Rastra Gaurav Previous Year 2022 Long Question & Answers

2.1 Discuss the special feature of the Indus Valley Civilization.

Ans:- History of the Indus Valley Civilization

1. The Harappan civilization the first known in India, flourished in the north-western part of India from 2500 BC to 1500 BC in the valley of the river Indus. It is also known as the Indus Valley civilization.

2. In other words here we can say that 'Indus civilization', 'Indus Valley civilization', and 'Harappan civilization' are synonyms of the same civilization. Now it is a fact that the civilization is not limited to the Indus Valley region as was supposed earlier. 

3. It is more appropriate to call it Harappan civilization because Harappa is the first site, the excavation of which brought this civilization to light. The chronology of the Indus Valley civilization has been a topic of debate among historians and archaeologists.

4. The two sites discovered were the cities of Harappa and Mohen-jo-Daro. The city of Harappa is situated on the bank of the river Ravi in the Montgomery district of West Punjab at a distance of about 160 kilometers from Lahore.

5. Mohen-jo-Daro is situated in the Larkana district of Sind. The city Harappa is probably bigger than Mohen-jo-daro which is situated at a distance of about 480 kilometers north of Karachi.

6. Two cities Harappa and Mohen-jo-daro are situated at a distance of about 640 kilometers, but both belonged to the same civilization as there is much similarity in the remains found at the two places.

7.  The vast region covered by this civilization was watered by the Saraswati (which has dried up now) in the east and the Indus with its tributaries in the west.

8. Mohen-jo-daro had all the features of various cities and towns belonging to the Harappan Culture and was excavated in different parts of north-western India during the last fifty years. 

9. At the site of Mohen-jo- daro, seven town layers have so far been unearthed suggesting that the city may have been destroyed and rebuilt seven times.

   The special features of the Indus Valley Civilization are 

1. Town Planning

(a) Excavations have unearthed several town sites in world civilizations of the time. the region of Indus Valley civilization.

(b)  This civilization is famous for its advanced town planning. This is a unique feature of this civilization. The city of Harappa was well-planned. It shows that the Harappan people had good knowledge of town planning.

(c)  All the roads and streets were straight cutting each other at right angles. Their width varied from 4 meters to 10 meters.

(d) They separated the different blocks of buildings from each other. Generally, the houses were separate from one another. The lanes were about 3 to 4 meters in width.

(e) Drains were built of bricks in general. But in some cases, limestone and gypsum were also used. In each house, there was a well-constructed sink from which water flowed into the underground drains in the streets.

2. House and Building

(a) The houses were built on raised platforms and the houses were single and double-story. The doors of houses opened not towards the main road but in the back side bye-lane.

(b) They were made of burnt bricks of good quality. The bricks are of definite shape and proportion. These are rectangular and the ratio of length, breadth, and height is 4:2:1.

(c) The walls of the houses were quite thick and their roofs were built of the reed-matting placed on beams.

(d) In every house there used to be a kitchen and a bathroom. In the kitchen there used to be a raised platform probably used for placing utensils.

(e) The wells were so well built that most of them could be put in working order even today.

3. Society

(a) Through all this evidence we can describe logically the social life of this civilization. The primary unit of social life was family. Families were living separately.

(b) There were rich people in the society. Artisans and farmers were the common people.

(c) The people of various strata were categorized into four groups- scholars, warriors, traders, businessmen and finally working class.

(d) The food of the people of the Harappan culture appears to have been quite simple. Wheat, barley, bread, milk, and milk- products were commonly used.

(e) Fruits and vegetables, fish, and meat were also used by them. The people of this civilization were vegetarian as well as non-vegetarian.

4. Sports and Recreation

(a) There were many resources for sports and recreation. The people of Harappan culture generally preferred indoor amusements.

(b) They were not much interested in outdoor games such as hunting and chariot racing. They used to dance and sing. 

(c) The game of dice was known to them. They used to play a game that resembles our modern chess.

(d) A large number of toys, with which the children used to play, have been found at Mohenjo-Daro. 

(e) There was a variety of them such as rattles, whistles, birds, carts, and figures of men and women and they were mostly of terracotta. 

5. Agriculture, Crafts, Trade, and Technology

(a) Agriculture was a key factor in the development and sustenance of the Indus civilization. Indus Valley was fertile.

(b) They found no difficulty in producing enough food grains for themselves as well as for the artisans and merchants.

(c) Their main crops were barley and peas. In some places, rice was also grown. wheat and Cattle breeding was another important occupation of the people of this civilization. 

(d) The domesticated humped bull, goat, buffalo, ox, pig, and perhaps elephant and rhino, as evidenced by seals.

(e) A Large number of remains of bronze images and utensils, tools, and weapons indicate that the people had acquired skills in bronze work.

2.2 Write an essay on Varna System

Ans:- Introduction

1. The Varna system is sometimes referred to as the Jathi or Caste system. The term varna carries a unique meaning of color. 

2. Varnas are the four hierarchical divisions into which people are divided according to their skin tone, professions, and economic conditions.

3. The Varna in Dharma-shastras is divided into Brahmins, Kshatriyas, Vaishya, and Shudras.

• Evolution of the Varna System

(a) Varna became prevalent in India with the coming of the Aryans around 1500 BC. They were a group of immigrants who migrated from the Central Asia region into India.

(b) They were white-skinned people, and to maintain their racial superiority, they distinguished themselves from the country's original inhabitants, i.e., black-skinned people.

(c) During the Rig Vedic time itself, society got divided. A group of Aryans separated themselves from the community and made claims for intellectual leadership.

(d) Simultaneously another group separated itself and claimed to protect the society, which was termed Rajanya.

(e) Thus the society got divided into three groups: the priest, Rajanya, and the common people. The occupation was based on this social division.

(f) In the later Vedic period, there was the emergence of a new Verna termed, Shudra.

• The characteristics of the Varna system are as follows:

(a) It divided society into four-fold varna.

(b) Under the Varna, people were accorded status based on their socio-economic status.

(c) The position was also determined based on the sacrifice and contribution to abide by the Dharma.

(d) The Varna was not as rigid as the caste system. A person had the option to practice any occupation based on his capability.

(e) The untouchables were not considered part of the Varna system.

• Purpose of the Varna System

(a) Society was differentiated into four different varnas. People were accorded different varnas as per their occupation and capabilities.

(b) The classification accorded based on these parameters helped better classify the society. The duties have been classified under the act, leading to the proper performance of one’s duties.

(c) The performance of one’s applications was presumed to be an underlying reason for attaining moksha.

(d) This event leads to harmony in society as one’s duties are correctly known and prevent disharmony and chaos. This helps in dissolving the conflicts. 

(e) This would eventually lead to peace, liberty, freedom, and shared prosperity. Apart from ensuring harmony in society, it helps maintain purity among each Varna.

• The four principal categories of the varna system are as follows:

1. Brahmins

(a) The Brahmins occupied the highest position in Varna. They were the ones entitled to practice sacrifices.

(b) They held the top position in terms of spiritual order.

(c) They symbolized the link between the four varnas and the eternal entity.

(d) A Brahmin woman can marry a Brahmin man. However, she was given enough freedom to marry a man of her choice.

2. Kshatriya

(a) The Kshatriya occupied the second position in terms of hierarchy after the Brahmins.

(b) They were considered the warrior class, i.e., their main task was to fight in the fields. 

(c) They were responsible for protecting the other three varnas from foreign enemies. A Kshatriya was allowed to marry a woman of all varnas.

(d) A Brahman or Kshatriya woman was preferred, but a Shudra woman was not barred from marrying a Kshatriya.

3. Vaishyas

(a) The Vaishyas were third in terms of hierarchy. They comprised traders, farmers, and other professionals. 

(b) They worked closely with the administration to improve living conditions by venturing into profitable commercial opportunities.

(c) Women of this Varna shared the burden of work by supporting their husbands in cattle rearing, agriculture, and business.

(d) The vaishya women were provided with the freedom to marry a man from any varna.

4. Shudras

(a) They occupied the lowest position in terms of hierarchy. The main task was to serve the upper three varnas and perform menial jobs

(b) They were barred from practicing any rituals. They were allowed to hear and memorize the Vedas, as mentioned in Atharva Veda.

(c) Some Shudras were allowed to work as farmers and traders. 

(d)  The Shudra women could marry a male from any varna. However, a Shudra male could marry a woman only from the Shudra varna.

2.3 Evaluate the main teaching of Mahaveer Swami

Ans:- Introduction to Mahaveer Swami

1. Mahavira, also known as Vardhamana, was the 24th Tirthankara (supreme preacher) of Jainism. He was the spiritual successor of the 23rd Tirthankara Parshvanatha. Mahavira was born in the early part of the 6th century BCE into a royal Kshatriya Jain family.

2. Mahavira abandoned all worldly possessions at the age of about 30 and left home in pursuit of spiritual awakening, becoming an ascetic.

3. His mother's name was Trishala and his father's name was Siddhartha. They were lay devotees of Parshvanatha.

4. According to Jains, Mahavira was born in 599 BCE. His birth date falls on the thirteenth day of the rising moon in the month of Chaitra in the Vira Nirvana Samvat calendar era.

5. After having left behind the pleasures of worldly life, he went into a state of deep silence for about twelve and a half years.

6. During this period, he learned to control his feelings and desires. For quite a long time, he went without food. His search for truth and the real virtues of life made people call him Mahavira.

7. The philosophies of Lord Mahavira are based on the sole purpose of improving the quality of life.

8. Mahavira is considered the central figure of Jainism and played a significant role in the development and propagation of this ancient religion. 

9. He followed the path of spiritual asceticism and renounced worldly pleasures in his pursuit of self-realization and enlightenment.

10. At the age of 30, Mahavira abandoned his royal privileges and embarked on a life of rigorous asceticism, meditation, and self-discipline. 

• The  main teaching of Mahaveer Swami

1. Ahimsa (Non-violence)

(a) Mahavira taught the absolute principle of non-violence towards all living beings.

(b) It extends beyond physical harm and encompasses thoughts, words, and actions. Ahimsa is considered the fundamental principle of Jainism.

2. Anekantavada (Non-absolutism)

(a) Mahavira emphasized the importance of understanding and respecting multiple perspectives.

(b) Anekantavada teaches that truth is multi-faceted and can be perceived differently based on one's viewpoint.

3. Aparigraha (Non-possessiveness)

(a) Mahavira advocated for non-attachment and minimalism.

(b) Aparigraha teaches the importance of detaching oneself from material possessions and desires. It promotes contentment, simplicity, and freedom from greed.

4. Satya (Truthfulness)

(a) Mahavira emphasized the significance of truthfulness in thoughts, words, and actions.

(b) Speaking the truth with compassion and avoiding falsehood is a key virtue in Jainism.

5. Karma and Reincarnation

(a) Mahavira taught that every action, intention, and thought leads to the accumulation of karma, influencing future experiences.

(b) The Jain concept of karma holds that one's actions determine the quality of life and the cycle of birth and death.

6. Asceticism and Self-discipline

(a) Mahavira practiced and preached strict asceticism as a means to attain spiritual enlightenment.

(b) He emphasized the importance of self-discipline, control over desires, and renunciation of worldly attachments.

7. Equality and Non-discrimination

(a) Mahavira taught that all living beings possess inherent value and should be treated with respect and equality.

(b) Jainism promotes non-discrimination based on caste, gender, or social status.

8. Compassion and Forgiveness

(a) Mahavira emphasized the cultivation of compassion towards all living beings.

(b) Forgiveness and reconciliation are considered essential virtues in Jainism, fostering harmony and peace.

9. Brahmacharya 

(a) Mahavira advocated the practice of chastity, which involves control over one's desires and leading a disciplined and pure life, especially in matters related to sexuality.

10. Self-Realization and Liberation

(a) The ultimate goal in Jainism is the liberation of the soul from the cycle of birth and death (samsara).

(b) Mahavira emphasized the importance of self-realization, leading a virtuous life, and practicing spiritual discipline to attain moksha or liberation.

11. Compassion and Service

(a) Mahavira encouraged his followers to practice compassion towards all living beings and to engage in acts of selfless service (seva) to alleviate the suffering of others.

12. Asteya

(a) Mahavira taught the principle of non-stealing, which includes refraining from taking what is not given and respecting others' possessions and rights.

2.4 Writ an essay Joytish Shastra.

Ans:- 1. A Jyotish Shastra (treatise on jyotisha) is a text from a classical body of literature on the topic of Hindu astrology, known as Jyotiṣa, dating to the medieval period of Classical Sanskrit literature.

2. Jyotish Shastra (Vedic astrology) is an ancient Indian philosophical tradition that studies the movement of stars and their influence on human life.

3. Jyotish Shastra and the world of Vedic Astrology are today ruled by none other than Swami Ramananda Ji, a highly respected Vedic Astrologer who practices many different forms of Vedic Science.

4. Originally known as Jyotish, or “the science of light,” Vedic astrology is considered by many to be the eye of the Vedas because it is meant to guide individuals who feel lost or confused on their life's journey.

5. There are four elements in Vedic astrology of Fire, Water, Earth, and Air assigned to the 12 signs of the Zodiac as well as the 9 planets. Each sign encompasses unique energy and qualities.

6. A simple explanation is to think of the 12 signs as fixed points in the sky that we see in the evening above us as constellations.

7.  Vedic astrology is considered by many to be the eye of the Vedas because it is meant to guide individuals who feel lost or confused on their life's journey.

• Historical Origins

1. The origins of Jyotish Shastra can be traced back thousands of years to the ancient Vedic period.

2. The Vedas, the oldest scriptures of Hinduism, contain references to the celestial bodies and their significance in human life.

3. Jyotish Shastra emerged as an integral part of this tradition, with ancient sages observing and documenting the movement of the planets and stars.

4. Jyotish Shastra emerged as an integral part of this tradition, with ancient sages observing and documenting the movement of the planets and stars.

• Fundamental Principles

1. Jyotish Shastra operates on the premise that there is a deep interconnection between the microcosm of human existence and the macrocosm of the universe.

2. It postulates that the positions and movements of celestial bodies at the time of an individual's birth can provide valuable information about their character, life events, and future trajectory.

• The core principles of Jyotish Shastra include are as follows,

1. Planetary Position

(a) Jyotish Shastra assigns significance to the positions of nine celestial bodies, commonly known as the Navagrahas.

(b)  These include the Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rahu, and Ketu. Each planet is believed to possess unique energies and qualities that influence various aspects of human life.

2. Birth Chart

(a) The birth chart, also known as the Kundali or Horoscope, is a graphical representation of the planetary positions at the time of an individual's birth.

(b) It is created by mapping the positions of the planets onto a circle divided into 12 equal segments, known as houses.

(c) The birth chart serves as a blueprint of an individual's life, providing insights into their personality traits, strengths, weaknesses, and potential life events.

3. Doshas and Yogas

(a) Jyotish Shastra recognizes the presence of Doshas (malefic influences) and Yogas (auspicious combinations) in a birth chart.

(b)  Doshas arise from challenging planetary placements and aspects and may indicate potential obstacles or difficulties in one's life.

(c) Yogas, on the other hand, represent favorable configurations that can bestow blessings, talents, and opportunities.

2.5 Write a short note on Ashoka Art.

Ans:- 1. Ashok Art is the art produced during the period of the Mauryan Empire, which was the first empire to rule over most of the Indian subcontinent, between 322 and 185 BCE.

2. The art during Ashoka's time reflected the principles of Buddhism and his commitment to dharma (righteousness).

3. The elaborately carved animal capitals surviving on from some Pillars of Ashoka are the best-known works, and among the finest, above all the Lion Capital of Ashoka from Sarnath that is now the National Emblem of India.

4. This consisted of a sculpture that probably was not commissioned by the emperor. The patrons of the popular art were the local governors and the more well-to-do subjects.

5. While the period marked a second transition to the use of brick and stone, wood was still the material of choice. Kautilya in the Arthashastra advises the use of brick and stone for their durability.

• Here are some key features and examples of Ashoka art:

1. Pillars and Edicts

(a) Ashoka erected numerous pillars throughout his empire, many of which contained inscriptions known as the Edicts of Ashoka. 

(b) These pillars were made of polished sandstone and often featured animal capitals, such as lions or bulls.

(c) The Sarnath pillar, with its iconic four-lion capital, is the most famous and serves as a national emblem of India.

2. Stupas

(a) Ashoka is credited with the construction of several stupas, which are Buddhist structures that house relics and serve as places of worship.

(b) It features elaborate gateways, known as toranas, adorned with intricate carvings depicting scenes from the life of the Buddha.

3. Rock-cut Architecture 

(a) Ashoka sponsored the creation of rock-cut structures, particularly cave temples and chaityas.

(b) These structures were carved into the sides of cliffs and often featured intricate sculptures and reliefs.

4. Buddhist Art

(a) Ashoka's patronage of Buddhism had a profound impact on the art of the time. Buddhist art during his reign emphasized symbolism and narrative storytelling. 

(b) Sculptures and reliefs depicted episodes from the life of the Buddha, Jataka tales, and symbols such as the lotus and the wheel of dharma.

5. Architectural Accomplishments

(a)  Apart from pillars and stupas, Ashoka constructed numerous palaces, monasteries, and other public buildings. 

(b) Some of these structures showcased advanced engineering techniques, including the use of stone masonry, polished surfaces, and ornamental carvings.

2.6 Evaluate the importance of Kashi as a center of Education

Ans:- Introduction of Kashi

1. Kashi is one of the oldest cities in the world. Its name is mentioned in the Rig Veda, where it's called a moksha Nagri, for it is believed that whosoever dies in Kashi attains immediate salvation.

2. Hindus believe that dying here and getting cremated along the banks of the holy Ganges river allows one to break the cycle of rebirth and attain moksha, making it a major center for pilgrimage.

3. The land of Varanasi (Kashi) has been the ultimate pilgrimage spot for Hindus for ages. Hindus believe that one who is graced to die on the land of Varanasi would attain salvation and freedom from the cycle of birth and re-birth.

4. This Jyotirlinga is situated on the western side of the holy river Ganga. Kashi or Varanasi is considered the second home of Lord Shiva and Parvati. After their marriage, they used to leave Kailash during the winter months to live in Kashi.

5. Previously known as Benares and Kashi ("city of light"), the abode of the Hindu god Shiva, Varanasi is referenced in the Vedas and the Mahabharata. Hindus believe that dying in the city will liberate them from the cycle of death and rebirth.

• Importances of Kashi

1. Spiritual Significance

(a) Kashi is considered one of the holiest places in Hinduism. It is believed to be the abode of Lord Shiva and is often referred to as the "City of Shiva." 

(b) Hindus believe that dying in Kashi and being cremated on the banks of the sacred Ganges river can lead to liberation from the cycle of birth and death.

2. Cultural Heritage

(a) Ashi has a rich cultural heritage that spans thousands of years. It has been a center of learning, art, music, and literature for centuries.

(b) Kashi is also known for its vibrant festivals, such as the Ganga Aarti, which attract devotees and tourists from all over the world.

3. Historical Significance

(a) Kashi has witnessed the rise and fall of several empires and dynasties throughout history.

(b) The city has been a center of political, religious, and cultural activities, leaving behind a rich historical legacy.

4. Symbol of Continuity

(a) Kashi is believed to be one of the oldest continuously inhabited cities in the world. 

(b) Its existence dates back thousands of years, and it has witnessed the ebb and flow of civilizations.

5. Confluence of Cultures

(a) Kashi has been a melting pot of diverse cultures, traditions, and religions.

(b) The city has been a meeting point of various religious and philosophical ideologies, fostering dialogue and exchange.

6. Sacred Ghats and the Ganges

(a) Kashi is renowned for its ghats, the series of steps leading to the banks of the Ganges River. 

(b) The Ganges River itself is considered highly sacred, and taking a dip in its waters is believed to purify one's soul.

• Importance of Kashi as a Center of Education

1. Ancient Seat of Learning

(a) Kashi has a long-standing tradition of being a hub of knowledge and learning. It is mentioned in ancient texts such as the Vedas and the Puranas as a place of intellectual pursuits.

(b) Scholars and sages from all over the Indian subcontinent have been drawn to Kashi to engage in debates, discussions, and the dissemination of knowledge.

2. The Great Seat of Learning

(a) Kashi was recognized as one of the "Great Seats of Learning" (Mahavihara) in ancient India, along with centers such as Taxila and Nalanda. 

(b) It attracted scholars from diverse disciplines, including philosophy, mathematics, astronomy, linguistics, and the Vedas.

(c) The city became a melting pot of intellectual exchange, nurturing great minds and facilitating the growth of various branches of knowledge.

3. Renowned Educational Institutions

(a) Kashi is home to numerous esteemed educational institutions, universities, and colleges. Banaras Hindu University (BHU), established in 1916, is one of the most prestigious universities in India, offering a wide range of academic programs.

(b) Kashi Vidya Peeth, another prominent educational institution, focuses on traditional Indian knowledge systems and has contributed significantly to the preservation and promotion of indigenous knowledge.

4. Centers of Sanskrit Learning

(a) Kashi has been particularly renowned for its centers of Sanskrit learning.

(b) The city has been a haven for scholars dedicated to the study and preservation of the Sanskrit language, ancient scriptures, and classical texts.

5. Gurukul System

(a) Kashi has historically embraced the Gurukul system of education, wherein students reside with their teachers to receive a holistic education.

6. Spiritual and Cultural Education

(a) The city offers a unique environment for spiritual and cultural education. Numerous ashrams, temples, and spiritual centers provide opportunities for individuals to delve into yoga, meditation, philosophy, music, dance, and other traditional arts.

(b) Kashi's spiritual and cultural ecosystem enriches the educational experiences of seekers from around the world.

2.7 Write a short note on the Origin and Development of Nationalism in India

Ans:- Nationalism in India

1. Emergence

(a) Nationalism in India began to take shape in the late 19th and early 20th centuries as a response to British colonialism.

2. Indian National Congress (INC)

(a) The Indian National Congress, founded in 1885, became a platform for nationalist aspirations.

(b) It brought together leaders from various regions and communities to demand political representation, social reforms, and eventual self-rule.

3. Moderate and Extremist Phase

(a) In the moderate phase, leaders like Gopal Krishna Gokhale and Dadabhai Naoroji advocated for constitutional reforms, greater participation in governance, and dialogue with the British.

(b) The extremist phase, led by Bal Gangadhar Tilak, Bipin Chandra Pal, and Lala Lajpat Rai, adopted more assertive methods, including boycotts, strikes, and mass protests.

4. Mahatma Gandhi and Non-violent Resistance

(a) Mahatma Gandhi emerged as the iconic leader of the nationalist movement in India. 

(b) Gandhi's leadership, along with his principles of truth, non-violence, and civil disobedience, brought a new dimension to the struggle for independence.

5. Struggle for Independence

(a) The nationalist movement in India witnessed numerous milestones and defining moments.

(b) From the Partition of Bengal in 1905 to the Salt March of 1930 and the Quit India Movement of 1942, Indians protested against oppressive British policies, demanded self-rule, and asserted their nationalistic aspirations.

6. India's Independence

(a) The culmination of the nationalist movement came on August 15, 1947, when India finally gained independence from British rule.

(b) The efforts and sacrifices of countless nationalists, combined with international and domestic pressures, led to the birth of an independent India.

• Origin and Development of Nationalism in India

1. Early Nationalist Sentiments

(a) The early seeds of nationalism in India can be seen in the resistance movements against foreign invasions and colonial powers.

(b) The resistance against the British East India Company's dominance, such as the revolt of 1857, reflected the growing discontent and a nascent sense of national identity among Indians.

2. Impact of Western Ideas

(a) The introduction of Western ideas and values, particularly through education and exposure to European political philosophies, played a significant role in shaping Indian nationalism.

(b) Indian intellectuals and reformers, including Raja Ram Mohan Roy and Swami Vivekananda, drew inspiration from the concepts of liberty, equality, and nationalism.

3. Socio-religious Movements

(a) Socio-religious movements, such as the Brahmo Samaj, Arya Samaj, and the Ramakrishna Mission, also contributed to the development of nationalism in India.

(b) These movements aimed to reform society, promote social equality, and revive pride in Indian culture and heritage. 

4. Role of Indian National Congress

(a) The Indian National Congress (INC), founded in 1885, became the primary political platform for nationalist aspirations. 

(b) The early leaders of the INC, including Dadabhai Naoroji, Surendranath Banerjee, and Gopal Krishna Gokhale, advocated for political representation, civil rights, and the welfare of Indians

5. Swadeshi Movement and Boycotts

(a) The Swadeshi movement, sparked by the partition of Bengal in 1905, marked a significant shift in Indian nationalism.

(b) It advocated for the promotion of indigenous industries, the boycott of British goods, and the revival of Indian culture.

6. Mahatma Gandhi and Non-violent Resistance

(a) His philosophy of non-violent resistance, or Satyagraha, aimed at achieving political and social change through peaceful means.

(b) His philosophy of non-violent resistance, or Satyagraha, aimed at achieving political and social change through peaceful means.

7. Partition and Independence

(a) The demand for independence gained momentum in the 1940s, with the Indian National Congress and the Muslim League pursuing their respective visions for India.

(b) The eventual partition of India in 1947, leading to the creation of India and Pakistan, marked a critical turning point in the nationalist struggle.

2.8 Describe the contribution of Raja Ram Mohan Ray to the Social Renaissance

Ans:- Introduction to Raja Ram Mohan Ray

Raja Ram Mohan Roy (1772-1833) was a prominent social reformer, philosopher, and intellectual figure in colonial India. He played a crucial role in advocating for social, religious, and political reforms, earning him the title "Father of the Indian Renaissance."

1. Early Life and Education

(a) Raja Ram Mohan Roy was born in 1772 in Radhanagar, Bengal (now in Bangladesh). 

(b) He hailed from a wealthy Brahmin family and received a comprehensive education in Sanskrit, Persian, Arabic, and English, which provided him with a broad intellectual foundation.

2. Social Reforms

(a) Raja Ram Mohan Roy was deeply concerned about various social issues prevalent in Indian society, such as the practice of Sati, child marriage, and the rigid caste system.

(b) He campaigned vigorously against these practices and sought to bring about social reforms that would promote equality, justice, and human rights.

3. Religious Reforms

(a) He challenged the authority of priests, condemned idol worship, and emphasized the rational interpretation of religious texts.

(b) He advocated for the abolition of outdated customs and rituals and promoted a more inclusive and rational approach to religion. 

4. Founding of Brahmo Samaj

(a) In 1828, Raja Ram Mohan Roy founded the Brahmo Samaj, a socio-religious reform movement that aimed to promote monotheism, the worship of one God, and the eradication of idol worship and other social evils. 

(b) The Brahmo Samaj laid the foundation for a progressive and inclusive religious movement that embraced elements of Western thought and emphasized the unity of humanity.

5. Educational Initiatives

(a) He advocated for modern education and founded schools that promoted a blend of Western and Indian educational principles.

(b) He believed that education could empower individuals and pave the way for social progress and enlightenment.

• Contribution of Raja Ram Mohan Ray to Social Renaissance

1. Abolition of Sati

(a) Raja Ram Mohan Roy played a crucial role in raising awareness about the inhumane practice of Sati, where widows were expected to self-immolate on their husband's funeral pyres.

(b) Through his writings, speeches, and advocacy, he succeeded in convincing the British administration to ban Sati in 1829, a landmark achievement for women's rights.

2. Opposition to Child Marriage

(a) Raja Ram Mohan Roy recognized the detrimental effects of child marriage on girls' education, health, and overall well-being.

(b)  His efforts contributed to raising awareness about the negative consequences of child marriage and set the stage for future reforms in this area.

3. Promotion of Women's Rights

(a) He believed in the importance of empowering women through education and social reforms.

(b) He established schools for girls and encouraged women's participation in public life.

4. Critique of Caste System

(a) Raja Ram Mohan Roy was critical of the rigid caste system prevalent in Indian society. 

(b) He denounced the discriminatory practices associated with caste and emphasized the inherent equality and dignity of all individuals.

5. Emphasis on Rationality and Scientific Temper

(a) Raja Ram Mohan Roy promoted rational thinking, scientific inquiry, and the rejection of superstitions and blind faith.

(b) He believed in the power of reason and advocated for a scientific approach to social and religious matters.

6. Religious Reforms

(a) He challenged religious orthodoxy, criticized idol worship, and promoted the worship of a single formless God.

(b) His efforts led to the establishment of the Brahmo Samaj, a progressive socio-religious reform movement that aimed to foster a more rational and inclusive interpretation of religion.