Das Ji was the third Guru of the Sikhs. He retained Guruship from 1552 to 1574 AJD. When Guru Amar Das Ji assumed Guruship, the Sikh Panth was passing through a critical juncture. Guru Nanak Dev Ji had left for his heavenly abode only thirteen years ago. No doubt, many significant steps had been undertaken for the development of Sikhism in this short period, but still there remained much to be done in this regard. Guru Amar Das Ji continued the work started by Guru Angad Dev Ji for organisation and development of Sikhism and established many new institutions and traditions.

1. Construction of the Baoli at Goindwal Sahib : The first significant step undertaken by Guru Amar Das Ji for the development of Sikhism was the construction of a Baoli at Goindwal Sahib. The construction work of the Baoli was started in 1552 AJD. and it was completed in 1559 A.D. Eighty four steps were built to reach the Baoli. After its construction was over, Guru Ji declared, “Whoever would attentively and reverently repeat the Japji on every step after a bath in the baoli would escape from the wandering in the wombs of the 84 lakhs of living creatures.”

The construction of Baoli Sahib gave the Sikhs a place of pilgrimage of their own and it helped in separating the Sikhs from the common mass of the Hindus. Moreover, the prestige and prosperity of Goindwal Sahib enormously increased. In the words of H.S. Bhatia and S.R. Bakshi, “The pontificate of Guru Amar Das Ji is thus a turning point in the history of the Sikh movement.”

2. Expansion of Langar Institution: Guru Nanak Dev Ji started the institution of Langar. Guru Amar Das Ji expanded it greatly, Guru Amar Das Ji declared that no visitor could meet him unless he had taken the Langar. He gave the injunction, “Pehle Pangat, pachhe Sangat” (First eat together and then meet together.) Mughal emperor Akbar and the ruler of Haripur had partaken the Langar in the Pangat before meeting Guru Amar Das Ji. It was open for people of every religion and caste.

The Langar was served till late at night. The remaining food was thrown to birds and animals. The institution of Langar proved much helpful in the propagation of Sikhism. It gave a shattering blow to the caste system and developed a feeling of brotherhood among the Sikhs. According to Dr. Fauja Singh, “This institution gave a shattering blow to the rigidity of the caste system and paved the way for social equality.”

3. Collection of Hymns : The next important work of Guru Amar Das Ji was to collect the hymns (Bani) of Guru Nanak Dev Ji and Guru Angad Dev Ji. He himself composed 907 Sabads (hymns). It prepared the basis for the compilation of Adi Granth Sahib.

4. Maqji System: The establishment of Manji system was one of the most important works of Guru Amar Das Ji. During his Guruship, the number of the followers of Sikhism had increased considerably. Thus, it became impossible for Guru Amar Das Ji to reach every Sikh. So, he established twenty two Manjis to convey the message of Sikhism to far off areas. It should be kept in mind that Guru Amar Das Ji did not establish all the Manjis at one time. Instead, the process continued throughout.his Guruship. The head of every Manji was called Manjidar.

These Manjidars appealed to more and more people to join Sikhism. As the Manjidars used to sit on Manji (the cot) while preaching, the system came to be known as Manji system in history. It made tangible contribution to the development and progress of Sikhism. According to D.S. Dhillon,“The establishment of Manji system gave a big thrust to the missionary activities of the Sikhs.”

5. Denunciation of the Udasi Sect: The Udasi sect once again began to gain strength during the time of Guru Amar Das Ji. Many Sikhs were becoming Udasis, as they were impressed by the ascetism of Baba Sri Chand Ji. Guru Amar Das Ji showed considerable courage at this juncture. He left no stone unturned to explain to the Sikhs that Udasi sect was totally different from Sikhism. He clarified that Sikhism taught normal family life and to earn one’s livelihood by the sweat of one’s brow, whereas the Udasi sect taught to escape one’s social responsibilities and wander in the forests in search of salvation by running away from the world. As a result of indefatigable efforts made by Guru Amar Das Ji, the Sikhs broke away from the Udasi sect for ever. Thus, Guru Amar Das Ji saved Sikhism from being merged into Hinduism.

6. Social Reforms : Gpru Amar Das Ji was a great social reformer. He wanted to give a new form to the social set up of the Sikhs. Guru Amar Das Ji launched a frontal attack on the caste system and untouchability. He made if compulsory for each visitor to eat food in the Langar, before he was allowed to have Guru’s darshan. In this way, Guru Amar Das Ji laid emphasis on the universal brotherhood of mankind. Guru Amar Das Ji also condemned the sati system vehemently. He said, “They are not satis who are burnt alive on the pyres ; rather satis are they who die of the blow of separation.”

Guru Amar Das Ji vigorously opposed child marriage and the purdah system. He was in favour of widow re-marriage. Guru Amar Das Ji laid stress on inter-caste marriages. He strongly forbade the use of narcotics. Besides, he introduced new (special) rituals for the Sikhs to be observed on occasions of birth, marriage and death. Thus, Guru Amar Das Ji founded a new society.

7. Akbar’s visit to Goindwal Sahib : Mughal emperor Akbar visited Goindwal Sahib in 1568 A.D. In accordance with the practice then established by the Guru Akbar first took the Langar before he met Guru Amar Das Ji. He was deeply impressed by the Langar system and Guru Amar Das Ji’s personality. He offered some villages as Jagir to meet the expenses of the Langar. Guru Amar Das Ji refused this offer. Akbar gave the Jagir to Guru Amar Das Ji’s daughter Bibi Bhani. Later on, the town of Amritsar was founded on this land. This visit of Akbar is of special significance in the history of the Sikh religion. People were greatly impressed by it. They joined Sikhism in large numbers. The Sikh Panth gained more popularity.

8. Nomination of the Successor : In 1574 A.D. Guru Amar Das Ji decided to nominate Bhai Jetha Ji as his successor, before he left for his heavenly abode. Bhai Jetha Ji was the son-in-law of Guru Amar Das Ji. Guru Amar Das Ji was so much impressed by the humbleness and devotional service of Bhai Jetha Ji and his wife Bibi Bhani, that he not only appointed Bhai Jetha as his successor, but also blessed that in future Guruship would remain in their family. Guru Amar Das Ji immersed in Eternal Light on 1 September, 1574 A.D.

9. Estimate of Guru Amar Das Ji’s Achievements: Sikhism made multifaceted development under the efficient leadership of Guru Amar Das Ji. Guru Amar Das Ji gave the Sikhs a new place of pilgrimage. He expanded the Langar system. He collected the hymns of Guru Nanak Dev Ji and Guru Angad Dev Ji and he himself composed hymns. In this way, he prepared the ground for the compilation of Adi Granth Sahib. He condemned in unequivocal terms the empty rituals prevalent in the Hindu society and opposed the Udasi sect. He, thus, gave the Sikhs a separate entity.

In fact, under the able and benign guidance of Guru Amar Das Ji, Sikhism passed through a remarkable transformation. That is why the pontificate of Guru Amar Das Ji is considered a milestone in the history of the Sikh Panth. According to Dr. Sangat Singh, a noted historian, “Under Guru Amar Das, Sikhism made rapid strides.” According to another famous historian, Dr. D.S. Dhillon, “Guru Amar Das’s’contribution to the growth of the Sikh Panth was great.”

Question 10.
Describe the life and achievements of Guru Amar Das Ji.
Answer:
A brief account of the early career and difficulties of Guru Amar Das Ji is as under :

I. Early Life of Guru Amardas Ji

1. Birth and Parentage : Guru Amar Das Ji was born in Basarke village of Amritsar district on 5th May, 1479 A.D. His father Tej Bhan belonged to Bhalla family of Khatri caste. He was rich. No definite information is available about his mother’s actual name.

2. Childhood and Marriage : Nothing is known of Guru Amar Das Ji’s childhood exrcept that he was religiously inclined. On coming of age, he took over his father’s profession. As his parents were followers of the Vaishnav sect, he also became a follower of Vaishnavism. At the age of 24 years, he was married to Mansa Devi, daughter of Devi Chand. He was blessed with two sons Baba Mohan and Baba Mohri and two daughters Bibi Dani and Bibi Bhani.

3. Becoming Guru Angad Sahib’s Disciple : Once, when he was returning from Haridwar’s pilgrimage, he met a Sadhu on the way. Both of them took food together. Afterwards, the Sadhu enquired, “Who is your Guru” (spiritual leader)?” Amar Das replied, “ I have none, I am in search of one, but have not found as yet.” The Sadhu exclaimed with sorrow, “ What! have I been associating with a person who hath no Guru. Oh man ! thou hast polluted all my sanctity. All my vows, austerities, fasts and penances have been rendered fruitless. As for thyself all thy charities are of no avail. These sixty two years thou hast passed in vain.” Amar Das was dumb-founded at this behaviour of the Sadhu. So he resolved to have a Guru.

One day, Amar Das heard the Bani of Guru Nanak Dev Ji from Bibi Amro. He was greatly impressed by the Bani. Therefore, Amar Das decided to meet Guru Angad Dev Ji. Soon, he visited Khadur Sahib along with Bibi Amro. He was so much impressed by Guru Angad Dev Ji that he became his follower. He was 62 years old at this time.

4, Assumption of Guruship : After becoming a follower of Guru Angad Dev Ji, Amar Das lived at Khadur Sahib. He served Guru Angad Dev Ji dedicatedly for about eleven years. He used to bring water for Guru Angad Dev Ji’s bath, carrying it on his head from the river Beas, situated three miles away from there. He served the Sangat ( people coming to see Guru Angad Dev Ji) and the Langar whole-heartedly. One day, in January 1552 A.D. when Amar Das was returning from the Beas carrying water on his head as usual, he stumbled in the dark and fell down.

There was a weaver’s hut near by. On hearing the thud-sound, the weaver woke up and asked who was there. His wife, who had also awoken, by now, replied that it must be Amru Nithawan (who has no place to take shelter). The word reached Guru Angad Dev Ji gradually. He honoured Amar Das and declared that from then onward, Amar Das Ji would no longer remain without shelter (Nithawan), instead he would provide shelter to the shelterless. In March, 1552 A.D., Guru Angad Dev Ji placed five paisas‘and one coconut in front of Amar Das and bowed his head before him. Thus, Amar Das Ji became the third Guru of the Sikhs. Guru Amar Das Ji was 73 years old at that time.

Early Difficulties of Guru Amar Das Ji:

After assuming Guruship, Guru Amar Das Ji shifted from Khadur Sahib to Goindwal Sahib as per instructions from Guru Angad Dev Ji. In the beginning of hi .a pontificate Guru Amar Das Ji had to face many difficulties. A brief description of these difficulties
is given below:

(1) Opposition ofDasu and Datu: Soon after Guru Amar Das Ji succeeded to the Guruship, he had to face the opposition from both the sons of Guru Angad. Dev Ji, Dasu and Datu. They refused to recognise Guru Amar Das Ji as the Guru. They used to ask how a water carrier to their house till yesterday could become their Guru. One day in a fit of anger, Datu went to Goindwal Sahib and kicked Guru Amar Das Ji in the presence of the Sangat. As a result of this Guru Am ar Das Ji fell down from his seat. In spite of provocation Guru Amar Das Ji showed utmost tolerance and humbleness.

After this incident, Guru Amar Das Ji left Goindwal Sahib and returned to his village Basarke. The Sikhs refused to consider Datu to be their Guru. Finally, he retreated to Khadur Sahib with extreme disappointment. Guru Amar Das Ji once again came to Goindwal Sahib on the request of Baba Buddha Ji and other Sikh Sangat.

(2) Opposition of Baba Sri Chand Ji : Baba Sri Chand Ji was the elder son of Guru Nanak Dev Ji and he considered himself to be the rightful successor to Guruship. He did not oppose Guru Angad Dev Ji, because Guru Nanak Dev Ji himself had appointed him ( Guru Angad Dev Ji) the Guru. But, after Guru Angad Dev Ji, he tried to get his father’s Guruship. Baba Sri Chand Ji had many followers. Guru Amar Das Ji showed great wisdom at this occasion. He clarified to the Sikhs that the principles of Udasi sect were totally against the teachings of Guru Nanak Dev Ji. The Sikhs were convinced by his reasoning and logic. So, they left Baba Sri Chand Ji. In this way, Guru Amar Das Ji separated the Sikhs from Udasi sect for ever.

(3) Opposition by the Muslims of Goindwal Sahib : The Muslims of Goindwal Sahib grew jealous of increasing popularity of Guru Amar Das Ji. They began to harass the Sikhs in many ways. They stole the belongings of the Sikhs. They pelted stones at the earthen pitchers in which the Sikhs brought water from the Beas and often broke them. Whenever the Sikhs complained about it to Guru Ji, he advised them to remain calm. Once some armed men came to that village. The Muslims picked up a quarrel with them over some matter.

A fight took place between the two parties and as a result of which many Muslims were killed. This incident greatly impressed the Sikhs. They thought that God had punished the Muslims for their misdeeds. Thus, their faith in Sikhism became stronger.

(4) Opposition by the Hindus. Many Hindus were joining Sikhism as a result of the social reforms undertaken by Guru Amar Das Ji. Sikhism laid emphasis on social equality. All the people were served Langar without any discrimination. The Sikhs had got a separate place of pilgrimage with the construction of a Baoli. The high caste Hindus of Goindwal complained to the Mughal emperor Akbar that Guru Amar Das Ji was propagating agpinst Hinduism. Akbar summoned Guru Amar Das Ji to his court to investigate into the charges levelled against Guru Amar Das Ji. Guru Amar Das Ji sent his most competent follower Bhai Jetha Ji to- the Mughal court. After meeting Bhai Jetha, Akbar declared that all charges against Guru Amar Das Ji were baseless. It spread Guru Amar Das Ji’s fame in all corners and gave a great boost to Sikhism.

Guru Amar Das Ji was the third Guru of the Sikhs. He retained Guruship from 1552 to 1574 AJD. When Guru Amar Das Ji assumed Guruship, the Sikh Panth was passing through a critical juncture. Guru Nanak Dev Ji had left for his heavenly abode only thirteen years ago. No doubt, many significant steps had been undertaken for the development of Sikhism in this short period, but still there remained much to be done in this regard. Guru Amar Das Ji continued the work started by Guru Angad Dev Ji for organisation and development of Sikhism and established many new institutions and traditions.

1. Construction of the Baoli at Goindwal Sahib : The first significant step undertaken by Guru Amar Das Ji for the development of Sikhism was the construction of a Baoli at Goindwal Sahib. The construction work of the Baoli was started in 1552 AJD. and it was completed in 1559 A.D. Eighty four steps were built to reach the Baoli. After its construction was over, Guru Ji declared, “Whoever would attentively and reverently repeat the Japji on every step after a bath in the baoli would escape from the wandering in the wombs of the 84 lakhs of living creatures.”

The construction of Baoli Sahib gave the Sikhs a place of pilgrimage of their own and it helped in separating the Sikhs from the common mass of the Hindus. Moreover, the prestige and prosperity of Goindwal Sahib enormously increased. In the words of H.S. Bhatia and S.R. Bakshi, “The pontificate of Guru Amar Das Ji is thus a turning point in the history of the Sikh movement.”

2. Expansion of Langar Institution: Guru Nanak Dev Ji started the institution of Langar. Guru Amar Das Ji expanded it greatly, Guru Amar Das Ji declared that no visitor could meet him unless he had taken the Langar. He gave the injunction, “Pehle Pangat, pachhe Sangat” (First eat together and then meet together.) Mughal emperor Akbar and the ruler of Haripur had partaken the Langar in the Pangat before meeting Guru Amar Das Ji.

It was open for people of every religion and caste. The Langar was served till late at night. The remaining food was thrown to birds and animals. The institution of Langar proved much helpful in the propagation of Sikhism. It gave a shattering blow to the caste system and developed a feeling of brotherhood among the Sikhs. According to Dr. Fauja Singh, “This institution gave a shattering blow to the rigidity of the caste system and paved the way for social equality.”

3. Collection of Hymns : The next important work of Guru Amar Das Ji was to collect the hymns (Bani) of Guru Nanak Dev Ji and Guru Angad Dev Ji. He himself composed 907 Sabads (hymns). It prepared the basis for the compilation of Adi Granth Sahib.

4. Maqji System: The establishment of Manji system was one of the most important works of Guru Amar Das Ji. During his Guruship, the number of the followers of Sikhism had increased considerably. Thus, it became impossible for Guru Amar Das Ji to reach every Sikh. So, he established twenty two Manjis to convey the message of Sikhism to far off areas. It should be kept in mind that Guru Amar Das Ji did not establish all the Manjis at one time. Instead, the process continued throughout.his Guruship. The head of every Manji was called Manjidar.

These Manjidars appealed to more and more people to join Sikhism. As the Manjidars used to sit on Manji (the cot) while preaching, the system came to be known as Manji system in history. It made tangible contribution to the development and progress of Sikhism. According to D.S. Dhillon,“The establishment of Manji system gave a big thrust to the missionary activities of the Sikhs.”

5. Denunciation of the Udasi Sect: The Udasi sect once again began to gain strength during the time of Guru Amar Das Ji. Many Sikhs were becoming Udasis, as they were impressed by the ascetism of Baba Sri Chand Ji. Guru Amar Das Ji showed considerable courage at this juncture. He left no stone unturned to explain to the Sikhs that Udasi sect was totally different from Sikhism. He clarified that Sikhism taught normal family life and to earn one’s livelihood by the sweat of one’s brow, whereas the Udasi sect taught to escape one’s social responsibilities and wander in the forests in search of salvation by running away from the world.

As a result of indefatigable efforts made by Guru Amar Das Ji, the Sikhs broke away from the Udasi sect for ever. Thus, Guru Amar Das Ji saved Sikhism from being merged into Hinduism.

6. Social Reforms : Gpru Amar Das Ji was a great social reformer. He wanted to give a new form to the social set up of the Sikhs. Guru Amar Das Ji launched a frontal attack on the caste system and untouchability. He made if compulsory for each visitor to eat food in the Langar, before he was allowed to have Guru’s darshan. In this way, Guru Amar Das Ji laid emphasis on the universal brotherhood of mankind. Guru Amar Das Ji also condemned the sati system vehemently. He said, “They are not satis who are burnt alive on the pyres ; rather satis are they who die of the blow of separation.”

Guru Amar Das Ji vigorously opposed child marriage and the purdah system. He was in favour of widow re-marriage. Guru Amar Das Ji laid stress on inter-caste marriages. He strongly forbade the use of narcotics. Besides, he introduced new (special) rituals for the Sikhs to be observed on occasions of birth, marriage and death. Thus, Guru Amar Das Ji founded a new society.

7. Akbar’s visit to Goindwal Sahib : Mughal emperor Akbar visited Goindwal Sahib in 1568 A.D. In accordance with the practice then established by the Guru Akbar first took the Langar before he met Guru Amar Das Ji. He was deeply impressed by the Langar system and Guru Amar Das Ji’s personality. He offered some villages as Jagir to meet the expenses of the Langar. Guru Amar Das Ji refused this offer. Akbar gave the Jagir to Guru Amar Das Ji’s daughter Bibi Bhani. Later on, the town of Amritsar was founded on this land. This visit of Akbar is of special significance in the history of the Sikh religion. People were greatly impressed by it. They joined Sikhism in large numbers. The Sikh Panth gained more popularity.

8. Nomination of the Successor : In 1574 A.D. Guru Amar Das Ji decided to nominate Bhai Jetha Ji as his successor, before he left for his heavenly abode. Bhai Jetha Ji was the son-in-law of Guru Amar Das Ji. Guru Amar Das Ji was so much impressed by the humbleness and devotional service of Bhai Jetha Ji and his wife Bibi Bhani, that he not only appointed Bhai Jetha as his successor, but also blessed that in future Guruship would remain in their family. Guru Amar Das Ji immersed in Eternal Light on 1 September, 1574 A.D.

9. Estimate of Guru Amar Das Ji’s Achievements: Sikhism made multifaceted development under the efficient leadership of Guru Amar Das Ji. Guru Amar Das Ji gave the Sikhs a new place of pilgrimage. He expanded the Langar system. He collected the hymns of Guru Nanak Dev Ji and Guru Angad Dev Ji and he himself composed hymns. In this way, he prepared the ground for the compilation of Adi Granth Sahib. He condemned in unequivocal terms the empty rituals prevalent in the Hindu society and opposed the Udasi sect. He, thus, gave the Sikhs a separate entity. In fact, under the able and benign guidance of Guru Amar Das Ji, Sikhism passed through a remarkable transformation.

That is why the pontificate of Guru Amar Das Ji is considered a milestone in the history of the Sikh Panth. According to Dr. Sangat Singh, a noted historian, “Under Guru Amar Das, Sikhism made rapid strides.” According to another famous historian, Dr. D.S. Dhillon, “Guru Amar Das’s’contribution to the growth of the Sikh Panth was great.”

Question 11.
Describe the life and achievements of Guru Ram Das Ji.
Or
Describe the contribution of Guru Ram Das Ji for the development of Sikhism.
Answer:
Guru Ram Das Ji was the fourth Guru of the Sikhs. He remained on Gurgaddi from 1574 to 1581 A.D. During his pontificate there was made considerable progress in the consolidation and development of Sikhism. A brief description of early life of Guru Ram Das Ji and the development of Sikhism under him is as under :

Early Career of Guru Ram Das Ji:

1. Birth and Parentage : Guru Ram Das Ji was born at Chuna Mandi in Lahore on 24th September, 1534 A.D. His childhood name was Bhai Jetha Ji. His father

Hari Das belonged to Sodhi family of Kashatriya caste. The name of his mother was Daya Kaur. His parents were very poor.

2. Childhood and Marriage : Bhai Jetha Ji was of a very religious disposition from his childhood. Once his mother sent him to the market to sell boiled grams. Some hungry saints met him on the way. Jetha Ji was very kind-hearted. He served all the grams to the hungry saints and came back home empty-handed. He was always ready to serve the people. Once he got a chance to visit Goindwal Sahib in the company of a group of Sikhs. Here he became the disciple of Guru Amur Das Ji. Guru Amar Das Ji was greatly impressed by the devotion and qualities of Bhai Jetha Ji. So, in 1553 A.D., when Bhai Jetha Ji was 19 years old, Guru Amar Das Ji married his younger daughter, Bibi Bhani, to him. Bhai Jetha Ji was blessed with three sons, Prithi Chand (Prithia), Mahadev and Arjan Dev.

3. Assumption of Guruship : Even after his marriage Bhai Jetha Ji lived at Goindwal Sahib and continued doing service as usual. Selfless service, humility and the sweet nature of Bhai Jetha Ji had a profound effect on Guru Amar Das Ji. So, he appointed Bhai Jetha Ji as his successor to the Guruship in 1574 A.D. From then onward Bhai Jetha Ji was called Ram Das. Thus, Guru Ram Das Ji became the fourth Guru of the Sikhs.

Development of Sikhism Under Guru Ram. Das Ji:

Guru Ram Das Ji retained the Guruship from 1574 to 1581 A.D, Although, his tenure of Guruship was very short, yet he took many significant steps for the organisation and development of Sikhism.

1. Foundation of Ramdaspura : The most important contribution of Guru Ram Das Ji towards the Sikh Panth was the foundation of Ramdaspura or Amritsar. After assuming the Guruship, he himself settled here. In 1577. A.D. he founded Ramdaspura. He settled fifty two other traders, belonging to different trades, at this place in order to make it popular and attract people. The market formed by these traders came to be known as ‘Guru Ka Bazaar’. Guru Ram Das Ji planned to construct two sarovars (tanks) Amritsar and Santokhsar at Ramdaspura.

At first, the digging of Amritsar sarovar was started. Baba Buddha Ji was entrusted to look after this project. Later on the name of Ramdaspura came to be known as Amritsar. The foundation of Amritsar occupies an important place in the history of Sikhism. It gave the Sikhs a separate place of pilgrimage which soon developed into the most famous centre of religious propagation.

2. Introduction of Masand System : Guru Ram Das Ji had started the digging work of two Sarovars (Amritsar and Santokhsar) at Ramdaspura. He needed money to complete this work. So, he sent his representatives to different places to collect money from the Sikhs and to propagate Sikhism. This institution later came to be known as Masand system. It contributed a lot to the spread of Sikhism in remote places. According to S.S. Gandhi, “Masand system played a big role in consolidating Sikhism,”

3. Reconciliation with the Udasis : Another important event relating to the pontificate of Guru Ram Das Ji was his reconciliation with Udasis. Once Baba Sri Chand Ji, the founder of Udasi sect visited Amritsar to see Guru Ram Das Ji. When he met Guru Ji, he asked, “Why have you grown such a long beard?” Guru Ram Das Ji politely replied, “I have grown such a long beard to wipe the dust from thy holy feet.” And the Guru Ram Das Ji proceeded to do so. Baba Sri Chand Ji felt much ashamed at this and withdrew his feet. Baba Sri Chand Ji was so much impressed by Guru’s modesty and humility that he gave up opposing Sikhism from that day. This reconciliation between the Sikhs and the Udasis proved very useful for the Sikh Panth.

4. Some other Important Works : Guru Ram Das Ji did some other important works also for the development of Sikhism. He maintained the tradition of composing hymns. Guru Ram Das Ji composed 679 Sabads. He introduced a new system of marriage among the Sikhs by circumambulation (Lawan) around Granth Sahib four times. Guru Ram Das Sahib composed four Lawans in this respect. He further consolidated the institutions of Pangat, Sangat and Manji system. Guru Ram Das Ji also condemned in strong words such social evils as caste-system, sati system, child marriage, denial of widow re-marriage.

5. Friendly Relations with Akbar : Friendly relations between the Sikhs and Mughal emperor Akbar continued during his tenure of Guruship. Guru Ram Das Ji had met Akbar at Lahore. He was much impressed by Guru Ram Das Ji’s personality. So, he donated 500 Bighas of land to Guru Ram Das Ji. Besides, he remitted one year’s land revenue to the farmers of the Punjab on recommendation of Guru Ram Das Ji. All this added to the fame and prestige of Guru Ram Das Ji.

6. Appointment of the Successor : In 1581 A.D., Guru Ram Das Ji appointed his youngest son Arjan Dev as his successor. The reason “for this appointment was clear. Prithia or Prithi Chand, the eldest son of Guru Ram Das Ji had annoyed him because of his conspiracies. His second son, Mahadev, was not interested in worldly affairs. Thus, the youngest son, Arjan Dev was considered competent for the Guruship from every angle. Guru Ram Das Ji left for his heavenly abode on I September, 1581 A.D.

7. Estimate of Achievements of Guru Ram Dass Ji : Although the period of Guruship of Guru Ram Das Ji was seven years only, he succeeded in giving a new impetus to Sikhism. Guru Ram Das Ji by laying the foundation of Ramdaspura and Masand system, by conciliating with the Udasis, by adding his own verses, by refuting the prevalent evils in the society, by continuing the Sangat, Pangat and Manji institutions and by establishing friendly relations with Akbar, he contributed significantly to the consolidation of Sikhism. So, finally we agree with a famous historian, Dr. D.S. Dhillon’s words, “During the short period of his Guruship of about seven years, Guru Ram Das provided a well-knit community with a form and content.”

Question 12.
Describe briefly the development of Sikhism from 1539 to 1581 A.D.
Answer:
Guru Angad Dev Ji became the second Guru of the Sikhs in 1539 A.D. and retained Guruship till 1552 A.D. At the time of his attaining Guruship, Sikhism was facing many dangers. The most potent threat came from Hinduism itself. It was feared that Sikhism might merge in Hinduism. The second danger to Sikhism was from the Udasis. The Udasi sect was founded by Baba Sri Chand Ji,the elder son of Guru Nanak Dev Ji. Naturally many Sikhs were joining the Udasi sect. Under such circumstances constant vigil was needed to safeguard the interests of the Sikhs. Guru Angad Dev Ji not only succeeded in removing all the hurdles in the path of Sikhism, but also in consolidating it. The significant contribution of Guru Angad Dev Ji to the development of Sikhism can be described as under :

1. Popularisation of Gurmukhi : Guru Angad Dev Ji’s first significant effort for the development of Sikhism was the popularisation of Gurmukhi script. Guru Angad Dev Ji improved and polished it. Now it became very easy even for common people to understand it. All the religious books of Sikhism were written in it. Its very name ‘Gurmukhi’ (an utterance of words from the Guru’s mouth) reminded the Sikhs of their duties towards the Guru and constantly kept alive in their minds the consciousness that they were something distinct from the common mass of Hinduism. This script was also instrumental in rapid spread of education among the Sikhs. Besides, the introduction of this script gave a severe blow to the supremacy of the Brahmans, who recognised Sanskrit as the only religious language.

Undoubtedly, the popularisation of Gurmukhi proved most significant in the development of Sikhism. According to H.S. Bhatia and S.R. Bakshi, “Guru Angad Dev Ji gave the Sikhs a written language different from the language of the Hindus and Muslims and thus made them realise that they were separate people.”

2. Collection of Hymns : The collection of the hymns of Guru Nanak Dev Ji was the second great work of Guru Angad Dev Ji. Guru Nanak Dev Ji had composed many hymns, but these hymns (Bani) lay scattered at many places. Guru Angad Dev Ji collected all the hymns at one place. According to Sikh traditions, Guru Angad Dev Ji summoned Bhai Bala, a devotee of Guru Nanak Dev Ji and got a Janam Sakhi written on Guru Nanak Dev Ji’s life. This Janam Sakhi is known as Bhai Bala’s Janam Sakhi. Some scholars don’t agree with this view that the Janam Sakhi was of Bhai Bala Ji written at the time of Guru Angad Dev Ji. Guru Angad Dev Ji himself composed Bani in the name of ‘Nanak’. He composed sixty-two Sabads. In this way, firstly, Guru Angad Dev Ji preserved the original form of Guru Nanak Dev Ji’s hymns and saved it from distortion. Secondly, Guru Angad Dev Ji prepared the basis for the compilation of Adi Granth Sahib Ji.

3. Expansion of Langar System : Langar system was introduced by Guru Nanak Dev Ji. Guru Angad Dev Ji expanded it. In his time, the Langar was managed by his wife Bibi Khivi Ji. All people ate food in Langar collectively without any consideration of sex, caste or creed. Money for the Langar was given by the Sikhs to the Guru. This institution strengthened feelings of co-operation and fraternity among the Sikhs. It also gave a shattering blow to the caste system among the Hindus.

The habit of charity was developed by it among the Sikhs. It provided a powerful aid in propaganda work. It helped a lot to make Sikhism popular. Prof. Harbans Singh, a famous historian, rightly remarks, “This served as an instrument of a far-reaching social revolution.”9 4. Organisation of Sangat : Guru Angad Dev Ji more effectively organised institution of Sangat founded by Guru Nanak Dev Ji.

The ‘Sangat’ meant ‘sitting together collectively’. All people (male or female) could take part in it. The Sangat was considered to be a replica of God. The Sangat met every morning and evening to listen to the Bani (hymn) of the Guru. This institution not only brought the Sikhs under one banner but it also helped a lot in the success of Sikh missionary work.

5. Denunciation of the Udasi Sect: Udasi sect was founded by Baba Sri Chand Ji, the elder son of Guru Nanak Dev Ji. This sect laid emphasis on ‘Sanyas’ or renunciation, Many people began to join the Udasi sect. Thus, the Udasi sect posed a formidable challenge to Sikhism. Therefore, Guru Angad Dev Ji made it clear in unequivocal terms that Sikhism was essentially a religion of householders and no true Sikh could be an Udasi. This action of the Guru Angad Dev Ji brought rich dividends. Udasism could not become the mass movement. Thus, Guru Angad Dev Ji succeeded in preserving the purity and originality of Sikh religion.

6. Discipline in Sikh Sect: Guru Angad Dev Ji was a great disciplinarian. Once two Ragis named Satta and Balwand, who sang hymns in the Darbar of Guru Ji began to feel excessively proud of their sweet voice. They began to violate even the instructions of Guru Angad Dev Ji. Guru Angad Dev Ji could not tolerate their attitude of defiance.

As a result, Guru Angad Dev Ji dismissed both of them from his Darbar. Soon, they realised their mistake. Afterwards, when they apologised and Bhai Ladha Ji requested on their behalf, Guru Angad Dev Ji pardoned them. Thus, Guru Angad Dev Ji maintained the tradition of strict discipline in Guru Darbar.

7. Physical Training. Guru Angad Sahib was of the view that just as it is essential to recite Nam to cleans the Atma, similarly, it is necessary to do exercise for the fitness of the body. He held the view that a sound mind develops in a sound body. With this object in view, he built a wrestling ground at Khadur Sahib. Thus, Guru Angad Sahib laid the foundation of the martial spirit, which in the times of the sixth and the tenth Gurus blossomed into the Khalsa.

8. Foundation of Goindwal Sahib : Guru Angad Dev Ji founded a new town named Goindwal Sahib near Khadur Sahib and thus accomplished another very significant step for the development of Sikhism. The town began to be built in 1546 A.D. Guru Angad Dev Ji made one of his devoted followers Amar Das ftdly responsible for this project. This town soon became a place of pilgrimage for the Sikhs.

9. Meeting with Humayun : In 1540 A.D. Sher Shah Suri gave a crushing defeat to Mughal Emperor Humayun at Kanauj. After the defeat, Humayun reached Punjab and came to Khadur Sahib for Guru Angad Dev Ji’s blessings. At that moment, Guru Angad Dev Ji was in deep meditation, so he did not open his eyes. Humayun felt insulted and drew out his sword in anger. Suddenly, at that very moment, Guru Angad Dev Ji opened his eyes and said to Humayun, “Where was this sword that you have unsheathed against me during the battle with Sher Shah Suri?” On hearing these words, Humayun felt very much ashamed and prayed for his pardon. Thereafter, Humayun, sought Guru Angad Dev Ji’s blessings. Guru Angad Dev Ji gave his blessings to Humayun and said that he would have to wait for some time for his folly and thereafter he would regain the throne. This prediction of Guru Angad Dev Ji was proved true.

10. Nomination of the Successor: The greatest service rendered by Guru Angad Dev Ji for the development of Sikhism was the nomination of his successor. After deep and prolonged thinking and consideration, Guru Angad Dev Ji chose his most faithful disciple Amar Das for appointment to the highest post of Guruship. Guru Angad Dev Ji placed one coconut and five paise in front of Amar Das and bowed his head before him. Thus, Amar Das Ji was nomination the third Guru of the Sikhs. By doing so,
Guru Angad Dev Ji took a step of far reaching consequence. Guru Angad Dev Ji immersed in Eternal Light on 29 March, 1552 A.D.

11. Estimate of Guru. Angad Dev Ji’s Achievements : Guru Angad Dev Ji took many important steps for the development of Sikhism during his Guruship. He rendered a great service to the Sikh Panth by popularising Gurmukhi, collecting Guru Nanak Dev Ji’s hymns, expanding Sangat and Pangat, separating the Udasi sect from Sikhism, maintaining discipline in Guru’s Dardar, founding Goindwal Sahib and appointing his successor. K.S. Duggal, a famous historian, estimates the achievements of Guru Angad Dev Ji in the following words, “ It is amazing how much Guru Angad Dev Ji could achieve in the short time at his disposal.”According to another famous historian S.S. Johar, “The pontificate of Guru Angad Dev is indeed a turning point in the history of Sikh faith.”

Guru Amar Das Ji was the third Guru of the Sikhs. He retained Guruship from 1552 to 1574 AJD. When Guru Amar Das Ji assumed Guruship, the Sikh Panth was passing through a critical juncture. Guru Nanak Dev Ji had left for his heavenly abode only thirteen years ago. No doubt, many significant steps had been undertaken for the development of Sikhism in this short period, but still there remained much to be done in this regard. Guru Amar Das Ji continued the work started by Guru Angad Dev Ji for organisation and development of Sikhism and established many new institutions and traditions.

1. Construction of the Baoli at Goindwal Sahib : The first significant step undertaken by Guru Amar Das Ji for the development of Sikhism was the construction of a Baoli at Goindwal Sahib. The construction work of the Baoli was started in 1552 AJD. and it was completed in 1559 A.D. Eighty four steps were built to reach the Baoli. After its construction was over, Guru Ji declared, “Whoever would attentively and reverently repeat the Japji on every step after a bath in the baoli would escape from the wandering in the wombs of the 84 lakhs of living creatures.”

The construction of Baoli Sahib gave the Sikhs a place of pilgrimage of their own and it helped in separating the Sikhs from the common mass of the Hindus. Moreover, the prestige and prosperity of Goindwal Sahib enormously increased. In the words of H.S. Bhatia and S.R. Bakshi, “The pontificate of Guru Amar Das Ji is thus a turning point in the history of the Sikh movement.”

2. Expansion of Langar Institution: Guru Nanak Dev Ji started the institution of Langar. Guru Amar Das Ji expanded it greatly, Guru Amar Das Ji declared that no visitor could meet him unless he had taken the Langar. He gave the injunction, “Pehle Pangat, pachhe Sangat” (First eat together and then meet together.) Mughal emperor Akbar and the ruler of Haripur had partaken the Langar in the Pangat before meeting Guru Amar Das Ji.

It was open for people of every religion and caste. The Langar was served till late at night. The remaining food was thrown to birds and animals. The institution of Langar proved much helpful in the propagation of Sikhism. It gave a shattering blow to the caste system and developed a feeling of brotherhood among the Sikhs. According to Dr. Fauja Singh, “This institution gave a shattering blow to the rigidity of the caste system and paved the way for social equality.”

3. Collection of Hymns : The next important work of Guru Amar Das Ji was to collect the hymns (Bani) of Guru Nanak Dev Ji and Guru Angad Dev Ji. He himself composed 907 Sabads (hymns). It prepared the basis for the compilation of Adi Granth Sahib.

4. Maqji System: The establishment of Manji system was one of the most important works of Guru Amar Das Ji. During his Guruship, the number of the followers of Sikhism had increased considerably. Thus, it became impossible for Guru Amar Das Ji to reach every Sikh. So, he established twenty two Manjis to convey the message of Sikhism to far off areas. It should be kept in mind that Guru Amar Das Ji did not establish all the Manjis at one time. Instead, the process continued throughout.his Guruship. The head of every Manji was called Manjidar.

These Manjidars appealed to more and more people to join Sikhism. As the Manjidars used to sit on Manji (the cot) while preaching, the system came to be known as Manji system in history. It made tangible contribution to the development and progress of Sikhism. According to D.S. Dhillon,“The establishment of Manji system gave a big thrust to the missionary activities of the Sikhs.”

5. Denunciation of the Udasi Sect: The Udasi sect once again began to gain strength during the time of Guru Amar Das Ji. Many Sikhs were becoming Udasis, as they were impressed by the ascetism of Baba Sri Chand Ji. Guru Amar Das Ji showed considerable courage at this juncture. He left no stone unturned to explain to the Sikhs that Udasi sect was totally different from Sikhism.

He clarified that Sikhism taught normal family life and to earn one’s livelihood by the sweat of one’s brow, whereas the Udasi sect taught to escape one’s social responsibilities and wander in the forests in search of salvation by running away from the world. As a result of indefatigable efforts made by Guru Amar Das Ji, the Sikhs broke away from the Udasi sect for ever. Thus, Guru Amar Das Ji saved Sikhism from being merged into Hinduism.

6. Social Reforms : Gpru Amar Das Ji was a great social reformer. He wanted to give a new form to the social set up of the Sikhs. Guru Amar Das Ji launched a frontal attack on the caste system and untouchability. He made if compulsory for each visitor to eat food in the Langar, before he was allowed to have Guru’s darshan. In this way, Guru Amar Das Ji laid emphasis on the universal brotherhood of mankind. Guru Amar Das Ji also condemned the sati system vehemently. He said, “They are not satis who are burnt alive on the pyres ; rather satis are they who die of the blow of separation.”

Guru Amar Das Ji vigorously opposed child marriage and the purdah system. He was in favour of widow re-marriage. Guru Amar Das Ji laid stress on inter-caste marriages. He strongly forbade the use of narcotics. Besides, he introduced new (special) rituals for the Sikhs to be observed on occasions of birth, marriage and death. Thus, Guru Amar Das Ji founded a new society.

7. Akbar’s visit to Goindwal Sahib : Mughal emperor Akbar visited Goindwal Sahib in 1568 A.D. In accordance with the practice then established by the Guru Akbar first took the Langar before he met Guru Amar Das Ji. He was deeply impressed by the Langar system and Guru Amar Das Ji’s personality. He offered some villages as Jagir to meet the expenses of the Langar. Guru Amar Das Ji refused this offer. Akbar gave the Jagir to Guru Amar Das Ji’s daughter Bibi Bhani. Later on, the town of Amritsar was founded on this land. This visit of Akbar is of special significance in the history of the Sikh religion. People were greatly impressed by it. They joined Sikhism in large numbers. The Sikh Panth gained more popularity.

8. Nomination of the Successor : In 1574 A.D. Guru Amar Das Ji decided to nominate Bhai Jetha Ji as his successor, before he left for his heavenly abode. Bhai Jetha Ji was the son-in-law of Guru Amar Das Ji. Guru Amar Das Ji was so much impressed by the humbleness and devotional service of Bhai Jetha Ji and his wife Bibi Bhani, that he not only appointed Bhai Jetha as his successor, but also blessed that in future Guruship would remain in their family. Guru Amar Das Ji immersed in Eternal Light on 1 September, 1574 A.D.

9. Estimate of Guru Amar Das Ji’s Achievements: Sikhism made multifaceted development under the efficient leadership of Guru Amar Das Ji. Guru Amar Das Ji gave the Sikhs a new place of pilgrimage. He expanded the Langar system. He collected the hymns of Guru Nanak Dev Ji and Guru Angad Dev Ji and he himself composed hymns. In this way, he prepared the ground for the compilation of Adi Granth Sahib. He condemned in unequivocal terms the empty rituals prevalent in the Hindu society and opposed the Udasi sect. He, thus, gave the Sikhs a separate entity.

In fact, under the able and benign guidance of Guru Amar Das Ji, Sikhism passed through a remarkable transformation. That is why the pontificate of Guru Amar Das Ji is considered a milestone in the history of the Sikh Panth. According to Dr. Sangat Singh, a noted historian, “Under Guru Amar Das, Sikhism made rapid strides.” According to another famous historian, Dr. D.S. Dhillon, “Guru Amar Das’s’contribution to the growth of the Sikh Panth was great.”

Guru Ram Das Ji was the fourth Guru of the Sikhs. He remained on Gurgaddi from 1574 to 1581 A.D. During his pontificate there was made considerable progress in the consolidation and development of Sikhism. A brief description of early life of Guru Ram Das Ji and the development of Sikhism under him is as under :

I. Early Career of Guru Ram Das Ji

1. Birth and Parentage : Guru Ram Das Ji was born at Chuna Mandi in Lahore on 24th September, 1534 A.D. His childhood name was Bhai Jetha Ji. His father Hari Das belonged to Sodhi family of Kashatriya caste. The name of his mother was Daya Kaur. His parents were very poor.

2. Childhood and Marriage : Bhai Jetha Ji was of a very religious disposition from his childhood. Once his mother sent him to the market to sell boiled grams. Some hungry saints met him on the way. Jetha Ji was very kind-hearted. He served all the grams to the hungry saints and came back home empty-handed. He was always ready to serve the people. Once he got a chance to visit Goindwal Sahib in the company of a group of Sikhs. Here he became the disciple of Guru Amur Das Ji. Guru Amar Das Ji was greatly impressed by the devotion and qualities of Bhai Jetha Ji. So, in 1553 A.D., when Bhai Jetha Ji was 19 years old, Guru Amar Das Ji married his younger daughter, Bibi Bhani, to him. Bhai Jetha Ji was blessed with three sons, Prithi Chand (Prithia), Mahadev and Arjan Dev.

3. Assumption of Guruship : Even after his marriage Bhai Jetha Ji lived at Goindwal Sahib and continued doing service as usual. Selfless service, humility and the sweet nature of Bhai Jetha Ji had a profound effect on Guru Amar Das Ji. So, he appointed Bhai Jetha Ji as his successor to the Guruship in 1574 A.D. From then onward Bhai Jetha Ji was called Ram Das. Thus, Guru Ram Das Ji became the fourth Guru of the Sikhs.

Development of Sikhism Under Guru Ram. Das Ji:

Guru Ram Das Ji retained the Guruship from 1574 to 1581 A.D, Although, his tenure of Guruship was very short, yet he took many significant steps for the organisation and development of Sikhism.

1. Foundation of Ramdaspura : The most important contribution of Guru Ram Das Ji towards the Sikh Panth was the foundation of Ramdaspura or Amritsar. After assuming the Guruship, he himself settled here. In 1577. A.D. he founded Ramdaspura. He settled fifty two other traders, belonging to different trades, at this place in order to make it popular and attract people. The market formed by these traders came to be known as ‘Guru Ka Bazaar’. Guru Ram Das Ji planned to construct two sarovars (tanks) Amritsar and Santokhsar at Ramdaspura. At first, the digging of Amritsar sarovar was started. Baba Buddha Ji was entrusted to look after this project. Later on the name of Ramdaspura came to be known as Amritsar. The foundation of Amritsar occupies an important place in the history of Sikhism. It gave the Sikhs a separate place of pilgrimage which soon developed into the most famous centre of religious propagation.

2. Introduction of Masand System : Guru Ram Das Ji had started the digging work of two Sarovars (Amritsar and Santokhsar) at Ramdaspura. He needed money to complete this work. So, he sent his representatives to different places to collect money from the Sikhs and to propagate Sikhism. This institution later came to be known as Masand system. It contributed a lot to the spread of Sikhism in remote places. According to S.S. Gandhi, “Masand system played a big role in consolidating Sikhism,”

3. Reconciliation with the Udasis : Another important event relating to the pontificate of Guru Ram Das Ji was his reconciliation with Udasis. Once Baba Sri Chand Ji, the founder of Udasi sect visited Amritsar to see Guru Ram Das Ji. When he met Guru Ji, he asked, “Why have you grown such a long beard?” Guru Ram Das Ji politely replied, “I have grown such a long beard to wipe the dust from thy holy feet.” And the Guru Ram Das Ji proceeded to do so. Baba Sri Chand Ji felt much ashamed at this and withdrew his feet. Baba Sri Chand Ji was so much impressed by Guru’s modesty and humility that he gave up opposing Sikhism from that day. This reconciliation between the Sikhs and the Udasis proved very useful for the Sikh Panth.

4. Some other Important Works : Guru Ram Das Ji did some other important works also for the development of Sikhism. He maintained the tradition of composing hymns. Guru Ram Das Ji composed 679 Sabads. He introduced a new system of marriage among the Sikhs by circumambulation (Lawan) around Granth Sahib four times. Guru Ram Das Sahib composed four Lawans in this respect. He further consolidated the institutions of Pangat, Sangat and Manji system. Guru Ram Das Ji also condemned in strong words such social evils as caste-system, sati system, child marriage, denial of widow re-marriage.

5. Friendly Relations with Akbar : Friendly relations between the Sikhs and Mughal emperor Akbar continued during his tenure of Guruship. Guru Ram Das Ji had met Akbar at Lahore. He was much impressed by Guru Ram Das Ji’s personality. So, he donated 500 Bighas of land to Guru Ram Das Ji. Besides, he remitted one year’s land revenue to the farmers of the Punjab on recommendation of Guru Ram Das Ji. All this added to the fame and prestige of Guru Ram Das Ji.

6. Appointment of the Successor : In 1581 A.D., Guru Ram Das Ji appointed his youngest son Arjan Dev as his successor. The reason “for this appointment was clear. Prithia or Prithi Chand, the eldest son of Guru Ram Das Ji had annoyed him because of his conspiracies. His second son, Mahadev, was not interested in worldly affairs. Thus, the youngest son, Arjan Dev was considered competent for the Guruship from every angle. Guru Ram Das Ji left for his heavenly abode on I September, 1581 A.D.

7. Estimate of Achievements of Guru Ram Dass Ji : Although the period of Guruship of Guru Ram Das Ji was seven years only, he succeeded in giving a new impetus to Sikhism. Guru Ram Das Ji by laying the foundation of Ramdaspura and Masand system, by conciliating with the Udasis, by adding his own verses, by refuting the prevalent evils in the society, by continuing the Sangat, Pangat and Manji institutions and by establishing friendly relations with Akbar, he contributed significantly to the consolidation of Sikhism. So, finally we agree with a famous historian, Dr. D.S. Dhillon’s words, “During the short period of his Guruship of about seven years, Guru Ram Das provided a well-knit community with a form and content.”

Question 13.
Describe briefly the early life of Guru Arjan Dev Ji. What difficulties he had to face at the time of his accession to Guruship?
Or
What do you know about the life of Guru Arjan Dev Ji?
Answer:
Guru Arjan Dev Ji was the fifth Guru of the Sikhs. His period of pontification was from 1581 to 1606 A.D. The pontification of Guru Arjan Dev Ji saw the unprecedented development on the one hand and on the other hand his martyrdom started a new era in the Sikh history. A brief description of early career and difficulties faced by Guru Arjan Dev Ji is as under :

Early Career of Guru Arajan Dev Ji:

1. Birth and Parentage : Guru Axjan Dev Ji was born on April 15, 1563 A.D. at Goindwal Sahib. He was the youngest son of Guru Ram Das Ji. He belonged to a Kashatriya family of Sodhi caste. His mother’s name was Bibi Bhani. Bibi Bhani Ji was very religious minded lady. Her religious views had greatly influenced the mind of Guru Arjan Dev Ji.

2. Childhood and Marriage : Right from his childhood, Guru Arjan Dev Ji was very dear to his parents. His maternal grandfather Guru- Amar Das Ji had special attachment with this grandson. He made a forecast that the child would become a great man, “Ih Mera Dohta, Bani Ka Bohita Hovega”. (This grandson of mine” will ‘produce the boat of Bani to ferry others across). His prediction proved true. Right from the beginning Guru Arjan Dev Ji was very promising, a symbol of modesty and a very religious minded person. He learnt Hindi and Persian languages. He received knowledge about Gurbani from his parents and grandfather. He was married to Ganga Devi, daughter of Krishan Chand of village Mou of Phillaur. In 1595 A.D. he was blessed with a son named Hargobind.

3. Assumption of Guruship : Guru Ram Das Ji had three sons. Prithi Chand the eldest son was utterly selfish and subtle. His second son Mahadev was an ascetic, who showed no interest in the worldly affairs. Arjan Dev was his third and the youngest son. Devotion to God, modesty and selfless service were his three main characteristics. So Guru Ram Das Ji appointed Guru Arjan Dev Ji as his successor in 1581 A.D. Thus Guru Arjan Dev Ji became the fifth Guru of the Sikhs.

Difficulties of Guru Arajan Dev Ji:

After ascending Gurgaddi, Guru Arjan Sahib had to face a number of difficulties. A brief description of these is given as ahead :

1. Opposition of Prithi Chand : Prithi Chand was the elder brother of Guru Axjan Dev Ji. Therefore, he presumed himself as the true successor of Gurgaddi, But, when Guru Arjan Dev Ji was appointed as the successor by Guru Ram Das Ji he refused to submit and adopted an attitude of open defiance. He spoke bad words to his father. When Guru Ram Das Ji left for his heavenly abode, Prithia spread the rumour that Arjan Dev poisoned Guru Ram Das Ji so that, he might succeed to Gm giddi. Even on the occasion of Guru Arjan Dev Ji’s dastarbandi Prithia snatched the dastar (turban) from him and placed it on his own head. He asked Guru Arjan Dev Ji for his share in the property.

Guru Aijan Dev Ji gave him all his property, but still he was not appeased. Now, he forcibly started collecting funds brought for Langar by the Sikh Sangat and used them for his personal affairs. When in 1595 A.D. Guru Arjan Dev Ji’s wife was blessed with a son, named Hargobind, he hatched a number of conspiracies to put an end to the life of infant Hargobind. Prithi Chand planned a conspiracy against Guru Arjan Dev Ji and complained to Akbar through a Mughal employee Sulhai Khan. But Akbar paid no heed to his complaints. Thus, till his death, Prithia remained an arch enemy of Guru Arjan Dev Ji.

2. Opposition of Orthodox Muslims : Guru Arjan Dev Ji had to face stiff opposition from orthodox Muslims. Muslims could never tolerate the increasing influence of Sikhs. Orthodox Muslims in order to save their religion established Naqshbandi order at Sirhind. Sheikh Ahmad Sirhindi was the leader of this organisation. In 1605 A.D., when Jahangir became the new Mughal ruler, these Naqshbandis poisoned his ears against the Sikhs. As Jahangir was an orthodox emperor, so it had the desired impact on him.

3. Opposition of Brahmans : The Brahmans of Punjab were also against Guru Arjan Dev Ji. The main reason behind this was that the propagation of Sikh religion resulted in the decreasing influence of BrahmAnswer: Sikhs had started performing their customs and traditions even without BrahmAnswer: When Guru Arjan Dev Ji edited Adi Granth Sahib, Brahmans could not tolerate it. They complained to Akbar against Guru Granth Sahib but Akbar observed that it was a scripture worthy of reverence.

4. Opposition of Chandu Shah : Chandu Shah was the Diwan of Lahore. He was looking for a suitable match for his daughter. In connection with this he sent his messengers in different parts. When they returned they proposed the name of Hargobind, son of Guru Arjan Dev Ji, for his daughter. On hearing this Chandu Shah was enraged and remarked that he couldn’t marry his daughter with the son of a beggar. But, after being persuaded by his wife he agreed to the proposal. By this time the Sikhs had come to know about the remarks given by Chandu Shah against the Guru Ji.

So, they asked Guru Arjan Dev Ji to turn down this proposal. Consequently, Guru Arjan Dev Ji did the same. Now Chandu Shah personally came to Guru Arjan Dev Ji and offered Rs. 1 lakh and promised to give more dowry. But Guru Arjan Dev Ji refused saying, “My words are engraved on stone, and cannot be effaced. If you give me the whole world as a dowry with your daughter, my son will not marry her.” On hearing this Ch andu Shah got very angry and became Guru Arjan Dev Ji’s sworn enemy.

Question 14.
Discuss the measures adopted by Guru Arjan Dev Ji for the development of Sikhism.
Or
Discuss in brief but meaningful the development of Sikhism during Guru Arjan Dev Ji.
Or
Discuss in brief the development of Sikhism during Guru Aijan Dev Ji.
Or
Discuss the role of Guru Arjan Dev Ji in the development of the Sikh Panth.
Or
Discuss the special contribution of Guru Arjan Dev Ji.
Or
Discuss the contribution of Guru Arjan Dev Ji for the development of Sikhism.
Or
Discuss the role of Guru Arjan Dev Ji in the development of Sikh faith and tradition.
Or
Discuss Guru Arjan Sahib’s contribution to the organisation and development of Sikhism.
Or
Give an account of the various achievements of Guru Arjan Dev Ji.
Answer:
Guru Arjan Dev Ji remained on Gurgaddi from 1581 to 1606 A.D. With his accession to Guruship, Sikhism entered into a new phase. Guru Arjan Dev Ji’s contribution to the development of Sikhism is multifaceted. His important achievements are as follows :

1. Construction of Harmandir Sahib : The foremost achievement of Guru Arjan Dev Ji for the consolidation of Sikhism was the construction of Harmandir Sahib. Guru Ram Das Ji had started the digging of Amrit Sarover and it was completed by Guru Arjan Dev Ji. After this, he started the construction work of Harmandir Sahib (Temple of God) in Amrit Sarovar. Its foundation was laid in 1588 A.D. by. a very famous Sufi saint, named Mian Mir.

The Sikhs suggested to Guru Arjan Dev Ji that the temple should be higher than the surrounding buildings. But Guru Arjan Sahib said, “He who is humble shall be exalted.” That is why the building of the temple was kept lower as compared to the other buildings. Another distinguishing feature of Harmandir Sahib

was that it has four doorways, one on each side. It symbolises that the people from all the four directions of the world may come to this temple of God without any discrimination on the basis of caste, colour or creed. On completion of this temple in 1601 A.D. Guru Sahib announced that the pilgrimage to this place would have the value of all the 68 Hindu places of pilgrimage and if any pilgrim takes bath here with full devotion shall attain salvation.

It impressed a large number of people. They started coming here in large numbers and it helped in the propagation of Sikhism. In a very short period, Harmandir Sahib became the most important pilgrimage of the Sikhs. According to G.S. Talifo, “This temple and the pool became to Sikhism what Mecca is to Islam, Jerusalem to Judaism and Christianity and Bodh Gaya to Buddhism.”

2. Foundation of Tarn Taran : Guru Arjan Dev Ji, in order to propagate Sikhism in Majha tract of the Punjab founded the city of Tarn Taran in 1590 A.D. This city is 24 kms to the South of Amritsar. Here a tank named as Tarn Taran was also dug. Tarn Taran means that any pilgrim who takes bath in this tank shall get salvation from transmigration. Tarn Taran also became a famous holy place of the Sikhs. As a result, thousands of Jats of the Majha became the followers of Guru Arjan Dev Ji and embraced Sikhism. The services of these Jats towards Sikhism was of great value.

3. Foundation of Kartarpur and Hargobindpur : In 1593 A.D., Guru Arjan Dev Ji laid the foundation of another town called Kartarpur in Jalandhar Doab. Kartarpur means, ‘The City of God’. It is situated between the Beas and the Sutlej rivers. Here Guru Sahib built a tank named ‘Gangsar’. Thus, Kartarpur also became the centre of propagation of Sikhism. On the occasion of the birth of his son in 1595 A.D. Hargobind, Guru Arjan Dev Sahib founded another town on the bank of the river Beas and this town was named as Hargobindpur after the name of his son.

4. Construction of a Baoli at Lahore : Once on the request of Sikh Sangat, Guru Sahib went to Lahore. There he got constructed a Baoli in Dabbi Bazaar. This Baoli became a holy place for the Sikhs of that area.

5. Development of Masand System : Development of Masand system was one of the greatest achievements of Guru Arjan Dev Ji. The word Masand has been derived from the word ‘Masnad’ which means high place. As the representatives of Guru Sahib used to sit on a higher place than others, so they were called as Masands. With the passage of time, the number of Sikhs had increased considerably. As a consequence, the Guru needed money for Langar and other development programmes. It was enjoined upon every Sikh to give Daswandh (l/10th) of his total income to Guru Sahib.

For collecting this money from Sikhs, he appointed very responsible persons called Masands. These Masands not only collected money, but also propagated Sikhism with a vigorous zeal. The money collected by Masands was deposited in the Guru’s treasury at Amritsar on the occasions of Diwali and Baisakhi. The Masand system played a vital role in spreading the message of Sikhism to far-off places. Secondly, it gave a definite income to Guru Arjan Sahib.

6. Compilation of Adi Granth Sahib : The crowning achievement of Guru Arjan Dev Ji for the development of Sikhism is the compilation of Adi Granth Sahib. The main objective of its compilation was to keep the Gurbani of the former Sikh Gurus intact and to provide the Sikhs a separate religious scripture of their own. The compilation work was started by the Guru at Ramsar sarovar near Amritsar. He dictated the hymns to Bhai Gurdas Ji. This work was completed in 1604 A.D. In Adi Granth Sahib, Guru Arjan Dev Ji included the hymns of Guru Nanak Dev Ji, Guru Angad Dev Ji, Guru Amar Das Ji, Guru Ram Das Ji and his own hymns, which were maximum (2216) in number. Besides this, he had added the hymns of many Bhagats, Sufi Saints and Bhats. Later on, the hymns of Guru Tegh Bahadur Ji were also included in it.

The compilation of Adi Granth Sahib is a great landmark in the history of Sikh religion. It gave the Sikhs a holy book of their own. It is called the Bible of the Sikhs. By including the hymns of the people belonging to different religions and castes in it, Guru Arjan Sahib has set up an example. Adi Granth Sahib throws ample light on the political, religious, social and economic life of 15th and 16th centuries. Before Guru Gobind Singh Ji immersed in Eternal Light he gave Adi Granth Sahib the status of Guru Granth Sahib. According to Dr. Hari Ram Gupta, “The compilation of the Granth formed an important landmark in the history of the Sikhs.”

7. Trade of Horses. In order to make the Sikhs rich and prosperous, Guru Arjan Sahib encouraged the Sikhs to take the trade of horses beyond the Indus with Arab countries. This step of Guru Arjan Sahib not only increased the income of the Sikhs but they became good horse riders also. Moreover, it dealt an effective blow at the stringency of caste and Hindu superstitions. It went a long way in breaking down the barrier that prevented the Hindus from crossing the Indus.

8. Friendly Relations with Akbar : Mughal emperor Akbar had set up friendly relations with Guru Arjan Sahib. During the pontification of Guru Arjan Dev Ji his opponents Prithia, Chandhu Shah, Brahmans and orthodox Muslims all tried their best to instigate the emperor against the Guru in every possible way, but Akbar paid no heed to their false complaints. Some Muslims tried to instigate Akbar by complaining that the ‘Adi Granth Sahib’ written by Guru Sahib contained many things against Islam.

When Akbar looked into the matter, he said that the Granth was worthy of reverence. On the request made by Guru Arjan Sahib, Akbar reduced the land revenue by 10%. Due to it Guru Arjan Sahib earned a good name and fame and it helped in the development of Sikhism also.

9. Nomination of the Successor: In 1606 A.D., before his martyrdom, Guru Arjan Dev Ji nominated his son Hargobind as his successor. Guru Sahib instructed him to sit fully armed on his throne and maintain an army to the best of his ability. Thus, Guru Arjan not only maintained the tradition of Gurgaddi, but also changed its peaceful course.

10. Estimate of Guru Arjan Dev Ji’s Achievements : Guru Arjan Dev Ji’s contribution in the development of Sikhism is remarkable. By constructing Harmandir Sahib, he has presented to the Sikhs their most sacred religious place. In the coming times, the Sikhs always got inspiration from it. Establishment of Tarn Taran, Hargobindpur and Kartarpur proved to be very helpful in the propagation of Sikh religion. Masand system made Sikh religion more powerful. The compilation of the Adi Granth Sahib was Guru Arjan Sahib’s greatest achievement.

We agree with the remarks of Prof. Harbans Singh, “Under Guru Arjan, the fifth Guru, Sikhism became more firmly established.” According to another famous historian Dr. G.S. Mansukhani, “During the period of Guru Arjan, Sikhism took a significant stride.”

Question 15.
Give an account of the early career of Guru Arjan Dev Ji. What was his contribution to Sikhism?
Answer:
Note : For answer to this question students may refer to Question Nos. 13 and 14.

Question 16.
Write a detailed note on the compilation and historical importance of Adi Granth Sahib.
Or
Write a critical note on compilation, language, contents and significance of the Adi Granth.
Answer:
Undoubtedly the compilation of Adi Granth Sahib or Guru Granth Sahib is Guru Arjan Sahib’s greatest achievement. In Sikhism, this sacred Granth is as revered as the Bible by the Christians, the Quran by the Mohammedans and the Vedas and Gita by the Hindus. In fact, Adi Granth Sahib is not only a holy book of the Sikhs, but also a priceless treasure for the whole humanity.

1. Need for its Compilation: Many factors impressed upon the Guru the necessity for the compilation of Adi Granth Sahib. In the times of Guru Arjan Sahib, Sikh religion was getting momentum. So Guru Arjan Dev Ji felt the necessity of laying down rules for the guidance of his followers in the performance of their daily religious duties. Secondly, Prithia, the elder brother of Guru Arjan had also started composing religious hymns of his own which he described as the compositions of Guru Nanak and his successors. Under these circumstances, if the compositions of the Sikh Gurus were to be saved from spurious writings, an authentic text had to be written.

Thirdly, if the independence of the Sikh race was to be established, it was essential that they should have an independent religious book. Fourthly, Guru Arjan Dev Ji felt the need to replace the Hindu Granths, written in the Sanskrit language with a Granth of their own written in the simple language of the people of the Punjab. The twenty-third and twenty-fourth pauris of the Anand Sahib state that real hymns of the Gurus should alone be repeated and revered by the Sikhs. Guru Amar Das Ji writes,
“Come, ye disciples, beloved of the true Guru, sing a true song.
Sing the song of the Guru, the song of songs,
Saith Nanak, ever sing this true song.”
Hence it was obligatory for Guru Arjan Dev Ji to take precautions, lest the Sikhs should recite writings other than those of the Sikh Gurus.

2. Collection of Hymns : For editing Adi Granth Sahib, Guru Arjan Sahib collected hymns from different sources. Hymns of Guru Nanak Dev Ji, Guru Angad Dev Ji and Guru Amar Das Ji were lying with Baba Mohan Ji, the eldest son of Guru Amar Das Ji. Guru Arjan Sahib himself went from Amritsar to Goindwal Sahib bare-footed. Impressed by the modesty of Guru Arjan Sahib, Baba Mohan handed over the whole material to the Guru. Hymns of Guru Ram Das Ji were already with Guru Arjan Dev Ji. Guru Arjan Sahib then added his own hymns. Then, Guru Arjan Dev Ji invited many disciples of Hindu and Muslim Saints to give him the best hymns of their Gurus and Saints. Thus, the Bani was collected from different sources.

3. Compilation of Adi Granth Sahib : For the compilation of Adi Granth, Guru Arjan Sahib selected a beautiful and solitary place situated to the south of Amritsar. Here Guru Arjan Dev Ji built a tank named as Ramsar Sarovar. On the bank of this sarover tents were fixed under a pipal tree. Here Guru Arjan Sahib started the compilation of Adi Granth Sahib. Guru Arjan Sahib dictated and Bhai Gurdas Ji went on writing. This great work was completed in. 1604 A.D. This Granth Sahib was kept in Sri Harmandir Sahib and Baba Buddha Ji was appointed as the first Granthi (priest).

4. Contributions in the Granth Sahib: The Adi Granth Sahib is a very vast Granth. It contains a total of 5,894 Sabads (Hymns). The contributors in the Adi Granth Sahib are divided into four classes. „

• Sikh Gurus : Guru Granth Sahib contains 976 hymns of Guru Nanak Dev Ji, 62 of Guru Angad Dev Ji, 907 of Guru Amar Das Ji, 679 of Guru Ram Das Ji and 2216 hymns of Guru Arjan Dev Ji. Later on, in Guru Gobind Singh Ji’s time 116 hymns and two salokas of Guru Tegh Bahadur Ji were also included.
• Bhagats and Saints : The Adi Granth Sahib includes the hymns of 15 Hindu Bhagats and Muslim Saints, whose teachings were similar to the teachi ngs of the Sikb Gurus. These Saints and Bhagats are Kabir Ji, Farid Ji, Namdev Ji, Ravidas Ji, Dhanne Ji, Ramanand Ji and Jaidev Ji. Out of them the maximum hymns numbering 541 belonged to Bhagat Kabir Ji.
• Bhats : Adi Granth also includes the hymns of 11 famous Bhats (Bards). Thesi hymns are 125 in total. The famous Bhats are Nal, Bal, Jalap, Bhikha and HarbAnswer:
• Others : The hymns of Satta, Balwand, Sunder and Mardana are also includec in the Adi Granth Sahib.

5. Arrangement of the Matter : Adi Granth Sahib has a total of 1430 pages. Th( hymns of Adi Granth have been divided into three parts. The first part consists of If pages contains the daily prayers like Japji Sahib, Rehras Sahib and Sohila. Second part is the main part of Granth Sahib. The hymns in this part have been divided into 31 parts based on 31 Ragas. As all the hymns contain the name of ‘Nanak’ therefore the word ‘Mahala’ has been used to indicate which Guru’s composition it is. The third part contains the swayyas of Bhats, and those salokas of Sikh Gurus and Bhagats which could not be described in Ragas. Adi Granth Sahib ends with an epilogue called ‘Mundavani’ which has two salokas.

6. Subject: In Adi Granth Sahib, there are hymns in praise of God. It throws light on the importance of the remembrance of the Holy Nam, which is a kind of meditation, attainment of Sach Khand and importance of Guru. It gives us the message of welfare for all human beings, oneness of God and brotherhood of mankind.

7. Language : Adi Granth Sahib is written in Gurmukhi script. In it, the words from Punjabi, Hindi, Marathi, Gujarati, Sanskrit and Persian languages spoken in 15th, 16th and 17th centuries were used.

Question 17.
Describe the causes for the martyrdom of Guru Arjan Dev Ji. Was he a political offender?
Or
Discuss in brief the martyrdom of Guru Arjan Dev Ji and its impact on Sikhs.
Or
Narrate the circumstances leading to the martyrdom of Guru Arjan Dev Ji. What is the significance of his martyrdom?
Or
Guru Arjan Dev Ji’s martyrdom indicated a new trend in Sikh Movement. Explain.
Answer:
In 1606 A.D., Guru Arjan Sahib sacrificed his life for the sake of religion and truth. His martyrdom started a new era in Sikh history. Now Sikhs began to arm themselves to face the Mughals with bravery and courage. Many factors were responsible for the martyrdom of Guru Arjan Dev Ji, which are discussed as below :

1. Fanaticism of Jahangir : Jahangir’s fanaticism was the main reason for Guru Arjan Sahib’s martyrdom. He could not bear to see any other religion more prosperous than Islam. He could not tolerate the growing popularity of Sikhs in Punjab. So, he was looking for a chance to hamper their development. He wanted to put a stop to all this. He has written about it in his autobiography Tuzak-i-Jahangiri, “In Goindwal on the banks of the river Beas lived a Hindu named Arjan in the garb of ‘Pir’ or ‘Sheikh’. By bis ways and manners he captured the fancy of many of the simple hearted Hindus and 3ven many ignorant Muslims. He had loudly sounded the drum of his being Pir and a loly person.

They called him Guru and from all sides innocent and foolish people crowded ;o manifest their complete faith in him. For three or four generations they had kept their shop warm. Many times I thought of putting a stop to this vain affair or to bring him to Islam.” These words of Jahangir clearly show that his religious fanaticism was the main reason behind the martyrdom of Guru Arjan Sahib.

2. Development of Sikh Panth: In Guru Arjan Sahib’s time, Sikhism progressed considerably. It got a new impetus with the construction of Harmandir Sahib and establishment of the cities like Tarn Taran, Kartarpur and Hargobindpur. Masand system played a significant role in the development of Sikhism. The compilation of Guru Granth Sahib helped in propagating Sikh religion. This was something intolerable and unbearable for the Mughals. They, therefore, thought of crushing the growing power of the Sikhs.

3. Enmity of Prithi Chand : Prithi Chand alias Prithia was the eldest brother of Guru Arjan Dev Ji. He was a very greedy and selfish person. For this reason only Guru Ram Das Ji appointed Guru Arjan Sahib as his successor in 1581 A.D. Prithia could not tolerate that the Gurgaddi had passed on to somebody else. He then made a firm decision that he would not sit at ease until he had dethroned Guru Arjan Sahib and received Gurgaddi for himself. So, he started opposing Guru Arjan Sahib openly. He collected money from Masands meant for Langar and used it for his own personal use.

He tried to popularise his own compositions naming them as those of Guru Arjan Sahib’s. He started planning a conspiracy against Guru Arjan Sahib with the help of some Mughal officials. It further strained the relationship between the Mughals and Guru Arjan Sahib.

4. Enmity of Chandu Shah : Chandu Shah was the Diwan of Lahore. He was looking for a suitable match for his daughter. Many advisors suggested him to marry his daughter with Hargobind, the son of Guru Arjan Sahib. He said he would never let the stone of a drain to be the honour of his palace. Afterwards, when Chandu Shah’s wife convinced him, he was ready to accept this relation. By this time, Guru Arjan Sahib came to know about all those abusive words Chandu Shah had used for him.

So, he refused to accept shagun sent by Chandu Shah. When Chandu Shah came to know about this, he was determined to avenge the insult. He started poisoning Jahangir’s ears and he succeeded in getting what he wanted. Jahangir made up his mind to take a strict action against Guru Arjan Sahib.

5. Opposition of Naqshbandis : Naqshbandis played an important role in the martyrdom of Guru Sahib. Naqshbandi was an order started by fanatic Muslims. Muslims could never see any other religion prospering and developing. Sheikh Ahmad Sirhindi, the leader of Naqshbandis, had great influence in Mughal Darbar. So he also instigated Jahangir against Guru Sahib. Therefore, Jahangir decided to take action against Guru Sahib.

6. Compilation of Adi Granth Sahib : The compilation of Adi Granth Sahib was another important reason of Guru Arjan Sahib’s martyrdom. Opponents of Guru Arjan Sahib complained against him to Jahangir saying that he had written many things against Islam. Jahangir instructed Guru Arjan Dev Ji to remove all anti-Islamic points from the Granth Sahib. But Guru Arjan Dev Ji said that Guru Granth Sahib contained nothing against Islam. Then Jahangir asked him to write something about Hazrat Mohammad in this scripture. But Guru Arjan Dev Sahib said that he could not do any such thing without Almighty’s permission. This enraged Jahangir all the more.

7. Help of Khusrau : Help of Khusrau by Guru Arjan Sahib became the immediate cause of Guru Arjan Sahib’s martyrdom. Prince Khusrau had revolted against his father some time after his enthronement. On reaching Punjab Khusrau came to Tarn Taran to seek Guru Arjan Sahib’s blessings. It is said that Guru Arjan Sahib put a tilak on his forehead and gave him all sorts of help required to go to Kabul. When Jahangir came to know about all this he got a golden opportunity to take stern action against Guru Arjan Sahib. He ordered Lahore Governor, Murtaza Khan to execute him by giving severe physical tortures, and to confiscate the whole of his property.

On Jahangir’s order Guru Arjan Sahib was arrested on 24th May, 1606 A.D. and brought to Lahore. Here Muslim Sufi Saint Mian Mir requested Jahangir to spare his life. Jahangir asked Guru Arjan Sahib to pay a fine of Rs. 2 lakh for sparing his life. But Guru Arjan Sahib refused to pay this fine. As a result, the Mughals made Guru Arjan Sahib to sit in a vessel of boiling water. Then Guru Arjan Sahib was made to sit on hot iron-bars and hot sand was thrown on his naked body. The Guru Arjan Sahib bore all the tortures cheerfully by uttering the following verse :
“Whatever you ordain appears sweet. I supplicate for the gift of Nam.”
Thus, Guru Arjan Sahib immersed in Eternal light on 30th May,’ 1606 A.D. at Lahore.
Significance of the Martyrdom
The martyrdom of Guru Arjan was an event of tremendous importance in the evolution of the Sikh movement and in the history of Punjab.,

1. New Policy of Guru Hargobind Sahib : The martyrdom of Guru Arjan Dev Ji proved a turning point in the development of the Sikh community. Guru Hargobind Sahib decided to adopt a New Policy in order to turn his followers into saint soldiers. He constructed Akal Takht with a view to impart military training to the Sikhs. He asked his followers to bring him horses and arms and join his army. It changed the entire character of the reformatory religious movement.

According to famous historian K.S. Duggal, “Guru Arjan’s martyrdom precipitated the issues. It gave a new complexion to the shape of things in the Punjab and the Sikh Policy.”

2. Unity among the Sikhs : The martyrdom of Guru Arjan Sahib infused a new spirit among the Sikhs. Now, they felt the need of joining their hands in order to put an end to the tyrannical rule of the Mughals. The Sikhs, henceforth, began to assemble under one banner. It created a glorious tradition in Sikh history. Undoubtedly its credit goes to the martyrdom of Guru Arjan Dev Ji.

3. Change in relationship between Mughals and the Sikhs : Before the martyrdom of Guru Arjan Dev Ji, there were cordial relations between the Sikh Gurus and the Mughal emperors. But, now with the martyrdom of Guru Arjan Dev Ji, the position had been completely reversed. The Sikhs became the sworn enemy of the Mughals. They were now looking for an opportunity to avenge the martyrdom of Guru Arjan Sahib. On the other hand, the Mughal emperors also did not like that the Sikhs should take to arms. Thus, it strained the relationship between the Sikhs and the Mughals.

4. Persecution of the Sikhs : After the martyrdom of Guru Arjan Dev Ji, the Mughals started a reign of terror against the Sikhs. Jahangir had put Guru Hargobind Sahib in prison in the fort of Gwalior. During the reign of Shah Jahan, Guru Hargobind Sahib was forced to fight four battles with the Mughals. In 1675 A.D., Aurangzeb got Guru Tegh Bahadur Ji martyred in Delhi. During his rule, he left no stone unturned to convert the whole of India into Islam. A large number of people were put to sword for refusing to embrace Islam. To face boldly the tyrannies of the Mughals, Guru Gobind Singh Ji, Banda Singh Bahadur and thousands of other Sikhs laid down their lives. In fact, the Sikhs got this, inspiration of self-sacrifice from the martyrdom of Guru Arjan Dev Ji.

5. Popularity of Sikhism : With the martyrdom of Guru Arjan Dev Ji, Sikhism became more popular. This incident infused a new vigour, love and reverence for Sikhism, not only among the Hindus, but also among the Muslims. Consequently, they began to join Sikhism in larger numbers. Thus, the martyrdom of Guru Arjan Dev Ji proved a milestone in the development of Sikhism. According to famous historian Dr. G.S. Mansukhani, “The martyrdom of Guru Arjan marks a turning point in the development of Sikh religion.”

Question 18.
Write a detailed note on the life of Guru Hargobind Ji.
Or
Describe the life of Guru Hargobind Sahib Ji.
Answer:
1. Birth and Parentage: Guru Hargobind Ji was born on 19th June, 1595 A.D. at village Wadali in Distt. Amritsar. He was the only son of Guru Arjan Dev Ji. His mother’s name was Ganga Devi.

2. Childhood and Marriage : Guru Hargobind Ji was very promising right from his childhood. He had a profound knowledge of Punjabi, Sanskrit and Prakrit literature. Baba Buddha Ji not only gave him religious education, but also made him expert in horsemanship and use of weapons. After marriage, he was blessed with five sons— Baba Gurditta, Ani Rai, Suraj Mai, Atal Rai and Tegh Bahadur Ji, and one daughter, Bibi Viro.

3. Change in relationship between Mughals and the Sikhs : Before the martyrdom of Guru Arjan Dev Ji, there were cordial relations between the Sikh Gurus and the Mughal emperors. But, now with the martyrdom of Guru Arjan Dev Ji, the position had been completely reversed. The Sikhs became the sworn enemy of the Mughals. They were now looking for an opportunity to avenge the martyrdom of Guru Arjan Sahib. On the other hand, the Mughal emperors also did not like that the Sikhs should take to arms. Thus, it strained the relationship between the Sikhs and the Mughals.

4. Persecution of the Sikhs : After the martyrdom of Guru Arjan Dev Ji, the Mughals started a reign of terror against the Sikhs. Jahangir had put Guru Hargobind Sahib in prison in the fort of Gwalior. During the reign of Shah Jahan, Guru Hargobind Sahib was forced to fight four battles with the Mughals. In 1675 A.D., Aurangzeb got Guru Tegh Bahadur Ji martyred in Delhi. During his rule, he left no stone unturned to convert the whole of India into Islam.

A large number of people were put to sword for refusing to embrace Islam. To face boldly the tyrannies of the Mughals, Guru Gobind Singh Ji, Banda Singh Bahadur and thousands of other Sikhs laid down their lives. In fact, the Sikhs got this inspiration of self-sacrifice from the martyrdom of Guru Arjan Dev Ji.

5. Popularity of Sikhism : With the martyrdom of Guru Arjan Dev Ji, Sikhism became more popular. This incident infused a new vigour, love and reverence for Sikhism, not only among the Hindus, but also among the Muslims. Consequently, they began to join Sikhism in larger numbers. Thus, the martyrdom of Guru Arjan Dev Ji proved a milestone in the development of Sikhism. According to famous historian Dr. G.S. Mansukhani, “The martyrdom of Guru Arjan marks a turning point in the development of Sikh religion.”

Question 18.
Write a detailed note on the life of Guru Hargobind Ji.
Or
Describe the life of Guru Hargobind Sahib Ji.
Answer:

• Birth and Parentage: Guru Hargobind Ji was born on 19th June, 1595 A.D. at village Wadali in Distt. Amritsar. He was the only son of Guru Arjan Dev Ji. His mother’s name was Ganga Devi.
• Childhood and Marriage : Guru Hargobind Ji was very promising right from his childhood. He had a profound knowledge of Punjabi, Sanskrit and Prakrit literature. Baba Buddha Ji not only gave him religious education, but also made him expert in horsemanship and use of weapons. After marriage, he was blessed with five sons— Baba Gurditta, Ani Rai, Suraj Mai, Atal Rai and Tegh Bahadur Ji, and one daughter, Bibi Viro.
• Assumption of Guruship : Before proceeding to Lahore in 1606 A.D. where Guru Arjan Dev Ji offered himself to be martyred, he nominated Hargobind Ji as the next successor of the Sikhs. Harbobind Sahib at that time was barely 11 years old. Thus, Guru Hargobind Sahib became the Sixth Sikh Guru. He held the Guruship from 1606 A.D. to 1645 A.D.
• New Policy of Guru Hargobind Ji : For answer to this question students are requested to see the answer of Question No. 19.
• Guru Hargobind Ji’s Relations with the Mughals: For answer to this question students are requested to see the answer of Question No. 20.

Question 19.
Examine critically the new method ‘Miri-Piri’ adopted by Guru Hargobind Ji.
Or
What is meant by the New Policy of Guru Hargobind Ji? Describe its main
features and importance.
Or
Discuss the new method ‘Miri and Piri’ adopted by Sri Guru Hargobind Ji for the development of Sikhism.
Or
What was the contribution of Guru Hargobind Ji to Sikh Movement?
Or
Guru Hargobind introduced militant (Miri) element alongwith spirituality (Piri) in the Sikh Movement. Explain.
Or
What is Miri and Piri? Explain.
Or
Discuss the method ‘Miri-Piri’ in Sikhism.
Or
What do you mean by ‘Miri and Piri’? Study the main features of the New Policy of Guru Hargobind Ji.
Or
What do you know about the New Policy of Guru Hargobind Ji? Describe its main features and significance towards the transformation of Sikhism.
Or
What do you know about the New Policy of Guru Hargobind Ji? Explain in brief its main features.
Or
Write a critical note on the New Policy of Guru Hargobind Ji.
Or
Describe the circumstances leading to the adoption of New Policy by Guru Hargobind Ji. What were the main features of this policy?
Or
What do you understand by Miri and Piri? Explain its main features.
Or
Discuss the concept of Miri and Piri.
Or
How Guru Hargobind Ji changed the Sikhs into Sant Sipahi?
Answer:
With the commencement of Guru Hargobind Ji Guruship in 1606 A.D. the Sikh Panth ventured into a new era of its history. During his Guruship he transformed the nature of the Sikh sect by turning the Sikhs into saint soldiers. Guru Hargobind Ji had to adopt New Policy owing to the following reasons :

1. Change in the Religious Policy of the Mughals : Before Jahangir, the relations between the Mughals and the Sikhs were very cordial. During the Saidpur invasion by Babar in 1520 A.D., the Mughal army had taken Guru Nanak Dev Ji as prisoner. When Babar came to know about it; he ordered the immediate release of Guru Nanak Sahib. He said that he would not have attacked Saidpur, if he had known that it was inhabited by such a holy man. In a bid to re-capture power, Humayun had sought the blessings of Guru Angad Dev Ji During that time Akbar himself came to Goindwal Sahib and partook Langar. He donated 500 bigha land to Guru Ram Das Ji and waived off the revenue of farmers in Punjab for one year. In 1605 A.D. Jahangir ascended the throne of the Mughal empire. He was a fanatic Sunni Muslim. He could not tolerate the flourishing of any other religion except Islam. In the changed circumstances, Guru Hargobind Sahib had to adopt New Policy.

2. Martyrdom of Guru Arjan Dev Ji : Being a fanatic Sunni Muslim, Jahangir could not tolerate the increasing popularity of the Sikhs in Punjab. In a bid to crush this movement, he martyred, Guru Arjan Sahib in 1606 A.D. The martyrdom of Guru Arjan Dev Ji, a saintly personality who wished well for all, infuriated the Sikhs and aroused anger in them. Now, it became apparent to them that they would have to arm themselves against the Mughals for their survival. In this way the martyrdom of Guru Arjan Dev Ji was largely responsible for the adoption of New Policy by Guru Hargobind Ji.

3. Last Message of Guru Arjan Dev Ji : Before his martyrdom, Guru Arjan Dev Ji sent a message through his Sikhs to his son, Hargobind Ji, “Let him sit fully armed on his throne and maintain an army to the best of his ability.” These words of Guru Arjan Dev Ji kept echoing in the ears of Hargobind Sahib and he adopted the New Policy by giving it a practical shape.

4. Character of the Jats : The Jats were in majority among those, who joined the Sikh Panth. These Jats were very brave, fearless, freedom loving and self-respecting. They never bowed before oppression and repression. The martyrdom of Guru Arjan Dev Ji greatly inflammed them. They not only inspired the Guru to arm himself, but

also actively participated in this task. In this way, the Jats made a significant contribution towards adopting New Policy.

Main Features of the New Policy:

1. Wearing of Miri and Piri Swords : At the time of assuming Guruship, Guru Hargobind Sahib decided to wear the swords of Miri and Piri. The sword of Miri was a symbol of temporal power and the sword of Piri a symbol of religious leadership. Guru Hargobind ji enjoined on his Sikhs to recite the name of God on one hand, and to wear arms for self-defence on the other. In this way Guru Hargohind Ji turned the Sikhs into saint soldiers. This policy of Miri and Piri as adopted by Guru Hargobind Ji exercised a deep impact on the Sikh History.

2. Organisation of Army : For the protection of the Sikh Panth, Guru Hargobind Ji decided to organise an army. By issuing a Hukamnama, he directed the Sikhs to join Guru Hargohind Ji’s army. Consequently, 500 soldiers joined his army. Guru Ji classified these soldiers into five Jathas (groups). Each Jatha was put under the charge of five Jathedars (group leaders). Besides these soldiers, Guru Hargobind Sahib also recruited 52 bodyguards. Guru Hargobind Ji’s army continued to swell gradually and their number rose to 2500. A separate regiment of the Pathans was organised and Painda Khan was made its commander.

3. Collection of Arms and Horses : Guru Hargobind Sahib issued a Hukamnama to the Masands that he wohld be pleased with those Masands, who brought him offerings of arms and horses instead of money. He also told the Sikhs that they should offer arms and horses to the Masands. The Masands and the Sikhs hailed this decision of Guru Ji . This added to the military strength of Guru Hargobind Ji.

4. Construction of Akal Takht Sahib : The construction of Akal Takht proved very helpful in the evolution of the New Policy. In fact, it was a great task of Guru Hargobind Sahib. The construction of Akal Takht (Seat of the Almighty) was begun by Guru Hargobind Sahib in front of Harmandir Sahib in 1606 A.D. This stupendous task was completed in 1609 A.D. Inside it was built a 12 feet high rostrum, which was like a throne. Guru Hargobind Ji used to guide the political and military affairs of the Sikhs by occupying the throne. Here, he would give military training to the Sikhs and watch their wrestling and other military feats. Here, too, he would accept horses and arms from the Masands.

In order to, infuse a new spirit among the Sikhs, the professional bards sang ballads of unrivalled heroism. Besides, here Guru Hargobind Ji would settle the mutual disputes of the Sikhs. According to H.S. Bhatia and S.R. Bakshi, “Sri Akal Takht is one of the most sacred institutions of Sikhism. It has played historic role in the socio-political transformation of the Sikh community.”

5. Adoption of Royal Symbols : While following New Policy, Guru Hargobind Ji adopted many paraphernalia of sovereignty. In place of a woollen rosary he hung two swords from his waist. Like the kings, Guru Hargobind Ji started wearing a royal aigrette on his headgear. A sort of umbrella was also swung over him. He also assumed the title of Sacha Padshah (True Emperor). He also started wearing costlier costumes. Like the Mughals, he also started keeping bodyguards.

6. Fortification of Amritsar: Amritsar was not only, the most sacred place of the Sikhs, but also was a famous centre for their military training. Therefore, Guru Hargobind Ji got constructed a wall around the city of Amritsar for its defence. Besides this, in 1609 A.D. he also got constructed a fort which was named, Lohgarh.

7. Changes in the daily life of the Guru : With the adoption of the New Policy, the daily life of Guru Hargobind Sahib underwent a number of changes. He started hunting. He engaged Abdula and Natha Mai to recite ballads of unrivalled heroism in his court. Guru Hargobind Sahib raised a special music party, which went around Harmandir Sahib, singing inspirational ‘Sabads’ loudly, to the accompaniment of drum¬beats and torch-lights. Guru Hargobind Ji had brought about these changes in his life, only with a view to. infuse a spirit of fearlessness among the Sikhs.

Critical Estimate of the New Policy:

At first when Guru Hargobind Sahib adopted the New Policy, it created doubts in the minds of many Sikhs about the aims and objectives of Guru Hargobind Sahib. Bhai Gurdas Ji and Dr. Trump were of the opinion that, Guru Hargobind Ji had abandoned the high ideals of his predecessors. In fact, Guru Hargobind Sahib has been totally misunderstood. Firstly, Guru Hargobind Sahib had no political motive. Secondly, he had not abandoned the Sikh code of conduct. He used to listen to ‘Asa Di War’ every morning in Harmandir Sahib and give religious guidance to the Sikhs.

During his pontificate, he sent many missionaries in the different corners of Panjab to preach Sikhism. If Guru Hargobind Ji made certain changes in his routine, it was only to enthuse the Sikhs. With the passage of time, all doubts among the Sikhs about the New Policy of Guru Hargobind Sahib began to be dispelled. Afterwards, Bhai Gurdas Ji who had at first criticized the New Policy of Guru Hargobind Sahib, wrote “Guru Hargobind Ji had to do all the things for the defence of Sikh religion.”
In the words of H.S. Bhatia and S.R. Bakshi,
“Though outwardly, it may appear that Guru Hargobind persued a slightly different course for fulfilling the mission of Guru Nanak, yet, basically, it was Guru Nanak’s ideals that he preached.”
Thus we see that Guru Hargobind Sahib continued the policy of the old Gurus and also made new additions to it.

Importance of the New Policy:

The New Policy of Guru Hargobind Sahib brought a radical transformation in Sikhism. The Sikhs, became saint soldiers. Consequently, with the passage of time the Sikhs became fearless warriors. It infused the feelings of self-confidence and self-respect among the Sikhs. If Guru Hargobind Ji had not followed the New Policy, the pious brotherhood of the Sikhs would have either not survived or at any rate relapsed into the limited merits of monks and mendicants.

It was due to the New Policy of Guru Hargobind Ji, that a large number of Jats embraced Sikhism. The New Policy widened the gulf between the Sikhs and the M Shah Jahan, the Mughals fought four battles with Guru Hargobind Sahib. Besides these, the New Policy of Guru Hargobind Ji provided the basis of the creation of Khalsa by Guru Gobind Singh Ji in 1699 A.D. K.S. Duggal aptly says, “Guru Hargobind’s greatest contribution is that he gave a new turn to the Sikh way of life. He turned saints into soldiers and yet remained a man of God.”

Question 20.
Describe briefly the relationship of Guru Hargobind Ji with Jahangir and Shah Jahan.
Or
Write a detailed note on relations between Guru Hargobind Ji and the Mughals.
Or
Explain the relations of Guru Hargobind Ji with the Mughals.
Answer:
The period of Guru Hargobind Ji’s pontifica’tion was from 1606 A.D. to 1645 A.D. During his pontificate the relations with the Mughals are divided in two periods :

First Period (1606-27):

1. Imprisonment of Guru Hargobind Ji at Gwalior : Immediately after the assumption of Guruship by Guru Hargobind Ji, Jahangir called Guru Hargobind Sahib to Delhi and imprisoned him in the fort of Gwalior. There is a difference of opinion among historians on the point of Guru Hargobind being taken as prisoner. Some historians are of the view that Chandu Shah’s conspiracy was responsible for it. Guru Sahib had refused to accept the proposal of his daughter’s marriage.

Therefore, he instigated Jahangir against Guru Hargobind Ji. Consequently, Jahangir imprisoned the Guru. Most of the historia agree to the view that Jahangir imprisoned Guru Hargobind Sahib for adopting the New Policy. It had aroused suspicions in the mind of Jahangir and the detractors of Guru Arjan Sahib poisoned his ears that Guru Hargobind Ji was preparing for a rebellion.

2. Period of Imprisonment: The historians differ on the point as to how long Guru Hargobind Ji was kept in prison in the fort of Gwalior. According to the writer of Dabistan-i-Majahib, Guru Hargobind Ji remained in prison for 12 years. Dr. Indu Bhushan Banerjee stated that the term of imprisonment was 5 years. Teja Singh and Ganda Singh put it to be two years. The Sikh chronicles mentioned that the period of imprisonment was 40 days. It is assessed from the historical facts that Guru
Hargobind Ji remained imprisoned in the fort of Gwalior for two years i.e. from 1606 to 1608 A.D.

3. Release of the Guru Ji : The historians have also expressed different views about Guru Hargobind Sahib’s release from the fort of Gwalior. Sikh chronicles wrote that after putting Guru Hargobind Ji in prison Jahangir began to feel uneasy. Bhai Jetha Ji, a devotee of Guru Hargobind Ji, cured him completely. At the instance of Bhai Jetha Ji, Jahangir released Guru Hargobind Ji. Some historians say that Jahangir took this decision on the request of a famous Sufi saint named, Mian Mir. According to some other historiAnswer: Jahangir was greatly impressed by the profound devotion of the Sikhs.

As a result, Jahangir ordered his release. Whatever be the reason, when the order of Guru Hargobind Sahib’s release was issued, Guru Hargobind Ji refused to get his freedom as long as 52 other kings, who were imprisoned in the Gwalior fort were also not released. Consequently, Jahangir released these 52 kings also. Because of this, Guru Hargobind Ji began to be called “Bandi Chhor Baba” (emancipator of captives).

4. Friendly Relations with Jahangir: Jahangir became convinced that Chandu Shah was at the back of Guru Hargobind Ji’s woes. So Jahangir handed Chandu Shah over to the Sikhs in order to give him punishment for his misdeeds. Jahangir offered to bear the entire expenditure to be incurred in the construction of the Akal Takht, but Guru Ji refused it. Whatever be the case, there is no doubt that after the release of Guru Hargobind Ji, till Jahangir’s death, the relations between the two continued to be cordial.

Second Period (1628-35):

Shah Jahan became the new Mughal emperor in f628 A.D. After he ascended the throne, the relations between the Sikhs and the Mughals once again became strained owing to the following reasons :

1. Shah Jahan’s Fanaticism : Shah Jahan was a great orthodox. He got many famous Hindu temples demolished. He got Guru Aijan Dev Ji’s bstoli at Lahore converted into a mosque. This act of Shah Jahan sent a wave of resentment among the Sikhs.

2. Opposition of Naqshbandis: Naqshbandi was a movement launched in Punjab, by fanatic Muslims. After Shah Jahan had ascended the throne, the Naqshbandis again instigated Shah Jahan against Guru Hargobind Ji. Being an orthodox, he was easily influenced by their words and turned against Guru Hargobind Ji.

3. New Policy of Guru Hargobind Ji : The New Policy of Guru Hargobind Ji became the major factor in widening the gulf between Guru Ji and Shah Jahan. This policy largely added to the military power of Guru Hargobind Ji. Guru Hargobind Sahib had assumed some royal symbols and Sikh devotees had started addressing him as Sacha Padshah (true emperor). Shah Jahan looked upon this policy of Guru Hargobind Ji as a danger to the Mughal empire. So, he decided to take action against Guru Hargobind Ji.

4. Kaulan’s Affair: The Kaulan’s affair further embittered the relationship between Guru Hargobind Ji and Shah Jahan. Kaulan was the daughter of Qazi Rustam Khan of Lahore. She was very religious minded. She was greatly impressed by the teachings of Guru Arjan Dev Ji and used to read them with fondness. Qazi Rustam Khan, a fanatic Sunni Muslim could not tolerate it. As a result he imposed many restrictions on his daughter. She left her home and took refuge with Guru Hargobind Ji. When the Qazi came to know about it, he started poisoning Shah Jahan’s ears against Guru Hargobind Ji.

Battles Between The Sikhs And The Mughals:

Gradually the relations between the Mughals and the Sikhs became so strained that in 1634-35 A.D., four battles were fought between them. A brief description of these battles is as follows :

1. Battle of Amritsar 1634 A.D.: The first battle between the Mughals and the Sikhs was fought in 1634 A.D. at Amritsar. At that time Shah Jahan with his soldiers was on a hunting tour near Amritsar. While hunting, a special hawk of Shah Jahan, flew away. The Sikhs caught this hawk. While searching for it some Mughal soldiers happened to come there. When they saw the hawk with the Sikhs, they demanded it back.

The refusal by the Sikhs resulted in a clash. Some Mughal soldiers were killed in the clash. Shah Jahan sent a troop of 7,000 soldiers, under the leadership of Mukhlis Khan from Lahore to teach a lesson to Guru Hargobind Sahib and his Sikhs. This army made a great deal of plundering after reaching Amritsar.

The Sikh soldiers stoutly resisted the Mughal army. Besides Guru Hargobind Ji, Bhai Bidhi Chand, Bhai Jetha and Painda Khan showed,/eats of bravery. Mukhlis Khan was killed, while he was fighting with Guru Hargobind Ji. As a result, the rest of the Mughal army fled from the battlefield. The victory in this battle greatly boosted the morale of the Sikhs. About this battle Prof. Harbans Singh aptly says, ” This Amritsar action was a small incident, but its implications were far- reaching.”

2. Battle of Lahira 1634 A.D.: Soon after the battle of Amritsar, second battle was fought between the Mughals and the Sikhs at a place called Lahira (near Bathinda). The immediate cause of this battle was two horses named Dilbag and Gulbag. Two Masands named Bakht Mai and Tara Chand were bringing these horses from Kabul to present them to Guru Hargobind Ji. On the way the Mughals dispossessed them of these horses and sent them to the royal stable. Bhai Bidhi Chand, a devotee of Guru Ji went in disguise of a grass cutter and brought out both the horses from the royal stable and sent them to Guru Hargobind Ji.

When Shah Jahan heard this news. He immediately sent a large army under the command of Lala Beg and Qamar Beg to crush the power of the Sikhs. A fierce battle was fought between the Mughals and the Sikhs at a place called Lahira. The Mughals had to suffer a heavy loss of life and both their commanders Lala Beg and Qamar Beg were killed. Bhai Jetha, too was martyred in this battle. The Sikhs emerged victorious in this battle.

3. Battle of Kartarpur 1635 A.D.: The third battle between the Mughals and the Sikhs was fought at Kartarpur in 1635 A.D. The cause of this battle was Painda Khan. He was the commander of the Pathan troop in the army of Guru Hargobind Sahib. He stole a hawk of Guru Sahib and gave it to his son-in-law. When Guru Ji enquired about it, he pretended ignorance. Later on when Guru Hargobind Ji came to know about his lie, Guru Hargobind Ji dismissed him from the job. He sought refuge with Shah Jahan.

On his instigation Shah Jahan sent an army under Painda Khan and Kale Khan to take action against Guru Hargobind Ji. A fierce battle was fought between the two armies at Kartarpur. In this battle Guru Tegh Bahadur Ji showed rare feats of bravery. In this battle Kale Khan, Painda Khan and his son Qutub Khan were killed, while fighting with Guru Hargobind Sahib. The Mughal army too suffered heavy losses and had to face a crushing defeat.

4. Battle of Phagwara 1635 A.D.: After the battle of Kartarpur, Guru Hargobind Sahib stayed at Phagwara for some time. Here some Mughal soldiers under the command of Ahmed Khan attacked Guru Hargobind Ji. Guru Hargobind Ji was not prepared for this attack, but on the other hand the Mughal army was very small in number. Therefore, there was only a skirmish between the two armies near Phagwara. This battle is not considered so significant. The battle of Phagwara was the last battle fought between the Mughals and the Sikhs during the pontificate of Guru Hargobind Ji.

Importance of the Battles:

In the battles, between the Mughals and the Sikhs mentioned above the Sikhs emerged victorious. These battles were fought at a time, when the resources of the Sikhs were very limited, as compared to those of the Mughals. The victories in these battles increased the self-confidence and infused a new spirit among the Sikhs. Owing to these victories the fame of Guru Hargobind Ji spread far and wide. Many people embraced Sikhism. Consequently, the Sikh Panth began to flourish rapidly. Patwant Singh aptly says,  ” The historical importance of these battles did not lie in their scale, but in the fact that the aggressor’s writ was rejected and his power scorned. A mood of defiance was generated against the Mughals and an example set for others.”

Question 21.
What do you know about 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 the 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 30th January, 1630 AD. at a place known as Kiratpur Sahib. His mother’s name was Bibi Nihal Kaur. He was the grandson of Guru Hargobind Ji and the son of Baba Gurditta Ji.

2. Childhood and Marriage: Right from his childhood he possessed saintly nature, sweet tongue and soft heart. It is said that once Guru Har Rai Ji 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 life¬time. Of the remaining two, Suraj Mai was involved in worldly matters more than was essential, and Tegh Bahadur Ji 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, Bereilley 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 Pheru. 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 Jitnmself travelled to different places of Punjab namely Jalandhar, Kartarpur, Palahi, Hakimpur, Mukandpur, Gurdaspur, Amritsar, Ferozepur, Patiala, Ambala, Kamal, Hissar etc.

5. Phul Blessed : One day a devotee named Kala with his nephew, Phul came to visit Guru Har Rai Sahib. Guru Ji’s eyes fell on Phul, who was slapping his belly with his hand. On enquiry, Kala told Guru Sahib that he was hungry and wanted something to eat. The Guru 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. 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 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.

7. Glint Har BLai 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 Ji to appear in his court. Guru Sahib sent his son, Ram Rai. Pointing out a Shloka in the Asa Di Var, Aurangzeb asked him why Muslims had been opposed to it. The Shaloka mean : “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 bums 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. Gum 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 immersed in Eternal Light at Kiratpur Sahib.

9. Estimate of Guru Har Rai Ji : It is true that Guru Har Rai Ji left this mortal worl d 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.

Question 22.
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 the Sikh history. His period of pontificate was from 1661 to 1664 A.D. A brief description of 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 AD. at Kiratpur Sahib. He was the younger son of Guru Har Rai Ji. His mother’s name was Sulakhni. Ram Rai was his elder brother.

2. 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 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 qualities like unique sense of service, respect towards elders, humility and compassion. It was owing to these qualities that Guru Har Rai Ji 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 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. 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 Krishan Sahib to Delhi so that things might be settled between the two factions through arbitration.

4. Guru Ji’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. But when Paras Ram said that the sangat at Delhi were keen on seeing Guru Har Krishan Ji, Guru Har Krishan 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 Krishan Sahib and Aurangzeb or not.

5. Immersion in Eternal Light: In those days cholera and small-pox had broken out in Delhi. Guru Har Krishan 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 small-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.

6. Estimate of Guru Har Krishan Ji. Guru Har Krishan 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.

Question 23.
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 Ji was born on 1st April, 1621 AD. 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 Bhai 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 Baba Bakala : Before he immeresed in Eternal Light 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 theii twenty two ‘ManjisL Everyone declared himself to be the real Guru. At this juncture s 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 hif 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 50′ mohars at Guru Tegh Bahadur Ji’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 an offered two mohars. The imposter gurus were delighted to receive two mohars. Where Makhan Shah finally reached Guru Tegh Bahadur Ji and offered him two mohars, Gur Sahib said, “You promised to offer 500 mohars, when your ship was about to sink bi now you are offering only two mohars.” On hearing this Makhan Shah felt very glad ar shouted loudly from the roof of the house : “Guru ladho re, Guru ladho re’” which meai Guru has been found, Guru has been found.” In this way, the Sikhs accepted Guru Tej Bahadur Ji as their ninth Guru. He held Guruship from 1664 A.D. to 1675 A.D.

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

Question 24.
Give a brief account of the religious tours of Guru Tegh Bahadur

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 Bhai 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 Baba Bakala : Before he immeresed in Eternal Light 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 shofe 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 Ji’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 imposter 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 along 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 Ji but he forgave Dhir Mai when the latter begged to be pardonded.

Question 24.
Give a brief account of the religious tours of Guru Tegh Bahadur Ji.
Answer:
Soon after assuming Guruship, Guru Tegh Bahadur Ji 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 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, Haiji Mina. He, with the help of some corrupt Masands had declared himself the Guru. When, he heard the news of Guru Tegh Bahadur Ji’s arrival, So, he closed all the doors of the Harmandir Sahib so that Guru Ji 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 ‘Thara Sahib’.

2. Walla and Ghuke-wali: 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 Ji went to a village called Ghuke-wali. Since there were many trees in this village, Guru Tegh Bahadur Ji named it‘Guru Ka Bagh’.

3. Khadur Sahib, Goindwal Sahib, Tam Taran, Khem-Karan etc : From Khadur Sahib and Goindwal Sahib, Guru Tegh Bahadur Ji reached Tam Taran. Tam Taran had become a famous propagation centre of Sikhism. Afterwards Gum Tegh Bahadur Ji went to Khem-Karan. Here a devout named, Chaudhary Raghupat Raipfesented Gum Tegh Bahadur Ji a mare.

4. Kiratpur Sahib and Bilaspur : After his travels in the Majha region, Gum Sahib reached Kiratpur Sahib. At the invitation of Rani Champa, he reached Bilaspur. Gum Tegh Bahadur Ji stayed here for three days. During his stay Gum Tegh Bahadur Ji purchased a piece of land at Makhowal for Rs. 500 from the Rani. Here Gum Tegh Bahadur Ji 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 Anandpur (The City of Bliss) Sahib.

Travels of the Eastern India:

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

5. Saifabad and Dhamdhan: In August 1665 A.D. Gum Tegh Bahadur Ji reached Saifabad and Dhamdhan, Here the people congregated in large numbers to pay respect to Guru Tegh Bahadur Ji. Aurangzeb could not tolerate the increasing propagation of Sikhism. He sent Alam Khan Rohilla to Dhamdhan to arrest Guru Tegh Bahadur Ji. 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 Ji 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 Ji reached Agra. Here, he stayed at the house of an aged devotee, Mai Jassi. After this, Guru Tegh Bahadur Ji went to Prayag. Here Guru Tegh Bahadur Ji met a group of saints and yogis. Guru Tegh Bahadur Ji preached them ‘Sadho Man Ke Maan Tiyago’ (O saints shun your pride).

8. Banaras : After the travel of Paryag, Guru Tegh Bahadur Ji reached Banaras. Here, the Sikh devotees thronged in large numbers to pay respect to Guru Tegh Bahadur Ji 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 Ji 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 Ji reached Sasram. Here a devotee Sikh ‘Masand Phaggu Shah’ served Guru Ji very sincerely. Then Guru Tegh Bahadur Ji visited Gaya which was the chief centre of Buddhism. Here Guru Tegh Bahadur Ji denounced casteism and preached worship of one God.

10. 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.

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 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.

12. Assam: On the request of Ram Singh, the ruler of Ambar, Guru Tegh Bahadur Ji 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 Ji, 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 Ji with his family returned to Punjab and settled at, ChakNanaki.

Tours of Malwa and Bangar Region:

In the middle of 1673 A.D. Guru Tegh Bahadur Ji revisited fhp Malwa and Bangar – regions of Punjab. During this tour, Guru Tegh Bahadur Ji visited many places. Of these Saifabad, Mallowal, Sekha, 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 by the multifaceted personality of Guru Tegh Bahadur Sahib thousands of people embraced Sikhism. Harbans Singh aptly says, “Guru Tegh Bahadur’s tour left the country in ferment. It was not the same country again, nor the same people. A new awakening had spread.”

Question 25.
Give an account of the early career and travels of Guru Tegh Bahadur Ji.
Answer:
Note: For answer to this question students may refer to Question No. 23 and 24.

Question 26.
Critically examine the circumstances leading to the martyrdom of the 9th Guru. Also discuss its results.
Or
Discuss the causes and results of the martyrdom of Guru Tegh Bahadur Ji.
Or
Explain the circumstances which led to the martyrdom of Guru Tegh Bahadur Ji.
Or
What were the causes responsible for the martyrdom of Guru Tegh Bahadur Ji? When, where and how he was executed?
Or
Give a brief account of the circumstances leading to the martyrdom of Guru Tegh Bahadur Ji. Also explain the effects of his execution on the country and the society.
Or
Describe the causes and significance of the martyrdom of Guru Tegh Bahadur Ji.
Or
Discuss the martyrdom of Guru Tegh Bahadur Ji.
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 martyr like Guru Tegh Bahadur Ji, who sacrificed his life for the protection of others’ religion.

I. Causes of Martyrdom

1. Enmifty between the Mughals and the Sikhs : The relations between the Si khs and the Mughalls 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 Ji 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 ehmity 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. In 1679 A.D. Jaziya was reimposed on the Hindus. People were forced to embrace Islam at the point of sword. Aurangzeb ordered a decree that all Sikh Gurdwaras should be demolished and the Masands who collected money for the Sikhs be exiled. 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 can 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. 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 Ji.

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 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.

. H. How was Guru Martyred?

Guru Tegh Bahadur Ji with his three companions Bhai Mati Das, Bhai Sati Das and Bhai Dyala Ji proceeded from Anandpur Sahib to Delhi on July 11,1675 A.D. Mughal official arrested Guru Tegh Bahadur JI 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 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 Ji, his three companions Bhai Mati Das Ji, Bhai Sati Das Jfi and Bhai Dyala Ji were tortured to death before him. After this Guru Ji 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 npt 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 file 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 hasmo parallel in the histoiy of the world. That is, why Guru Tegh Bahadur Ji is called ‘Prince of Martyrs’ and ‘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 SacrificeAfter 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 sops 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 limitecf 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 27.
The martyrdom of Guru Tegh Bahadur Ji had far-reaching consequences on Sikh History. Discuss.
Answer:
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.

Question 28.
What do you know about the early life of Guru Gobind Singh Ji?
Or
Throw light on the life of Guru Gobind Singh Ji.
Or
Write about the life of Guru Gobind Singh Ji.
Answer:
Guru Gobind Singh Ji was one of the greatest personlities 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 26th 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 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. 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 Gum Gobind Singh Ji, was his virtual guardian, when he was a minor.

3. Education : In the beginning of 1672 A.D. Gum Tegh Bahadur Ji with his family came to settle at Anandpur Sahib. Here Gum 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. Haijas 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 Anandpur Sahib. On hearing their harrowing tale, Gum Sahib fell thinking for a while. He decided to sacrifice his life. Before proceeding to Delhi in July 1675 A.D., Gum Tegh Bahadur Ji, bestowed the Guruship on Gobind Das. Thus, Gobind Das became the tenth and the last Gum of the Sikhs at the age of 9. He held the Guruship till 1708 A.D.

5. Marriage : It is said that Gobind Das was married to Bibi Jito, Bibi Sundri and Bibi Sahib Devan. Guru Sahib was blessed with four sons. Their names were

Sahibzada Ajit Singh, Sahibzada Jujhar Singh, Sahibzada Zorawar Singh and Sahibzada Fateh Singh,

6. 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 Sahib’s 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 enlisted themselves in the Guru Gobind Sahib’s army and enormous weapons and horses were collected.

7. Adoption of Royal Symbols : Like his grandfather Guru Hargobind Sahib, Guru Gobind Singh Ji too adopted royal symbols. He would decorate ‘kalgi’ (aigrette) in 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’.

8. Invitation from Nahan : On seeing, Guru Gobind Singh Ji’s activities, the ruler of Kahlur, Bhim Chand grew jealous of Guru Gobind Singh Ji. Guru Gobind Singh Ji could not afford to fight with him a^ that time. Guru Gobind Singh Ji 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’.

9. 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 Sahib’s contribution to literature is unique.

Question 29.
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.
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 tfiis 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 is 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 Sri Nagar. 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 Anandpur Sahib, 1701 A.D. : Guru Gobind Singh Ji laid the foundation of Khalsa Panth at 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 Ji declined to do so, Bhim Chand along with a few other Hill Chiefs invaded the fort of Anandpur in 1701 A.D. When they got no success they made peace with Guru Gobind Singh Ji.

5. Battle of Nirmoh, 1702 A.D. : After the first battle of Anandpur Sahib, Guru Gobind Singh Ji went to a village, Nirmoh near Kiratpur Sahib. Joining hands with the Mughal army, Bhim Chand attacked the army of Guru Gobind Singh Ji. The Sikhs, under the command of Guru Gobind Singh Ji, gave a crushing defeat to the joint army.

6. Battle of Basoli, 1702 A.D.: On the invitation of Dharampal, the ruler of Basoli, Guru Gobind Singh Ji went there. Here also, the army of Bhim Chand attacked Guru Ji’s army, but had to face defeat.

7. Second Battle of Anandpur Sahib, 1704 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 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, 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.

8. Battle of Shahi Tibbi, 1704 : As soon as, Guru Gobind Singh Ji came out of the fort, the royal army pursued them hotly. Consequertly, 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 beseiged them. A pitched battle took place. In this battle, Sahibzada Ajit Singh and Sahibzada Jujhar Singh, 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.

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 Anandpur Sahib, also fought in this battle and became martyrs. Guru Gobind Singh Ji accorded them the boon of Mukti (salvation) seeing their sacrifice. As a result, Khidrana acquired the name of Sri Mukatsar Sahib. It was the last battle fought between Guru Gobind Singh Ji and the Mughals.

Question 30.
Describe about the creation of Khalsa Panth.
Or
Why was Khalsa created by Guru Gobind Singh Ji? Explain its main principles and importance?
Or
What do you know about the creation of Khalsa Panth? Name the Panj Piaras (Five Beloved Ones).
Or
How did Guru Gobind Singh create Khalsa?
Or
How was Khalsa Panth created? Answer briefly.
Or
Guru Gobind Singh completed the Sikh Movement with the creation of the Khalsa. Explain.
Or
Discuss the effects of creation of Khalsa.
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.”

I. 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 had imposed several restrictions on the performance of their religious 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 brought the Khalsa into existence.

3. Shackles of Caste System : The caste system had been in vogue for 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. Nature of the Jats : Right from the times of Guru Hargobind Sahib, the Jats in a large number had started adopting Sikh religion. The Jats were great fighters by nature. They were fearless, self-respecting and brave. Guru Gobind Singh Ji wanted the co-operation of such warriors to face the powerful Mughal empire. So, he created the Khalsa.

7. 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 Anandpur Sahib. 80000 Sikhs attended the congregation. When all 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 Bhai Daya Ram Ji 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, Bhai Sahib Chand Ji and Bhai Hinunat 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 Tanj Payaras’, the five beloveds. Guru Sahib gave the Nectar of Immortality 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 those principles. The following were the main principles :

• For every person who wishes to join the Khalsa Panth, it is essential to drink the Nectar of Immortality (Sikh baptism).
• Every Khalsa man will use ‘Singh’ as suffix with his name and Khalsa woman ‘Kaur’ with her name.
• Every Khalsa will worship only one God and no other god or goddess.
• Every Khalsa will wear the five emblems i.e. Kes (hair), Kangha (comb), Kara (iron bangle), Kachha (underwear) and Kirpan (sword).
• Every Khalsa will sacrifice his all for the protection of his Dharma and country.
• Every Khalsa will wake up at dawn, take a bath and recite Gurbani.
• Every Khalsa will earn his livelihood by the sweat of his brow and donate l/10th of his earnings for the spread of Dharma.
• Every Khalsa will wear weapons and be ready to fight for righteous causes.
• The Khalsa while meeting each other will hail, ‘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 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 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. 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 gravelling 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. Upliftment 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. 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 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 Khalsa assembled at a place could give the Nectar of Immortality to other Sikhs and admit them into the Khalsa fold. Thus, Guru Gobind Singh Ji gave a new direction to the Indian society.

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

Question 31.
Discuss the importance of creation of Khalsa in Sikhism.
Answer:

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 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. 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 gravelling 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. Upliftment 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. 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 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 Khalsa assembled at a place could give the Nectar of Immortality to other Sikhs and admit them into the Khalsa fold. Thus, Guru Gobind Singh Ji gave a new direction to the Indian society.

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

Question 32.
Make an evaluation of the character and personality of Guru Gobind Singh Ji.
Or
Give an estimate of the character and achievements of Guru Gobind Singh
Or
“Guru Gobind Singh was builder par-excellence”. Do you agree with this view? Give arguments in your favour.
Or
Write a detailed note on the contribution of Guru Gobind Singh Ji in the development of Sikh faith and tradition.
Answer:
Guru Gobind Singh Ji is ranked with great personalities not only of India, but also of the whole world. His 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 incarnate.

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 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 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, Zafamama, 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 Rig, 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 himself commanded his army 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 generals 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 thg case in the first battle of Anandpur Sahib.

The bravery with which Guru Gobind Singh Ji with his forty Sikhs fought against the heavy Mughal forces in the battle of Chamkaur 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 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 newborn 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 became 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 (Type 1):

Question 1.
Give a brief account of the contribution of Guru Nanak Dev Ji to Sikhism.
Answer:
When Guru Nanak Dev Ji was born in the 15th century, the people were groping in the darkness of ignorance. Condition o£ women folk in society was very deplorable. Guru Nanak Dev Ji undertook travels in the various parts of the country and abroad to bring awareness in them. He founded two institutions namely Sangat and Pangat. Before he breathed his last in 1539 A.D. Guru Nanak Dev Ji nominated Bhai Lehna Ji (Gum Angad Dev Ji) as his successor. The nomination of Gum Angad Dev Ji proved very significant for the development of Sikh Panth.

Question 2.
What do you mean by Udasis? What were the aims of Guru Nanak Dev Ji’s Udasis?
Or
What were the aims and importance of the Udasis of Guru Nanak Dev Ji?
Answer:
Udasis of Gum Nanak Dev Ji mean the travels undertaken by him. Main objective of Gum Nanak Dev Ji’s Udasis was to dispel ignorance and superstitions of the people. He wanted to convey thb message of universal brotherhood of mankind and worship of the only one God to the people. Gum Nanak Dev Ji started his Udasis to show a new path to the people, who were groping in darkness.

Question 3.
Write a brief note on any two important Udasis of Guru Nanak Dev Ji.
Answer:

• Gum Nanak Dev Ji started his Udasis from Saidpur. On being asked bj Malik Bhago, he told that we should earn our bread by honest and not by foul means
• At Talumba, Guru Nanak Dev Ji met Sajjan thug, a cheat. He was so much moved by Guru Nanak Dev Ji’s Bani that he confessed all his misdeeds.

Question 4.
Write an essence of the teachings of Guru Nanak Dev Ji.
Or
Give a brief account of the teachings of Guru Nanak Dev Ji.
Answer:

• According to Guru Nanak Dev Ji, God is one. He is formless and omnipresent,
• He is immortal. He is omnipotent and kind.
• The Guru accepted Maya as the biggest hurdle in the way of salvation.
• The Guru told that lust, anger, greed, attachment and pride are the five enemies of man.

Question 5.
What was Guru Nanak Dev Ji’s concept of God?
Or
What were the views of Guru Nanak Dev Ji about God?
Answer:
Guru Nanak Dev Ji believed in one God only. God has two forms. He is Nirguna (without attributes) as well as Saguna (with attributes). By His order (Hukam) the universe came into existence. According to Guru Nanak Dev Ji, God is the Sovereign Lord. Everything happens in accordance with His will. Guru Nanak Dev Ji says that the universe created by God is unstable and impermanent but God is immortal. He is beyond the cycle of birth, death and rebirth.

Question 6.
Why did Guru Nanak Dev Ji condemn the Brahmans and Mullas?
Answer:
According to Gpru Nanak Dev Ji, the Brahmin class laid stress on outward show of religion. They lacked in devotion. They recited Vedas and scriptures the whole day, but did not act upon them. Their sole objective was to exploit their followers on one pretext or the other. Similar was the condition of Mullas among the Muslims. They also emphasised useless rituals and conventions. They looked down upon other religions.

Question 7.
What type of religious beliefs and rituals were condemned by Guru . Nanak Dev Ji?
Answer:
Guru Nanak Dev Ji condemned all the blind faiths,of religion prevalent in society. He opposed idol-worship, Vedic rituals, going on the pilgrimages, and other rituals connected with important occasions of life. The Brahmins were the main supporters of these rituals. He did not approve of the ideology of the Jogis for two reasons

• The Jogis lacked faith in God.
• They remained away from society and shirked social responsibilities.

Question 8.
What was Guru Nanak Dev Ji’s concept of Maya? Explain in brief.
Or
Describe Guru Nanak Dev Ji’s Concept of Maya.
Answer:
Guru Nanak Dev Ji regarded Maya as the biggest hurdle in the way of man’s salvation. The multicoloured Maya allures man to itself. Maya to whom he loves so much does not accompany him after his death. It separates man from God, by keeping him absorbed in worldly things. One who yields to Maya also remains caught in the cycle of transmigration. Thus, he ruins his life.

Question 9.
What is the importance of ‘Guru’ in Guru Nanak Dev’s teachings?
Or
What was the concept of “Guru” according to Guru Nanak Dev Ji?
Answer:
Guru Nanak Dev Ji laid much emphasis on Guru. The Guru is a ladder by means of which one attains salvation. Without the Guru’s guidance, no one can attain salvation. An unregenerate (manmukh) man remains engrossed in worldly enjoyments. It is the Guru, who purifies his mind. The Guru gives knowledge about Truth, Naam and Shabad. The Guru dispels the darkness of ignorance. According to Guru Nanak Dev Ji, a true Guru is God Himself, who is revealed through the Word (Shabad).

Question 10.
What is the importance of ‘Naam’ in Guru Nanak Dev Ji’s teachings?
Answer:
Guru Nanak Dev Ji considered the recitation of Naam as the highest form of God-worship. Man can get deliverance through Naam from the world which is full of diseases and sufferings. Those who recite Naam are free from all illusions and all their sorrows come to an end. Such a person’s soul blooms like a lotus. Man remains entrapped in all sorts of sins and in the vicious circle of transmigration without Nam.

Question 11.
What is the importance of Hukam in Guru Nanak Dev Ji’s teachings?
Answer:
The doctrine of Hukam (order) or the will of God occupies a crucial position in the teachings of Guru Nanak Dev Ji. The world moves in accordance to the will of God. Birth and death of a creature, appreciation or dishonour, happiness or misery is in accordance with His Hukam. His Hukam cannot be evaded. He who obeys the Hukam of God, is blessed by God and attains salvation.

Question 12.
Write the views of Guru Nanak Dev Ji about the women.
Answer:
The condition of women during Guru Nanak Dev Ji’s time was very miserable. They were considered equal in status to a man’s shoe in society. They were regarded as a commodity of sensual pleasure. Many evils existed arfiong them like child marriage, polygamy, purdah system, sati system and divorce etc. Guru Nanak Dev Ji was in favour of women’s equal rights with men. He was in favour’ of giving education to women also.

Question 13.
What was the social meaning and significance of Guru Nanak Dev Ji’s message?
Or
What was the impact of teachings of Guru Nanak Dev Ji?
Answer:
The social meaning of Guru Nanak Dev Ji’s message is very important. His message was for everyone. Any man or woman could take the path shown by Guru Nanak Dev Ji. The path of salvation was open for all. Guru Nanak Dev Ji preached social equality. Guru Nanak Dev Ji condemned the caste system in strong words. In order to put his message of social equality into practice, he founded two institutions i.e. Sangat and Pangat. No discrimination of caste was observed while preparing the Langar.

Question 14.
How far were the teachings of Guru Nanak Dev Ji different from the Bhakti reformers?
Answer:
According to Guru Nanak Dev Ji, God is formless. He never acquires the human form. The Bhakti preachers regard Krishna and Rama as the incarnations God. Guru Nanak Dev Ji was against idol-worship, while the other religious preachers had full faith in it. Guru Nanak Dev Ji believed in leading a married life. The Bhakti preachers thought it to be a big hurdle, in the way of salvation. Guru Nanak Dev Ji founded two institutions of Sangat and Pangat. The Bhakti preachers did not set up any such institution.

Question 15.
‘Guru Nanak Dev Ji was a revolutionary.’ Give any four arguments in favour of it.
Answer:

• Guru Nanak Dev Ji rejected the concept of incarnation in strong words.
• Guru Nanak Dev Ji also raised his voice against idol-worship,
• Guru Nanak Dev Ji preached against caste system. The Hindu society was based on caste system.
• Guru Nanak Dev Ji called the Hindu rituals useless.

Question 16.
Guru Nanak Dev Ji was a reformer. Give any four arguments in its favour.
Answer:

• Guru Nanak Dev Ji was a great reformer. He never spoke ill of any god or goddess,
• Guru Nanak Dev Ji opposed the jealousy and social division arising out of caste system,
• Guru Nanak Dev Ji never opposed the observing of rituals hut said that these rituals could not be equal to the true devotional worship of God.
• He never condemned the knowledge given in Hindu scriptures.

Question 17.
How and where did Guru Nanak Dev Ji spend last 18 years of his life?
Answer:
Guru Nanak Dev Ji spent the last 18 years of his life with his family at Kartarpur. During this period, he set up the institutions of Sangat and Pangat. Sangat meant the congregation, which gathered to hear the Bani of the Guru everyday. Pangat means to sit in a queue and take food together. In this Langar (the community kitchen), no discrimination of caste, creed or religion was observed. Guru Nanak Dev Ji composed 976 Shabads. of Guru Amar Das Ji jmd Guru Ram Das Ji

Question 18.
What was Guru An gad Dev Ji’s contribution to the development of Sikhism?
Or
What did Guru Angad Dev Ji do for the development of Sikhism?
Answer:

• A new dimension was given to Gurmukhi script, so that people may understand it easily,
• Sangat and Pangat institutions were further strengthened. These institutions gave a shattering blow to the caste-system,
• He maintained strict discipline in Guru’s Darbar.
• He founded Goindwal Sahib.

Question 19.
What contribution was made by Guru Angad Dev Ji to improve Gurmukhi script?
Or
What impact the popularisaiton of Gurmukhi by Guru Angad Dev Ji leave l the growth of Sikhism?
Answer:
Guru Angad Dev Ji made requisite improvements in this script and gave it a new look. As a result, it became easy for people to understand it. All the Sikh scriptures were subsequently written in this script. As this script became popular, the Brahmin class suffered a major set back, because they considered Sanskrit as the only language of religion. The popularity of Gurmukhi proved helpful in the spread of Sikhism. This script also proved very helpful in the spread of education among the Sikhs.

Question 20.
How did Guru Angad Dev Ji denounce the Udasi sect?
Answer:
The Udasi sect was founded by Baba Sri Chand Ji, the elder son of Guru Nanak Dev Ji. This sect laid emphasis on ‘Sanyas’ or renunciation, whereas Guru Nanak Dev Ji held strong belief in family life. The remaining tenets of Udasi sect were same as those of Guru Nanak Dev Ji. As a consequence, many people began to join the Udasi sect. Therefore, Guru Angad Dev Ji made it clear in unequivocal terms that Sikhism was essentially a religion of householders and no true Sikh could be an Udasi.

Question 21.
‘Guru Angad Dev Ji was a great disciplinarian.’ Do you agree to it?
Answer:
Guru Angad Dev Ji was a great disciplinarian. Once two Raagis (bards) Satta and Balwand in the Darbar of Guru Ji grew very proud of their melodious voice. In their vanity, they started violating the orders of Guru Angad Dev Ji. As a result, he expelled both the Raagis from the Darbar. Soon they realised their folly. Later on, when they begged pardon, Guru Angad Dev Ji forgave them.

Question 22.
Write a brief note on the meeting between Guru Angad Dev Ji and Humayun.
Answer:
The Mughal emperor Humayun suffered a crushing defeat at the hands of Sher Shah Suri in 1540 A.D. After this defeat, Htlmayun reached Khadur Sahib to seek Guru Angad Dev Ji’s blessings. Guru Angad Dev Ji was then in such deep meditation that he did not open his eyes. Humayun took it as his insult. In a fit of anger, he put his hand on the hilt of his sword. Guru Angad’ Dev Ji opened’ his eyes and questioned Humayun where was that sword while fighting against Sher Shah Suri. Humayun felt ashamed and he apologised to Guru Angad Dev Ji.

Question 23.
What do you know about Sangat?
Answer:
Sangat means a congregation of the Sikhs. This Sangat gathered in the morning and evening to listen to the Bani (Hymns) of Guru Angad Dev Ji. This institution of Sangat was established by Guru Nanak Dev Ji. Guru Angad Dev Ji developed it further. Any man or woman could join the Sangat without the discrimination of caste, creed or religion. Sangat was considered as God’s incarnation.

Question 24.
What do you mean by Pangat or Langar?
Or
What do you know about Langar System?
Or
Write a note on Pangat or Langar.
Answer:
Pangat or Langar was established by Guru Nanak Dev Ji. Guru Angad Ji continued it and Guru Amar Das Ji further developed this institution. Guru Am Das Ji declared that none could meet him without taking Langar. He gave the slogan of first Pangat and then Sangat. This institution greatly helped in eradicating caste system and untouchability in the society.

Question 25.
Write a short note on Sangat and Pangat.
Answer:
Sangat means a congregation of the Sikhs. This Sangat gathered in the morning and evening to listen to the Bani (Hymns) of Guru Angad Dev Ji. This institution of Sangat was established by Guru Nanak Dev Ji. Guru Angad Dev Ji developed it further. Any man or woman could join the Sangat without the discrimination of caste, creed or religion. Sangat was considered as God’s incarnation.

Pangat or Langar was established by Guru Nanak Dev Ji. Guru Angad Ji continued it and Guru Amar Das Ji further developed this institution. Guru Am Das Ji declared that none could meet him without taking Langar. He gave the slogan of first Pangat and then Sangat. This institution greatly helped in eradicating caste system and untouchability in the society.

Question 26.
What problems had Guru Amar Das Ji to face in the early years of his pontificate?
Answer:

• Guru Amar Das Ji had to face the opposition of Dasu and Datu, the two sons of Guru Angad Dev Ji. They claimed that being sons of a Guru, they had a right to Gurgaddi.
• Baba Sri Chand, elder son of Guru Nanak Dev Ji, staked his claim to the Gurgaddi. So, he also started opposing Guru Amar Das Ji.

Question 27.
Give the contribution of Guru Amar Das Ji for the development of Sikhism.
Or
Study the contribution of Guru Amar Das Ji to the growth of Sikhism.
Answer:

• First of all he completed the work on Baoli, initiated at Goindwal Sahib. Soon it became a central place of pilgrimage for the Sikhs,
• The Langar system was further developed,
• The Manji system established by the Guru gave a new impetus to the spread of Sikhism,
• The Guru kept Sikhism aloof from Udasi sect, and thus, saved it from merging into Hinduism.

Question 28.
What was the importance of the construction of the Baoli of Goindwal Sahib in Sikh History?
Or
Why is Goindwal Sahib called the centre of Sikhism?
Answer:
The construction work of the Baoli at Goindwal Sahib was the first significant step of Guru Amar Das Ji towards the development at Sikhism. It was started in 1552 A.D. and it was completed in 1559 A.D. Guru Ji had two objectives in its construction. First, he wanted to give the Sikhs a separate place of pilgrimage so that they could be separated from the Hindus. Secondly, he wanted to solve the water problem of the people of that place. It gave the Sikhs a place of pilgrimage of their own. 1

Question 29.
Describe briefly the social reforms of Guru Amar Das Ji.
Or
Discuss the social reforms introduced by Guru Amar Das Ji.
Or
Why is Guru Amar Das Ji called a social reformer?
Answer:

• He condemned in strong words the social evil of sati.
• Guru Ji opposed Id marriage and purdah system also,
• He was in favour of widow re-marriage. He condemned all kinds of intoxicants.

Question 30.
What do you know about Manji system?
Or
Write a note on Manji system.
Answer:
The setting up of Manji system was a great achievement of Guru Amar Das Ji. The number of the Sikhs had greatly increased during his Gurgaddi. So it was not possible for him to reach every Sikh personally. In order to intensify the propaganda of Sikhism, he created 22 Manjis. Head of each Manji was called Manjidar. He could go anywhere in connection with the propaganda. Manjidar motivated people to come into the fold of Sikhism. Besides, he used to collect money from the Sikhs and passed it on to Guru Amar Das Ji.

Question 31.
What type of relations did Guru Amar Das Ji have with the Mughals?
Or
Explain the relations between Mughal emperor Akbar and Guru Amar Das Ji.
Answer:
Guru Amar Das Ji had good relations with the Mughals. At that time, Akbar was the Mughal ruler of India. Akbar came to Goindwal Sahib to convey his gratitude towards Guru Amar Das Ji in 1568 A.D. He ate Langar with other people before meeting Guru Amar Das Ji and complied with the tradition of partaking food in the Langar. He was very impressed by the personality of Guru Amar Das Ji and the Langar system. Akbar’s visit to Goindwal Sahib enhanced the prestige of Guru Amar Das.

Question 32.
Explain the contribution of Sri Guru Ram Das Ji to the growth of Sikhism.
What was the contribution of Guru Ram Das Ji to Sikh religion?
Or
Give a brief account of the contribution of Guru Ram Das Ji to the growth of Sikhism.
Answer:
Guru Ram Das Ji remained on Gurgaddi from 1574 A.D. to 1581 A.D. First of all, he set up Ramdaspura (Amritsar). Guru Ji started Masand system for collecting money from the Sikhs, which was required for the preaching and developmental works of the Sikh Panth. Guru Ram Das Ji put an end to the long standing tussle between the Sikhs and the Udasis, thus, ensuring a new era. Guru Ram Das Ji continued the institutions of Sangat and Pangat.

Question 33.
What is the importance of the foundation of Ramdaspura (Amritsar) in Sikh History?
Answer:
The most important contribution of Guru Ram Das Ji towards the Sik’ Panth was the foundation of Ramdaspura or Amritsar. In 1577 A.D. he found Ramdaspura. He settled fifty two other traders belonging to different trades at the place in order to make it popular. It soon became a famous trade centre. The foundat of Ramdaspura or Amritsar occupies an important place in the history of Sikhisr

Question 34.
Write a note on Udasi Sect.
Or
Write a brief note on Baba Sri Chand Ji.
Answer:
The Udasi sect was founded by Baba Sri Chand Ji, the elder son of Guru Nanak Dev Ji. Many Sikhs, impressed by the asceticism of Sri Chand Ji, began to join Udasi sect. It stressed on the life of renunciation. Guru Amar Das Ji had strongly opposed the Udasi sect. He said that a true Sikh could not be an Udasi. A settlement was however reached between the Sikhs and the Udasis during Guru Ram Das Ji’s pontificate.

Guru Arjan Dev Ji and His Martyrdom:

Question 35.
What were the difficulties faced by Guru ALT} an Dev Ji immediately after his accession to Gurgaddi? Explain briefly.
Or
What were the difficulties faced by Guru Arjan Dev Ji when he became the Guru?
Answer:
At the time of accession to Gurgaddi, Guru Arjan Dev Ji had to face the opposition firstly of his elder brother Prithi Chand. He vehemently protested against his supersession. The fanatic Muslims of the Punjab could not bear the growing influence of the Sikhs in Punjab. They incited Jahangir against Guru Ji. Chandu Shah was the Diwan of Lahore. He had sent a proposal to Guru Arjan Dev Ji for marriage of his daughter to his son Hargobind Ji. But’Guru Arjan Dev Ji declined the proposal. As a result, Chandu Shah turned a sworn enemy of Guru.Arjan Dev Ji.

Question 36.
What was Guru Arjan Dev Ji’s contribution to the development of Sikhism?
Or
Give a brief account of the organizational works of Guru Arjan Dev Ji.
Answer:

• By making Sri Harmandir Sahib at Amritsar, Guru Arjan Dev Ji gave the Sikhs their most sacred place of pilgrimage,
• He got built three new towns i.e. Tam Taran, Hargobindpur and Kartarpur.
• He built a Baoli at Lahore,
• The development of Masand system was one of his greatest achievements.

Question 37.
Write a brief note on Sri Harmandir Sahib.
Or
Describe briefly importance of the foundation of Sri Harmandir Sahib by ru Arjan Dev Ji.
Or
rive a brief account of the foundation and importance of Sri Harmandir ib.
Or
Briefly describe the importance of the foundation of Sri Harmandir Sahib.
Answer:
The building of Sri Harmandir Sahib is one of the greatest achievements of Guru Aijan Dev Ji. It was constructed in the midst of Amrit Sarovar. Guru Arjan Dev Ji got its foundation laid by a famous Sufi saint, Mian Mir Ji in 1588 A.D. Harmandir means “Temple of God”. Guru Aijan Dev Ji kept the height of the building of Sri Harmandir Sahib lower than those erf the surrounding buildings and said, “What is humble, shall be exalted.” Soon, Sri Harmandir Sahib became the leading pilgrimage centre of the Sikhs.

Question 38.
What do you know about Masand system? Explain.
Or
Examine the organisation and development of Masand system.
Or
Who started Masand system? What were its aims?
Or
Write a short note on Masand system.
Or
Write a short note on Masand system and its importance.
Answer:
‘Masand’ is derived from the Persian word Masnad which means ‘a high place’. This system was set up by Guru Ram Das Ji, but its real development took place dining Guru Aijan Dev Ji’s time. Guru Aijan Dev Ji announced that each Sikh should offer Daswandh (one tenth of income) to him. He appointed Masands to collect Daswandh from the Sikh Sangat. The Masands not only collected Daswandh but also preached Sikhism. Masand system played a significant role in the evolution of the Sikh movement.

Question 39.
Write a short note on Tarn Taran and its importance.
Answer:
Guru Arjan Dev Ji, founded the city of Tarn Taran in 1590 A.D. Here a Sarovar named as Tarn Taran was also dug. Tam Taran means that any pilgrim, who takes bath in this Sarovar shall get salvation from transmigration. Tam Taran also became a famous holy place of the Sikhs. As a result, thousands of Jats of the Majha became the followers of Gum Aijan Dev Ji and embraced Sikhism. The services of these Jats towards Sikhism was of great value.

Question 40.
Write a note on Prithi Chand.
Or
Who was Prithi Chand? Why did he oppose Guru Aijan Dev Ji?
Answer:
Prithi Chand or Prithia was elder brother of Gum Aijan Dev Ji. He was t! founder of Mina Sect. He was very selfish and cunning. That is why Gum Ram D Ji gave the Gurgaddi to Gum Aijan Dev Ji instead of giving it to him. On hearing t decision, Prithi Chand got furious. He hoped that his son Meharban would get Gurg; after GunT Aijan Dev Ji. But When Gum Aijan Dev Ji was blessed with a Hargobind, all his hopes seemed to dash to the ground. Therefore, he became a sworn enemy of Guru Arjan Dev Ji.

Question 41.
Who was Chandu Shah? Why did he oppose Guru Arjan Dev Ji?
Or
Write a short note on Chandu Shah.
Or
Why Chandu Shah opposed Guru Arjan Dev Ji?
Answer:
Chandu Shah was the Diwan of Lahore. He was looking for a suitable match for his daughter. His messengers proposed the name of Hargobind, son of Guru Arjan Dev Ji, for his daughter. On hearing this Chandu Shah was enraged and remarked that brick baked for a palace cannot be used for a gutter. But after being persuaded by his wife, he agreed to the proposal. Again he sent his messengers to Guru Arjan Dev Ji with this proposal. Guru Arjan Dev Ji turned down the proposal. On hearing this Chandu Shah got very angry and became Guru Arjan Dev Ji’s sworn enemy.

Question 42.
Mention the main causes for the martyrdom of Guru Arjan Dev Ji.
Or
What were the causes of martyrdom of Guru Arjan Dev Ji.
Answer:

• Jahangir could not tolerate the flourshing of Sikhism.
• Chandu Shah, the Diwan of Lahore sent a proposal of his daughter’s marriage to Hargobind, the son of Guru Arjan Dev Ji. When this proposal was not accepted, Chandu Shah turned Guru Arjan Dev Ji’s sworn enemy.
• The help rendered to Khusrau, the elder son of Jahangir, by Guru Arjan Ji became an immediate reason for the martyrdom of Guru Arjan Dev Ji.
• Prithi Chand could not succeed the Gurgaddi, so he became a sworn enemy of Guru Arjun Dev Ji.

Question 43.
Describe the role of Naqshbandis in the martyrdom of Guru Arjan Sahib.
Answer:
Naqshabandis played an important role, in the martyrdom of Guru Arjan Sahib. Naqshbandi was an order started by fanatic Muslims. Naqshbandis were rnraged to see the increasing influence of the Sikhs in Punjab. Shaikh Ahmad Sirhindi, he leader of Naqshbandis had great influence in Mughal Darbar. So, he also instigated ahangir against Guru Sahib. Therefore, Jahangir decided to take action against urn Arjan Dev Ji.

Question 44.
What was the immediate cause of the martyrdom of. Guru Arjan lib?
Answer:
Help of Khusrau by Guru Arjan Sahib became the immediate cause of Guru a Sahib’s mart clom. Prince Khusrau was the eldest son of Jahangir. He revolted ist his father some time after his enthronement. Khusrau came to seek Guru Arjan Sahib’s blessings. It is said that Guru Arjan Sahib put a tilak on his forehead. When Jahangir came to know about all this he got a golden opportunity to take stem action against Guru Arjan Sahib.

Question 45.
Was Guru Arjan Dev Ji martyred for political or religious causes? Write briefly.
Answer:
Guru Arjan Dev Ji was martyred on May 30,1606 A.D. at Lahore. Religious causes were responsible for this martyrdom. By reading Tuzak-i-Jahangiri, it becomes evident that Jahangir wanted to liquidate Guru Aijan Dev Ji for religious reasons. He wanted to put a check on the growing influence of the Sikhs in Punjab. He wanted only Islam to flourish in India. He falsely implicated Guru Arjan Dev Ji alleging that he had helped Prince Khusrau.

Question 46.
Write the importance of Guru Arjan Dev Ji’s martyrdom.
Or
Briefly describe the importance of martyrdom of Guru Arjan Dev Ji.
Or
What is the significance of martyrdom of Guru Aijan Dev Ji.
Answer:
The martyrdom of Gum Arjan Dev Ji gave a new turn to the Sikh history. The peace loving Sikhs flared up as a result of this martyrdom. It became evident to them that taking to dr ms was now essential. That is why Gum Hargobind Ji adopted a New Policy. He carried two swords of Miri and Pirj. In this way, Gum Arjan Dev Ji turned the Sikhs into saint-soldiers. After the martyrdom of Gum Arjan Dev Ji, the era of friendship between the Sikhs and the Mughals came to an end.

Question 47.
What contribution was made by Guru-Hargobind ‘Ji in the transformation of Sikhism?
Or
Briefly describe the achievements of Guru Hargobind Ji’s pontificate.
Answer:
Guru Hargobind Ji remained on Gurgaddi from 1606 A.D. to 1645 A.D. He wore two swords of Miri and Piri. Gum Ji resolved to organise an army to face the tyrant Mughals. He got a fortress erected called Lohgarh for the protection of Amritsar. Gum Hargobind Ji got Akal Takht Sahib built in front of Sri Harmandir Sahib. Jahangir was alarmed at the growing influence of Sikhism. During the regime of Shah Jahan the Mughals fought four battles with Guru Hargobind Sahib. The Sikhs won all these battles.

Question 48.
What were the mail! causes of adoption of New Policy (Miri ai Piri) by Guru Hargobind Ji?
Or
Why did Guru Hargobind Sahib adopt the New Policy
Answer:

• Jahangir was a fanatic Sunni Muslim. He could not tolerate the flourisl Guru Arjan Sahib in 1606 A.D. It infuriated the Sikhs and aroused anger in them. So they decided to arm themselves against the Mughals.

Question 49.
What were the main features of Guru Hargobind Ji’s New Policy?
Or
What do you know about the New Policy or Miri and Piri of Guru Hargobind Ji?
Or
What was the New Policy of Guru Hargobind Sahib Ji? What were its main features?
Answer:

• Guru Hargobind Sahib sat on Gurgaddi with great pomp and show. He wore two swords of Miri and Piri.
• Guru Hargobind Ji decided to keep an army for the protection of the Sikh Panth.
• Guru Hargobind Sahib announced that the Sikhs should offer horses and arms in place of money,
• With the objective of making Amritsar secure and protected, he got a fortress, Lohgarh constructed.

Question 50.
What do you know about the Miri and Piri?
Or
What is ‘Miri’ and ‘Piri’? Describe its historical importance.
Or
What do you mean by Miri and Piri?
Or
Briefly describe the importance of the New Policy of Guru Hargobind Ji.
Answer:
At the time of ascending Gurgaddi Guru Hargobind Ji, he decided to wear two swords of Miri and Piri. The sword of Miri symbolised temporal power and the sword of Piri symbolised the spiritual power. The wearing of these two swords by Guru Hargobind Ji meant that, hence forward, he would guide the Sikhs in both worldly and religious matters. Thus, Guru Hargobind Ji turned the Sikhs into saint- soldiers.

Question 75.
Write a brief note on the creation of Khalsa Panth.
Or
When, where and how was the Khalsa founded?
Or
How was 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 76.
Explain the main principles of the Khalsa.
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.

Question 77. What was the importance of creation of Khalsa Panth in the Sikh History?
Or
Study the importance of the creation of Khalsa.
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.

Question 78.
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 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. When the Hill Chiefs saw that there were no chances of their success they made peace.

Question 79.
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 S Anandpur Sahib in 1704 A.D. As the siege of the fort got prolonged, 40 Sikhs ga Bedawa to Guru Ji and left the fort. So, the allied army played a trick. They toe 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 80.
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 and Sahibzada Jujhar Singh caused havoc among the allied ranks and ultimately laid down their lives.

Question 81.
Write a brief note on the battle of Khidrana (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 sacrifice made by the 40 Sikhs and on 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 82.
How did Gurp 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. 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 83.
What do you know about 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 literature 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 lingh Ji had accorded patronage to 52 top-class poets in his Darbar.

Question 84.
What is Zafarnama?
Or
Write a short note on Zafarnama.
Answer:
Zafamama 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 85.
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 shim alcoholic drinks and other intoxicants,
• He instilled a new spirit of bravery and fearlessness in his Sikhs.

Question 86.
“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. 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.

Question 87.
Mention any four 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.

Short Answer Type Questions (Type-2):

Question 1.
Give a brief account of the contribution of Guru Nanak Dev Ji to Sikhism.
Answer:
When Guru Nanak Dev Ji was born in the 15th century, the political, social and religious condition of India was pitiable. The Muslims belonged to the ruling class. They hated the Hindus and perpetrated cruelty on them. Religion had been reduced to the level of mere outward show. People were groping in the darkness of ignorance. Condition of womenfolk in society was very deplorable Gum Nanak Dev Ji undertook travels in the various parts of the country and abroad to dispel superstitions prevalent among people and to bring awareness in them. Gum Nanak Dev Ji preached to worship only one God, to lead pious and tmthful life, to give equal rights to women and to shun superstitions.

Wherever he went, he deeply impressed people through his teachings. Gum Nanak Dev Ji raised a voice against the tyranny of the ruling class and officials and injustice. He founded two institutions namely Sangat and Pangat. A new religious brotherhood had come into being in the lifetime of Gum Nanak Dev Ji. Before he breathed his last in 1539 A.D. Gum Nanak Dev Ji appointed Bhai Lehna (Gum Angad Dev Ji) as his successor. The appointment of Gum Angad Dev Ji proved very significant for the development of Sikh Panth.

Question 2.
What do you mean by Udasis? What were the aims of Guru Nanak Dev Ji’s Udasis?
Or
What were the aims and importance of the Udasis of Guru Nanak Dev Ji?
Answer:
Udasis of Gum Nanak Dev Ji mean the travels undertaken by him. Main objective of Gum Nanak Dev Ji’s Udasis was to dispel ignorance and superstitions of the people. He wanted to convey the message of universal brotherhood of mankind and worship of the only one God to the people. Both the religions i.e. Hinduism and Islam had gone astray and forgotten their true principles. The Brahmans and Mullas, whose duty was to guide people, had themselves turned corrupt and characterless. When the religious leaders themselves grope in the dark, it is not difficult to ascertain the condition of the common people. The people had started worshipping a number of gods, goddesses, graves, trees, snakes, stones etc.

In this way, the true spirit of religion had disappeared. The society was divided into many castes and sub-castes. People of one caste hated the people of the other castes. Condition of womenfolk in society was pitiable. They were treated as a man’s shoe. Guru Nanak Dev Ji started his Udasis to show a new path to the people, who were groping in darkness.

Question 3.
Write a brief note on any five important Udasis of Guru Nanak Dev Ji.
Answer:
Guru Nanak Dev Ji started his Udasis from Saidpur. Here, he was invited to a grand feast hosted by Malik Bhago, the prominent landlord of the area. But Guru Nanak Dev Ji declined the invitation and stayed at Bhai Lalo’s house, who was a poor carpenter. It offended Malik Bhago. He asked Guru Nanak Dev Ji to explain his conduct. The Guru explained the difference by saying that Bhai Lalo’s bread had been earned by honest labour, and that of Malik Bhago’s had been obtained by exploitation of the poor. At Talumba, Guru Nanak Dev Ji met Sajjan thug, a cheat.

He used to loot the travellers staying at his inn. He was so much moved by Guru Nanak Dev Ji’s Bani that he fell at the Guru’s feet and confessed all his misdeeds. He spent the rest of his life in preaching Sikhism. At Gorakhmata, Guru Nanak Dev Ji told the Sidh Jogis that man cannot attain salvation by wedring earrings, by blowing horns or by rubbing ashes on the body. Salvation could be attained through purity of seul. At Jagannath Puri, Guru Nanak Dev Ji told that there is no need to offer Aarti to God as the nature is doing this job. At Mecca, Guru Nanak Dev Ji proved that Allah (God) is not confined to any one particular direction, but He is omnipresent.

Question 4.
Write an essence of the teachings of Guru Nanak Dev Ji.
Or
Give a brief account of the teachings of Guru Nanak Dev Ji.
Or
Write any five teachings of Guru Nanak Dev Ji.
Answer:
According to Guru Nanak Dev Ji, God is one. He is formless and omnipresent. He is immortal. He is omnipotent and kind. He is the Creator, Sustainer and Destroyer of the world. So, we should not worship any other god or goddess except Him. The Guru accepted Maya as the biggest hurdle in the way of salvation. A worldly man remains involved in Maya. Maya allures man to itself and in ignorance, he comes and goes. The Guru told that lust, anger, greed, attachment and pride are the five enemies of man. Due to these, man remains trapped in the cycle of birth and death.

Guru Nanak Dev Ji strongly condemned the prevalent superstitions and outward show of religion. Guru Ji deemed that a person is truly religious, who is internally pure. According to him, salvation was not possible without a Guru (a teacher). The real Guru is God Himself, who provides knowledge through Shabad (Word). According to Guru Nanak Dev Ji, it -S impossible to attain salvation in the absence of right conduct. “Abide pure amidst the impurities of the world” was the core of his teachings.

Question 5.
What was Guru Nanak Dev Ji’s concept of God?
Or
What were the views of Guru Nanak Dev Ji about God?
Or
Describe the nature of God according to Mul Mantra of Guru Nanak Dev Ji.
Answer:
Guru Nanak Dev Ji believed in one God only. According to Guru Nanak Dev Ji, God is the Creator, Sustainer and Destroyer of the world. His manifestations may be many, but He is one and only one. God has two forms. He is Nirguna (without attributes) as well as Saguna (with attributes). By His order (Hukam) men, animals, birds, rivers, mountains, forests etc. came into existence. God does not merely create. Having brought the world into being He watches over it and cares for it. According to Guru Nanak Dev Ji, God is the Sovereign Lord, the wielder of absolute authority. Everything happens in accordance with His will. Nothing can happen against His will.

Guru Nanak Dev Ji says that the universe created by God is unstable and temporary but God is immortal. He is beyond the cycle of birth, death and rebirth. According to Guru Nanak Dev Ji, God is formless. He cannot be described in words. He cannot be seen with human eyes. But, even then, He is omnipresent. According to Guru Nanak Dev Ji, the ways of God are strange and unpredictable. He is present everywhere in the water, in the sky and On the earth. Therefore we should not think Him far from us. He is always within us.

Question 6.
What type of religious beliefs and rituals were condemned by Guru 1 Nanak Dev Ji?
Answer:
Guru Nanak Dev Ji condemned all the blind faiths of religion prevalent in society. He opposed idol-worship, Vedic rituals, going to the pilgrimages, and other rituals connected with important occasions of life. The Brahmans were the main supporters of these rituals. He did not approve of the ideology of the Jogis for two reasons:

The Jogis lacked faith in God. They remained away from society and shirked social responsibilities. Guru Nanak Dev Ji did not believe in the concept of incarnation. So, he rejected the Vaishnav sect also.

He criticised the religious beliefs of Mullas, the so-called religious leaders of Islam. Guru Nanak Dev Ji did not accept the practice of wearing saffron clothes, putting ear-rings, rubbing ashes all over the body, putting holy mark on forehead, blowing a conch and worshipping of graves etc. Guru Nanak Dev Ji said that a man is truly religious when one is internally pure.

Question 7.
What was Guru Nanak Dev Ji’s concept of Maya?
Answer: Guru Nanak Dev Ji regarded Maya as the biggest hurdle in the way of man’s salvation. The multicoloured Maya allures man to itself. An unregenerate man remains engrossed in worldly things such as wealth, status, beautiful women, sons etc. It is ‘called Maya. In fact, the entire creation is God’s Maya. It is a snare. An unregenerate man does not know the difference between the Creator and His creation. He does not realize that all other than God, is subject to annihilation.

Maya, whom, he loves S’ much does not accompany him after his death. It separates man from God, by keepin him absorbed in worldly things. One who yields to Maya also remains caught in th cycle of transmigration. By accumulating riches i.e. gold, silver etc., a man consider himself to be a great person of the world. But actually, he is collecting poison for himself. Thus, he ruins his life by being caught in ‘dubidha’ (misery arising from affiliation to anything other than God).

Question 8.
What is the importance of ‘Guru’ in Guru Nanak Dev’s teachings?
Or
What was the concept of “Guru” according to Guru Nanak Dev Ji?
Answer:
In his teachings Guru Nanak Dev Ji laid much emphasis on Guru. The Guru is a ladder by means of which one attains salvation. Without the Guru’s guidance, no one can attain salvation. An unregenerate (manmukh) man remains engrossed in worldly enjoyments. It is the Guru, who purifies his mind. He can become one with God, if he follows the instructions of the Guru. A union with the Guru results in killing the ego.

The misery born of vices ends and the good fortune is awakened. The Guru gives knowledge about Truth, Nam and Shabad. The Guru dispels the darkness of ignorance. Only the Guru leads a man from darkness (ignorance) to light (realisation). It is not easy to get a true Guru. One cannot get Guru without the Nadar (grace) of God. It is worthy to note that when Guru Nanak Dev Ji talks of Guru, he does not refer to arty human Guru. The human-Gurus are blind. A true Guru is God Himself, who is revealed through the Word (Shabad).

Question 9.
Write the views of Guru Nanak Dev Ji about the women.
Answer:
The condition_of womenfolk during Guru Nanak Dev Ji’s time was very miserable. They were considered equal in status to a man’s shoe in society. They were regarded as a commodity of sensual pleasure and they could be sold or purchased like animals. Many evils existed among them like child marriage, polygamy, purdah system, sati system and divorce etc. For these reasons, birth of a female child was considered an ill-omen. Guru Nanak Dev Ji strongly criticised the prevalent evils relating to women. He launched a forceful campaign to enhance the respect of women in society.

He opposed , child-marriage, polygamy, purdah system and sati system etc. He was in favour of women’s equal rights to men. In this regard Guru Nanak Dev Ji allowed women to join Sangat and Pangat. Guru Ji said that woman who gave birth to great emperors, should not be called inferior. He was in favour of giving education to women also.

Question 10.
What was the social meaning and significance of Guru Nanak Dev Ji’s message?
Or
What was the impact of teachings of Guru Nanak Dev Ji?
Answer:
The social meaning of Guru Nanak Dev Ji’s message is very important. His message was for everyone. Any man or woman could follow the path shown by Guru Nanak Dev Ji. The path of salvation was open for all. Guru Nanak Dev Ji preached social equality. Guru Nanak Dev Ji condemned the caste system in strong words. In order to put his message of social equality into practice, he founded two institutions i.e. Sangat and Pangat. No discrimination of caste was observed while preparing the Langar. Guru Nanak Dev Ji strongly criticised uryust policies of the riders and corruption existing In his time. Besides the ruling class, Guru Nanak Dev Ji condemned in unequivocal terms the corrupt officials of the government. In this way, Guru Nanak Dev Ji identified himself with the masses.

Question 11.
How far were the teachings of Guru Nanak Dev Ji different from the Bhakti reformers?
Answer:
The teachings of Guru Nanak Dev Ji were different from the teachings of other religious preachers in many ways. According to Guru Nanak Dev Ji, God is formless. He never acquires the human form. The Bhakti preachers regard Krishna and Rama as the incarnations of God. Guru Nanak Dev Ji was deadly against idol-worship, while the other religious preachers had full faith in it. Guru Nanak Dev Ji appointed Guru Angad Dev Ji, his successor for preaching Sikhism and continuing the Gurgaddi. On the other hand, very few Bhakti preachers continued the tradition of establishing Gurgaddi.

As a result, they could not maintain their identity for long. Guru Nanak Dev Ji believed in leading a married life. The Bhakti preachers thought it to be a big hurdle, in the way of salvation. Guru Nanak Dev Ji founded two institutions of Sangat and Pangat. Anybody could join these without any discrimination of caste and creed. The Bhakti preachers did not set up any such institution. Guru Nanak Dev Ji did not consider Sanskrit a holy language. He preached his teachings in Punjabi, the language of the masses. Most of the Bhakti preachers gave Sanskrit the status of a holy language.

Question 12.
How and where did Guru Nanak Dev Ji spend last 18 years of his life?
Answer:
Guru Nanak Dfev Ji established Kartarpur (Abode of God) on the banks of the Ravi in 1521 A.D. He spent the last 18 years of his life with his family at this place. During this period, he set up the institutions of Sangat and Pangat. Sangat meant the congregation, which gathered to hear the Bani of the Guru everyday. Every man or woman could join the Sangat without any discrimination. Only the name of God was recited and chanted in the Sangat. Pangat means to sit in a queue and take food together. In this Langar (the community kitchen), no discrimination of caste, creed or religion was observed.

Both these institutions proved helpful in the spread of Sikhism. Besides, Guru Nanak Dev Ji composed 976 Shabads. This work of the Guru proved extremely useful for the development of Sikhism. Main Bani of Guru Nanak Dev Ji includes Japji Sahib, Var Majh, Sidh Gosht, Var Malhar, Barah Maha and Patti etc.

Question 13.
What was Guru Angad Dev Ji’s contribution to the development of Sikhism?
Or
What did Guru Angad Dev Ji do for the development of Sikhism?
Or
Write five achievements of Guru Angad Dev Ji for the development o Sikhism.
Answer:
Guru Angad Dev Ji remained on Gurgaddi from 1539 A.D. to 1552 A.D. He took many important steps for the development of Sikhism during his gurgaddi. He made Khadur Sahib his main centre of preaching. A new dimension was given to Gurmukhi script, so that people may understand it easily. Guru Angad Dev Ji compiled the Bani of Guru Nanak Dev Ji and himself which was composed under Guru Nanak Dev Ji’s name. It proved as the first step in Guru Arjan Dev Ji’s compilation of Guru Granth Sahib. Sangat and Pangat institutions were further strengthened. These institutions gave a shattering blow to the caste-system. Guru Angad Dev Ji maintained strict discipline among his followers. He did a praiseworthy work by keeping Sikhism aloof from the Udasi sect.

Question 14.
What contribution was made by Guru Angad Dev Ji to improve Gurmukhi script?
Answer:
Although Gurmukhi script had come into being well before Guru Angad Dev Ji, but anybody could get confused by reading it. So Guru Angad Dev Ji made requisite improvements in this script and gave it a new look. As a result, it became easy for people to understand it. All the Sikh scriptures were subsequently written in this script. As this script became popular, the Brahman class suffered a major setback, because they considered Sanskrit, as the only language of religion.

The popularity of Gurmukhi proved helpful in the spread of Sikhism. This script reminds the Sikhs of their duty towards Guru. This script also proved very helpful in the spread of education among the Sikhs. Besides, a separate identity of the Sikhs from Hindus was established. Undoubtedly, the spread of Gurmukhi script gave a new impetus to the development of Sikhism. „

Question 15.
‘Guru Angad Dev Ji was a great disciplinarian.’ Do you agree to it?
Answer:
Guru Angad Dev Ji was a great disciplinarian. Once two Raagis (bards) Satta and Balwand in the Darbar of Guru Ji grew very proud of their melodious voice. They began to boast that it was on account of their skill in music that the Guru Angad Dev Ji had grown popular. In their vanity, they started violating the orders of the Guru Angad Dev Ji. Guru Angad Dev Ji could not tolerate it. As a result, he expelled both the Raagis from the Darbar. Soon they realised their folly. Later on, when they begged pardon and Bhai Ladha Ji intervened, Guru Angad Dev Ji forgave them. In this way, Guru Angad Dev Ji set an example of maintaining strict discipline in Guru’s Darbar (court.)

Question 16.
Write a short note on the importance of Sangat and Pangat.
Or
What do you know about Sangat?
Or
What do you mean by Pangat or Langar?
Or
Write a note on Pangat or Langar.
Answer:
1. Sangat: Sangat means a congregation of the Sikhs. This Sangat gathered in the morning and evening to listen to the Bani (Hymns), and teachings of Guru Angad Dev Ji. This institution of Sangat was established by Guru Nanak Dev Ji. Guru Angad Dev Ji developed it further. Any man or woman could join the Sangat without the discrimination of caste, creed or religion. Sangat was considered as God’s incarnation. This institution greatly helped in eradicating inequality in society and in organising the Sikhs. Undoubtedly, this institution proved very significant in the development of Sikhism.

2. Pangat: Pangat or Langar was established by Guru Nanak Dev Ji. Guru Angad Dev Ji continued it and Guru Amar Das Ji further developed this institution. Guru Amar Das Ji declared that none could meet him without taking Langar. He gave the slogan of first Pangat and then Sangat. The Mughal emperor Akbar and the King of Haripur also had partaken Langar before meeting Guru Amar Das Ji. Langar used to continue till late night.

The left over Langar was given to birds and animals. Langar was open for people of all religions and castes. The contribution of Langar was significant for the spread of Sikhism. This institution greatly helped in eradicating caste system and untouchability in the society. As a result of this institution, a feeling of mutual brotherhood developed among the Sikhs.

Question 17.
What problems had Guru Amar Das Ji to face in the early years of his pontificate?
Answer:
In the early ydars of his pontification, Guru Amar Das Ji had to face the opposition of Dasu and Datu, the two sons of Guru Angad Dev Ji. They claimed that being sons of a Guru, they had a right to Gurgaddi. Therefore, they refused to accept Guru Amar Das Ji as Guru. Baba Sri Chand, elder son of Guru Nanak Dev Ji, staked his claim to the Gurgaddi.

So, he also started opposing Guru Amar Das Ji. Guru Amar Das Ji’s growing popularity also made Muslims of Goindwal jealous of the Sikhs. They started harassing the Sikhs in many ways. Guru Amar Das Ji asked the Sikhs to remain calm. The orthodox Hindus also started opposing Guru Amar Das Ji for his social reforms. They considered these reforms an interference in their religion.

Question 18.
Give the contribution of Guru Amar Das Ji for the development of Sikhism.
Or
Write down the five services done by Guru Amar Das Ji for the development of Sikh religion.
Or
Make a mention of the five major contributions of Guru Amar Das Ji to the growth of Sikhism.
Answer:
Guru Amar Das Ji remained on Gurgaddi from 1552 A.D. to 1574 A.D. During this span of time, he did appreciable job for the development of the Sikh Panth. First of all he completed the work on Baoli, initiated at Goindwal Sahib. Eighty four steps were built to reach this Baoli. Guru Sahib declared that anybody who recited Japji on each step and took a dip in the Baoli with pure mind and devotion, will get salvatior from the cycle of 84 lakh lives. It became a central place of pilgrimage for the Sikhs. The Langar system was further developed.

The Guru declared that nobody high or low. could see him, unless he had “partaken Langar. The Manji system established by the. Guru gave a new impetus to the spread of Sikhism. The Guru kept Sikhism aloof from Udasi sect, and thus, saved it from merging into Hinduism. Guru Amar Das Ji strongly. criticised the prevalent social evils like sati system, purdah system, ban on widow- marriage, caste-system and use of intoxicants etc. Guru Amar Das Ji started special rituals suited for the occasions of birth, death and marriage among the Sikhs. He composed Bani under the name of Nanak. Guru Amar Das Ji appointed Bhai Jetha Ji (Guru Ram Das Ji) as his successor.

Question 19.
What was the importance of the construction of the Baoli of Goindwal Sahib in Sikh History?
Answer:
The first significant step undertaken by Guru Amar Das Ji for the development; of Sikhism was the construction of a Baoli at Goindwal Sahib. The construction work of the Baoli was started in 1552 A.D. and it was completed in 1559 A.D. Guru , Ji had two objectives in its construction. First, he wanted to give the Sikhs a separate place of pilgrimage so that they could be separated from the Hindus.

Secondly, he wanted to solve the water problem of the people of that place. Eighty four steps were ; built to reach the Baoli. After its construction was over, Guru Ji declared, “Whoever would attentively and reverently repeat the Japji on every step after a bath. in the Baoli would escape from the wandering in the wombs of the 84 lakhs of living creatures.” The construction of Baoli Sahib proved a very important step in the development of Sikhism. It gave the Sikhs a place of pilgrimage of their own.

Question 20.
Describe briefly the social reforms of Guru Amar Das Ji.
Or
Describe any five reforms of Sri Guru Amar Das Ji.
Or
Discuss the social reforms introduced by Guru Amar Das Ji.
Or
Why is Guru Amar Das Ji called a social reformer?
Or
Give an account of the four major social reforms of Guru Amar Das Ji.
Answer:
Guru Amar Das Ji was a great social reformer. He condemned in strong words the social evil of sati, which was prevalent in society for centuries. According to this system, when some unfortunate woman lost her husband, she was forcibly burnt alive in the burning pyre along with her dead husband. Guru Ji opposed child marriage and purdah system also. These evils had further worsened the condition of the women. Guru Amar% Das Ji was in favour of widow marriage. He emphatically criticised the prevalent caste System and untouchability.

In order to eradicate this evil, he made it obligatory for everyone to partake Langar before meeting him. Thus, Guru Amar Das Ji preached , the message of universal brotherhood of mankind. Guru Amar Das Ji was against the use of wine and other intoxicants. He introduced new rites for thd Sikhs to be followed on the occasions of birth, death and marriage. Thus, Guru Amar Das Ji laid the foundation of a new society.

Question 21.
What was the Manji system? How did it contribute to the development of Sikhism?
Or
What do you know about Manji system?
Or
Write a note on Manji system.
Answer:
The setting up of Manji system was a great achievement of Guru Amar Das Ji. The number of the Sikhs had greatly increased during his Gurgaddi. So it was not possible for him to reach every Sikh personally. In order to intensify the propaganda of Sikhism, he created 22 Manjis. Head of each Manji was called Manjidar. This post of Manjidar was given to very devoted and pious Sikhs only. The area of a Manjidar for propaganda was not restricted to one place.

He could go anywhere in connection with the propaganda. Manjidar motivated people to come into the fold of Sikhism. Besides, he used to collect money from the Sikhs and passed it on to Guru Amar Das Ji. Since the Manjidar sat on a cot (Manji) while addressing congregations, this system came to be known as Manji system in Sikh history. The Manji system gave a big thrust to the missionary activities of the Sikhs.

Question 22.
What type of relations did Guru Amar Das Ji have with the Mughals?
Or
Explain the relations between Mughal emperor Akbar and Guru Amar Das Ji.
Answer:
Guru Amar Das Ji had good relations with the Mughals. At that time, Akbar was the Mughal ruler of India. As a result of Guru Amar Das Ji’s prayer, Akbar had succeeded in the expedition of Chittor. So Akbar came to Goindwal Sahib to convey his gratitude towards Guru Amar Das Ji in 1568 A.D. He complied with the tradition of partaking food in the Langar with other people before meeting Guru Amar Das Ji. He was very impressed by the personality of Guru Amar Das Ji.and the Langar system. He offered a few villages as Jagir for the conduct of Langar. The offer was declined by Guru Amar Das Ji. Thereupon, Akbar granted this Jagir to Bibi Bhani, daughter of Guru Amar Das Ji. In short, Akbar’s visit to Goindwal not only enhanced the prestige of Guru Amar Das, but it also made Sikhism more popular.

Question 23.
Explain the contribution of Sri Guru Ram Das Ji to the growth of Sikhism.
Or
What was the contribution of Guru Ram Das Ji to Sikh religion?
Or
Give a brief account of the contribution of Guru Ram Das Ji to the growth of Sikhism.
Or
Guru Ram Das Ji played a vital role for the development of Sikhism. Discuss.
Answer:
Guru Ram Das Ji remained on Gurgaddi from 1574 A.D. to 1581 A.D. First of all, he set up Ramdaspura (Amritsar). Guru Ram Das Ji established 52 trades in this city. This bazaar came to be known as Guru Ka Bazaar. Besides, he initiated the digging of two ponds i.e. Amritsar and Santokhsar here. Guru Ji started Masand system for collecting money from the Sikhs, which was required for the preaching and developmental works of the Sikh Panth. Masand system played a vital role in consolidating the development of Sikhism. Guru Ram Das Ji put an end to the long standing tussle between the Sikhs and the Udasis, thus, ensuring a new era. Guru Ram Das Ji continued the institutions of Sangat and Pangat. He also composed his Bani. He strongly condemned the evils prevalent in society. Before breathing his last in 1581 A.D. Guru Ram Das Ji appointed his younger son, Guru Aijan Dev Ji as his successor. Thus, Guru Ram Das Ji made a significant contribution to the development of Sikhism during his pontificate.

Question 24.
What is the importance of the foundation of Ramdaspura (Amritsar) in Sikh History?
Answer:
The most important contribution of Guru Ram Das Ji towards the Sikh Panth was the foundation of Ramdaspura or Amritsar. After assuming Guruship, he himself settled here. In 1577 A.D. he founded Ramdaspura. He settled fifty two other traders belonging to different trades at this place in order to make it popular and attract people. The market formed by these traders came to be known as ‘Guru Ka Bazaar’. It soon became a famous trade centre.

Guru Ram Das Ji planned to construct two sarovars (tanks) Amritsar and Santokhsar at Ramdaspura. First, the digging of the Amritsar sarovar was started. Baba Buddha Ji was entrusted to look after this project. Later on the name of Ramdaspura came to be known as Amritsar. The foundation of Amritsar occupies an important place in the history of Sikhism. It gave Sikhs a separate place of pilgrimage, which soon developed into the most famous centre of religious propagation.

Question 25.
Write a note on Udasi Sect.
Or
Write a brief note on Baba Sri Chand Ji.
Answer:
The Udasi sect was founded by Baba Sri. Chand, the elder son of Guru Nanak Dev Ji. Many Sikhs, impressed by the asceticism of Sri Chand, began to join Udasi sect, which stressed the life of aloofness or renunciation. On the other hand, Guru Nanak Dev Ji was in favour of family life. The other principles of Udasi sect were in tune with the principles of Guru Nanak Dev Ji. Under such circumstances, it was feared that the Sikhs might forget the teachings of Guru Nanak Dev Ji and adopt Udasi sect. So Guru Amar Das Ji strongly opposed the Udasi sect. He said that a true Sikh could not be an Udasi. A settlement was however reached between the Sikhs and the Udasis during Guru Ram Das Ji’s pontificate. This settlement ushered in a new era. Now the Udasis left no stone unturned in preaching Sikhism. Consequently, Sikhism made rapid strides.

Question 26.
Write a brief note on the difficulties faced by Guru Arjan Dev Ji immediately after his accession to Gurugaddi.
Or
What were the difficulties faced by Guru Arjan Dev Ji, when he became the Guru?
Answer:
At the time of accession to Gurgaddi, Guru Arjan Dev Ji had to face the opposition firstly of his elder brother Prithi Chand. He vehemently protested against his supersession. He declared that so long as he did not get Gurgaddi, he would not let Guru Arjan Dev Ji take any respite. So, he started instigating the Mughal Emperor, Akbar by every means to take stern action against Guru Aijan Dev Ji. The fanatic Muslims of the Punjab could not bear the growing influence of the Sikhs in Punjab. So, they spoke against Guru Arjan Dev Ji, first to Akbar and then to Jahangir. Akbar had paid no heed to them, while Jahangir was much incited by them. Chandu Shah was the Diwan of Lahore.

He was in search of a groom for his daughter. His messengers recommended the name of Hargobind, the son of Guru Arjan Dev Ji for the proposal. When Chandu Shah heard the name of Hargobind, he flew into a rage and said that he couldn’t lay the ornamental tile of a top storey into a gutter. But being persuaded by his wife, Chandu Shah agreed to the proposal. As the words of Chandu Shah had by now reached Guru Arjan Dev Sahib, so he declined the proposal. As a result, Chandu Shah turned a sworn enemy of Guru Arjan Dev Ji and kept on hatching conspiracies against Guru Arjan Sahib.

Question 27.
What was Guru Aijan Dev Ji’s contribution to the development of Sikhism?
Or
Throw a brief light on five important achievements of Guru Aijan D,ev Ji.
Or
Give a brief account of the organizational works of Guru Aijan Dev Ji.
Answer:
The contribution of Guru Arjan Dev Ji in the development of Sikhism was very significant. During his Gurgaddi (1581-1606) he did admirable job for the development of Sikhism. By making Sri Harmandir Sahib at Amritsar, Guru Arjan Dev Ji gave the Sikhs their most sacred place of pilgrimage. He got built three new towns i.e. Tam Taran, Hargobindpur and Kartarpur in Bari Doab and’Jalandhar Doab regions. He got a Baoli dug at Lahore. The development of Masand System was one of his greatest achievements.

The Masands collected Daswand from the Sikhs’ income besides preaching Sikhism. The compilation of Guru Granth Sahib in 1604 A.D. by Guru Arjan Dev Ji is considered his crowning achievement. The Sikhs consider it their most sacred scripture. Guru Arjan Dev Ji encouraged the trade of horses in order to make his Sikhs prosperous from economic point of view. Guru Arjan Dev Ji infused a new spirit into Sikhism with his martyrdom in 1606 A.D.

Question 28.
Write a brief note on Sri Harmandir Sahib.
Or
Describe briefly importance of the foundation of Sri Harmandir Sahib by Guru Arjan Dev Ji.
Or
Give a brief account of the foundation and importance of Sri Harmandir Sahib.
Or
Briefly describe the importance of the foundation of Sri Harmandir Sahib.
Answer:
The building of Sri Harmandir Sahib is one of the greatest achievements of Guru Aijan Dev Ji. It was constructed in the midst of Amrit Sarovar. Guru Arjan Dev Ji got its foundation laid by a famous Sufi saint, Mian Mir in 1588 A.D. Harmandir means ‘Temple of God’. Guru Arjan Dev Ji kept the height of the building of Sri Harmandir Sahib lower than those of the surrounding buildings and said, “What is humble, shall be exalted.” Four doors were built on four sides of Sri Harmandir Sahib, which meant people could come in this temple from all four comers of the world without any discrimination.

The construction of Harmandir Sahib was completed in 1601 A.D. Guru Arjan Dev Ji declared that every visitor to Sri Harmandir Sahib would get the benefit of 68 Hindu pilgrimages. If a pilgrim baths in Amrit Sarovar with a pure heart, he would get salvation. It deeply impressed the people and they began to come here in a large number. Soon, Sri Harmandir Sahib became the leading pilgrimage centre of the Sikhs.

Question 29.
What do you know about Masand system? Explain.
Or
Examine the organisation and development of Masand system.
Or
Who started Masand system? What were its aims?
Or
Give a brief description of Masand system.
Or
Write a short note on Masand system and its importance.
Answer:
‘Masand’ is derived from the Persian word Masnad which means ‘a high place’. This system was set up by Guru Ram Das Ji, but its real development took place during Guru Aijan Dev Ji’s time. The number of Sikhs had greatly increased by that time. So Guru Aijan Dev Ji needed money for Langar (community kitchen) and other developmental works of the Sikhs. Guru Ram Das Ji announced that each Sikh should offer Daswandh (one tenth of income) to him. He appointed Masands to collect Daswandh from the Sikh Sangat. The Masands not only collected Daswandh but also preached Sikhism.

The Masands deposited the money collected from the Sikhs with Guru Ram Das Ji on the occasions of Diwali and Baisakhi at Amritsar. Masand system proved very useful in the beginning. It played a significant role in the evolution of the Sikh movement. Moreover, the system ensured a steady flow of the resources to the Guru’s treasury. Later on, the Masands turned corrupt and they started creating problems for the Gurus. As a result, Guru Gobind Singh Ji did away with this system.

Question 30.
Write a short note on Tara Taran and its importance.
Answer:
Guru Arjan Dev Ji, in order to propagate Sikhism in Majha tract of the Punjab, founded the city of Tam Taran in 1590 A.D. This city is 24 kms to the South of Amritsar. Here a Sarovar named as Tam Taran was also dug. Tarn Taran means that any pilgrim who takes bath in this Sarovar shall get salvation from transmigration. Tarn Taran also became a famous holy place of the Sikhs. As a result, thousands of Jats of the Majha became the followers of Gum Arjan Dev Ji and embi aced Sikhism. The services of these Jats towards Sikhism were of great value. By their nature and habits, these Jats turned Sikhism into a warrior race. Later on, they turned out Mughals and Afghans from Punjab and established an independent Sikh empire.

Question 31.
Write a note on Prithi Chand.
Or
Who was Prithi Chand? Why did he oppose Guru Arjan Dev Ji?
Or
Who was Prithi Chand (Prithia)? How did he act against Guru Arjan Dev Ji?
Answer:
Prithi Chand or Prithia was the eldest son of Guru Ram Das Ji and elder brother of Gum Arjan Dev Ji. He was the founder of Mina Sect. He was very selfish and cunning. That is why Guru Rain Das Ji gave the, Gurgaddi to Gum Arjan Dev Ji instead of giving it to him. On hearing this decision, Prithi Chand got furious. He had been dreaming of getting the Gurgaddi since long. As such, he started opposing Guru Aijan Dev Ji, when the latter got Gurgaddi.

He started grabbing the offerings .meant for Langar. He hoped that his son Meharban would get Gurgaddi after Guru Arjan Dev Ji. But when Gum Arjan Dev Ji was blessed with a son, H&rgobind, all his hopes seemed to dash to the ground. Therefore, he became a sworn enemy of Guru Arjan Dev Ji. He convened with the Mughal officials and started hatching conspiracies against Guru Arjan Dev Ji. These conspiracies became a major cause of Gum Arjan Dev Ji’s martyrdom.

Question 32.
Who was Chandu Shah? Why did he oppose Guru Arjan Dev Ji?
Or
Write a short note on Chandu Shah.
Answer:
Chandu Shah was the Diwan of Lahore. He was looking for a suitable match for his daughter. In connection with this he sent his messengers in different parts. When they returned, they proposed the name of Hargobind, son of Gum Arjan Dev Ji, for his daughter. On hearing this Chandu Shah was enraged and remarked that he couldn’t marry his daughter with the son of a beggar. A brick baked for a palace cannot be used for a gutter. But after being persuaded by his wife, he agreed to the proposal. So, he sent his messengers to Guru Aijan Dev Ji with the proposal of his daughter’s marriage with Hargobind.

By this time the Sikhs had come to know about the remarks of Chandhu Shah against the Guru. So they asked Guru Arjan Dev Ji to turn down this proposal. Consequently, Guru Aijan Dev Ji did the same. On hearing this Chandu Shah got very angry and became Guru Aijan Dev Ji’s sworn enemy. Then, he planned a conspiracy against Guru Aijan Dev Ji. First he incited Mughal Emperor, Akbar and later on Jahangir. Jahangir decided to take stem action against Guru Aijan Dev Ji.

Question 33.
Mention the main causes for the martyrdom of Guru Arjan Dev Ji.
Or
Examine five major causes of martyrdom of Guru Arjan Dev Ji.
Answer:
Jahangir’s religious fanaticism was the main cause of Gum Aijan Dev Ji’s martyrdom. He was an orthodox Muslim, so he did not want any religion to flourish except Islam. Influence of the Sikhs in Punjab was growing day by day and it irked him. He was on the look out for an opportunity to check it. It becomes clear by reading his autobiography, Tuzak-i-Jahangiri. The compilation of Adi Granth Sahib by Guru Aijan Dev Ji also became a cause of his martyrdom. The opponents of Gum Aijan Dev Ji started inciting Jahangir by saying that in Adi Granth Sahib much was written against Islam. Jahangir ordered Guru Aijan Dev Ji to delete a few words from Adi Granth Sahib but Guru Aijan Dev Ji declined to comply with his orders.

Chandu Shah, the Diwan of Lahore was also searching for a match for his daughter. His advisors suggested to marry his daughter to Hargobind, son of Gum Aijan Dev Ji. On hearing this proposal he used some derogatory remarks against Gum Aijan Dev Ji. Guru Arjan Dev Ji refused to accept this proposal for his son. Consequently, Chandu Shah turned Gum Aijan Dev Ji’s sworn enemy. ‘The help rendered to Khusrau, the elder son of Jahangir, by Guru Aijan Dev Ji became an immediate reason for the martyrdom of Gum Aijan Dev Ji. It is said that Gum Aijan Dev Ji supported Khusrau in his rebellion against his father, Jahangir.

Question 34.
Describe the role of Naqshbandis in the martyrdom of Guru Arjan Sahib.
Answer:
Naqshbandis played an important role in the martyrdom of Guru Arjan Sahib. Naqshbandi was an order started by fanatic Muslims. Its headquarters was at Sirhind. Naqshbandis were enraged to see the increasing influence and powers of the Sikhs in Punjab. The main reason was that the Muslims were intolerant to any other religion prospering and developing. Sheikh Ahmad Sirhindi, the leader of Naqshbandis had great influence in Mughal Darbar. So, he also instigated Jahangir against Guru Aijan Sahib. Therefore, Jahangir decided to take action against Gum Arjan Sahib.

Question 35.
What was the immediate cause of the martyrdom of Guru Arjan Sahib?
Answer:
Help of Khusrau by Gum Aijan Sahib became the immediate cause of Guru Arjan Sahib’s martyrdom. Prince Khusrau was the eldest son of Jahangir. He revolted against his father some time after his enthronement. When the Mughal forces tried to arrest him, he ran to Punjab. On reaching Punjab, Khusrau came to Tam Taran to seek Guru Arian Sahib’s blessings. Being the grandson of Akbar with whom Guru Aijan Sahib had very good relations, it was but natural that he won Guru Aijan Sahib’s sympathy. Moreover anybody was free to come to the home of Guru Aijan Dev Ji to receive his blessings.

It is said that Guru Aijan Sahib put a tilak on his forehead and gave him all sorts of help required by him to go to Kabul. When Jahangir came to know about all this he got a golden opportunity to take stern action against Guru Aijan Sahib. He ordered Lahore Governor, Murtaza Khan to execute him by giving severe physical tortures, and to confiscate the whole of his property.

Question 36.
When and where was Guru Aijan Dev Ji executed? The main reason of his martyrdom was religious. Give arguments in its favour.
Or
Was Guru Arjan Dev Ji a political offender? Briefly explain.
Or
Was Guru Arjan Dev Ji executed for political or religious causes? Write briefly.
Answer:
Guru Aijan Dev Ji was martyred on May 30,1606 A.D. at Lahore. Religious causes were responsible for his martyrdom. Guru Aijan Dev Ji did not render any help to Khusrau. Question does not arise that Guru Ji put tilak on the forhead of Khusrau, as it was against the Sikh traditions. Jahangir has nowhere mentioned about it in his autobiography, Tuzak-i-Jahangiri, that Guru Aijan Dev Ji had met Prince Khusrau about a month before the martyrdom. Had Guru Aijan Dev Ji committed any crime, he would have invited the royal wrath at once.

By reading Tuzak-i-Jahangiri, it becomes evident that Jahangir wanted to liquidate Guru Aijan Dev Ji for religious reasons. He wanted to put a check on the growing influence of the Sikhs in Punjab. He wanted only Islam to flourish in India. He was in search of an opportunity against Guru Aijan Dev Ji. He falsely implicated Guru Aijan Dev Ji alleging that he had helped Prince Khusrau. Consequently, Guru Aijan Dev Ji was martyred.

Question 37.
Write the importance of Guru Aijan Dev Ji’s martyrdom.
Or
Briefly describe the importance of martyrdom of Guru Aijan Dev Ji.
Answer:
The martyrdom of Guru Aijan Dev Ji gave a new turn to the Sikh history. The peace loving Sikhs flared up as a result of this martyrdom. It became evident to them that taking to arms was now essential for the protection of their religion. That is why Guru Hargobind Ji adopted a New Policy. He carried two swords of Miri and Piri. The Miri sword stood for worldly power, while the Piri sword symbolised religious power. In this way, Guru Hargobind Ji turned the Sikhs into saint-soldiers. After the martyrdom of Guru Aijan Dev Ji, the era of friendship between the Sikhs and the Mughals came to an end.

A long drawn struggle between the Sikhs and the Mughals ensued after this. The struggle proved ruinous for the Mughals. On the other hand, it played the role of organising the Sikhs. Besides, Sikhism gained popularity with the martyrdom of Guru Aijan Dev Ji. Undoubtedly, the martyrdom of Guru Aijan Dev Ji proved a milestone in Singh.

Question 38.
What contribution was made by Guru Hargobind Sahib in the transformation of Sikhsim?
Or
Briefly describe the achievements of Guru Hargobind Sahib’s pontificate.
Or
Discuss the contribution of Guru Hargobind Sahib for the development of Sikhsim.
Answer:
Guru Hargobind Sahib remained on Gurgaddi from 1606 A.D. to 1645 A.D. The contribution of Guru Hargobind Sahib towards the transformation of Sikh Panth was great. He ascended the Gurgaddi with great pomp and show. He acquired the title of‘Sacha Padshah’ and wore two swords of Miri and Piri. Miri was the symbol of temporal power, while Piri stood for spiritual power. Guru Ji resolved to organise an army to face the tyrant Mughals. He ordered his Sikhs to offer him horses and arms. He got a fortress erected called Lohgarh for the protection of Amritsar.

Guru Hargobind Sahib got Akal Takht Sahib built in front of Sri Harmandir Sahib to discuss the political and military problems of the Sikhs. Jahangir was alarmed at the growing influence of Sikhism, so, he detained Guru Sahib for some time in the fort of Gwalior. During the regime of Shah Jahan the Mughals fought four battles with Guru Hargobind Sahib. The Sikhs won all these battles. Guru Hargobind Sahib founded a new town, named Kiratpur. He also did a lot qf work in preaching Sikhism.

Question 39.
What were the main causes of adoption of New Policy (Miri and Piri) by Guru Hargobind Ji?
Answer:
1. Change in the Religious Policy of the Mughals : Before Jahangir, the . relations between the Mughals and the Sikhs were very cordial. The Mughal emperor, Akbar showed great reverence for the Sikh Gurus. During .the time of Guru Amar Das Ji, Akbar himself came to Goindwal Sahib and partook Langar. He donated 500 bigha land to Guru Ram Das Ji and waived off the revenue of farmers in Punjab for one year. In 1605, Jahangir ascended the throne of the Mughal empire. He was a fanatic Sunni Muslim. He could not tolerate the flourishing of any other religion except Islam. In the changed \ circumstances, Guru Sahib had to adopt a New Policy.

2. Martyrdom of Guru Arjan Sahib : Being a fanatic Sunni Muslim, Jahangir martyred Guru Arjan Sahib in 1606 A.D. The martyrdom of Guru Arjan Sahib infuriated the Sikhs and aroused anger in them. Now, it became apparent to them that they would have to arm themselves against the Mughals. In this way, the martyrdom of Guru Arjan Sahib was largely responsible for the adoption of New Policy by Guru Hargobind Ji.

3. Last Message of Guru Arjan Sahib: Before his martyrdom, Guru Arjan Sahib sent a message through his Sikhs to his son, Hargobind Ji, “Let him sit fully armed on his throne and maintain an army to the best of his ability.” These words of Guru Arjan

Question 40.
What were the main features of Guru Hargobind’s New Policy?
Or
What do you know about the New Policy or Miri and Piri of Guru Hargobind Sahib Ji?
Or
Discuss the concept of Miri-Piri.
Answer:
Under the changed circumstances, Guru Hargobind Sahib resolved to adopt a New Policy. He sat on Gurgaddi with great pomp and show. He started wearing gaudy clothes like those of emperors and also acquired the title of Sacha Padshah. He wore two swords of Miri and Piri. The sword of Miri stood for worldly power, while Piri sword symbolised the spiritual power. Guru Hargobind Ji decided to keep an army for the protection of the Sikh Panth. Guru Hargobind Sahib announced that the Sikhs should offer horses and arms in place of money. With the objective of making Amritsar secure and protected, he got a fortress, Lohgarh constructed.

He got Akal Takht constructed in front of Sri Harmandir Sahib to guide the Sikhs in political and other worldly matters. In this way, he turned his Sikhs into saint-soldiers. As a result of this New Policy, the relations between the Sikhs and the Mughals grew tense. If Guru Hargobind Sahib had not adopted the New Policy, the sacred brotherhood of the Sikhs would have either not sqrvived or would have relapsed into the class of monks and mendicants.

Question 41.
What do you know about the Miri and Piri?
Or
What is ‘Miri’ and ‘Piri’? Describe its historical importance.
Or
Briefly describe the importance of the New Policy of Guru Hargobind Ji.
Answer:
At the time of ascending Gurgaddi, Guru Hargobind Sahib fully realised the changed circumstances and danger looming ahead for Sikhism. Consequently, he decided to wear two swords of Miri and Piri. The sword of Miri symbolised temporal power and the sword of Piri symbolised the spiritual power, one to smite the oppressor and the other to protect the innocent. The wearing of these two swords by Guru Hargobind Sahib meant that, hence forward, he would guide the Sikhs in both worldly and religious matters. Guru Hargobind Sahib advised the Sikhs to recite True Name on the one hand and to carry arms for their protection on the other hand.

Thus, Guru Hargobind Sahib turned the Sikhs into saint-soldiers. This policy of Miri and Piri exercised a tremendous impact on Sikh history. Firstly, it infused a new spirit of confidence among the Sikhs. Secondly, the Sikhs had taken up arms now, in order to fight against injustice and for the protection of their religion. Thirdly, it sharpened the differences between the Mughals and the Sikhs. Fourthly, Guru Hargobind Sahib Ji founded the Sant Khalsa in accordance with the New Policy. Fifthly, a long drawn out struggle started between the Sikhs and the Mughals. As a consequence of this policy, the Sikhs became victorious.

Question 42.
Write a short note, on the imprisonment of Guru Hargobind Ji at Gwalior.
Or
Why did Jahangir arrest Guru Hargobind Ji?
Answer:
A few years after the assumption of Guruship by Guru Hargobind Ji, Jahangir called Guru Sahib to Delhi and imprisoned him in the fort of Gwalior. Why was Guru Hargobind Sahib taken prisoner? There is a difference of opinion among historians on this point. Some historians are of the view that Chandu Shah’s conspiracy was responsible for it. After the martyrdom of Guru Aijan Sahib, Chandu Shah once again tried to persuade Guru Hargobind Sahib, to accept the proposal of his daughter’s marriage. When Guru Hargobind Sahib replied that he was not prepared to marry the daughter of his father’s assassin, Chandu Shah was enraged beyond measure. He vowed to avenge this insult.

He instigated Jahangir aganist Guru Hargobind Ji. Consequently, Jahangir imprisoned the Guru. Most of the historians agree to the view that Jahangir imprisoned Guru Sahib for adopting the New Policy. It had aroused suspicions in the mind of Jahangir and the detractors of Guru Aijan Sahib poisoned his ears that Guru Hargobind Ji was preparing for a rebellion. The historians differ on the point as to how long Guru Hargobind Sahib was kept in prison in the fort of Gwalior. It is assessed for the historical facts that Guru Hargobind Sahib remained imprisoned in the fort of Gwalior for two years He. from 1606 to 1608 A.D.

Question 43.
Write a short note on relations between.Guru Hargobind Sahib and Mughal emperor Jahangir.
Answer:
In 1605 A.D. Jahangir ascended the throne of Mughal Empire. He was a fanatic Sunni Muslim. In a bid to crush the Sikh Movement, he martyred Guru Arjan Sahib in 1606 A.D. The martyrdom of Guru Aijan Sahib infuriated the Sikhs. Guru Hargobind Ji decided to arm the Sikhs against the Mughals. Guru Hargobind Ji adopted his famous New Policy. This new policy infuriated Jahangir. He called Guru Hargobind Sahib to Delhi and imprisoned him in the fort of Gwalior. The historians differ on the point as to how long Guru Hargobind Sahib was kept in prison in the fort of Gwalior.

At the insistence of Bhai Jetha and Sufi saint, Mian Mir, Jahangir ordered Guru Sahib’s release. Alongwith Guru Hargobind Ji, 52 other kings imprisoned in the fort were also released. Because of this, Guru Hargobind Sahib began to be called as “Bandi Chhor Baba”. After the release, the relation between Guru Hargobind Sahib and Jahangir took a friendly turn.

Question 44.
What were the causes of battles between Guru Hargobind Ji and the Mughals?
Answer:
Following were the causes of battles between Guru Hargobind Ji and the Mughals (Shah Jahan):

(1) Shah Jahan was a great orthodox. He got Guru Arjan Sahib Ji’s baoli at Lahore lied with debris and converted the building meant for Langar (community food) into mosque. This act of Shah Jahan caused a wave of resentment.

(2) Naqashbandi was a movement launched in Punjab by fanatic Muslims. Its leader Sheikh Masoom instigated Shah Jahan against Guru Hargobind Sahib. Being an orthodox, he was easily influenced by their words and turned against Guru Hargobind Sahib.

(3) The New Policy of Guru Hargobind Sahib became the major factor in widening ‘ the gulf between Guru Hargobind Sahib and Shah Jahan. This policy largely added to the military power of Guru Hargobind Sahib. Guru Hargobind Ji recruited many fugitives of the Mughal army in his army. Moreover, Guru Hargobind Sahib had assumed some royal symbols and Sikh devotees had started addressing him as Sacha Padshah (true emperor). Shah Jahan couldn’t tolerate it.

(4) The Kaulan’s affair further embittered the relationship between Guru Hargobind Sahib and Shah Jahan. Kaulan was the daughter of Qazi Rustam Khan of Lahore. She was greatly impressed by the teachings of Guru Aijan Sahib and read them with fondness. How could the fanatic Sunni Muslim tolerate that his daughter in his own home should read ‘bani’ (hymns) of the Sikhs? So he started poisoning Shah Jahan’s ears against Guru Sahib.’ It had its desired impact.

Question 45.
Give a brief account of the battle of Amritsar fought between Guru , Hargobind Sahib and the Mughals.
Answer:
The first battle between the Sikhs and the Mughals was fought during Guru Hargobind Sahib’s time, at Amritsar in 1634 A.D. A royal hawk was the immediate cause of this battle. It is said that at that time the Mughal emperor Shah Jahan was .hunting in a forest near Amritsar along with his soldiers. On the other hand, Guru Hargobind Sahib was also hunting in the same forest along with his Sikhs. During this hunt a hawk which was presented to Shah Jahan by the emperor of Iran flew away. It fell into the hands of the Sikhs and they refused to give it back to the Mughals.

Consequently, Shah Jahan sent an army of 7000 soldiers under the command of Mukhlis Khan to teach a lesson to the Sikhs. The Sikh soldiers fought with the Mughal army with great valour and determination. Mukhlis Khan was killed in this battle. Consequently, the Mughal army took to its heels. Thus, the Sikhs became victorious in this first battle. This victory enhanced the morale of the Sikhs.

Question 46.
Write a short note on the battle of Lahira fought in the times of Guru ; Hargobind.
Answer:
Soon after the battle of Amritsar, second battle was fought between the Mughals the Sikhs at a place called Lahira (near Bathinda). The immediate cause of this ;. battle was two horses named Dilbag and Gulbag. Two Masands named Bakht Mai and Tara Chand were bringing these horses from Kabul to present them to Guru Hargobind Sahib. On the way, the Mughals dispossessed them of these horses and sent them to the royal stable. Bhai Bidhi Chand, a devotee of Guru Hargobind Ji could no tolerate it. He went in disguise as a grass cutter and brought out both the horses from the royal stable and sent them to Guru Hargobind Sahib. When Shah Jahan heard news, he was very angry.

He immediately sent a large army under the command of Lala Beg and Qamar Beg to crush the power of the Sikhs. A fierce battle was fought between the Mughals and the Sikhs at a place called Lahira. The Mughals had to suffer a heavy loss of life and both their commanders Lala Beg and Qamar Beg were killed. Bhai Jetha too was martyred in this battle. The Sikhs emerged victorious in this battle.

Question 47.
What do you know about the battle of Kartarpur fought between Guru Hargobind Ji and the Mughals?
Answer:
The third battle between the Mughals and the Sikhs was fought at Kartarpur in 1635 A.D. The cause of this battle was Painda Khan. He was the commander of the Pathan troop in the army of Guru Hargobind Sahib. He had given a proof of his bravery in the battle of Amritsar. But, now he had become arrogant. He stole a hawk of Guru Sahib and gave it to his son-in-law. When Guru Hargobind Sahib enquired about it, he pretended ignorance. Later on when Guru Hargobind Sahib came to know about his lie, Guru Hargobind Sahib dismissed him from the job. Painda Khan decided to avenge this insult. He sought refuge with Shah Jahan. He instigated Shah Jahan to take military action against Guru Hargobind Sahib.

As a result, Shah Jahan sent an army under Painda Khan and Kale Khan to take action against Guru Hargobind Ji. A fierce battle was fought between the two armies at Kartarpur. The Sikh soldiers fought very bravely in this battle. Guru Hargobind Sahib’s two sons, Bhai Gurditta Ji and Tegh Bahadur Ji showed rare feats of bravery. Kale Khan, Painda Khan and his son Qutub Khan were killed in this battle while fighting with Guru Hargobind Sahib. The Mughal army too suffered heavy losses and had to face a crushing defeat.

Question 48.
Write briefly about Guru Hargobind’s battles with the Mughals. What is their significance in Sikh History?
Answer:
Guru Hargobind Ji fought four battles against the Mughals in Shah Jahan’s time from 1634 to 1635 A.D. The first battle was fought at Amritsar in 1634 A.D. A royal hawk proved to be an immediate cause of this battle. This hawk had fallen into the hands of the Sikhs and they refused to give it back to the Mughals. Shah Jahan sent a vast army under the command of Mukhlis Khan to teach the Sikhs a lesson. The Sikhs fought bravely in this battle and became victorious. The second battle was fought at Lahira in 1634 A.D. The two horses, Dilbag and Gulbag became the root cause of this battle.

The Mughals suffered heavy losses in this battle. The third battle was fought at Kartarpur between Guru Hargobind Ji and the Mughals in 1635 A.D. Gurditta and Tegh Bahadur, the two sons of Guru Hargobind displayed their rare feats of bravery in this battle. In the same year, the last battle between the Mughals and Guru Hargobind Sahib was fought at Phagwara. Despite their limited resources, the Sikhs came out victorious in these battles. It spread the fame of Sikhism, far and wide and a large % number of people embraced it.

Question 49.
Why is Guru Hargobind Sahib known as Bandi Chhor Baba?
Answer:
The Mughal emperor Jahangir had detained Guru Hargobind Sahib in the >rt of Gwalior. In this fort were confined 52 other kings for political reasons. These kings were very much impressed by Guru Hargobind Sahib’s personality. They did not feel any difficulty in the company of Guru Hargobind Sahib. But when Jahangir decided to release Guru Hargobind Sahib, these kings became restless at the very thought of separation. Guru Hargobind Sahib had also developed sympathy for these kings.

Therefore, Guru Hargobind Sahib sent a message to Jahangir that he would not get released from the fort of Gwalior as long as 52 kings confined in the same fort were also not released. Consequently, Jahangir had to order the release of these 52 kings also. In this way, Guru Hargobind Sahib came to be known as Bandi Chhor Baba (emancipator of captives.

Question 50.
Write a note on Akal Takht.
Or
Explain briefly the importance of building of Akal Takht in Sikh History.
Or
What is the importance of the construction of Sri Akal Takht?
Answer:
The construction of Akal Takht (The eternal throne) Sahib by Guru Hargobind Sahib was his stupendous work. Its construction was started by Guru Hargobind Sahib in 1606 A.D. in front of Harmandir Sahib. This project was completed in 1609 A.D. It had a 12 feet high platform which resembled the Mughal throne. Here Guru Hargobind Sahib used to sit in a princely attire and guide the Sikhs in political and military affairs. From here he used to witness wrestling bouts and other martial arts of the Sikhs. At this place he recruited soldiers and received arms and horses from the Masands.

The professional bards sang ballads of unrivalled heroism with a view to infuse a new confidence into the Sikhs. At this very place Guru Hargobind Sahib used to settle the disputes of the Sikhs also like a king in court. In fact, Akal Takht served the purpose of supreme court for the Sikhs. Very soon Akal Takht became a famous hub of the . political activities of the Sikhs.

Question 51.
Give a brief account of the relations of Guru Hargobind Ji with the Mughal emperor Shah Jahan.
Answer:
Shah Jahan became the new emperor of the Mughals in 1628 A.D. During his time, relations between the Sikhs and the Mughals became strained. Firstly, Shah Jahan was a very orthodox emperor. He got the Baoli, built by Guru Arjan Dev Ji at Lahore, filled with filth and converted the Langar building into a mosque. Secondly, Naqshbandis started inciting Shah Jahan against the Sikhs with redoubled zeal. Thirdly, Shah Jahan did not like Guru Sahib’s keeping an army and the Sikhs calling him Sacha Padshah. Fourthly, Kaulan, daughter of a Qazi of Lahore became Guru Hargobind Ji’s disciple.

For this, the Qazi instigated Shah Jahan to take stem steps against the Sikhs. During 1634-35 A.D. four battles were fought between the Sikhs and the Mughals at Amritsar, Lahira, Kartarpur and Phagwara. In these battles the Sikhs became victorious while the Mughals had to face defeat. As a result, the fame of Guru Hargobind Sahib spread far and wide.

Question 52.
Write a short note on the relations between Guru Hargobind Sahib Ji and the Mughal emperors.
Answer:
The Mughal emperors Jahangir and Shah Jahan were contemporaries of Guru Hargobind Ji. Both of them were religiously intolerant. In order to crush the popularity of Sikh movement J ahangir had martyred Guru Arjan Sahib in 1606 A.D. The relations between the Mughals and the Sikhs became strained. After few years, he detained Guru Hargobind Sahib in the fort of Gwalior. The historians differ on the point as to how long Guru Hargobind Sahib was kept in prison in the fort of Gwalior. After some time, Jahangir ordered his release and the relations between both took a new turn.

In 1627, Shah Jahan became the new Mughal emperor. He was a great orthodox. As a result, the relations between the Sikhs and the Mughals once again became strained. In 1634-35 A.D. four battles at Amritsar, Lahira, Kartarpur and Phagwara were fought between them. In these battles Guru Hargobind Ji emerged victorious. The victories in these battles increased the self-confidence of the Sikhs.

Question 53.
Why is pontificate of Guru Har Rai Ji considered important in the development of Sikhism?
Or
Write a short note on Guru Har Rai Ji.
Answer:
Guru Har Rai Ji 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 to different parts of the Punjab i.e. Jalandhar, Amritsar; Kartarpur, Gurdaspur, Ferozepur, Patiala, Ambala, Kamal and Hissar. Besides, he sent his preachers outside Punjab. During his journey to the Malwa region, Guru Sahib blessed Phul, that he would become great and * his descendants would rule. This prophecy of Guru Sahib turned out to be true. Dara Shikoh, the elder son of Shah Jahan was a devoted follower of Guru Har Rai Ji. In 1658 A.D. he was defeated by Aurangzeb. Thereafter, Dara Shikoh visited Guru Har Rai Ji to seek his blessings.

Guru Har Rai Ji boosted his morale. After Aurangzeb firmly established himself on the throne he summoned Guru Har Rai Ji to Delhi. Guru Har Rai Ji sent his elder son Ram Rai to Delhi. In order to save himself from Aurangzeb’s wrath he wrongly interpreted a hymn of Adi Granth Sahib. Consequently, the Guru declared Ram Rai unfit for Guruship and nominated his younger son Har Krishan Ji as the next successor of the Sikhs.

Question 54.
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.
Answer:
Guru Har Krishan Ji was the younger son of Guru Har Rai Ji. His pontificate began in 1661 A.D. Thus, he became the 8th Guru of the Sikhs. 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 History. Ram Rai, the elder brother of Guru Har Krishan Ji stoutly opposed him. He considered himself to be the real claimant of Guruship. He tried his best to wrest Guruship from ‘his brother but when he did not succeed, he sought help from Aurangzeb, who called Guru Har Krishan Ji to Delhi. Guru Har Krishan Ji went to Delhi in 1664 A.D.

He stayed at the house of Mirza Raja Jai Singh. Cholera and small pox had broken out in Delhi in those days. Guru Har Krishan Ji devoted himself to the help of the sick, the poor and the orphAnswer: He himself became a victim of small pox and was taken ill. He breathed his last on March 30,1664 A.D., but before that he uttered the words ‘Baba Bakala’ which meant that his successor would be found at Bakala.

Question 55.
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 AD.), 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, Tam Taran, Khem Karan, Kiratpur 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, Paryag, Banaras, Gaya, Patna, Dacca (Dhaka) and Assam etc. After these travels, Guru Ji visited many famousplaces of the 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 56
Name the sincere Sikh who searched for the Ninth Guru and why?
Or
Which Sikh devotee identified the ninth Guru and why?
Answer:
Before breathing his last 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 expired without naming the next Guru, 22 impostors grabbed this golden opportunity and established 22 Manjis at 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 had prayed to Guru Sahib, with pure heart that he would offer 500 gold mohars 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, youpromised to offer 500 mohars and now you are offering. only two.” On hearing it, he was oveijoyed. He went atop the house and shouted aloud, “Guru Ladho Re, Guru Ladho re,” which meant that I have found the real Guru. In this way, the Sikhs accepted Guru Tegh Bahadur Ji as their Guru.

Question 57.
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:
Aurangzeb’s fanaticism became the main cause of Guru Tegh Bahadur Ji’s martyrdom. Aurangzeb became the emperor of Mughals in 1658 A.D. He could not tolerate the existence of any other religion except Islam. He got many temples of the Hindus razed to the ground and constructed mosques in their place. Restrictions were imposed on the festivals and customs of the Hindus. He also issued the order to demolish many Sikh Gurdwaras. At “this time, Naqashbandis, a fanatic Sunni Muslim sect started poisoning the ears of Aurangzeb and incited him to act against the Sikhs.

They could not bear the growing influence of the Sikhs in and outside the Punjab. Ram Rai started. hatching a conspiracy against Guru Tegh Bahadur Ji to get Guruship, and it had the desired effect on Aurangzeb. The outcry of Kashmiri Pandits became the immediate ‘ cause of Guru Tegh Bahadur Ji’s martyrdom. At that time, Aurangzeb was bent oh. converting all the Pandits of Kashmir to Islam. Those, who refused, were slain. Seeing’ no way out, they requested Guru Tegh Bahadur Ji, to come to their rescue and Guru Ji accepted their request.

Question 66.
Write a brief note on the creation of Khalsa Panth.
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 Anandpur Sahib. Following were the main principles of Khalsa Panth:

• It was essential for everyone who wanted to join Khalsa Panth to take Khande-da-Pahul.
• Every Khalsa man would suffix Singh with his name and the Khalsa woman would suffix Kaur with her name.
• Every Khalsa would not worship any god or goddess other than God.
• Every Khalsa must wear five K’s i.e. Kes, Kanga, Kara, Kachha and Kirpan.
• Every Khalsa would get up early in the morning and recite Bani after taking a bath.
• Each Khalsa would earn his living honestly and give l/10th of his income in charity.
• Each Khalsa would wield weapons and be always ready to fight for the protection of religion.
• Every Khalsa would remain away from the use of tobacco and other intoxicants.
• Every Khalsa would not believe in caste system.
• Every Khalsa would address one another by uttering “Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh.” The creation of Khalsa Panth by Guru Gobind Singh Ji ushered a new era in the history of the Sikhs.

Question 67.
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 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 (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 0th 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 Ji Ki Fateh.
• No Khalsa will smoke, make use of intoxicants and have extra-marital relations.
• No Khalsa will believe in caste system and think in terms of high and low.

Question 68.
What was the importance of creation of Khalsa Panth in the Sikh History?
Or
Study the importance of the creation of Khalsa.
Answer:
The creation of the Khalsa in 1699 A.D. by Guru Gobind Singh Ji is considered one of the most important events of the Sikh History. 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. Thus, the downtrodden people got an uplift after many centimes. It also gave a rude jolt to the age-old superstitions and customs. Gum 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. Sword became his constant companion. To tolerate injustice was now considered a sin by every Sikh. Their bravery set up new examples. Thus, a revolutionary change was effected in their character. In the long run, they succeeded in putting an end to the Mughal rule and established an independent Sikh empire under Maharaja Ranjit Singh.

Question 69.
Write a brief note on the First battle of 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 Gum Gobind Singh Ji alarmed the Hill Chiefs. Raja Bhim Chand of Kahlur, in whose territory Anandpur Sahib was situated, asked Gum Gobind Singh Ji to vacate Anandpur Sahib. Guru Gobind Singh Ji clearly refused to comply with his demand. He clarified that Gum Tegh Bahadur Sahib 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 Anandpur Sahib in 1701 A.D. This siege continued for many days. Though, Gum 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 Gum Gobind Singh Ji. It was only a tactic of Hill Chiefs to have time to launch a more vigorous attack on Gum Gobind Singh Ji.

Question 70.
Write a brief note on the Second battle of Anandpur Sahib.
Answer:
Though the Hill Chiefs had made a peace treaty with Gum Gobind Singh Ji in 1701 A.D., yet they wanted to take revenge upon him for their humiliation. With this end in view, they sought the help of the Mughals. The allied army besieged the fort Anandpur Sahib in 1704 A.D. Though, it tried several times to enter the fort yet their efforts were fmstrated by the brave Sikh warriors. As the siege of the for prolonged, the Sikhs felt the shortage of provisions. When the patience of the ‘ began to waver due to hunger, they requested Guru Gobind Singh. Ji to leave the Anandpur Sahib.

Guru Gobind-Singh Ji advised the Sikhs to wait for a few more days and to have patience. But, 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 Anandpur Sahib. But, as soon as Guru Gobind Singh Ji came out of the fort, the joint army fell upon the Sikhs.

Question 71.
Give a brief account of the battle of Chamkaur Sahib.
Answer:
After Guru Gobind Singh Ji left the fort of Anandpur Sahib, the Mughal army chased 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 a bloody battle. In this battle, the two elder sons of Guru Ji, Sahibzada Ajit Singh and Jujhar Singh 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. On the request of five Sikhs, Guru Ji decided to leave the Garhi of Chamkaur. While leaving the Garhi, Guru Gobind Singh Ji challenged the Mughal army that it could cause no harm to him.

Question 72.
Write a brief note on the battle of Khidrana (Sri Mukatsar Sahib).
Answer:
The battle of Khidrana was the last and decisive battle fought between Guru Gobind Singh Ji and the Mughals. Facing severed hardships in the forests of Machhiwara, Guru Gobind Singh Ji reached Khidrana. When theTVIughal 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 Ji got a glorious victory.

The 40 Sikhs who had parted company with Guru Ji in the second battle of 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 73.
What do you know about literary activities of Guru Gobind Singh Ji?
Or
Describe the literary activities of Guru Gobind Singh Ji.
Or
‘valuate the literary achievements of Guru Gobind Singh Ji.
Answer:
Guru Gobind Singh Ji’s contribution in the field of literature is invaluable. He elf 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 Anandpur Sahib to Chamkaur Sahib. Still the literature that survived and reached us, is a 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, Zafamama, 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 Senapat, Nand Lai, Gopal and Udai Rai are very prominent.

Question 74.
What is Zafamama?
Or
Write a note on Zafamama.
Answer:
Zafamama 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 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. Guru Ji writes, “O 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. Guru Sahib was yet on his way, when Aurangzeb expired.

Question 75.
“Gum 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 the sacrifice everything for the sake of their religion. They did not heave a sigh of rel until they put an end to the Mughal and Afghan rule in Punjab and established t) independent rule. It was indeed a great contribution of Guru Gobind Singh Ji.

Question 76.
Mention any five characteristics of Guru Gobind Singh Ji’s personality.
Answer:
Guru Gobind Singh Ji was a great warrior and general of his time. He was expert in horse-riding, deft in the use of bow and arrow, and other weapons. He himself commanded his army in every battle. He used to remain unnerved in the battlefield despite heavy odds. In spite of limited resources, Guru Sahib gained glorious success against the Hill Chiefs and the Mughals. Guru Gobind Singh Ji was as brave and fearless as a lion.

Although, he had to undergo innumerable hardships, he never reconciled with oppression and tyranny. Guru Gobind Singh Ji’s Zafamama addressed to Aurangzeb is a testimony of his fearlessness. Guru Gobind Singh Ji was a great religious leader. He fought against the Mughals for the protection of religion and sacrificed everything. He persuaded his followers to worship only God and to recite Gurbani. He was also a superb scholar. His great works include Jaap Sahib, Bachitar Natak and Zafamama. In these works, he used Punjabi, Hindi, Sanskrit, Arabic and Persian languages. Undoubtedly, the literary heritage of Guru Gobind Singh was very rich.

Answer in One Word to One Sentence:

Question 1.
Mention the total number of Gurus of the Sikhs.
Answer:
The total number of Gurus of the Sikhs is ten.

Question 2.
Who was the founder of Sikhism?
Answer:
Guru Nanak Dev Ji was the founder of Sikh religion,

Question 3.
Who started Sikh religion and when?
Answer:
Sikh religion was started by Guru Nanak Dev Ji in 1469 A.D.

Question 4.
When and where was Guru Nanak Dev Ji born?
Answer:
Guru Nanak Dev Ji was born in 1469 A.D. at Talwandi (in Pakistan).

Question 5.
Who is the author of “Satgur Nanak Pargatiya Miti Dhund Jag Chanan Hoa”?
Answer:
Bhai Gurdas Ji is the author of these words.

Question 6.
What is the present name of Guru Nanak’s birth place?
Answer:
Nankana Sahib.

Question 7.
Name the parents of Guru Nanak Dev Ji.
Or
What was the name of Guru Nanak Dev Ji’s father?
Or
What was the name of Guru Nanak Dev Ji’s mother?
Answer:
Mehta Kalu and Tripta Devi.

Question 8.
To which clan did the father of Gum Nanak Dev Ji belong?
Answer:
The father of Guru Nanak Dev Ji belonged to Khatri clan of Bedi caste.

Question 9.
Who was Mehta Kalu?
Answer:
He was the fathefr of Gum Nanak Dev Ji.

Question 10.
Who was Tripta Devi?
Answer:
She was the mother of Gum Nanak Dev Ji.

Question 11.
Why was Gum Nanak Dev Ji named ‘Npnak’?
Answer:
Gum Nanak Dev Ji got this name, because he was born at the place of his mother’s parents.

Question 12.
What was the name of the sister of Gum Nanak Dev Ji?
Answer:
The name of Gum Nanak Dev Ji’s sister was Nanaki.

Question 13.
Name any two teachers of Gum Nanak Dev Ji from whom he got education in childhood.
Answer:
Pt. Gopal and Maulvi Qutub-ud-din.

Question 14.
To whom was Gum Nanak Dev Ji married?
Answer:
Bibi Sulakhni.

Question 15.
Name the sons of Gum Nanak Dev Ji.
Answer:
Sri Chand and Lakhmi Das.

Question 16.
Why was Gum Nanak Dev Ji sent to Sultanpur?
Answer:
Gum Nanak Dev Ji was sent to Sultanpur to do a job.

Question 17.
To whom was Gum Nanak Dev Ji sept at Sultanpur?
Answer:
To his brother-in-law Jairam at Sultanpur.

Question 18.
At which place did Guru Nanak Dev Ji get the enlightenment?
Answer:
Guru Nanak Dev Ji got the enlightenment in 1499 A.D in Kali Bein rivulet at Sultanpur.

Question 19.
What was the first utterance of Guru Nanak Dev Ji after enlightenment?
Or
Where from and with which words did Guru Nanak Dev Ji start his preaching work?
Answer:
“Na Ko Hindu, Na Ko Musalman”.

Question 20.
What is meant by the Udasis of Guru Nanak Dev Ji?
Answer:
Guru Nanak Dev Ji’s Udasis were his travels.

Question 21.
What was the purpose of Guru Nanak Dev Ji’s Udasis?
Answer:
To dispel the ignorance and superstitions prevalent among people and to preach Holy Name.

Question 22.
When and from where did Guru Nanak Dev Ji start his first Udasi?
Answer:
Guru Nanak Dev Ji started his first Udasi from Saidpur (Eminabad) in 1499 A.D.

Question 23.
How many years Guru Nanak Dev Ji spent in Udasis?
Answer:
21 years.

Question 24.
Which was the constant companion of Guru Nanak Dev ji during his Udasis?
Or
Who was the Companion of Guru Nanak Dev Ji at the time of Udasis (Religions Tour).
Answer:
Bhai Mardana Ji.

Question 25.
Who became the first follower of Guru Nanak Dev Ji?
Answer:
Bhai Lalo.

Question 26.
Why did Guru Nanak Dev Ji refuse the food of Malik Bhago*?
Answer:
It was not earned by honest meAnswer:

Question 27.
Where did Guru Nanak Dev Ji meet Sajjan Thug (Cheat)?
Answer:
Talumba.

Question 28.
What lesson was given to the people of Kurukshetra by Guru Nanak Dev Ji?
Answer:
They should concentrate on the internal purity rather than external things.

Question 29.
How did Guru Nanak Dev Ji condemn the blind faith of the Hindus at Haridwar?
Answer:
Their throwing of water would reach the other world.

Question 30.
Where Guru Nanak Dev Ji watered to sun towards west instead of East?
Answer:
Guru Nanak Dev Ji watered to sun towards west instead of East at Haridwar.

Question 31.
What message did Guru Nanak Dev Ji give to the Yogis at Gorakhmata?
Answer:
At Gorakhmata Guru Nanak Dev Ji gave the message to the Yogis that salvation can be attained by not external show off but by internal purity of soul.

Question 32.
Who was Nur Shahi?
Answer:
Nur Shahi was the famous witch of Kamrup.

Question 33.
With which Pandit Guru Nanak Dev Ji held discussion at Banaras?
Answer:
Pandit Chattar Dass.

Question 34.
At which temple of Orissa Guru Nanak Dev Ji told the real meaning of Aarti?
Answer:
Jagan Nath Puri temple in Orissa.

Question 35.
What was told to the Siddhas of Kailash Parbat by Guru Nanak Dev Ji?
Answer:
To serve the humanity.

Question 36.
Which ruler of Ceylon met Guru Nanak Dev Ji?
Answer:
Shivnath.

Question 37.
Which incident took place with Guru Nanak Dev Ji at Mecca?
Or
Narrate the incident which happened with Guru Nanak Dev Ji at Mecca.
Answer:
Qazi Rukun-ud-Din shifted Guru Nanak Dev Ji’s feet to the other side, Kaba also shifted to that side.

Question 38.
With what name is Hasan Abdal now known?
Answer:
Panja Sahib.

Question 39.
Which Mughal king arrested Guru Nanak Dev Ji for some time?
Answer:
Babar.

Question 40.
What was the concept of God of Guru Nanak Dev Ji?
Answer:
According to Guru Nanak Dev Ji’s views, God is one.

Question 41.
Write two prominent teachings of Guru Nanak Dev ji.
Answer:
God is one and He is omnipotent.

Question 42.
Explain the concept of Kirat by Guru Nanak Dev Ji.
Answer:
One should earn his bread by honest labour.

Question 43.
How many enemies of man have been indentified by Guru Nanak Dev Ji?
Answer:
Five.

Question 44.
What is the concept of Guru in Sikh religion, according to Guru Nanak Dev Ji?
Answer:
Guru is the ladder by means of which one reaches God.

Question 45.
What is the importance of meditation of God according to Guru Nanak Dev Ji?
Answer:
Without the meditation of God the coming of man into this world is fruitless.

Question 46.
Name any one trait of Manmukh (Unregenerate Man).
Answer:
A Manmukh is always surrounded by sensual lust.

Question 47.
What is self-surrender?
Answer:
Self-surrender means to give up ego. It is very essential to reach God.

Question 48.
What is Nadar?
Answer:
Nadar means the benevolence of God.

Question 49.
What is Hukam?
Answer:
Hukam means the decree of God.

Question 50.
What is the concept of Kirat?
Answer:
Kirat means the earning by one’s honest labour.

Question 51.
What is meant by ‘Anjan Mahe Niranjan’?
Answer:
It means leading a simple and pious life amidst the impurities of the world.

Question 52.
Give the substance of Guru Nanak Dev ji’s teachings in three words.
Answer:
Do honest labour, utter Nam and eat after distributing.

Question 53.
Who started the tradition of Kirtan?
Answer:
The institution of Kirtan was started by Guru Nanak Dev Ji.

Question 54.
Guru Nanak Dev Ji was a social reformer. Write a point in your favour.
Answer:
He strongly opposed and criticised child marriage, purdah system and sati system among women.

Question 55.
When and which town was set up by Guru Nanak Dev Ji.
Answer:
Guru Nanak Dev Ji established Kartarpur in 1521 A.D.

Question 56.
Which Guru established a town on the bank of Ravi? Also write the name of the town.
Answer:
Guru Nanak Dev Ji established Kartarpur on the bank of Ravi.

Question 57.
What does the word Kartarpur stand for?
Answer:
Kartarpur means the abode of God.

Question 58.
Which two institutions were established at Kartarpur by Guru Nanak Dev Ji?
Answer:
Sangat and Pangat.

Question 59.
Which Guru created the institution of Sangat and Pangat and at which place?
Answer:
Guru Nanak Dev Ji created the institution of Sangat and Pangat at Kartarpur Sahib.

Question 60.
What is the meaning of Sangat?
Answer:
Sangat means the congregation which listens to the hymns of Guru.

Question 61.
What is the meaning of Pangat?
Answer:
Pangat means a group of people sitting in a queue to eat Langar.

Question 62.
Which Guru started the Langar system?
Answer:
Guru Ka Langar was started by Guru Nanak Dev Ji.

Question 63.
Where did Guru Nanak Dev Ji spend his last years?
Answer:
Guru Nanak Dev Ji spent his last years in Kartarpur (Pakistan).

Question 64.
Name only two compositions of Guru Nanak Dev Ji.
Answer:

• Japji Sahib,
• Barah Maha.

Question 65.
Which Guru Sahib pronounces Babar-Bani?
Answer:
Guru Nanak Dev Ji pronounced Babar-Bani.

Question 66.
In which year and where did Guru Nanak Dev Ji inmersed in Eternal Light?
Answer:
1539 A.D.

Question 67.
Whom did Guru Nanak Dev Ji appoint his successor?
Answer:
Guru Angad Dev Ji.

Question 68.
Who gave the name of Guru Angad to Bhai Lehna Ji?
Answer:
Guru Nanak Dev Ji.

Question 69.
What is the importance of the appointment of successor by Guru Nanak Dev Ji?
Answer:
It led to the continution of Gurugaddi in Sikhism.

Question 70.
Who was the second Guru of Sikhism?
Answer:
Guru Angad Dev Ji.

Question 71.
What was the period of Guruship of Guru Angad Dev Ji?
Answer:
1539 to 1552 A.D.

Question 72.
When and where was Guru Angad Dev Ji born?
Answer:
Guru Angad Dev Ji was born in 1504 A.D. at Matte-di-Sarai in Mukatsar.

Question 73.
Who was the father of Guru Angad Dev Ji?
Answer:
Pheru Mai was the father of Gum Angad Dev Ji.

Question 74.
Name the mother of Guru Angad Dev ji.
Answer:
Sabhrai Devi.

Question 75.
What was the original name of Guru Angad Dev Ji?
Answer:
Gum Angad Dev Ji’s original name was Bhai Lehna Ji.

Question 76.
Which was the religious headquarter of Guru Angad Dev Ji?
Answer:
Khadur Sahib (Amritsar) was the religious headquarter of Guru Angad Dev Ji.

Question 77.
Guru Angad Dev Ji improved which script?
Answer:
Guru Angad Dev Ji improved Gurmukhi script.

Question 78.
Which town second Guru established?
Answer:
Second Gum established Goindwal Sahib.

Question 79.
Who laid the foundation of Goindwal Sahib and when?
Or
Who founded Goindwal Sahib?
Answer:
Gum Angad Dev Ji laid the foundation of Goindwal Sahib in 1546 A.D.

Question 80.
Which two institutions were developed by Guru Angad Dev Ji?
Answer:
Sangat and Pangat.

Question 81.
Name one important contribution of Guru Angad Dev Ji to the development of Sikh Panth.
Or
How did Guru Angad Dev Ji spread Sikhism?
Answer:
He made the Gurmukhi script popular.

Question 82.
Who managed Langar system at Khadur Sahib during Guru Angad Dev Ji’s time?
Or
Guru Angad Dev Ji appointed his wife as incharge of which institution at Khadur Sahib?
Answer:
Bibi Khivi Ji.

Question 83.
What was the effect of Langar system?
Answer:
Langar system gave a crushing blow to the caste system of the Hindus.

Question 84.
Who was the founder of Udasi sect?
Answer:
Baba Sri Chand Ji.

Question 85.
What do you mean by Udasis sect?
Answer:
This sect laid emphasis on asceticism.

Question 86.
Name the two singers (Ragis) punished by Guru Angad Dev Ji with a view to infuse discipline in the Sikh religion.
Or
Who were the important Kirtan reciters of Guru Angad Dev Ji’s period who defied the discipline of the Sangat?
Answer:
Satta and Balwand.

Question 87.
Which Mughal emperor came to Khadur Sahib, to see Guru Angad Dev Ji?
Answer:
Humayun.

Question 88.
Whom did Guru Angad Dev Ji appoint his successor?
Answer:
Guru Amar Das Ji.

Question 89.
Who was the third Guru of the Sikhs?
Answer:
Guru Amar Das Ji.

Question 90.
What was the period of his pontificate?
Answer:
1552 to 1574 A.D.

Question 91.
What was the name of father and mother of Guru Amar Das Ji?
Answer:
Guru Amar Das Ji’s mother was Sulakhni Devi and father was Tej Bhan Bhalla.

Question 92.
When was Guru Amar Das Ji born?
Answer:
1479 A.D.

Question 93.
How old was Guru Amar Das Ji when he succeeded to Guruship?
Answer:
73 years.

Question 94.
Name the sons of Guru Amar Das Ji.
Or
Who were Mohan and Mohri?
Answer:
The names of Guru Amar Das Ji’s sons were Mohan and Mohri.

Question 95.
Name the daughters of Guru Amar Das Ji.
Answer:
The names of Guru Amar Das Ji’s daughters were Bibi Bhani and Bibi Dani.

Question 96.
Who was Bibi Bhani?
Answer:
Bibi Bhani was the daughter of Guru Amar Das Ji.

Question 97.
Who got the Baoli of Goindwal Sahib constructed?
Answer:
Guru Amar Das Ji.

Question 98.
What was the purpose of the construction of the Baoli at Goindwal Sahib?
Answer:
Its purpose was to give the Sikhs a pilgrimage of their own.

Question 99.
How many steps were built in the Baoli of Goindwal Sahib?
Answer:
84 steps of the Baoli were constructed.

Question 100.
Mention any one contribution of Guru Angad Dev Ji.
Answer:
Contsruction of Baoli at Goindwal Sahib.

Question 101.
By which Guru was Manji system raised and why?
Answer:
Guru Amar Das Ji raised Manji system to carry on the missionary work of Sikhism.

Question 102.
Which Guru started Manji system and how many Manjis were there?
Answer:

• Manji system was started by Guru Amar Das Ji.
• There were 22 Manjis.

Question 103.
What contribution was made by Manji system to the development of Sikhism?
Answer:
Manji system made praiseworthy contribution towards making Sikh religion popular.

Question 104.
Which is the famous Bani of Guru Amar Das ji?
Answer:
Anand Sahib.

Question 105.
Which Guru Sahib pronounced Anand Sahib Bani?
Answer:
Guru Amar Das Ji pronounced Anand Sahib Bani.

Question 106.
Write any one work done by Guru, Amar Das Ji to improve the condition of society.
Answer:
Guru Amar Das Ji advocated equal rights of women as men.

Question 107.
Write any one work done by Guru Amar Das Ji to improve the condition of womanhood.
Answer:
Guru Amar Das Ji abolished the sati system.

Question 108.
Which Mughal emperor came to Goindwal Sahib to see Guru Amar Das Ji?
Answer:
Akbar.

Question 109.
Which Mughal emperor took Langar sitting in Pangat at Goindwal Sahib?
Answer:
Mughal emperor Akbar took Langar in Pangat at Goindwal Sahib.

Question 110.
Which Guru made the Guruship hereditary?
Answer:
Guru Amar Das Ji.

Question 111.
Whom did Guru Amar Das Ji appoint his successor?
Answer:
Guru Ram Das Ji,

Question 112.
When did Guru Amar Das Ji die?
Answer:
1574 A.D.

Question 113.
Who was the fourth Guru of the Sikhs?
Answer:
Guru Ram Das Ji.

Question 114.
What was the duration of pontificate of Guru Ram Das Ji?
Answer:
1574 A.D. to 1581 A.D.

Question 115.
When and where was Guru Ram Das Ji born?
Answer:
1534 A.D.

Question 116.
What was Guru Ram Das Ji’s original name?
Answer:
Bhai Jetha Ji.

Question 117.
What was the name of the father of Guru Ram Das Ji?
Answer:
The name of his father was Hari Das Ji.

Question 118.
Name the wife of Gum Ram Das Ji.
Answer:
Bibi Bhani Ji.

Question 119.
Who was Prithi Chand?
Answer:
Prithi Chand was the eldest son of Guru Ram Das Ji and the eldest brother of Guru Aijan Dev Ji.

Question 120.
When did Gum Ram Das Ji occupy the Gum’s seat?
Answer:
1574 A.D.

Question 121.
Mention any one achievement of Gum Ram Das Ji.
Answer:
Guru Ram Das Ji founded Ramdaspura.

Question 122.
Who founded Ramdaspura?
Or
Which town was established by fourth Gum Ram Das Ji?
Answer:
Guru Ram Das Ji founded the city of Ramdaspura.

Question 123.
What is the importance of founding Ramdaspura?
Answer:
The Sikhs got their sacred place of worship.

Question 124.
When and which Gum laid the foundation of Amritsar?
Answer:
The foundation of Amritsar was laid in 1577 A.D. by Guru Ram Das Ji.

Question 125.
During which Guru’s time was the settlement between the Sikhs and Udasis made?
Answer:
Guru Ram Das Ji.

Question 126.
Who started Masand system?
Or
Who started Masand system in Shikhism?
Answer:
Guru Ram Das Ji started Masand system

Question 127.
Give any one aim of the Masand system.
Answer:
To collect offerings from Sikh Sangat.

Question 128.
Which Mughal king visited Guru Ram Das Ji?
Answer:
Akbar.

Question 129.
Which Sikh Guru started Lavan system of marriage?
Answer:
Guru Ram Das Ji.

Question 130.
Whom did Guru Ram Das Ji appoint his successor?
Answer:
Guru Arjan Dev Ji.

Question 131.
Who was the fifth Guru of the Sikhs?
Answer:
Guru Aijan Dev Ji,

Question 132.
When and where Guru Aijan Dev Ji was born?
Answer:
Goindwal Sahib.

Question 133.
Give the names of the father and mother of Gum Aijan Dev Ji.
Answer:
Guru Ram Das Ji was the father of Guru Aijan Dev Ji and that of his mother’s name was Bibi Bhani Ji.

Question 134.
Mention the pontificate of Gum Arjan Dev Ji.
Answer:
1581 to 1606 A.D.

Question 135.
Who was Prithi Chand?
Answer:
Prithi Chand was Guru Aijan Dev Ji’s elder brother.

Question 136.
Which sect was founded by Prithi Chand?
Answer:
Mina sect.

Question 137.
Why was Prithi annoyed with Gum Arjan Dev Ji?
Answer:
Prithi was annoyed with Guru Arjan Dev Ji, because he considered himself the real claimant of the Gurgaddi.

Question 138.
Whose son was Meharban?
Answer:
Meharban was the son of Prithi Chand.

Question 139.
Name any one important achievement of Gum Arjan Dev Ji.
Answer:
Guru Aijan Dev Ji founded Sri Harmandir Sahib at Amritsar.

Question 140.
What is meant by Sri Harmandir Sahib?
Answer:
By Sri Harmandir Sahib is meant the place of God’s residence.

Question 141.
By which Guru was Sri Harmandir Sahib got built?
Answer:
Guru Aijan Dev Ji got built Sri Harmandir Sahib.

Question 143.
Who was the first Head Granthi of Sri Harmandir Sahib?
Answer:
The first Head Granthi of Sri Harmandir Sahib was Baba Buddha Ji.

Question 144.
Why four doors have been built on four sides of Sri Harmandir Sahib?
Or
What do the four doors of Sri Harmandir Sahib indicate?
Answer:
The four doors indicated that the doors of Sri Harimandir Sahib were open for people coming from all four directions without any discrimination.

Question 145.
What is meant by the word ‘Kartarpur’?
Answer:
The word Kartarpur means ‘The abode of God’.

Question 146.
What is meant by Tam Taran?
Answer:
Tarn Taran means that a person can swim across the world by bathing in the tank of Tam Taran.

Question 147.
Who founded the town of Tam Taran?
Answer:
Gum Arjan Eev Ji founded Tam Taran.

Question 148.
Define the word ‘Masand’.
Answer:
The word Masand is derived from Persian word Masnad which means ‘high place’.

Question 149.
Point out any one main cause which led to the starting of Masand system.
Answer:
To collect money from the Sikhs.

Question 150.
Give any one aim of the Masand System.
Answer:
To preach Sikh religion.

Question 151.
What was the need of the compilation of Adi Granth Sahib?
Answer:
To provide the Sikhs their separate religious scripture.

Question 152.
When and where was Adi Granth Sahib compiled?
Answer:
The Adi Granth Sahib was compiled in 1604 A.D. at Ramsar.

Question 153.
When and by whom was Adi Granth Sahib compiled?
Answer:
The Adi Granth Sahib was compiled in 1604 A.D. by Gum Arjan Sahib.

Question 154.
Who helped Gum Arjan Dev Ji in compiling the Adi Granth Sahib?
Answer:
Bhai Gurdas Ji.

Question 155.
When was Adi Granth Sahib installed in Sri Harmandir Sahib?
Answer:
The Adi Granth Sahib was installed in Sri Harmandir Sahib on 16 August, 1604 A.D.

Question 156.
Who. was the first Head Granthi of Sri Harmandir Sahib?
Answer:
Baba Buddha Ji.

Question 157.
Which Guru composed the maximum Shabads (Hymns) for Adi Granth Sahib?
Answer:
Guru Aijan Dev Ji.

Question 158.
The Bani of how many Bhagats have been included in Adi Granth Sahib.
Answer:
The Bani of 15 Bhagats is included in the Adi Granth Sahib.

Question 159.
Name any two Bhagats whose compositions are included in Adi Granth Sahib.
Answer:

• Bhagat Kabir Ji,
• Baba Farid Ji.

Question 160.
Name the main religious book of the Sikhs.
Answer:
The main religious book of the Sikhs is Adi Granth or Guru Granth Sahib.

Question 161.
Who was Baba Buddha Ji?
Answer:
Baba Buddha Ji was the first Head Granthi of Sri Darbar Sahib, Amritsar.

Question 162.
Name the central shrine of the Sikhs.
Answer:
Sri Harmandir Sahib, Amritsar is the central shrine of the Sikhs.

Question 163.
Who was Chandu Shah?
Answer:
Chandu Shah was the Diwan of Lahore.

Question 164.
Who was Sheikh Ahmed Sirhindi?
Answer:
Sheikh Ahmed Sirhindi was the head of Naqashbandi order.

Question 165.
Who was Prince Khusrau?
Answer:
Prince Khusrau was the eldest son of Jahangir.;

Question 166.
Who was the first martyr among the Sikh Gurus?
Answer:
The first martyr among the Sikh Gurus was Guru Aijan Dev Ji.

Question 167.
During which Mughal emperor’s period Guru Aijan Dev Ji was martyred?
Answer:
Guru Aijan Dev Ji was martyred during Mughal emperor Jahangir’s period. Question 168. Describe the main reason for the martyrdom of Guru Arjan Dev Ji. Answer: The main reason for the martyrdom of Guru Aijan Dev Ji was the religious fanaticism of Jahangir.

Question 169.
When was Guru Arjan Dev Ji martyred?
Answer:
May 30,1606 A.D.

Question 170.
When and where was Guru Arjan Dev Ji martyred?
Answer:
Guru Aijan Dev Ji was martyred on May 30,1606 A.D. at Lahore.

Question 171.
Write down the result of the martyrdom of Guru Aijan Dev Ji.
Answer:

• The martyrdom inflammed the sentiments of the Sikhs.
• It entirely changed the character of the peaceful Sikh movement.

Question 172.
Who was the sixth Guru of the Sikhs?
Answer:
Guru Hargobind Ji.

Question 173.
What was the name of new system started by sixth Guru?
Answer:
Miri and Piri.

Question 174.
Give the period of Guruship of Guru Hargobind Ji.
Answer:
1606 A.D. to 1645 A.D.

Question 175.
When and where was Guru Hargobind Ji born?
Answer:
Guru Hargobind Ji was born at Wadali village in Amritsar in 1595 A.D.

Question 176.
Name the parents of Guru Hargobind Ji.
Answer:
Mother Ganga Devi Ji and Father Guru Aijan Dev Ji.

Question 177.
Who was Bibi Veero?
Answer:
Bibi Veero was the daughter of Guru Hargobind Ji.

Question 178.
Give any one reason which led to the adoption of New Policy by Guru Hargobind Ji.
Answer:
The martyrdom of Guru Aijan Dev Ji.

Question 179.
Give any one feature of Guru Hargobind Ji’s New Policy.
Answer:
Guru Hargobind Ji wore two swords of Miri and Piri.

Question 180.
What is meant by the Miri?
Answer:
The sword of Miri symbolised worldly power.

Question 181.
What is meant by Piri?
Answer:
The sword of Piri stood for spiritual power.

Question 182.
State the importance of the New Policy of Guru Hargobind’Ji.
Answer:

• Sikhs became Saint-Soldiers.
• The Jats of Punjab embraced Sikhism in great number.

Question 183.
By whom was the Akal Takht Sahib built and when?
Answer:
Guru Hargobind Ji got built the Akal Takht Sahib in 1606 A.D.

Question 184.
What is meant by the Akal Takht?
Answer:
The Akal Takht means the seat of God.

Question 185.
Which main works were done by Guru Hargobind Ji at Akal Takht Sahib?
Answer:
He used to consider political and worldly affairs of the Sikhs.

Question 186.
By which Mughal emperor and where was Guru Hargobind Ji kept as a prisoner?
Answer:
The Mughal emperor Jahangir got Guru Hargobind Ji imprisoned in the fort of Gwalior.

Question 187.
Why did the Mughal emperor Jahangir get Guru Hargobind Ji imprisoned in the fort of Gwalior?
Answer:
It was due to the political and military activities of Guru Hargobind Ji.

Question 188.
Which king imprisoned 6th Guru Hargobind Sahib and where?
Answer:
Mughal king Jahangir imprisoned Guru Hargobind Sahib in the fort of Gwalior.

Question 189.
Why is Guru Hargobind Ji called Bandi-Chhor (emancipator) Baba?
Or
Who is called Bandi-Chhor Baba and why?
Or
Which Guru is addressed as ‘Bandi-Chhor’?
Answer:
Guru Hargobind Ji is called ‘Bandi-Chhor Baba’, because he got 52 other imprisoned kings released along with his own release from the fort of Gwalior.

Question 190.
Who was Kaulan?
Answer:
Kaulan was the daughter of Qazi Rustum Khan.

Question 191.
Describe any one reason for straining of relations between Sikhs and Shah Jahan.
Answer:
Religious fanaticism of Shah Jahan.

Question 192.
When and where was the first battle between Guru Hargobind Ji and Mughals (Shah Jahan) fought?
Answer:
Amritsar in 1634 A.D.

Question 193.
Who won the battle of Amritsar?
Answer:
Guru Hargobind Ji.

Question 194.
Which new town was established by Guru Hargobind Ji?
Answer:
Guru Hargobind Ji established the new town of Kiratpur Sahib.

Question 195.
What does the word ‘Kiratpur’ mean?
Answer:
Kiratpur means a place where God is praised.

Question 196.
When and where did Guru Hargobind Ji immersed with immortal?
Answer:
In 1645 A.D. at Kiratpur Sahib.

Question 197.
Who was Guru Hargobind Ji’s successor?
Or
Whom did Guru Hargobind Sahib appoint his successor?
Answer:
Guru Har Rai Ji.

Question 198.
When and where was Guru Har Rai Ji born?
Answer:
January 30, 1630 A.D at Kiratpur Sahib.

Question 199.
What is the name of the seventh Guru of the Sikhs?
Answer:
Guru Har Rai Ji was the seventh Guru of the Sikhs.

Question 200.
What is the period of Guruship of seventh Guru Har Rai Ji?
Answer:
He remained on Gurgaddi from 1645 A.D. to 1661 A.D.

Question 201.
When did Guru Har Rai Ji leave this mortal world?
Answer:
Guru Har Rai Ji left this mortal world in 1661 A.D.

Question 202.
Whom did Guru Har Rai Ji appoint his successor?
Answer:
Guru Har Krishan Ji.

Question 203.
Who was the eighth Guru of the Sikhs?
Answer:
Guru Har Krishan Ji was the eighth Guru of the Sikhs.

Question 204.
When and where Guru Har Krishan Ji was born?
Answer:
He was born on 7th July, 1656 A.D. at Kiratpur Sahib.

Question 205.
Who was the ‘Bal Guru’ of the Sikhs?
Answer:
Gum Har Krishan Ji was the ‘Bal Gum’ of the Sikhs.

Question 206.
What is the period of Guruship of seventh Gum Har Krishan Ji?
Answer:
1661 to 1664 A.D.

Question 207.
When and where did Guru Har Krishan Ji immersed with immortal?
Answer:
Gum Har Krishan Ji immersed with immortal in Delhi in 1664 A.D.

Question 208.
When and where was Gum Tegh Bahadur Ji born?
Answer:
Gum Tegh Bahadur Ji was born on April 1, 1621 A.D. in Amritsar.

Question 209.
Name the parents of Gum Tegh Bahadur Ji.
Answer:
The name of Guru Tegh Bahadur Ji’s mother was Nanaki, while his father’s name was Gum Hargobind Ji.

Question 210.
What was the childhood’s name of Gum Tegh Bahadur Ji?
Or
What was the former name of Gum Tegh Bahadur Ji?
Answer:
Tyag Mai.

Question 211.
What was the name of Gum Tegh Bahadur Ji’s son?
Answer:
The name of Gum Tegh Bahadur Ji’s son was Gobind Das.

Question 212.
Who said, “Gum Ladho Re, Gum Ladho Re” and for which Gum?
Answer:
Makhan Shah Lubana said these words for Gum Tegh Bahadur Ji.

Question 213.
For how long did Guru Tegh Bahadur Ji remain on Gurgaddi?
Answer:
1664 A.D. to 1675 A.D.

Question 214.
Who was Dhir Mai?
Answer:
Dhir Mai was the eldst son of Baba Gurditta Ji.

Question 215.
Who was Ram Rai?
Answer:
Ram Rai was the eldest son of Gum Har Rai Ji.

Question 216.
What was the objective of Guru Tegh Bahadur Ji’s travels?
Answer:
The objective of Guru Tegh Bahadur Ji’s travels was to preach Sikhism and to dispel the ignorance of the people.

Question 217.
Name two famous places out of Punjab visited by Guru Tegh Bahadur Ji.
Answer:
Guru Tegh Bahadur Ji visited (i) Delhi (ii) Assam.

Question 218.
Name two famous places of Punjab visited by Guru Tegh Bahadur.
Answer:
Two famous places of Punjab visited by Guru Tegh Bahadur Ji are (i) Amritsar, (ii) Goindwal Sahib.

Question 219.
What was the original name of Anandpur Sahib?
Answer:
The original name of Anandpur Sahib was Makhowal.

Question 220.
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 221.
What was the main reason for martyrdom of Guru Tegh Bahadur Ji?
Answer:
Over the appeal of Kashmiri Pandits.

Question 222.
Who was the Governor of Kashmir at the time of Guru Tegh Bahadur Ji?
Answer:
Sher Afghan.

Question 223.
Who was the ruler at the time of martyrdom of Ninth Guru Tegh Bahadur Ji?
Answer:
Aurangzeb was the ruler at the time of martyrdom of Ninth Guru Tegh Bahadur Ji.

Question 224.
When, where and in which Mughal ruler’s regime the execution of Guru Tegh Bahadur took place?
Answer:
The Mughal emperor, Aurangzeb, got Guru Tegh Bahadur Ji executed on November 11, 1675 A.D. in Delhi.

Question 225.
When and where was Guru Tegh Bahadur Ji martyred?
Answer:
Guru Tegh Bahadur Ji was martyred on November 11,1675 A.D. at Chandani Chowk, Delhi.

Question 226.
Mention any one important result of Guru Tegh Bahadur Ji’s martyrdom.
Answer:
A chapter of long drawn struggle between the Sikhs and the Mughals started.

Question 227.
Name the Guru known as “Hind-Di-Chadar”.
Answer:
Guru Tegh Bahadur Ji is known as Hind-Di-Chadar.

Question 228.
Who was the 10th and last Guru of the Sikhs?
Answer:
The 10th and the last Guru of the Sikhs was Guru Gobind Singh Ji.

Question 229.
When and where was Guru Gobind Singh Ji born?
Answer:
Guru Gobind Singh Ji was born on December 26, 1666 A.D. at Patna.

Question 230.
Name the parents of Guru Gobind Singh Ji.
Answer:
Guru Gobind Singh Ji’s mother’s name was Gujari and father’s name was Gum Tegh Bahadur Ji.

Question 231.
What was the original name of Guru Gobind Singh Ji?
Answer:
The original name of Gum Gobind Singh Ji was Gobind Das.

Question 232.
Where did Guru Gobind Singh Ji spend his childhood?
Answer:
He spent his childhood in Patna Sahib.

Question 233.
For how long did Guru Gobind Singh Ji remain on Gurgaddi?
Answer:
Gum Gobind Singh Ji remained on Gurgaddi for 33 years from 1675 A.D. to 1708 A.D.

Question 234.
Name the four sons of Guru Gobind Singh Ji.
Answer:
The four sons of Gum Gobind Singh Ji were

• Ajit Singh,
• Jujhar Singh,
• Zorawar Singh and
• Fateh Singh.

Question 235.
Who was the ruler of Kahlur (Bilaspur) during Guru Gobind Singh Ji’s time?
Answer:
Bhim Chand.

Question 236.
Give the name of the Nagara (Drum) of Guru Gobind Singh Ji.
Answer:
Ranjit Nagara.

Question 237.
When and where was the first battle between Guru Gobind Singh Ji and Hill Chiefs fought?
Or
When and between whom was the battle of Bhangani fought?
Answer:
The battle of Bhangani was fought between Guru Gobind Singh Ji and HiH Chiefs in 1688 A.D.

Question 238.
When and between whom was the battle of Nadaun fought?
Answer:
The battle of Nadaun was fought between Gum Gobind Singh Ji and the Mughals in 1690 A.D.

Question 239.
What was the first name of Anandpur Sahib?
Answer:
Makhowal.

Question 240.
State the importance of Anandpur Sahib.
Answer:
Gum Gobind Singh Ji laid the foundation of Khalsa here.

Question 241.
Which Guru, where and when did the Khalsa Srijana?
Answer:
Gum Gobind Singh Ji did the Khalsa Srijana at Keshgarh Sahib on March 30, 1699 A.D.

Question 242.
Where and which Guru laid the foundation of the Khalsa?
Answer:
Gum Gobind Singh laid the foundation of the Khalsa at Anandpur Sahib.

Question 243.
When and where was the Khalsa founded?
Answer:
The foundation of the Khalsa was laid on March 30, 1699 A.D. at Anandpur Sahib.

Question 244.
Write the main reason of the creation of Khalsa.
Answer:
To defend dharma and finish tyranny.

Question 245.
How many Pyaras were blessed by Guru Gobind Singh Ji?
Answer:
Five.

Question 246.
Name one principle of the Khalsa.
Answer:
Each Khalsa will worship only one God and none else.

Question 247.
How do Khalsa men greet one another?
Answer:
The Khalsa men greet one another with “Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh”.

Question 248.
How many symbols was each Khalsa enjoined to wear by Guru Gobind Singh Ji?
Answer:
Five.

Question 249.
Which Guru created five-beloved and where and when?
Answer:
Guru Gobind Singh Ji created five beloved in Anandpur Sahib at 1699 A.D.

Question 250.
Name any results of the foundation of Khalsa.
Answer:
The foundation of Khalsa infused a new enthusiasm among the Sikhs.

Question 251.
When was the first battle of Anandpur Sahib fought?
Answer:
1701 A.D.

Question 252.
Name the Faujdar of Sirhind who had ordered to brick alive the two younger sons of Guru Gobind Singh Ji in a wall in Sirhind.
Answer:
Wazir Khan.

Question 253.
Who was the Faujdar of Sirhind during the pontificate of Guru Gobind Singh Ji?
Answer:
Wazir Khan.

Question 254.
When did the battle of Chamkaur Sahib take place?
Answer:
The battle of Chamkaur Sahib was fought in 1704 A.D.

Question 255.
In which battle were the two elder sons of Guru Gobind Singh Ji got martyrdom?
Answer:
In the battle of Chamkaur Sahib.

Question 256.
In which place the two younger sahibjadas of Guru Gobind Singh Ji got martyred?
Answer:
Sirhind.

Question 257.
Guru Gobind Singh wrote a letter to Aurangjeb from which place?
Answer:
Dina Kangar.

Question 258.
Where and by whom was Zafamama written?
Answer:
Zafamama was written by Guru Gobind Singh Ji at Dina Kangar.

Question 259.
Who was Bhai Daya Singh?
Answer:
He delivered Zafamama to Aurangzeb.

Question 260.
Which was the last battle fought between Guru Gobind Singh Ji and the Mughals?
Answer:
Khidrana.

Question 261.
To which battle were the 40 Muktas (emancipators) related?
Answer:
Battle of Khidrana.

Question 262.
When and where did Bhai Mahan Singh become martyr?
Answer:
Bhai Mahan Singh became a martyr in the battle of Khidrana in December 1705 A.D.

Question 263.
When did the battle of Khidrana take place?
Answer:
The battle of Khidrana was fought in 1705 A.D.

Question 264.
Why is Talwandi Sabo called Guru Di Kashi?
Answer:
Talwandi Sabo is called Guru Di Kashi because Guru Gobind Singh Ji wrote a lot of literature here.

Question 265.
Who wrote Bachitar Natak and Zafarnama?
Answer:
Bachitar Natak and Zafarnama were written by Guru Gobind Singh Ji.

Question 266.
From which source do we get the information about the biography, of Guru Gobind Singh Ji?
Answer:
We get the information about the biography of Guru Gobind Singh Ji from Bachitar Natak.

Question 267.
When and which Guru gave Adi Granth the status of Guru Granth Sahib?
Or
Guru Gobind Singh bestowed Gurtagaddi to whom and when?
Answer:
Guru Gobind Singh Ji gave Adi Granth the status of Guru Granth Sahib at Oct. 6, 1708 A.D. at Nanded.

Question 268.
When and where did Guru Gobind Singh Ji immerse in Eternal Light?
Answer:
Guru Gobind Singh Ji immersed in Eternal Light in Nanded on October 7, 1708 A.D.

Fill in the Blanks:

1. Guru Nanak Dev Ji was born in ……………
Answer:
1469 A.D.

2. The name of the father of Guru Nanak Dev Ji was ………………
Answer:
Mehta Kalu.

3. The name of the sister of Guru Nanak Dev Ji was ……………..
Answer:
Nanaki.

4. The name of the mother of Guru Nanak Dev Ji was ……………..
Answer:
Tripta Devi.

5. Guru Nanak Dev Ji did ‘Sacha Sauda’ with …………. rupees.
Answer:
20.

6. Guru Nanak Dev Ji did a job in Modikhana at ……………..
Answer:
Sultanpur Lodhi.

7. Guru Nanak Dev Ji got the enlightenment at the age of …………… years.
Answer:
30.

8. After enlightenment Guru Nanak Dev Ji uttered the first words ……………..
Answer:
Na Ko Hindu, Na Ko Musalman.

9. Guru Nanak Dev Ji’s Udasis were his ……………..
Answer:
travels.

10. The main purpose of Guru Nanak Dev Ji’s Udasis was to ……………..
Answer:
dispel the ignorance among the people.

11. …………….. was the constant companion of Guru Nanak Dev Ji during his Udasis.
Answer:
Bhai Mardana.

12. Guru Nanak Dev Ji met Sajjan Thug at …………….
Answer:
Talumba.

13. Guru Nanak Dev Ji established the two institutions of …………….. and ……………..
Answer:
Sangat/Pangat:

14. Guru Nanak Dev Ji immersed in Eternal Light in ……………..
Answer:
1539 A.D.

15. Guru Nanak Dev Ji nominated ……………….. as his successor.
Answer:
Bhai Lehna Ji.

16. ……………… was the second Guru of the Sikhs.
Answer:
Guru Angad Dev Ji.

17. The original name of Guru Angad Dev Ji was ……………..
Answer:
Bhai Lehna Ji.

18. Guru Angad Dev Ji assumed Guruship in ………………
Answer:
1539 A.D.

19. Guru Angad Dev Ji popularised …………….. script.
Answer:
Gurmukhi.

20. ……………… was the founder of Udasi Sect.
Answer:
Baba Sri Chand Ji.

21. The third Guru of the Sikhs was ……………..
Answer:
Guru Amar Das Ji.

22. Guru Amar Das Ji assumed Guruship in …………….
Answer:
1552 A.D.

23. Guru Amar Das Ji got the Baoli of ……………….. constructed.
Answer:
Goindwal Sahib.

24. Manji system was raised by …………….
Answer:
Guru Amar Das Ji.

25. ………….. was the fourth Guru of the Sikhs.
Answer:
Guru Ram Das Ji.

26. The original name of Guru Ram Das Ji was …………….
Answer:
Bhai Jetha Ji.

27. Guru Ram Das Ji assumed Guruship in ………………
Answer:
1574 A.D.

28. Guru Ram Das Ji founded Ramdaspura in ……………..
Answer:
1577 A.D.

29. …………….. started Masand System.
Answer:
Guru Ram Das Ji.

30. Guru Aijan Dev Ji was the ……………….. Guru of the Sikhs.
Answer:
fifth.

31. Guru Aijan Dev Ji assumed Guruship in ……………..
Answer:
1581 A.D.

32. Prithi Chand started the ……………. sect.
Answer:
Mina.

33. Chandu Shah was the Diwan of ………………
Answer:
Lahore.

34. Sri Harmandir Sahib was constructed by …………….
Answer:
Sufi Saint Guru Aijan Dev Ji.

35. The foundation of Sri Harmandir Sahib was laid by …………..
Answer:
Sufi Saint Mian Mir.

36. ……………….. compiled the Adi Granth Sahib.
Answer:
Guru Aijan Dev Ji.

37. The great work of compiling Adi Granth Sahib was completed in ……………….
Answer:
1604 A.D.

38. …………………. was appointed as first Granthi in Sri Harmandir Sahib.
Answer:
Bhai Buddha Ji.

39. Guru Aijan Dev Ji was martyred in ……………
Answer:
1606 A.D.

40. Guru Hargobind Ji was born in …………..
Answer:
1595 A.D.

41. ……………. was the father of Guru Hargobind Ji.
Answer:
Guru Aijan Dev Ji.

42. Guru Hargobind Ji occupied Guru’s seat in ………….
Answer:
1606 A.D.

43. …………… adopted the Miri and Piri System.
Answer:
Guru Hargobind Ji.

44. The Akal Takht Sahib was constructed by …………….
Answer:
Guru Hargobind Ji.

45. The construction of the Akal Takht Sahib was started in ……………
Answer:
1606 A.D.

46. ……………. is called Bandi Chhor Baba.
Answer:
Guru Hargobind Ji.

47. The Battle of Amritsar was fought in …………….
Answer:
1634 A.D.

48. ………….. and ………… the two horses were responsible for the Battle of Lahira.
Answer:
Dilbagh/Gulbagh.

49. Guru Hargobind Ji established the new town …………….
Answer:
Kiratpur Sahib.

50. Guru Hargobind Ji immersed in Eternal Light in …………..
Answer:
1645 A.D.

51. ………… was the seventh Guru of the Sikhs.
Answer:
Guru Har Rai Ji.

52. Guru Har Rai Ji was born in ……………
Answer:
1630 A.D.

53. Guru Har Rai Ji succeeded to Guruship in …………….
Answer:
1645 A.D.

54 ……………. was the eighth Guru of the Sikhs.
Answer:
Guru Har Krishan Ji.

55. Guru Har Krishan Ji assumed Guruship in ………………
Answer:
1661 A.D.

56. ……………. is remembered as Bal Guru.
Answer:
Guru Har Krishan Ji.

57. …………. was the ninth Guru of the Sikhs.
Answer:
Guru Tegh Bahadur Ji.

58. Guru Tegh Bahadur Ji was born at ……………
Answer:
Amritsar.

59. The name of the father of Gum Tegh Bahadur Ji was ……………..
Answer:
Gum Hargobind Ji.

60. The name of the mother of Gum Tegh Bahadur Ji was ……………
Answer:
Nanaki.

61. The childhood name of Gum Tegh Bahadur Ji was …………….
Answer:
Tyag Mai.

62. The name of the son of Gum Tegh Bahadur Ji was ……………..
Answer:
Gobind Rai.

63. Gum Tegh Bahadur Ji was found by ………….
Answer:
Makhan Shah Lubana.

64. Guru Tegh Bahadur Ji assumed Guruship in ……………..
Answer:
1664 A.D.

65. Guru Tegh Bahadur Ji was martyred on the order of ………………
Answer:
Aurangzeb.

66. Guru Tegh Bahadur Ji was martyred on …………….. in Delhi.
Answer:
November 11, 1675 A.D.

67. Guru Gobind Singh Ji was ………….. Guru of the Sikhs.
Answer:
tenth.

68. Guru Gobind Singh Ji was born on ……………..
Answer:
December 26, 1666 A.D.

69. Guru Gobind Singh Ji was born at …………….
Answer:
Patna Sahib.

70. …………. was the father of Guru Gobind Singh Ji.
Answer:
Guru Tegh Bahadur Ji.

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

72. Guru Gobind Singh Ji’got Gurgaddi in …………..
Answer:
1675 A.D.

73. The first Battle of …………. was fought between Guru Gobind Singh Ji and Hill Chiefs.
Answer:
Bhangani.

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

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

76. Guru Gobind Singh Ji laid the foundation of Khalsa on …………..
Answer:
March 30, 1699 A.D.

77. The foundation of Khalsa was laid at …………… by Guru Gobind Singh Ji.
Answer:
Anandpur Sahib.

78. The first ‘Panj Pyaras’ of Guru Gobind Singh was ………….
Answer:
Bhai Daya Ram Ji.

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

80. The second battle of Anandpur Sahib was fought in ………………
Answer:
1704 A.D.

81. The battle of …………… was the last battle fought between Gum Gobind Singh Ji and the Mughals.
Answer:
Khidrana.

82. Gum Gobind Singh immersed in Eternal Light in ……………
Answer:
1708 A.D.

True Or False:

1. Guru Nanak Dev Ji was born in 1469 A.D.
Answer:
True

2. The birth place of Guru Nanak Dev Ji is called Punja Sahib now-a-days.
Answer:
False

3. The name of the father of Guru Nanak Dev Ji was Mehta Kalu.
Answer:
True

4. Sabrai Devi was the mother of Gum Nanak Dev Ji.
Answer:
False

5. Nanaki Ji was sister of Gum Nanak Dev Ji.
Answer:
True

6. Gum Nanak Dev Ji belonged to Bedi caste.
Answer:
True

7. Gum Nanak Dev Ji did Sacha Sauda with 40 Rupees.
Answer:
False

8. Gum Nanak Dev Ji started his first Udasi at Saidpur.
Answer:
True

9. Gum Nanak Dev Ji started two institutions of Sangat and Pangat.
Answer:
True

10. Gum Nanak Dev Ji believed in One God.
Answer:
True

11. Gum Nanak Dev Ji believed in the Caste system and Idol worship.
Answer:
False

12. Gum Nanak Dev Ji laid emphasis on the equal rights of men and women.
Answer:
True

13. Gum Nanak Dev Ji immersed in Eternal light in 1539 A.D.
Answer:
True

14. Gum Angad Dev Ji was the third gum of the Sikhs.
Answer:
False

15. Bhai Lehna Ji was the original name of Gum Angad Dev Ji.
Answer:
True

16. Gum Angad Dev Ji became the second Gum of the Sikhs in 1539 A.D.
Answer:
True

17. Baba Sri Chand Ji founded Udasi sect.
Answer:
True

18. Gum Angad Dev Ji had a meeting with the Mughal Emperor Akbar.
Answer:
False

19. The third Gum of the Sikhs was Gum Amar Das Ji.
Answer:
True

20. Gum Amar Das Ji took Gum’s seat in 1552 A.D.
Answer:
True

21. Gum Amar Das Ji got built the Baoli at Goindwal Sahib.
Answer:
True

22. Manji system was established by Gum Ram Das Ji.
Answer:
False

23. Gum Ram Das Ji was the fourth Gum of the Sikhs.
Answer:
True

24. The original name of Gum Ram Das Ji was Bhai J6tha Ji.
Answer:
True

25. Gum Ram Das Ji founded Ramdaspura in 1578 A.D.
Answer:
False

26. Masand system was started by Gum Amar Das Ji.
Answer:
False

27. Gum Arjan Dev Ji was the fifth Gum of the Sikhs.
Answer:
True

28. Mina sect was founded by Prithi Chand.
Answer:
True

29. Chandu Shah was the Diwan of Multan.
Answer:
False

30. Harmandir Sahib was constructed by Gum Arjan Dev Ji.
Answer:
True

31. The constmction of Harmandir Sahib was started in 1688 A.D.
Answer:
False

32. The foundation stone of Harmandir Sahib was laid by Sufi Saint Mian Mir Ji.
Answer:
True

33. Development of Masand system was one of the greatest achievements of Guru Arjan Dev Ji.
Answer:
True

34. Baba Buddha Ji started the writing of Adi Granth Sahib.
Answer:
False

35. Guru Arjan.Dev Ji was martyred in 1606 A.D.
Answer:
True

36. Aurangzeb ordered the execution of Guru Arjan Dev Ji.
Answer:
False

37. Guru Hargobind Ji was the seventh Guru of the Sikhs.
Answer:
False

38. Guru Hargobind Ji was born in 1595 A.D.
Answer:
True

39. Guru Arjan Dev Ji was the father of Guru Hargobind Ji.
Answer:
True

40. Guru Hargobind Ji held the Gurugaddi in 1606 A.D.
Answer:
True

41. Guru Hargobind Ji adopted the policy of Miri and Piri.
Answer:
True

42. Guru Arjan Dev Ji started the construction of the Akal Takht.
Answer:
False

43. Guru Hargobind Ji is called ‘Bandi Chhor Baba’.
Answer:
True

44. The first battle between the Sikhs and the Mughals was fought in 1634 A.D. at Amritsar.
Answer:
True

45. Guru Hargobind Ji established a new town named Kiratpur Sahib.
Answer:
True

46. True Gum Hargobind Ji immersed in Eternal light in 1635 A.D.
Answer:
False

47. Gum Har Rai Ji was the seventh Gum of the Sikhs.
Answer:
True

48. Gum Har Rai Ji was born in 1630 A.D.
Answer:
True

49. Baba Buddha Ji was the father of Gum Har Rai Ji.
Answer:
False

50. The name of the mother of Gum Har Rai Ji was Bibi Nihal Kaur.
Answer:
True

51. True Gum Har Rai Ji assumed Gumship in 1661 A.D.
Answer:
False

52. Gum Har Krishan Ji was the eighth Guru of the Sikhs.
Answer:
True

53. Gum Har Krishan Ji is known as Bal Gum.
Answer:
True

54. Gum Har Krishan Ji immersed in Eternal light in 1664 AD.
Answer:
True

55. The ninth Gum of the Sikhs was Gum Tegh Bahadur Ji.
Answer:
True

56. Gum Tegh Bahadur Ji was born at Amritsar.
Answer:
True

57. Gum Tegh Bahadur Ji was born in 1621 A.D.
Answer:
True

58. The name of the father of Gum Tegh Bahadur Ji was Har Krishan.
Answer:
False

59. The mother’s name of Gum Tegh Bahadur Ji was Gujari.
Answer:
False

60. Tyag Mai was the original name of Gum Tegh Bahadur Ji.
Answer:
True

61. The name of the son of Gum Tegh Bahadur Ji was Gobind Rai.
Answer:
True

62. Makhan Shah Lubana found Gum Tegh Bahadur Ji.
Answer:
True

63. Gum Tegh Bahadur Ji sat on Gum’s seat in 1664 A.D.
Answer:
True

64. Gum Tegh Bahadur Ji first of all reached Amritsar.
Answer:
True

65. Gum Tegh Bahadur Ji founded a new town Chak Nanaki.
Answer:
True

66. Aurangzeb reimposed Jaziya tax on Hindus in 1664 A.D.
Answer:
False

67. Sher Afghan was the Governor of Kashmir during the time of Aurangzeb.
Answer:
True

68. On the orders of Aurangzeb, Gum Tegh Bahadur Ji was martyred in Delhi.
Answer:
True

69. Gum Tegh Bahadur Ji was martyred on 11th November, 1675 A.D.
Answer:
True

70. Guru Gobind Singh Ji was the tenth Guru of the Sikhs.
Answer:
True

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

72. The father of Guru Gobind Singh Ji was Guru Tegh Bahadur Ji.
Answer:
True

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

74. The original name of Gum Gobind Singh Ji was Gobind Rai.
Answer:
True

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

76. Gum Gobind Singh Ji created Khalsa in 1699 A.D.
Answer:
True

77. Gum Gobind Singh Ji selected the Five Payaras at the time of creation of the Khalsa.
Answer:
True

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

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

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

81. Gum Gobind Singh Ji wrote Zafaraama in Persian language.
Answer:
True

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

83. Bachitra Nataka is the autobiography of Gum Gobind Singh Ji.
Answer:
True

84. Gum Gobind Singh Ji immersed in Eternal Light in Nanded.
Answer:
True

Multiple Choice Questions:

1. Who was the founder of Sikhism?
(a) Guru Nanak Dev Ji
(b) Guru Angad Dev Ji
(c) Guru Hargobind Ji
(d) Guru Gobind Singh Ji
Answer:
(a) Guru Nanak Dev Ji

2. When was Guru Nanak Dev Ji born?
(a) 1459 A.D.
(b) 1469 A.D.
(c) 1478 A.D.
(d) 1489 A.D.
Answer:
(b) 1469 A.D.

3. What was the name of Guru Nanak Dev Ji’s father?
Answer:
(a) Mehta Kalu
(b) Jai Ram
(c) Sri Chand
(d) pheru Mal
Answer:
(a) Mehta Kalu

4. Who was Guru Nanak Dev Ji’s sister?
(a) Nanaki Ji
(b) Bhani Ji
(c) Dani Ji
(d) Khivi Ji
Answer:
(a) Nanaki Ji

5. With how much money Guru Nanak Dev Ji did Sacha Sauda?
(a) Rs. 10
(b) Rs. 20
(c) Rs. 30
(d) Rs. 40.
Answer:
(b) Rs. 20

6. What was the purpose of Guru Nanak Dev Ji’s Udasis?
(a) To dispel the ignorance prevalent among people
(b) To preach holy name
(c) To preach universal brotherhood of mankind
(d) All of the above.
Answer:
(d) All of the above.

7. From where did Guru Nanak Dev Ji start his first Udasi?
(a) Gorakhmatta
(b) Haridwar
(c) Saidpur
(d) Kurukshetra
Answer:
(c) Saidpur

8. Where did Guru Nanak Dev Ji meet Sajjan Thug?
(a) Talumba
(b) Saidpur
(c) Delhi
(d) Dhubri
Answer:
(a) Talumba

9. Which Qazi stopped Guru Nanak Dev Ji to sleep with his feet towards Kaba at Mecca?
(a) Bahuddin
(b) Kutubbuddin
(c) Rukunuddin
(d) Behlol
Answer:
(c) Rukunuddin

10. When did Guru Nanak Dev Ji reside in Kartarpur?
(a) 1519 A.D.
(b) 1520 A.D.
(c) 1521 A.D.
(d) 1522 A.D.
Answer:
(c) 1521 A.D.

11. What is the concept of God of Guru Nanak Dev Ji?
(a) He is Supreme
(b) He is Immortal
(c) He is Nirguna and Saguna
(d) All of the above
Answer:
(d) All of the above

12. Who started the tradition of Kirtan?
(a) Guru Nanak Dev Ji
(b) Guru Amar Das Ji
(c) Guru Arjan Dev Ji
(d) Guru Gobind Singh Ji
Answer:
(a) Guru Nanak Dev Ji

13. Whom did Guru Nanak Dev Ji nominate his successor?
(a) Bhai Jetha Ji
(b) Bhai Durga Ji
(c) Bhai Lehna Ji
(d) Sri Chand Ji
Answer:
(c) Bhai Lehna Ji

14. When did Guru Nanak Dev Ji immerse in Eternal Light?
(a) 1519 A.D.
(b) 1529 A.D.
(c) 1539 A.D.
(d) 1549 A.D.
Answer:
(c) 1539 A.D.

15. Who was the second Guru of the Sikhs?
(a) Guru Amar Das Ji
(b) Guru Ram Das Ji
(c) Guru Angad Dev Ji
(d) Guru Aijan Dev Ji
Answer:
(c) Guru Angad Dev Ji

16. What was the original name of Guru Angad Dev Ji?
(a) Bhai Jetha Ji
(b) Bhai Lehna Ji
(c) Bhai Gurditta Ji
(d) Bhai Dasu Ji
Answer:
(b) Bhai Lehna Ji

17. When did Guru Angad Dev Ji take the Guru’s seat?
(a) 1529 A.D.
(b) 1538 AD.
(c) 1539 A.D.
(d) 1552 A.D.
Answer:
(c) 1539 A.D.

18. Which was the religious Headquarter of Guru Angad Dev Ji?
(a) Goindwal Sahib
(b) Amritsar
(c) Khadur Sahib
(d) Sultanpur Lodhi
Answer:
(c) Khadur Sahib

19. Which Guru Sahib popularized the Gurmukhi Script?
(a) Guru Nanak Dev Ji
(b) Guru Angad Dev Ji
(c) Guru Amar Das Ji
(d) Guru Gobind Singh Ji
Answer:
(b) Guru Angad Dev Ji

20. Who was the founder of Udasi sect?
(a) Baba Sri Chand Ji
(b) Baba Lakshmi Das Ji
(c) Baba Mohan Ji
(d) Baba Mohri Ji
Answer:
(a) Baba Sri Chand Ji

21. Who was the third Guru of the Sikhs?
(a) Guru Angad Dev Ji
(b) Guru Ram Das Ji
(c) Guru Amar Das Ji
(d) Guru Arjan Dev Ji
Answer:
(c) Guru Amar Das Ji

22. When did Guru Amar Das Ji sit on Gurgaddi?
(a) 1539 A.D.
(b) 1550 A.D.
(c) 1551 A.D
(d) 1552 A.D.
Answer:
(d) 1552 A.D.

23. Who got built the Baoli at Goindwal Sahib?
(a) Guru Angad Dev Ji
(b) Guru Amar Das Ji
(c) Guru Ram Das Ji
(d) Guru Aijan Dev Ji
Answer:
(b) Guru Amar Das Ji

24. How many stairs (steps) were constructed in the Baoli of Goindwal Sahib?
(a) 62
(b) 72
(c) 73
(d) 84
Answer:
(d) 84

25. Which Guru started Manji System?
(a) Guru Angad Dev Ji
(b) Guru Amar Das Ji
(c) Guru Ram Das Ji
(d) Guru Aijan Dev Ji
Answer:
(b) Guru Amar Das Ji

26. Name the centre of religious activities of Guru Amar Das Ji?
(a) Amritsar
(b) Goindwal Sahib
(c) Khadur Sahib
(d) Lahore
Answer:
(b) Goindwal Sahib

27. When did Guru Amar Das Ji immerse in Eternal ‘Light?
(a) 1552 A.D.
(b) 1564 A.D.
(c) 1568 A.D.
(d) 1574 A-D.
Answer:
(d) 1574 A-D.

28. Who was the fourth Guru of the Sikhs?
(a) Guru Ram Das Ji
(b) Guru Amar Das- Ji
(c) Guru Aijan Dev Ji
(d) Guru Har Krishan Ji
Answer:
(a) Guru Ram Das Ji

29. What was the original name of Guru Ram Das Ji?
(a) Bhai Bala Ji
(b) Bhai Jetha Ji
(c) Bhai Lehna Ji
(d) Bhai Mardana Ji
Answer:
(b) Bhai Jetha Ji

30. When did Guru Ram Das Ji assume Gurgaddi?
(a) 1534 A.D.
(b) 1552 A.D.
(c) 1554 A.D.
(d) 1574 A.D.
Answer:
(d) 1574 A.D.

31. Who founded Ramdaspura or Amritsar?
(a) Guru Amar Das Ji
(b) Guru Ram Das Ji
(c) Guru Aijan Dev Ji
(d) Guru Hargobind Ji
Answer:
(b) Guru Ram Das Ji

32. Which Guru started Masand system?
(a) Guru Ram Das Ji
(b) Guru Aijan Dev Ji
(c) Guru Amar Das Ji
(d) Guru Tegh Bahadur Ji
Answer:
(a) Guru Ram Das Ji

33. During which Guru’s pontificate was the settlement between the Sikhs and Udasis made?
(a) Guru Angad Dev Ji
(b) Guru Amar Das Ji
(c) Guru Ram Das Ji
(d) Guru Aijan Dev Ji
Answer:
(c) Guru Ram Das Ji

34. Who was the fifth Guru of the Sikhs?
(a) Guru Ram Das Ji
(b) Guru Aijan Dev Ji
(c) Guru Hargobind Ji
(d) Guru Har Krishan Ji
Answer:
(b) Guru Aijan Dev Ji

35. When was Guru Aijan Dev Ji born?
(a) 1539 A.D.
(b) 1560 A.D.
(c) 1563 A.D.
(d) 1574 A.D.
Answer:
(c) 1563 A.D.

36. Where was Guru Aijan Dev Ji born?
(a) Amritsar
(b) Khadur Sahib
(c) Goindwal Sahib
(d) Tam Taran
Answer:
(c) Goindwal Sahib

37. Which sect was founded by Prithia?
(a) Mina
(b) Udasi
(c) Haijas
(d) Niranjania
Answer:
(a) Mina

38. When did Gum Aijan Dev Ji succeed to Gurgaddi?
(a) 1580 A.D.
(b) 1581 A.D.
(c) 1585 A.D.
(d) 1586 A.D.
Answer:
(b) 1581 A.D.

39. Who was Chandu Shah?
(a) Diwan of Lahore
(b) Faujdar of Jalandhar
(c) Subedar of Punjab
(d) Diwan of Multan
Answer:
(a) Diwan of Lahore

40. When did Gum Aijan Dev Ji laid the foundation of Sri Harmandir Sahib?
(a) 1581 A.D.
(b) 1585 A.D.
(c) 1587 A.D.
(d) 1588 A.D.
Answer:
(d) 1588 A.D.

41. Who laid the foundation stone of Sri Harmandir Sahib?
(a) Guru Aijan Dev Ji
(b) Baba Farid Ji
(c) Sufi Saint Mian Mir Ji
(d) Bhai Buddha Ji
Answer:
(c) Sufi Saint Mian Mir Ji

42. Who helped Guru Aijan Dev Ji in compiling the Adi Granth Sahib?
(a) Baba Buddha Ji
(b) Bhai Gurdas Ji
(c) Bhai Mohkam Chand Ji
(d) Bhai Mani Singh Ji
Answer:
(b) Bhai Gurdas Ji

43. When was compilation of Adi Granth Sahib completed?
(a) 1600 A.D.
(b) 1601 A.D.
(c) 1602A.D.
(d) 1604 A.D.
Answer:
(d) 1604 A.D.

44. Who was appointed the first Granthi of Harimandir Sahib?
(a) Bhai Gurdas Ji
(b) Bhai Mani Singh Ji
(c) Baba Buddha Ji
(d) Baba Deep Singh Ji
Answer:
(c) Baba Buddha Ji

45. What was the name of autobiography of Jahangir?
(a) Tuzak-a-Babari
(b) Tuzak-a-Jahangiri
(c) Jahangimama
(d) Aalamgimama
Answer:
(b) Tuzak-a-Jahangiri

46. Who was the first Sikh Guru to be martyred?
(a) Guru Nanak Dev Ji
(b) Guru Amar Das Ji
(c) Guru Aijan Dev Ji
(d) Guru Tegh Bahadur Ji
Answer:
(c) Guru Aijan Dev Ji

47. Where was Guru Aijan Dev Ji martyred?
(a) Delhi
(b) Amritsar
(c) Lahore
(d) Multan
Answer:
(c) Lahore

48. When was Guru Aijan Dev Ji martyred?
(a) 1604 A.D.
(b) 1605 A.D.
(c) 1606 A.D.
(d) 1609 A.D.
Answer:
(c) 1606 A.D.

49. Who was the sixth Guru of the Sikhs?
(a) Guru Aijan Dev Ji
(b) Guru Hargobind Ji
(c) Guru Har Rai Ji
(d) Guru Harkrishan Ji
Answer:
(b) Guru Hargobind Ji

50. When did Guru Hargobind Ji succeed to Gurgaddi?
(a) 1506 A.D.
(b) 1556 A.D.
(c) 1605 A.D.
(d) 1606 A.D.
Answer:
(d) 1606 A.D.

51. Which Guru started the policy of Miri and Piri?
(a) Guru Aijan Dev Ji
(b) Guru Hargobind Ji
(c) Guru Tegh Bahadur Ji
(d) Guru Gobind Singh Ji
Answer:
(b) Guru Hargobind Ji

52. Which Guru started construction of Akal Takht?
(a) Guru Amar Das Ji
(b) Guru Aijan Dev Ji
(c) Guru Hargobind Ji
(d) Guru Tegh Bahadur Ji
Answer:
(c) Guru Hargobind Ji

53. Which Guru is also known as ‘Bandi Chhor Baba’?
(a) Banda Singh Bahadur
(b) Bhai Mani Singh Ji
(c) Guru Hargobind Ji
(d) Guru Tegh Bahadur Ji
Answer:
(c) Guru Hargobind Ji

54. When was the battle of Amritsar between Guru Hargobind Ji and the Mughals fought?
(a) 1606 A.D.
(b) 1624 A.D.
(c) 1630 A.D.
(d) 1634 A.D.
Answer:
(d) 1634 A.D.

55. When did Guru Hargobind Ji immerse in Eternal Light?
(a) 1628 A.D.
(b) 1635 A.D.
(c) 1638 A.D.
(d) 1645 A.D.
Answer:
(d) 1645 A.D.

56. Who was the seventh Guru of the Sikhs?
(a) Guru Hargobind Ji
(b) Guru Har Rai Ji
(c) Guru Harkrishan Ji
(d) Guru Tegh Bahadur Ji
Answer:
(b) Guru Har Rai Ji

57. When did Guru Har Rai Ji take Guru’s seat?
(a) 1635 A.D.
(b) 1637 A.D.
(c) 1645 A.D.
(d) 1655 A.D.
Answer:
(c) 1645 A.D.

58. Who was the eighth Guru of the Sikhs?
(a) Guru Harkrishan Ji
(b) Guru Tegh Bahadur Ji
(c) Guru Har Rai Ji
(d) Guru Gobind Singh Ji
Answer:
(a) Guru Harkrishan Ji

59. Which Guru is known as ‘Bal Guru5 in The Sikh History?
(a) Guru Ram Das Ji
(b) Guru Har Rai Ji
(c) Guru Harkrishan Ji
(d) Guru Gobind Singh Ji
Answer:
(c) Guru Harkrishan Ji

60. When did Guru Harkrishan Ji succeed to gurgaddi?
(a) 1645 A.D.
(b) 1956 A.D.
(c) 1661 A.D.
(d) 1664 A.D.
Answer:
(c) 1661 A.D.

61. When did Guru Harkrishan Ji immerse in Eternal Light?
(a) 1661 A.D.
(b) 1662 A.D.
(c) 1663 A.D.
(d) 1664 A.D.
Answer:
(d) 1664 A.D.

62. Who was the nineth Guru of the Sikhs?
(a) Guru Amar Das Ji
(b) Guru Har Rai Ji.
(c) Guru Harkrishan Ji
(d) Guru Tegh Bahadur Ji
Answer:
(d) Guru Tegh Bahadur Ji

63. When was Guru Tegh Bahadur Ji born?
(a) 1601 A.D.
(b) 1621 A.D.
(c) 1631 A.D.
(d) 1656 A.D.
Answer:
(b) 1621 A.D.

64. What was the childhood name of Guru Tegh Bahadur Ji?
(a) Hari mal
(b) Tyag Mai
(c) Bhai Lehna Ji
(d) Bhai Jetha Ji
Answer:
(b) Tyag Mai

65. What was the name of Guru Tegh Bahadur Ji’s father?
(a) Guru Hargobind Ji
(b) Guru Har Rai Ji
(c) Guru Harkrishan Ji
(d) Baba Gurditta Ji
Answer:
(a) Guru Hargobind Ji

66. Name the person who proved that Guru Tegh Bahadur Ji. was the actual Guru of the Sikhs :
(a) Makhan Shah Mastuana
(b) Makhan Shah Lubana
(c) Baba Buddha Ji
(d) Bhai Gurdas Ji
Answer:
(b) Makhan Shah Lubana

67. When did Guru Tegh Bahadur Ji sit on Gurgaddi?
(a) 1661 A.D.
(b) 1664 A.D.
(c) 1665 A.D.
(d) 1666 A.D.
Answer:
(b) 1664 A.D.

68. Which Mughal ruler ordered the execution of Guru Tegh Bahadur Ji?
(a) Jahangir
(b) Shah Jahan
(c) Aurangzeb
(d) Bahadur Shah
Answer:
(c) Aurangzeb

69. Where was Guru Tegh Bahadur Ji martyred?
(a) Lahore
(b) Delhi
(c) Amritsar
(d) Patna
Answer:
(b) Delhi

70. When was Guru Tegh Bahadur Ji martyred?
(a) 1661 A.D.
(b) 1664 A.D.
(c) 1665 A.D.
(d) 1675 A.D.
Answer:
(d) 1675 A.D.

71. Who was the tenth Guru of the Sikhs?
(a) Guru Hargobind Ji
(b) Guru Gobind Singh Ji
(c) Guru Tegh Bahadur Ji
(d) Guru Harkrishan Ji
Answer:
(b) Guru Gobind Singh Ji

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

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

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

75. Who was the mother of Gum Gobind Singh Ji?
(a) Gujari Ji
(b) Nanaki Ji
(c) Sulakhani Ji
(d) Khivi Ji
Answer:
(a) Gujari Ji

76. What was the childhood name of Gum Gobind Singh Ji?
(a) Gobind Nath
(b) Gobind Rai
(c) Bhai Jetha Ji
(d) Bhai Lehna Ji
Answer:
(b) Gobind Rai

77. When did Gum Gobind Singh Ji succeed to Gurgaddi?
(a) 1666 A.D.
(b) 1670 A.D.
(c) 1672 A.D.
(d) 1675 A.D.
Answer:
(d) 1675 A.D.

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

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

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

81. When did Guru Gobind Singh Ji founded Khalsa?
(a) 1688 A.D.
(b) 1690 A.D.
(c) 1695 A.D.
(d) 1699 A.D.
Answer:
(d) 1699 A.D.

82. Where did Guru Gobind Singh Ji founded Khalsa?
(a) Amritsar
(b) Anandpur Sahib
(c) Kiratpur Sahib
(d) Goindwal Sahib
Answer:
(b) Anandpur Sahib

83. How many symbols were to be worn by each Khalsa as told at the time of foundation of Khalsa by Guru Gobind Singh Ji?
(a) Two
(b) Three
(c) Four
(d) Five
Answer:
(d) Five

84. When was the First battle of Anandpur Sahib fought?
(a) 1699 A.D.
(b) 1701 AD.
(c) 1703 A.D.
(d) 1704 A.D.
Answer:
(b) 1701 AD.

85. When was the Second Battle of Anandpur Sahib fought?
(a) 1701 A.D.
(b) 1702 A.D.
(c) 1704 A.D.
(d) 1705 A.D.
Answer:
(c) 1704 A.D.

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

87. In which language Guru Gobind Singh Ji wrote Zafamama?
(a) Hindi
(b) Sanskrit
(c) Punjabi
(d) Persian
Answer:
(d) Persian

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

89. Who composed Bachitra Natak?
(a) Guru Nanak Dev Ji
(b) Guru Arjan Dev Ji
(c) Guru Tegh Bahadur Ji
(d) Guru Gobind Singh Ji
Answer:
(d) Guru Gobind Singh Ji

90. When was Guru Gobind Singh immersed in Eternal Light?
(a) 1705 A.D.
(b) 1706 A.D.
(c) 1707 A.D.
(d) 1708 A.D.
Answer:
(d) 1708 A.D.