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Odisha State Board CHSE Odisha Class 12 Education Solutions Chapter 5 John Dewey Questions and Answers.

CHSE Odisha 12th Class Education Chapter 5 Question Answer John Dewey

Group – A

Short type Questions with Answers
I. Answer with in Two/Three sentence:

Question 1.
Who is John Dewey and what is the basis of his educational philosophy?
Answer:
John Dewey is a philosopher and educationist known for his pragmatist views on education. His philosophy is centered on the idea that knowledge is a result of action, and he emphasizes the continuous reconstruction of experiences in the educational process..

Question 2.
What is the central concept of education according to Dewey?
Answer:
Dewey considers experience as the central concept of education. He believes that children learn through their experiences, and education should focus on problem-solving through reflective inquiry.

Question 3.
How does Dewey view knowledge and truth in education?
Answer:
Dewey believes that knowledge is gained through inquiry, reflective thinking, experimentation, and fact-finding. He rejects the notion of an ultimate truth, emphasizing the ever- changing nature of knowledge based on evolving experiences.

Question 4.
What is Dewey’s perspective on change in education?
Answer:
Dewey argues that change is necessary for individual and social development. He believes that education systems, methods, and approaches should adapt to the evolving needs of the times, and education is for the child, not the other way around.

Question 5.
In what way does Dewey envision a democratic society through education?
Answer:
Dewey advocates for the establishment of a democratic society based on education. In an ideal society, he emphasizes the development of social and communal feelings, awareness of duties and rights, and mutual cooperation.

Question 6.
What are the key aspects of Dewey’s educational aims?
Answer:
Dewey’s educational aims include philosophy as a byproduct of education, the idea that education is life itself, and the concept that education is a miniature society promoting social continuity.

Question 7.
According to Dewey, how does education contribute to the development of an individual in society?
Answer:
Dewey believes that education is the process of reconstructing experiences. In a democratic world, education is the right of every individual, leading to continuous development through social and individual experiences.

Question 8.
How does Dewey suggest shaping the curriculum?
Answer:
Dewey suggests that the curriculum should be determined by the child’s instincts and abilities, emphasizing utility, flexibility, experiential learning, and closeness to life. He advocates for a child-centered curriculum.

Question 9.
What methods of teaching does Dewey promote?
Answer:
Dewey promotes teaching methods such as learning by doing, field visits, projects, problem-solving, inquiry-based learning, experimentation, observation, critical analysis, and debate to make the curriculum more integrated and closely connected to the child’s life.

Question 10.
What role does Dewey assign to teachers in education?
Answer:
According to Dewey, teachers are friends, philosophers, and guides. They are major agents for the socialization of the child, representing society and guiding children to effectively live in society.

Question 11.
How does Dewey view discipline in education?
Answer:
Dewey emphasizes social discipline based on the child’s nature, actions, and social accountability. He prefers self-discipline over externally enforced discipline, rejecting artificial or unnatural methods based on fear.

Question 12.
What impact has John Dewey’s philosophy had on modern education?
Answer:
Dewey’s philosophy has significantly influenced modem education, emphasizing the construction of knowledge through the child’s experiences. His ideas align with constructivist approaches, as seen in Vygot sky’s educational theories.

Question 13.
What is the fundamental aim of education according to Dewey?
Answer:
According to Dewey, the fundamental aim of education is the development of capacities in the individual to control the environment and fulfill their possibilities, considering both psychological and social aspects.

Question 14.
How does Dewey describe the relationship between an individual and society in education?
Answer:
Dewey sees an individual as the soul of the body, which is society. He believes in the interdependence of individual and society, with education contributing to the development of both.

Question 15. What does Dewey mean by stating, “Education is life itself and not a preparation for life”?
Answer:
Dewey argues that education is not merely a preparation for future living but is life itself. He emphasizes the importance of practical knowledge that can be used in life, giving priority to behavioral and vocational skills.

II. Answer with in Five/Six sentence :

Question 1.
Who is John Dewey, and what is the foundation of his educational philosophy?
Answer:
John Dewey, a renowned philosopher and educationist of the modem age, based his educational philosophy on the principles of pragmatism. He believed that knowledge results from action and considered change as the fundamental reality of the world. Dewey’s significant contributions to educational thought are found in his notable works such as ‘Democracy and Education’ (1916), ‘Logic’ (1938), and ‘Experience and Education’ (1938).

Question 2.
What is the central concept of Dewey’s educational philosophy?
Answer:
The central concept of Dewey’s educational philosophy is the idea that education should be experience-centered. He argued that children learn through direct, meaningful experiences, and the curriculum should reflect the continuity of life experiences.

Question 3.
How does Dewey view knowledge and truth in education?
Answer:
Dewey posited that knowledge is gained through inquiry, reflective thinking, experimentation, and fact-finding. He rejected the notion of ultimate truth, asserting that truth is an instrument used by humans to solve problems, and as problems change, truth also changes.

Question 4.
What is Dewey’s perspective on the aim of education?
Answer:
According to Dewey, the main aim of education is to make a child capable of solving life’s problems through their experiences. He emphasized that education should contribute to making human life prosperous and happy.

Question 5.
How does Dewey view the relationship between education and democracy?
Answer:
Dewey believed that education should prepare individuals for active citizenship in a democratic society. He envisioned the establishment of a democratic society based on the principles of social cooperation, awareness of duties and rights, and the development of communal feelings.

Question 6.
What role does experiential learning play in Dewey’s philosophy of education?
Answer:
Dewey considered experience as the central concept of education, advocating for learning through direct experiences. He believed that students should actively engage with their environment, and learning by doing is crucial for a deeper understanding of concepts.

Question 7.
What does Dewey propose regarding the curriculum and teaching methods?
Answer:
Dewey suggested that the curriculum should be determined by the child’s instincts, abilities, and interests. He emphasized a child-centered curriculum that includes social issues and is closely linked to the life of the child. Teaching methods should involve experiential learning, inquiry, problem-solving, and critical analysis.

Question 8.
How does Dewey perceive the role of the teacher in education?
Answer:
According to Dewey, the teacher is a friend, philosopher, and guide. The teacher serves as the major agent for the socialization of the child, representing society. The role of the teacher is to motivate and inspire students without imposing personal thoughts, preparing them for effective living in society.

Question 9.
What is Dewey’s stance on discipline in education?
Answer:
Dewey advocates for social discipline based on the child’s nature, actions, and social accountability. He opposes artificial or unnatural enforcement of discipline through fear and emphasizes the importance of self-discipline over externally forced discipline.

Question 10.
How has John Dewey’s philosophy impacted modern education?
Answer:
John Dewey’s philosophy has greatly influenced contemporary education. His emphasis on experiential learning, child-centered curriculum, and the role of the teacher as a guide has shaped modern pedagogical approaches. Dewey’s ideas align with constructivist learning approaches, contributing to the current understanding of how children construct their knowledge through experiences.

Group – B

Long Type Questions With Answers

Question 1.
Describe the contributions of educational thought of Dewey to present educational system.
Answer:
• John Dewey, an influential American philosopher, psychologist, and educational reformer, made significant contributions to the field of education that continue to shape the present educational system. Dewey’s ideas, developed in the late 19th and early 20th centuries, emphasized the importance of experiential learning, the integration of education and democracy, and the promotion of critical thinking;. This overview will explore Dewey’s key contributions and their enduring impact on the contemporary educational landscape.

• One of Dewey’s central contributions was his emphasis on experiential learning. He argued that education should be a dynamic and interactive process that engages students in real-life experiences. Dewey believed that learning is most effective when it is connected to meaningful, hands-on activities, allowing students to actively participate in the construction of knowledge. This perspective has had a profound influence on the present educational system, with modem pedagogical approaches embracing experiential learning methods.

• Dewey also advocated for a curriculum that reflects the interconnectedness of subjects and real-world applications. He proposed a departure from traditional, compartmentalized subject areas in favor of an integrated curriculum that addresses the holistic development of students. This idea has influenced contemporary educational practices, leading to interdisciplinary approaches and project-based learning initiatives that seek to provide a more comprehensive and interconnected educational experience.

• Furthermore, Dewey’s philosophy emphasized the integration of education and democracy. He believed that schools should prepare students for active participation in a democratic society by fostering critical thinking, problem-solving, and a sense of social responsibility. Dewey argued that education should Hot only transmit knowledge but also cultivate the skills and dispositions necessary for informed citizenship. This perspective has influenced current educational goals, with an increased emphasis on developing students’ civic and social competencies.

• Dewey’s contributions extended to the concept of “progressive education.” He critiqued traditional education for its emphasis on rote memorization and passive learning, advocating for a more student-centered and inquiry-based approach. Progressive education values the individual needs and interests of students, encouraging them to explore, question, and construct their own understanding of the world. This approach has influenced the design of modem classrooms, with an increased focus on student engagement, collaboration, and personalized learning experiences.

• In addition, Dewey’s thoughts on the teacher’s role have left a lasting impact on the educational system. He proposed that teachers should act as facilitators, guiding students in their learning journey rather than dictating information. This shift in the teacher-student dynamic has contributed to contemporary teaching methodologies that emphasize a more collaborative and student-centered approach. Professional development programs for educators often include training in facilitating inquiry-based learning and promoting student autonomy.

• Dewey’s influence on educational psychology is also noteworthy. He proposed a theory of learning that emphasized the active and social nature of knowledge acquisition. Dewey’s ideas on the importance of context, interaction, and reflection in the learning process have informed modem educational psychology research and instructional design. Concepts such as situated learning, social constructivism, and reflective practice in teaching draw inspiration from Dewey’s insights.

• Despite Dewey’s significant contributions, it is essential to acknowledge that the implementation of his ideas in the present educational system is not uniform. Challenges exist in fully realizing Deweyan principles due to various factors such as standardized testing, administrative constraints, and differing interpretations of progressive education. Nevertheless, Dewey’s legacy persists, and his ideas continue to shape educational philosophy, curriculum design, and teaching practices.

• In conclusion, John Dewey’s contributions to the educational thought have had a profound and enduring impact on the present educational system. His emphasis on experiential learning, the integration of education and democracy, progressive education, and the evolving role of teachers has influenced pedagogical approaches, curriculum design, and the overall philosophy of education. Dewey’s ideas remain relevant and continue to inspire ongoing discussions and reforms in the field of education.

Question 2.
Explain the principles of curriculum suggested by John Dewey.
Answer:
John Dewey, a prominent American philosopher, psychologist, and educational reformer, proposed a set of principles for curriculum design that aimed to align education with the needs of a democratic society and the developmental needs of the individual learner. Dewey’s ideas, developed in the early 20th century, continue to be influential in shaping educational practices. Here, we will explore the key principles of curriculum suggested by John Dewey.

• Experience-Centered Learning : Dewey advocated for an experience-centered curriculum, where learning is rooted in the direct, meaningful experiences of students. He believed that education should reflect the continuity of life experiences and that the curriculum should be designed to connect with the everyday world of the learner. By making learning relevant to students’ lives, the curriculum becomes a dynamic and engaging process that promotes active participation and understanding.

• Integration of Subjects : Dewey challenged the traditional compartmentalization of subjects and proposed an integrated curriculum. He argued that subjects should not be taught in isolation but rather as interconnected components of a holistic educational experience. This integration reflects the interconnected nature of real-life situations and helps students see the relationships between different areas of knowledge, fostering a more comprehensive understanding of the world.

• Problem-Solving and Critical Thinking : Dewey emphasized the development of problem-solving skills and critical thinking as central goals of education. The curriculum, according to Dewey, should provide students with opportunities to engage in real-world problem-solving activities. This approach not only enhances cognitive abilities but also prepares students for active participation in a democratic society by instilling a habit of reflective inquiry and reasoned judgment.

• Active and Experimental Learning : Dewey advocated for learning through doing, experimentation, and firsthand experiences. He believed that students learn best when they actively engage with their environment and construct knowledge through hands-on experiences. The curriculum, therefore, should incorporate opportunities for students to explore, experiment, and discover, fostering a deeper understanding of concepts and promoting a sense of agency in the learning process.

• Social and Cooperative Learning : Dewey recognized the social nature of learning and emphasized the importance of social interactions in the curriculum. He believed that collaboration and cooperative learning were essential for developing social intelligence and interpersonal skills. The curriculum should include activities that encourage teamwork, communication, and shared problem-solving, preparing students for active participation in a democratic community.

• Relevance to Learner’s Experience : The curriculum, according vo Dewey, should be responsive to the experiences, interests, and needs of individual learners. Recognizing the diversity of learners, he proposed a flexible curriculum that accommodates different learning styles and allows for personalization based on the unique backgrounds and interests of students. This principle supports the idea that education should be student-centered and tailored to individual developmental stages.

• Continuous and Lifelong Learning : Dewey viewed education as a lifelong process, extending beyond formal schooling. The curriculum, therefore, should foster a love for learning and equip students with the skills and attitudes necessary for continuous intellectual and personal development throughout their lives. This principle aligns with Dewey’s vision of education as a means of cultivating active, informed, and engaged citizens.

• Democratic Citizenship Education : Dewey believed that education should prepare students for responsible citizenship in a democratic society. The curriculum should emphasize the values of democracy, social justice,_and ethical responsibility. By providing experiences that promote civic engagement, the curriculum contributes to the development of individuals who are not only knowledgeable but also actively participate in the democratic processes of their community and society.

In conclusion, John Dewey’s principles of curriculum design revolve around the central idea of education as a dynamic, experiential, and socially grounded process. His emphasis on connecting learning to life experiences, integrating subjects, fostering critical thinking, and promoting active and cooperative learning has left a lasting impact on educational philosophy and practice. Dewey’s vision continues to influence discussions on curriculum development, pedagogy, and the overarching goals of education in contemporary settings.

Question 3.
Examine the foundational principles that define John Dewey’s educational philosophy and how these key characteristics have influenced contemporary approaches to teaching and learning.
Answer:
Examine the foundational principles that define John Dewey’s educational philosophy and how these key characteristics have influenced contemporary approaches to teaching and learning. John Dewey, a prominent American philosopher, psychologist, and educational reformer, developed a comprehensive educational philosophy that has had a profound and lasting impact dn the field. His ideas, shaped in the early 20th century, reflect a holistic approach to education that emphasizes experience, experimentation, and the integration of learning with the needs of a democratic society. Here, we will outline the key characteristics of John Dewey’s educational philosophy.

• Experiential Learning : At the core of Dewey’s philosophy is the concept of experiential learning. Dewey argued that education should be rooted in the direct experiences of the learner. He believed that learning is most effective when it occurs in real-life contexts, allowing students to actively engage with the material. Dewey’s emphasis on experiential learning challenges traditional rote memorization methods, advocating for a curriculum that reflects the dynamic and interactive nature of genuine experiences.

• Learning by Doing: Dewey believed in the importance of learning through doing and active engagement with the environment. He asserted that students should not passively bsorb information but should participate actively in the learning process. By engaging in hands-on activities and practical experiences, students not only gain a deeper understanding of concepts but also develop problem-solving skills and critical thinking abilities.

• Integration of Subjects : Dewey challenged the traditional compartmentalization of subjects and advocated for an integrated curriculum. He argued that subjects should not be taught in isolation but should be interconnected, mirroring the interconnected nature of real-life situations. An integrated curriculum fosters a more holistic understanding of knowledge, emphasizing the relationships between different disciplines.

• Social and Cooperative Learning : Dewey recognized the social nature of learning and emphasized the importance of social interactions in education. He believed that collaboration and cooperative learning were essential for developing social intelligence and interpersonal skills. Dewey’s philosophy encourages group activities, discussions, and shared problem-solving experiences to prepare students for active participation in a democratic society.

• Problem-Solving and Critical Thinking : Dewey viewed education as a means to cultivate problem-solving skills and critical thinking. He believed that students should be exposed to real-world problems, allowing them to apply their knowledge and develop analytical skills. Problem-solving activities contribute not only to intellectual development but also to the formation of responsible and reflective individuals capable of reasoned judgment.

• Democracy and Education : Dewey’s educational philosophy is deeply intertwined with the principles of democracy. He believed that education should prepare individuals for active citizenship in a democratic society. The curriculum should emphasize democratic values, social justice, and ethical responsibility. Dewey’s vision involves creating an educational environment that mirrors the democratic ideals of equality, cooperation, and civic engagement.

• Personalization and Flexibility : Dewey recognized the diversity of learners and advocated for a personalized and flexible approach to education. He proposed a curriculum that accommodates different learning styles and allows for individualized learning experiences based on students’ backgrounds and interests. This emphasis on personalization aligns with the idea that education should be tailored to the unique needs of each learner.

• Continuous and Lifelong Learning : Dewey viewed education as a lifelong process that extends beyond formal schooling. His philosophy emphasizes the importance of fostering a love for learning and equipping individuals with the skills and attitudes necessary for continudus intellectual and personal development throughout their lives.

In conclusion, John Dewey’s educational philosophy is characterized by its emphasis on experiential learning, active engagement, social interaction, and the integration of subjects. His vision of education as a dynamic, democratic, and lifelong process has left an indelible mark on educational practices and continues to influence discussions on curriculum design, pedagogy, and the broader goals of education.

Question 4.
Evaluate the impact and relevance of John Dewey’s educational philosophy in contemporary educational settings.
Answer:
• John Dewey’s educational philosophy has had a profound and enduring impact on contemporary educational settings, influencing pedagogical approaches, curriculum design, and the overarching goals of education. His ideas, developed in the early 20th century, continue to resonate due to their emphasis on experiential learning, active engagement, and the integration of education with the needs of a democratic society.

• One of the significant contributions of Dewey’s philosophy is the emphasis on experiential learning. In today’s classrooms, educators increasingly recognize the importance of providing students with hands-on, real-world experiences to enhance their understanding and retention of knowledge. The concept of learning by doing aligns with contemporary practices such as project-based learning, experiential activities, and practical applications of theoretical concepts.

• Dewey’s call for the integration of subjects has also found relevance in modern education. Interdisciplinary approaches have gained traction, emphasizing the interconnectedness of knowledge and encouraging students to make connections across different subject areas. The shift .towards a more holistic curriculum that addresses the complexities of the real world reflects Dewey’s vision of an integrated educational experience.

• The focus on social and cooperative learning, another hallmark of Dewey’s philosophy, aligns with the contemporary understanding of the importance of collaboration and communication skills. Group projects, collaborative problem-solving, and interactive learning environments have become prevalent in today’s classrooms, reflecting Dewey’s belief in the social nature of learning and the development of interpersonal skills.

• Dewey’s emphasis on problem-solving and critical thinking remains highly relevant in the current educational landscape. The increasing emphasis on 21st-century skills, such as critical thinking, creativity, and problem-solving, reflects Dewey’s vision of education as a means to cultivate individuals capable of addressing complex challenges in an ever-evolving world.

• The democratic ideals embedded in Dewey’s philosophy also resonate in contemporary discussions on education. There is a growing recognition of the need to prepare students for active citizenship and civic engagement. Concepts such as service learning, civic education, and a focus on social responsibility echo Dewey’s vision of education as a preparation for responsible participation in a democratic society.

• However, challenges persist in fully implementing Deweyan principles in the modern educational system. Standardized testing, bureaucratic structures, and a sometimes rigid curriculum can hinder the realization of Dewey’s vision. Despite these challenges, educators and policymakers continue to draw inspiration from Dewey’s philosophy, striving to create learning environments that foster curiosity, critical thinking, and a sense of social responsibility.

• In conclusion, John Dewey’s educational philosophy continues to wield a significant influence on contemporary education. The emphasis on experiential learning, integration of subjects, social and cooperative learning, and the cultivation of democratic values align with current educational goals and challenges. While adaptations are necessary to meet the complexities of the modem world, Dewey’s enduring legacy lies in his commitment to creating meaningful, relevant, and socially responsible educational experiences.

• Outline the key characteristics of John Dewey’s educational philosophy. Explain the principles of curriculum suggested by John Dewey.Impact on Modern Education John Dewey’s philosophy on education has a great impact on the present day education system. Present education process emphasizes on creating or constructs knowledge through experiences of the child. The child has every ability to construct their own knowledge.

Teacher helps the child to construct their knowledge by using the experiences gained by the learner from their interaction with the environment, family, peers, society, play mates, etc. John Dewey’s concept of education has contributed lot to Vygot sky’s constructivist approach of learning.Role of Teacher According to Dewey, teacher is a friend, philosopher and guide. S/he is the major agent for the socialization of the child. S/he is the representative of the society. S/he has right to motivate and inspire the child but not to burden the child with Top of Form.

Group – C

Objective type Questions with Answers
II. Multiple Choice Questions with Answers :

Question 1.
What is the foundation of John Dewey’s educational philosophy?
(i) Idealism
(ii) Pragmatism
(iii) Realism
(iv) Existentialism
Answer:
(ii) Pragmatism

Question 2.
According to Dewey, how is knowledge acquired?
(i) Through memorization
(ii) Through action and experience
(iii) Through observation only
(iv) Through theoretical speculation
Answer:
(ii) Through action and experience

Question 3.
Which book by John Dewey outlines his major concepts on education?
(i) “The Republic”
(ii) “Democracy and Education”
(iii) “Meditations”
(iv) “The Prince”
Answer:
(ii) “Democracy and Education”

Question 4.
What does Dewey consider as the basic theory of education?
(i) Stability
(ii) Change
(iii) Tradition
(iv) Authoritarianism
Answer:
(ii) Change

Question 5.
What is the aim of education according to Dewey?
(i) Memorization of facts
(ii) Repetition of traditions
(iii) Problem-solving and critical inquiry
(iv) Rote learning
Answer:
(iii) Problem-solving and critical inquiry

Question 6.
Which term does Dewey use to describe the interconnectedness of subjects in the curriculum?
(i) Isolation
(ii) Compartmentalization
(iii) Integration
(iv) Specialization
Answer:
(iii) Integration

Question 7.
According to Dewey, what is the main aim of education in a democratic society?
(i) Authoritarian control
(ii) Individual isolation
(iii) Social and communal development
(iv) Rigid conformity
Answer:
(iii) Social and communal development

Question 8.
Which philosophical term does Dewey believe in, suggesting that nothing is absolute and everything is relative ?
(i) Determinism
(ii) Relativism
(iii) Idealism
(iv) Materialism
Answer:
(ii) Relativism

Question 9.
What concept does Dewey emphasize in his educational philosophy to describe objects as tools for achieving goals?
(i) Idealism
(ii) Materialism
(iii) Instrumentalism
(iv) Existentialism
Answer:
(iii) Instrumentalism

Question 10.
According to Dewey, what is the process of education considered to be?
(i) A preparation for life
(ii) A dynamic aspect of philosophy
(iii) A byproduct of philosophy
(iv) A separation from life
Answer:
(iii) A byproduct of philosophy

Question 11.
What does Dewey mean by “Education is life itself and not a preparation for life”?
(i) Education is static
(ii) Education is theoretical
(iii) Education is dynamic and continuous
(iv) Education is isolated from real-life experiences
Answer:
(iii) Education is dynamic and continuous

Question 12.
What does Dewey consider education to be for the child?
(i) A preparation for adulthood
(ii) A means of control
(iii) A process of living
(iv) An isolation from society
Answer:
(iii) A process of living

Question 13.
What is the role of the state in Dewey’s concept of education in a democratic world?
(i) Minimal involvement
(ii) Total responsibility for children
(iii) Authoritarian control
(iv) Exclusion from education
Answer:
(ii) Total responsibility for children

Question 14.
What does Dewey believe is the social continuity of life?
(i) Political democracy
(ii) Education
(iii) Economic systems
(iv) Cultural heritage
Answer:
(ii) Education

Question 15.
What is the concept of curriculum suggested by Dewey to be based on?
(i) Rote learning
(ii) Teacher’s interests
(iii) Child’s instincts and abilities
(iv) Historical traditions
Answer:
(iii) Child’s instincts and abilities

Question 16.
What principles did Dewey suggest for the formation of the curriculum?
(i) Uniformity, Rigidity, Immutability and Distance
(ii) Flexibility, Utility, Experiential, and Close to life
(iii) Tradition, Memorization, Specialization and Conformity
(iv) Authoritarianism, Isolation, Rote Learning, and Teacher-centered
Answer:
(ii) Flexibility, Utility, Experiential and Close to life

Question 17.
What teaching methods did Dewey emphasize for the curriculum?
(i) Lecture-based instruction
(ii) Learning by doing, field visits and problem-solving
(iii) Rote memorization and repetition
(iv) Strict discipline and authority
Answer:
(ii) Learning by doing, field visits and problem-solving

Question 18.
What does Dewey believe is the role of the teacher?
(i) Authoritarian figure
(ii) Source of strict discipline
(iii) Friend, philosopher, and guide
(iv) Passive observer
Answer:
(iii) Friend, philosopher, and guide

Question 19.
According to Dewey, what is the significance of discipline in education?
(i) Artificial and forced discipline
(ii) Strict adherence to rules
(iii) Mental state to develop social activities
(iv) External enforcement through fear
Answer:
(iii) Mental state to develop social activities

Question 20.
What does Dewey consider more important than externally forced discipline?
(i) Rote learning
(ii) Artificial discipline
(iii) Self-discipline
(iv) Authoritarian control
Answer:
(iii) Self-discipline

Question 21.
What impact has John Dewey’s philosophy had on the “present-day education system?
(i) Focus on rote learning
(ii) Emphasis on teacher-centered approaches
(iii) Promotion of constructivism and experiential learning
(iv) Strict adherence to traditional methods .
Answer:
(iii) Promotion of constructivism and experiential learning

Question 22.
What is the contemporary emphasis in the education process regarding the construction of knowledge?
(i) Passive absorption of information
(ii) Memorization of facts
(iii) Constructing knowledge through experiences
(iv) Rigid adherence to traditional methods
Answer:
(iii) Constructing knowledge through experiences

Question 23.
What approach does Dewey’s philosophy contribute to in the modem education system?
(i) Teacher-centered instruction
(ii) Rote memorization
(iii) Constructivist learning
(iv) Traditional authoritarianism
Answer:
(iii) Constructivist learning

Question 24.
How does Dewey’s philosophy align with Vygotsky’s approach to learning?
(i) Contradictory
(ii) Supportive
(iii) Isolationist
(iv) Unrelated
Answer:
(ii) Supportive

Question 25.
In Dewey’s concept, what is the child bom with that education develops in the right direction?
(i) Blank slate
(ii) Innate powers and capabilities
(iii) Rigid beliefs
(iv) Conformity to authority
Answer:
(ii) Innate powers and capabilities

Question 26.
What term does Dewey use to describe an individual and society’s dependence on each other for development?
(i) Isolationism
(ii) Relativism
(iii) Complementarity
(iv) Authoritarianism
Answer:
(iii) Complementarity

Question 27.
According to Dewey, what is the process of education considered to be continuously?
(i) Static
(ii) Dynamic
(iii) Rigid
(iv) Isolated
Answer:
(ii) Dynamic

Question 28.
What is the significance of the social environment in Dewey’s educational philosophy?
(i) It is irrelevant
(ii) It is a hindrance
(iii) It is crucial for the child’s development
(iv) It is an isolated factor
Answer:
(iii) It is crucial for the child’s development

Question 29.
According to Dewey, what is the individual’s role in a democracy?
(i) Passive follower
(ii) Rigid conformist
(iii) Complacent observer
(iv) Complimentary and opponent in a democracy Answer: (iv) Complimentary and opponent in a democracy

Question 30.
How does Dewey view the process of education in relation to future challenges?
(i) Preparation for distant challenges
(ii) Isolation from future challenges
(iii) Direct experiences for facing future challenges with confidence
(iv) Strict adherence to traditional methods
Answer:
(iii) Direct experiences for facing future challenges with confidence

II. Fill in the blanks :

Question 1.
John Dewey’s educational philosophy is based upon the philosophy of ____ .
Answer:
Pragmatism

Question 2.
According to Dewey, knowledge is a result of ____.
Answer:
Action

Question 3.
Dewey’s major concept on education is articulated in his books such as ‘Democracy and Education,’ ‘Logic,’ and ‘Experience and Education,’ written in the year ____.
Answer:
1916,1938,1938

Question 4.
Dewey believed that education is the continuous reconstruction of ____ .
Answer:
Experiences

Question 5.
Dewey’s asserted that “education is life itself and not a preparation for life,” highlighting the importance of education as a ____ process.
Answer:
Bipolar

Question 6.
According to Dewey, the main aim of education is to make a child capable of solving ____ with their experiences.
Answer:
Problems

Question 7.
Dewey’s philosophy emphasizes the importance of ____ in the learning process.
Answer:
Experiential learning He considered knowledge gained through inquiry, reflective thinking, experimentation, and fact-finding, and asserted that there is no ultimate ____ of knowledge.
Answer:
Truth

Question 8.
He considered knowledge gained through inquiry, reflective thinking, experimentation, and fact-finding, and asserted that there is no ultimate ____ of knowledge.
Answer:
Truth

Question 9.
Dewey believed that change is necessary for individual and social development, leading to the idea that education systems and methods should be changed as per the ____.
Answer:
Need of the times

Question 10.
In Dewey’s view, education is for the child, and the child is not for ____.
Answer:
Education

Question 11.
Dewey’s philosophy emphasizes the development of an individual in ____.
Answer:
Society

Question 12.
He considers education as the social continuity of____.
Answer:
Life

Question 13.
Dewey believes in ____ as nothing is absolute, and there is always scope for change.
Answer:
Relativism

Question 14.
He is regarded as a pragmatist, instrumentalist, humanist, relativist, and ____.
Answer:
Experientialist

Question 15.
According to Dewey, “education is the development of all those capacities in the individual which will enable him/her to control his/her environment and fulfill his/her ____.
Answer:
Possibilities

Question 16.
Dewey’s philosophy suggests that the curriculum should be determined by the child’s ____ and abilities.
Answer:
Instincts

Question 17.
He emphasized that the curriculum should be child-centered and include social issues to work for the development of ____.
Answer:
Society

Question 18.
Dewey believed that a teacher should be a friend, philosopher, and ____ to the students.
Answer:
Guide

Question 19.
Discipline, according to Dewey, should be based on the child’s nature, actions, and ____.
Answer:
Social answerability .

Question 20.
John Dewey’s impact on modem education is evident in the emphasis on creating knowledge through the ____ of the child.
Answer:
Experiences

II. Correct the Sentences :

Question 1.
Dewey believed that knowledge is resultant of action.
Answer:
Dewey believed that knowledge is a result of action.

Question 2.
Defining education, he said, ‘Education is the continuous reconstruction of experiences’.
Answer:
Defining education, he said, ‘Education is the continuous reconstruction of experiences.’

Question 3.
Dewey considers experience as the central concept of education. Child learns through experiences.
Answer:
Dewey considers experience as the central concept of education. Children learn through experiences.

Question 4.
Change is necessary for individual and social developments; therefore, education system, methods, etc. should be changed as per the need of the times.
Answer:
Change is necessary for individual and social development; therefore, the education system, methods, etc. should be changed as per the need of the times.

Question 5.
He believes in relativism, as nothing is absolute, rather it is relative as there is always scope for change.
Answer:
He believes in relativism, as nothing is absolute; rather, it is relati ve as there is v. vavs scope for change.

Question 6.
According to Dewey, ‘education is life itself and not a preparation for life’.
Answer:
According to Dewey, ‘education is life itself and not a preparation for life.’

Question 7.
Aims of Education: According to Dewey, idea develops after an experience or an action.
Answer:
Aims of Education: According to Dewey, ideas develop after an experience or an action.

Question 8.
Dewey suggested that the curriculum should be determined by the child’s instincts and abilities.
Answer:
Dewey suggested that the curriculum should be determined by the child’s interests and abilities.

Question 9.
He stated four principles of formation of the curriculum i.e. Utility, Flexibility, Experiential and close to life.
Answer:
He stated four principles of the formation of the curriculum: Utility, Flexibility, Experiential, and close to life.

Question 10.
According to Dewey, teacher is a friend, philosopher and guide. S/he is the major agent for the socialization of the child.
Answer:
According to Dewey, the teacher is a friend, philosopher, and guide. S/he is the major agent for the socialization of the child.

III. Answer the following questions in one word :

Question 1.
Who is John Dewey, and what areas did he contribute to in the modem age?
Answer:
John Dewey is a philosopher, educationist, and thinker known for his contributions to education and pragmatism.

Question 2.
What is the foundation of John Dewey’s educational philosophy?
Answer:
Dewey’s educational philosophy is based on the principles of pragmatism, emphasizing experiential learning and the continuous reconstruction of experiences.

Question 3.
According to Dewey, what is the source of knowledge?
Answer:
Dewey believed that knowledge is the result of action and is derived from direct experiences.

Question 4.
How did Dewey view change in the world?
Answer:
Dewey considered change as the reality of the world and believed that education should reflect this dynamic nature.

Question 5.
What is Dewey’s definition of education?
Answer:
According to Dewey, education is the continuous reconstruction of experiences.

Question 6.
Which books by Dewey contain his major concepts on education?
Answer:
Dewey’s major concepts on education are found in his books ‘Democracy and Education,’ Logic, and ‘Experience and Education.’

Question 7.
How does Dewey view truth in education?
Answer:
Dewey sees truth as an instrument used by humans to solve problems, and since problems change, truth changes, implying no eternal reality.

Question 8.
What is the basic theory of education according to Dewey?
Answer:
Dewey asserts that change is the basic theory of education.

Question 9.
How does Dewey believe individuals develop theories?
Answer:
Dewey argues that individuals develop theories based on the consequences of actions and experimentations.

Question 10.
What is the main aim of education according to Dewey?
Answer:
The main aim of education, according to Dewey, is to make a child capable of solving life problems through experiences.

Question 11.
Why is Dewey considered a pragmatist thinker?
Answer:
Dewey is considered a pragmatist thinker due to his emphasis on practical experience, problem-solving, and the dynamic nature of truth.

Question 12.
What does Dewey emphasize regarding the integration of subjects in education?
Answer:
Dewey challenges the compartmientalization of subjects, advocating for an integrated curriculum that reflects real-world interconnectedness.

Question 13.
How does Dewey view the relationship between education and democracy?
Answer:
Dewey believes that education should prepare individuals for active citizenship in a democratic society, emphasizing values like social justice and cooperation.

Question 14.
What is Dewey’s view on the source of philosophy in education?
Answer:
Dewey sees philosophy as the byproduct of education, stating that “Philosophy is the theory of education in its most general phases.”

Question 15.
According to Dewey, what is education’s role in societal development?
Answer:
Dewey views education as the process of reconstructing experiences continuously, contributing to both individual and social development.

Introduction

John Dewey is a great philosopher, educationist and thinker of the modem age. John Dewey’s concept on education is based upon the philosophy of pragmatism. Dewey believed that knowledge is resultant of action. According to him, change is the reality of the world. Defining education, he said, ‘Education is the continuous reconstruction of experiences’. His major concept on education has been written in his books like:

‘Democracy and Education’ (1916), ‘Logic’ (1938), and‘Experience and Education’ (1938). According to him, ‘truth is an instrument used by human beings to solve their problems’, since problems change, truth changes and therefore there can be no eternal reality. According to Dewey, change is the basic theory of education. Fact varies from person to person. Therefore a person develops theory on the basis of consequence of actions and experimentations. The main aim of education is to make child capable of solving problems of life with their experiences. The aim of education is to make human life prosperous and happy. So, John Dewey is called a pragmatist thinker.

Educational Thoughts of John Dewey
The educational thoughts of John Dewey can be spelt along the following lines:

1. Dewey considers experience as the central concept of education. Child learns through experiences.
2. Problem solving and applying reflective or critical inquiry to solve the problems is the aim of education.
3. Dewey considers knowledge gains through inquiry, reflective thinking, experimentation and fact finding. There is no ultimate truth of knowledge. More and more scientific inquiry gives birth to new knowledge.
4. Change is necessary for individual and social developments; therefore, education system, methods, etc. should be changed as per the need of the times. Education is for child, the child is not for education.
5. Democratic society should be established on the basis of education. In an ideal society, there should be development of social and communal feelings, awareness of duties and rights, mutual cooperation etc.
6. He believes in relativism, as nothing is absolute, rather it is relative as there is always scope for change.
7. He believes in instrumentalism as the objects are the existence to make the work done. To materialise ideas, we need tools/instruments.
8. In view of the above, John Dewey can be regarded as a pragmatist, instrumentalist, humanist, relativist, and experientialist.

Concept of Education:
“Education is the development of all those capacities in the individual which will enable him/ her to control his environment and fulfill his/her possibilities.” Education is a social need. It is progressive in nature both for the individual and the society. It is a bipolar process having two aspects; psychological and social. Both are equally important. Psychological aspect takes care of the child’s interests, capabilities, talents and aptitude and the social aspect takes care of the social environment of the child in which he/she takes birth and is brought up.

According to John Dewey, ‘education is life itself and not a preparation for life’. Education is for the child and not the vice versa, i.e. child is not for education. Child is not a Tabula Rasa (clean slate) on which anything can be written. Child is bom with certain innate powers and capabilities which can be developed in the right direction. Education develops the child in such a way that he/she is able to find values and truth in every activity and experiment done at all levels and is able to face the future challenges with confidence.

Aims of Education:
According to Dewey, idea develops after an experience or an action. That knowledge is true which is gained by direct experience. When an individual performs any action and face challenges and difficulties in performing it, he/she thinks how to overcome these. Thus thoughts and ideas are produced and actions are performed further. Dewey calls these thoughts as education. He has given the following as aims of education:

• Philosophy as a product of education: Dewey does not consider education as the dynamic aspect of philosophy rather he considers philosophy as the byproduct of education. He says, “Philosophy is the theory of education in its most general phases”.

• Education means life: According to Dewey “education is life itself and not a preparation for life”.Education is a process of living and not a preparation for future living. Only theoretical knowledge is not useful, knowledge which can be used in life should be given more importance. So behavioural and vocational skills are more important. Learning by doing is important so that children get direct experiences. There should not be a distance gap between future and school life. The real life experiences should be provided in the school.

• Education is a miniature society: Development of an individual takes place in the society. He/she gets many experiences while living in the society. So the education of the child must takes place through society. According to John Dewey, “Education is the social continuity of life”. He considers schooling as an instrument of destroying social evils. He considers it as a small form of society where the best practices of civilization are available. According to Dewey,” An individual is the soul of the body which is society”. Individual and society are dependent on each other, so development of both is necessary.

• Education is the process of reconstruction of experiences: In a democratic world, education is the right of every individual. So the state must take up total responsibility of children. By democratic society, Dewey meant not only political democracy but democracy as a way of life. He is of the opinion that individuals have different experiences so they have differences of actions. So individuals are complimentary to each other and opponents in a democracy.

In such an environment, only social and individual development takes placp. Child gets true knowledge by experience. Slowly as his/her experiences increase, his/her knowledge also increases. On the basis of experiences there is change in the behavior of the child and on the basis of that he/she gains more experiences. In this way there is reconstruction of experiences are taking place continuously.

Curriculum and Methods of Teaching:
Dewey suggested that the curriculum should be determined by the child’s instincts and abilities. The need, abilities and interest of the child needs to be emphasized in the curriculum. He advocated that the curriculum should be child centred. He believed that curriculum should include social issues as the child is a part of society and ultimately the product of education should work for the development of the society. He stated four principles of formation of the curriculum i.e. Utility, Flexibility, Experiential and close to life.

The principles clarify that curriculum should be the utility of the child; it can be changed as and when there is the need, provides ample scopes to the child to gather experiences and every activity in the curriculum should be suitably linked with the life of the child. Dewey emphasised on making the curriculum integrated in approach and using methods like learning by doing, field visit, project, problem solving, inquiry and problem based learning, experimentation, observation, critical analysis, debate and discussion in the teaching learning process.

Role of Teacher:
According to Dewey, teacher is a friend, philosopher and guide. She is the major agent for the socialization of the child. S/he is the representative of the society. S/he has right to motivate and inspire the child but not to burden the child” with his/her own thoughts. Ateacher’s role is to prepare students for living in the society effectively. A teacher must have knowledge about the interests of child, changing social environment and to guide children.

Discipline:
Pragmatists unlike idealists for strict discipline and naturalists for unlimited freedom for child have devised middle path between these two extremes. Dewey gave importance to social discipline which is based on child’s nature, actions and social answerability. According to him discipline is a mental state to develop social activities which are necessary. He is not in the favour of artificial or unnatural enforcement of discipline by creating fear in the children. He considers self-discipline is more important than externally forced discipline.

Impact on Modern Education:
John Dewey’s philosophy on education has a great impact on the present day education system. Present education process emphasizes on creating or constructs knowledge through experiences of the child. The child has every ability to construct their own knowledge. Teacher helps the child to construct their knowledge by using the experiences gained by the learner from their interaction with the environment, family, peers, society, play mates, etc. John Dewey’s concept of education has contributed lot to Vygot sky’s constructivist approach of learning.

Odisha State Board CHSE Odisha Class 12 Education Solutions Chapter 4 Jean Jacques Rousseau Questions and Answers.

CHSE Odisha 12th Class Education Chapter 4 Question Answer Jean Jacques Rousseau

Group – A

Short type Questions with Answers
I. Answer with in Two/Three sentence:

Question 1.
What does Rousseau emphasize regarding the natural activities of the child in education?
Answer:
Rousseau emphasizes that the goodness in children is innate, and education shouid focus on the natural activities of the child, considering the child as the center c education.

Question 2.
According to Rousseau, what are the sources of education?
Answer:
Nature, Human, and Physical environment are the sources of education according to Rousseau.

Question 3.
How does Rousseau view the child in terms of education during adolescence (12-15 years)?
Answer:
Rousseau suggests a formal curriculum for adolescents, including subjects like Natural Science, Language, Mathematics, Woodwork, Music, Painting, etc., with an emphasis on active work and practical exposure.

Question 4.
What is the curriculum recommended for the youth stage (15-20 years) according to Rousseau?
Answer:
For the youth stage, Rousseau suggests providing moral and religious education through non-traditional and non-formal methods, emphasizing bodily health, music, and hands-on activities.

Question 5.
What method of teaching is recommended for infants (0-5 years) according to Rousseau?
Answer:
Training of senses, counseling method, and play-way method are recommended for infants according to Rousseau.

Question 6.
What is the principle behind the Play-way method in education, as per Rousseau?
Answer:
The Play-way method is driven by the principle that all work and learning should be done in the spirit of‘play,’ focusing on personal and emotional development through joyful learning.

Question 7.
What is the significance of the self-learning method according to Rousseau, and in which stage is it suggested?
Answer:
The self-learning method is suggested for childhood (5-12 years), where children, with the help of teachers, select what and how they will learn, promoting independent learning and considering the students’learning style and pace.

Question 8.
What does Rousseau mean by negative education?
Answer:
Negative education, according to Rousseau, is education without ties and control mechanisms. It involves learning through direct experiences from nature, allowing the child to develop naturally at their own pace.

Question 9.
What is the role of the teacher according to Rousseau?
Answer:
The teacher should act as a motivator, understanding the nature of children, providing guidance without directing, and allowing full freedom for exploration and learning. .

Question 10.
What contribution did Rousseau make to education?
Answer:
Rousseau laid the foundation for child-centered education, advocating for treating children differently than young adults. He emphasized problem-solving, free discipline, and learning through personal experiences.

Question 11.
What is negative education, and what are the key aspects emphasized by Rousseau in this approach?
Answer:
Negative education, according to Rousseau, rejects formal and rigid education. Key aspects include no learning through books, providing enough time for the child to live in nature, no habit formation, and no strict and formal discipline.

Question 12.
Why was Rousseau against same education for men and women?
Answer:
Rousseau believed that men and women have different natural responsibilities. He thought women should focus on household duties, stitching, embroidery, moral, and religious education, rather than receiving the same education as men.

Question 13.
What method did Rousseau suggest for adolescents, emphasizing problem-solving and independent learning?
Answer:
Rousseau recommended the heuristic method for adolescents, where learners use trial and error to solve problems through extensive knowledge sources.

Question 14.
How does Rousseau view the role of punishment in education?
Answer:
Rousseau condemns punishment in education, as it destroys the natural curiosity and intellect of the child. He advocates providing full freedom to children to explore and learn from personal experiences.

Question 15.
What does Rousseau mean by “Let the child move freely in nature and learn from his/her own personal experience”?
Answer:
Rousseau advocates allowing children to freely explore nature and learn through their own experiences, without artificial constraints, fostering natural development.

Question 16.
What did Rousseau recommend for women’s education, and what activities did he emphasize for them?
Answer:
Rousseau recommended moral and religious education for women and emphasized activities such as household duties, stitching, embroidery, and providing advice to their families.

Question 17.
According to Rousseau, what is the role of a teacher in education?
Answer:
Rousseau sees the teacher as a motivator, not just a source of information, guiding children without strict control, understanding their nature, and providing proper guidance.

Question 18.
How does Rousseau view the childhood traits, and what impact did this have on education?
Answer:
Rousseau recognized childhood traits, laying the foundation for child-centered education and modem educational psychology, advocating treating children as children, not young adults.

Question 19.
What curriculum does Rousseau suggest for childhood (5-12 years)?
Answer:
Rousseau suggests a self-learning method for childhood, where children, with teacher guidance, choose what and how they will learn, promoting independent and ownership of learning.

Question 20.
How does Rousseau define the role of women in education, and what education does he advocate for them?
Answer:
Rousseau sees women’s role as serving and helping children grow. He advocates moral and religious education for women, emphasizing household skills and advising children in their upbringing.

II. Answer with in Five/Six sentence :

Question 1.
What is the emphasis of Rousseau on the natural activities of the child in education?
Answer:
Rousseau emphasizes that goodness is an innate quality of children, and all that is good comes from nature. He believes in focusing on the natural activities of the child, considering the child as the center of education. According to Rousseau, the child is not a young adult, and then- nature and abilities should be kept in mind while planning their education. Education should be in harmony with the child’s nature, developing love for nature in them.

Question 2.
Explain Rousseau’s views on the curriculum for the Infancy stage (0-5 years).
Answer:
In the Infancy stage, Rousseau suggests a curriculum that focuses on the full development of the child’s body and senses. The curriculum aims to provide a platform for moral conversation through the mother tongue, without developing any specific habits. It aligns with Rousseau’s belief in learning through direct experience and observation.

Question 3.
What are Rousseau’s recommendations for the Childhood stage (5-12 years) in terms of education?
Answer:
Rousseau suggests a self-learning method for the Childhood stage, where children, with the help of teachers, select what and how they will learn. Learning through self-experience, play-way method, and observation are encouraged. There is no prescribed textbook, and negative education, emphasizing free play, movement, and action, is promoted.

Question 4.
Describe Rousseau’s ideas regarding the Adolescence stage (12-15 years) and its curriculum.
Answer:
Rousseau proposes a formal curriculum for adolescents, including subjects like Natural Science, Language, Mathematics, Woodwork, Music, and Painting. The emphasis is on active work or practical exposure, moving away from traditional lecture-based learning. Education should involve hands-on activities and be relevant to real-life experiences.

Question 5.
How does Rousseau suggest providing Moral and Religious education for the Youth stage (15-20 years)?
Answer: ”
For the Youth stage, Rousseau recommends providing Moral and Religious education through non-traditional methods, avoiding formal lectures. The curriculum should emphasize bodily health, music, and hands-on activities, aligning with Rousseau’s holistic approach to education.

Question 6.
What is the significance of the “Training of Senses” method in Rousseau’s educational philosophy?
Answer:
Rousseau emphasizes the importance of the “Training of Senses” method, where children aged 1 -5 years are encouraged to use their senses actively. This method involves showcasing the environment to stimulate sensory development. Rousseau believes that understanding and learning in this stage occur primarily through the senses.

Question 7.
Explain the concept of “Play-way method” in Rousseau’s educational philosophy.
Answer:
The “Play-way method” in Rousseau’s philosophy is based on the principle that all work and learning should be done in the spirit of ‘play.’ It promotes personal and emotional development, sustaining children’s interest and attention. This method involves games and activities that require logical thinking and creativity, making learning joyful and preventing boredom.

Question 8.
What is the “Self-learning method,” and for which stage of education did Rousseau suggest its application?
Answer:
Rousseau suggests the “Self-learning method” for the Childhood stage (5-12 years). In this method, children, with teacher guidance, select what and how they will learn. It allows students to take ownership of their learning, considering their style, interests, pace, and abilities.

Question 9.
How does Rousseau advocate “Learning by doing” in education?
Answer:
Rousseau supports “Learning by doing,” emphasizing observation, inquiry, and experimental methods. This approach allows children to have hands-on exposure, engaging multiple senses in the learning process. It promotes the development of communication skills, self-expression, and confidence.

Question 10.
Question: Describe the “Heuristic method” and the stage of education for which it was suggested by Rousseau.
Answer:
The “Heuristic method” is suggested by Rousseau for the stage of adolescence. It involves problem-solving techniques where learners actively seek solutions through trial and error. This method encourages learners to draw answers from various sources, fostering creativity, scientific attitude, and rational thinking.

Question 11.
What role does Rousseau envision for teachers in education?
Answer:
According to Rousseau, teachers are not just sources of information but should act as motivators for learning. Teachers should guide, not direct, understanding the nature of children. They must be tolerant, emotionally aware, and provide proper guidance without controlling the child’s exploration and learning.

Question 12.
How did Rousseau contribute to the field of education?
Answer:
Roussequ discovered and recognized childhood traits, laying the foundation for child- centered education. He advocated child psychology as, a basis for modem education, promoting free and positive discipline. Rousseau eiqphasized that .children should be treated as children, not young adults, advocating for problem-solving and exploration-based learning.

Question 13.
What are the key principles of negative education according to Rousseau?
Answer:
Rousseau emphasizes negative education over positive education, rejecting formal
and rigid methods. Key principles include no learning through books, no time-saving, no habit formation, no social education, no direct moral education, and no strict and formal discipline. Negative education allows children to learn according to their nature and at their own pace.

Question 14.
How did Rousseau view women’s education?
Answer:
Rousseau opposed the same education for men and women, believing their responsibilities were different. He thought women were bom to serve, and men were bom to enjoy. Rousseau recommended teaching women household skills, stitching, embroidery, and moral and religious education, instead of providing them with higher education.

Question 15.
What is Rousseau’s perspective on punishment in education?
Answer:
Rousseau condemns punishment in education, as it destroys the natural curiosity and intellect of the child. He advocates for full freedom for children to explore and leam, without the fear of punishment. Rousseau opposes strict discipline enforcement, promoting a nurturing and creative learning environment.

Question 16.
How did Rousseau contribute to the development of child-centered education?
Answer:
Rousseau’s emphasis on understanding and catering to the nature and abilities of children laid the foundation for child-centered education. He advocated for methods that treat children as children, allowing them to explore, leam through experience, and solve problems independently.

Question 17.
Why did Rousseau stress the importance of providing enough time to the child to live in nature?
Answer:
Rousseau believes in negative education, where children leam naturally and at their own pace. Providing enough time for the child to live in nature aligns with this philosophy, allowing them to explore, experience, and leam from the environment without imposed constraints.

Question 18.
What is Rousseau’s view on formal discipline and control in education?
Answer:
Rousseau opposes strict and formal discipline in education. He believes that children should be given full freedom to do their work in creative ways without interference. Rousseau promotes a learning environment that nurtures creativity and independence, rejecting traditional methods of control.

Question 19.
How did Rousseau contribute to the development of modern educational psychology?
Answer:
Rousseau’s recognition of childhood traits and advocacy for child psychology as the basis of education contributed to the development of modem educational psychology. He emphasized understanding the nature of children and treating them differently from young adults, influencing child-centered educational approaches.

Question 20.
Why did Rousseau advocate for free and positive discipline in education?
Answer:
Rousseau advocated for free and positive discipline to allow children the freedom to explore, leam, and develop naturally. He believed that punishment hinders original curiosity and intellect, emphasizing the importance of nurturing a learning environment that encourages creativity and self-expression.

Group – B

Long Type Questions With Answers

Question 1.
Examine Rousseau’s perspectives on education and its implementation in practice.
Answer:
• Jean-Jacques Rousseau, an influential 18th-century philosopher, made significant contributions to the field of education with his groundbreaking thoughts and ideas. Rousseau’s educational philosophy is primarily expounded in his seminal work, “Emile, or On Education,” where he delves into the nature of human development and the role of education in shaping an individual. This examination will explore Rousseau’s perspectives on education and how his theories have been applied in practice.

• Rousseau’s educational thought is anchored in his deep-seated belief in the inherent goodness of human nature. He argues that individuals are bom free and morally pure, and it is society that corrupts them. This foundational premise significantly influences his views on education. Rousseail contends that education should nurture a child’s natural instincts and allow them to develop in harmony with their innate goodness. He proposes an educational approach that respects the natural progression of a child’s development, emphasizing freedom and spontaneity.

• One of Rousseau’s central concepts is the idea of the “natural man.” He suggests that in their initial state, humans are unspoiled and virtuous. Education, according to Rousseau, should guide individuals back to their authentic selves, fostering the cultivation of their natural capacities rather than imposing external constraints. This notion challenges traditional educational practices prevalent during Rousseau’s time, which often emphasized strict discipline and rote memorization.

• Rousseau’s educational philosophy extends to the concept of the “child of nature” and the “savage.” He argues that education should allow individuals to leam through experience and direct interaction with the environment. He proposes a more hands-on, experiential form of learning, contrasting sharply with the formal and rigid structures of contemporary educational systems. In “Emile,” Rousseau outlines his ideal educational method, emphasizing practical skills and real-life situations to promote holistic development.

• The concept of “negative education” is another key aspect of Rousseau’s thought. This idea suggests that education should involve minimal interference, allowing the child to learn from their own experiences and make choices that align with their natural inclinations. Rousseau posits that too much guidance and intervention can hinder a child’s development, advocating for a more permissive and self-directed approach to education.

• In practice, Rousseau’s ideas have influenced various educational movements and pedagogies. Progressive education, which emerged in the late 19th and early 20th centuries, drew inspiration from Rousseau’s emphasis on the child’s autonomy and experiential learning. Figures like John Dewey incorporated Rousseau’s ideas into their educational theories, advocating for student-centered learning and the integration of real-life experiences into the curriculum.

• Additionally, alternative education models, such as Montessori and Waldorf, reflect Rousseau’s influence. These approaches prioritize the individual needs and development of each child, emphasizing hands-on activities and creative expression. The emphasis on freedom, selfdiscovery, and the development of intrinsic motivation in these models resonates with Rousseau’s vision for education.

• While Rousseau’s educational thought has left a lasting impact, it is not without criticism. Some argue that his ideas are overly idealistic and impractical for the complexities of modern society. Critics contend that an entirely hands-off approach to education may neglect essential skills and knowledge needed for success in the contemporary world.

• In conclusion, Rousseau’s perspectives on education have profoundly shaped the discourse on pedagogy. His emphasis on the innate goodness of human nature, the importance of experiential learning, and the need for minimal interference in a child’s development have influenced various educational movements and alternative models. Despite the criticisms, Rousseau’s ideas continue to inspire discussions on the purpose and methodology of education, leaving an enduring legacy in the field.

Question 2.
Provide a concise overview of Jean-Jacques Rousseau’s educational framework as outlined in his work “Emile.”
Answer:
• “Emile, or On Education” by Jean-Jacques Rousseau presents a revolutionary and influential educational framework that challenges conventional practices of his time. Rousseau’s scheme of education, outlined through the narrative of the fictional character Emile, reflects his profound beliefs about human nature, individual development, and the role of society in shaping individuals. This concise overview will delve into key elements of Rousseau’s educational framework as presented in “Emile.”

• Rousseau begins by asserting his foundational belief in the inherent goodness of human nature. He contends that individuals are bom free and morally pure but become corrupted by society. Emile, the central character in the work, embodies Rousseau’s vision of a child raised according to the principles of natural education. The primary goal of this education is to preserve Emile’s innate virtue and foster a harmonious development that aligns with his natural inclinations.

• The concept of negative education is a cornerstone of Rousseau’s framework. Negative education involves minimal interference and allows the child to learn from direct experiences. Rousseau advocates for a hands-off approach, arguing that excessive guidance hinders a child’s ability to develop their own judgment. By limiting external influences, Emile is meant to discover the world through personal experiences, enabling him to form his own conclusions and values.

• Rousseau divides Emile’s education into stages, each corresponding to different phases of development. The first stage focuses on early childhood, emphasizing sensory experiences and physical development. Rousseau proposes that the child should engage in practical activities that align with their natural instincts, avoiding premature academic instruction. Play and exploration are integral components, fostering the development of motor skills and a connection to the physical world.

• As Emile progresses to the second stage, Rousseau introduces the idea of developing Emile’s emotions and social skills. The emphasis shifts to moral education, with Rousseau proposing that Emile should learn through his own experiences of right and wrong. Rousseau introduces Sophie,’ Emile’s future wife, as a foil to emphasize the natural roles of men and women in society. This stage aims to cultivate empathy, virtue, and an understanding of social dynamics.

• The third stage involves the cultivation of reason and intellectual development. Rousseau suggests that formal education begins at this point, but it should be tailored to Emile’s specific needs and interests. Learning is framed as a joyful pursuit rather than a forced obligation. Rousseau rejects traditional teaching methods, advocating for practical knowledge and experience-based learning. He proposes the study of natural sciences, mathematics, and trades that are directly applicable to Emile’s life.

• Rousseau’s educational framework culminates in Emile’s transition to adulthood. At this stage, Emile is expected to apply the knowledge and virtues instilled throughout his education. Rousseau emphasizes the importance of vocational training and practical skills that align with Emile’s inclinations. The goal is to prepare Emile for a life of self-sufficiency, free from the corrupting influences of society.

• While Rousseau’s educational framework in “Emile” has had a profound impact on educational philosophy, it is not without criticism. Some argue that the emphasis on negative education and the avoidance of societal influences may lead to an incomplete education, neglecting essential knowledge and skills needed for successful integration into society.

• In conclusion, Rousseau’s educational framework in “Emile” challenges traditional educational practices by emphasizing the innate goodness of human nature and advocating for a natural and experiential approach to education. The stages of Emile’s education, from early childhood to adulthood, prioritize the development of virtue, practical skills, and a harmonious connection with the natural world. While not without its critiques, Rousseau’s ideas continue to influence discussions on education, shaping the way we perceive the role of society in the development of individuals.

Question 3.
Provide a brief overview of Jean-Jacques Rousseau’s life, and explore how the spirit of the age and his personal experiences influenced the development of his educational ideas.
Answer:
• Jean-Jacques Rousseau, an 18th-century philosopher, writer, and political theorist, led a tumultuous life that significantly shaped his revolutionary ideas on education. Born in Geneva in 1712, Rousseau’s life experiences and the spirit of the Enlightenment era played pivotal roles in the formation of his groundbreaking educational philosophy.

• Rousseau’s early, life was marked by adversity. Orphaned at a young age, he experienced a fragmented and difficult childhood. His formal education was limited, and he largely educated himself through avid reading and contemplation. This lack of a traditional education became a driving force behind his skepticism towards established educational institutions and methods.

• As the Enlightenment unfolded, Europe was buzzing with intellectual fervor, characterized by a quest for reason, knowledge, and social progress. Rousseau found himself in the midst of this intellectual renaissance, where thinkers were challenging old ideas and advocating for a more rational and just society. The Enlightenment’s emphasis on individualism, reason, and the potential for human improvement resonated deeply with Rousseau, influencing his views on education.

• One of the key factors shaping Rousseau’s educational ideas was his response to the prevailing social and political structures of his time. The 18th century witnessed significant social and economic changes, with the rise of the bourgeoisie and the questioning of absolute monarchy. Rousseau, observing the disparities between the privileged and the marginalized, became critical of the existing social order. His commitment to individual freedom and equality profoundly impacted his educational philosophy.

• Rousseau’s groundbreaking work, “Emile, or On Education,” published in 1762, is a comprehensive exploration of his educational ideas. In “Emile,” Rousseau criticizes the prevailing educational systems of his time, which he saw as rigid, authoritarian, and stifling to individual growth. He presents a radical alternative, envisioning an education that aligns with human nature and promotes the development of a virtuous and autonomous individual.

• The spirit of the age, marked by the Enlightenment’s emphasis on reason and. individual rights, greatly influenced Rousseau’s rejection of societal norms and his advocacy for a more natural and humane approach to education. He believed that individuals are inherently good and that society corrupts them. This sentiment is evident in “Emile,” where Rousseau proposes a system of education that preserves the child’s innate virtue and allows them to develop in harmony with their natural inclinations.

• Rousseau’s personal experiences, particularly his unconventional lifestyle and relationships, also played a role in shaping his educational ideas. His own struggles with societal expectations and his belief in personal freedom contributed to his rejection of traditional norms in education. Rousseau’s unconventional life choices, including his relationships with women and his views on family life, are reflected in his educational philosophy, challenging established norms and advocating for a more individualized and natural approach.

In conclusion, Jean-Jacques Rousseau’s life was marked by personal challenges, self education, and a deep engagement with the intellectual currents of the Enlightenment. The spirit of the age, characterized by a quest for reason, individualism, and social progress, influenced Rousseau’s rejection of traditional educational methods and inspired his groundbreaking ideas in “Emile.” His emphasis on the innate goodness of individuals and the need for a more natural, experiential, and individualized approach to education continues to resonate and shape discussions in the field of education.

Group – C

Objective type Questions with Answers
I. Multiple Choice Questions with Answers:

Question 1.
Where was Jean Jacques Rousseau born?
(i) France
(ii) Italy
(iii) England
(iv) Germany
Answer:
(ii) Italy

Question 2.
Which school of thought does Rousseau belong to?
(i) Idealism
(ii) Realism
(iii) Naturalism
(iv) Pragmatism
Answer:
(iii) Naturalism

Question 3.
Which book by Rousseau describes the process of education through an imaginary child named Emile?
(i) The Social Contract
(ii) Discourse on Inequality
(iii) The New Heloise
(iv) Emile
Answer:
(iv) Emile

Question 4.
What does Rousseau consider the only pure and ennobling influence on children?
(i) School
(ii) Society
(iii) Nature
(iv) Family
Answer:
(iii) Nature

Question 5.
What term did Rousseau use to describe the period of education from five to twelve years?
(i) Age of Reason
(ii) Age of Innocence
(iii) Age of Understanding
(iv) Age of Discovery
Answer:
(ii) Age of Innocence

Question 6.
According to Rousseau, what is the ultimate need of life during the age of reason (twelve to fifteen)?
(i) Knowledge
(ii) Self-preservation
(iii) Exploration
(iv) Creativity
Answer:
(ii) Self-preservation

Question 7.
Which education stage is termed as the ‘Age of Reason’ by Rousseau?
(i) Infancy
(ii) Five to Twelve years
(iii) Twelve to Fifteen years
(iv) Fifteen to Twenty years
Answer:
(iii) Twelve to Fifteen years

Question 8.
What does Rousseau emphasize during the education stage from Fifteen to Twenty years?
(i) Scientific subjects
(ii) Arts and crafts
(iii) Languages
(iv) Mathematics
Answer:
(ii) Arts and crafts

Question 9.
What is the principle behind Rousseau’s concept of ‘Negative Education’?
(i) Teaching virtues
(ii) Protecting against vice and mistake
(iii) Providing direct experiences
(iv) Promoting idleness
Answer:
(ii) Protecting against vice and mistake

Question 10.
What is the primary focus of Negative Education according to Rousseau?
(i) Teaching truth
(ii) Shielding from evil
(iii) Moral development
(iv) Academic excellence
Answer:
(ii) Shielding from evil

Question 11.
Which book by Rousseau discusses the origin of inequality among men?
(i) The Social Contract
(ii) Discourse on Inequality
(iii) The New Heloise
(iv) Emile
Answer:
(ii) Discourse on Inequality

Question 12.
What does Rousseau say about traditional and formal education?
(i) It is divine
(ii) It is undesirable
(iii) It is essential
(iv) It is natural
Answer:
(ii) It is undesirable

Question 13.
Which of Rousseau’s books discusses the progress of art and science?
(i) The Social Contract
(ii) Discourse on Inequality
(iii) The New Heloise
(iv) The Progress of Art and Science
Answer:
(iv) The Progress of Art and Science

Question 14.
What did Rousseau believe about the nature of man?
(i) Intrinsically evil
(ii) Intrinsically neutral
(iii) Intrinsically good
(iv) Intrinsically lazy
Answer:
(iii) Intrinsically good

Question 15.
In Rousseau’s concept of education, what is the significance of physical hindrances during the age from five to twelve years?
(i) They promote idleness
(ii) They encourage exploration
(iii) They curb indiscreet desires
(iv) They limit artistic development
Answer:
(iii) They curb indiscreet desires

Question 16.
Who emphasized the importance of natural activities of the child in education?
(i) John Dewey
(ii) Jean-Jacques Rousseau
(iii) Maria Montessori
(iv) Plato
Answer:
(ii) Jean-Jacques Rousseau

Question 17.
According to Rousseau, what is considered innate in children?
(i) Knowledge
(ii) Goodness
(iii) Wisdom
(iv) Intellect
Answer:
(ii) Goodness

Question 18.
What does Rousseau believe should be the focus in planning a child’s education?
(i) Adult responsibilities
(ii) Strict discipline
(iii) Nature and abilities of children
(iv) Formal curriculum
Answer:
(iii) Nature and abilities of children

Question 19.
In Rousseau’s view, what is a child during their education?
(i) A young adult
(ii) An independent individual
(iii) A blank slate
(iv) Not a young adult
Answer:
(iv) Not a young adult

Question 20.
According to Rousseau, what are the sources of education?
(i) Books and lectures
(ii) Nature, Human, and Physical environment
(iii) Schools and institutions
(iv) Parents and family
Answer:
(ii) Nature, Human, and Physical environment

Question 21.
What concept does Rousseau associate with the best learning?
(i) Rote memorization
(ii) Learning by doing and experience
(iii) Competitive exams
(iv) Lecture-based education
Answer:
(ii) Learning by doing and experience

Question 22.
How does Rousseau describe education for children in the infancy stage (0-5 years)?
(i) Rigid and formal
(ii) Curriculum-driven
(iii) Involving the development of the child’s body and senses
(iv) Focused on prescribed textbooks
Answer:
(iii) Involving the development of the child’s body and senses

Question 23.
What does Rousseau suggest for education during childhood (5-12 years)?
(i) Strict discipline
(ii) Negative education
(iii) Rigid curriculum
(iv) Learning through direct experience and observation
Answer:
(iv) Learning through direct experience and observation

Question 24.
What method does Rousseau recommend for the youth stage (15-20 years)?
(i) Competitive exams
(ii) Moral and religious education through traditional lectures
(iii) Heuristic method
(iv) Negative education
Answer:
(ii) Moral and religious education through traditional lectures

Question 25.
What is the focus of the heuristic method suggested by Rousseau?
(i) Rote memorization
(ii) Problem-solving and self-directed learning
(iii) Lecture-based education
(iv) Strict discipline
Answer:
(ii) Problem-solving and self-directed learning

Question 26.
According to Rousseau, what is the role of the teacher in education?
(i) Source of information
(ii) Strict disciplinarian
(iii) Motivator for learning
(iv) Instructor of prescribed textbooks
Answer:
(iii) Motivator for learning

Question 27.
What term does Rousseau use for the method that involves trial and error to solve problems?
(i) Heuristic method
(ii) Play-way method
(iii) Inquiry-based method
(iv) Negative education
Answer:
(i) Heuristic method

Question 28.
What does Rousseau mean by “negative education”?
(i) Strict discipline
(ii) Learning through books
(iii) Learning through direct experience without interference
(iv) Competitive exams
Answer:
(iii) Learning through direct experience without interference

Question 29.
What did Rousseau emphasize in the method of training the senses?
(i) Strict control
(ii) Use of textbooks
(iii) Engagement in practical work
(iv) Lecture-based learning
Answer:
(iii) Engagement in practical work

Question 30.
Which stage does Rousseau recommend self-learning for?
(i) Infancy
(ii) Childhood
(iii) Adolescence
(iv) Youth
Answer:
(ii) Childhood

Question 31.
What is the focus of learning by doing, observation, inquiry, and experimental methods?
(i) Strict discipline
(ii) Memorization of facts
(iii) Hands-on exposure and understanding through experience
(iv) Rote learning
Answer:
(iii) Hands-on exposure and understanding through experience

Question 32.
What is Rousseau’s view on women’s education ?
(i) Same education as men
(ii) Higher education
(iii) Household and moral education
(iv) Technical and enlightened education
Answer:
(iii) Household and moral education

Question 33.
What did Rousseau believe about punishment in education?
(i) It is essential for discipline
(ii) It fosters curiosity and intellect
(iii) It should be strict and frequent
(iv) It destroys natural curiosity and intellect
Answer:
(iv) It destroys natural curiosity and intellect

Question 34.
What does Rousseau consider the role of a woman with literary education?
(i) A boon to society
(ii) Essential for progress
(iii) A plague to her family and servants
(iv) A symbol of enlightenment
Answer:
(iii) A plague to her family and servants

Question 35.
What concept did Rousseau lay the foundation for in education?
(i) Teacher-centered education
(ii) Student-centered education
(iii) Discipline-centered education
(iv) Rote memorization
Answer:
(ii) Student-centered education

Question 36.
According to Rousseau, what should be the nature of discipline in education?
(i) Strict and controlling
(ii) Negative and hands-off
(iii) Positive and encouraging .
(iv) Rigid and formal
Answer:
(ii) Negative and hands-off

Question 37.
What is the key trait that Rousseau discovered and recognized in children?
(i) Independence
(ii) Curiosity
(iii) Childhood traits
(iv) Obedience
Answer:
(iii) Childhood traits

Question 38.
What term did Rousseau use for education that does not involve ties and control mechanisms?
(i) Positive education
(ii) Formal education
(iii) Negative education
(iv) Competitive education
Answer:
(iii) Negative education

Question 39.
What does Rousseau emphasize regarding time in education?
(i) Time-saving
(ii) Strict timetable
(iii) Enough time for the child to live in nature
(iv) Time management
Answer:
(iii) Enough time for the child to live in nature

Question 40.
What did Rousseau advocate for women instead of higher education?
(i) Technical skills
(ii) Literary education
(iii) Moral and religious education
(iv) Professional education
Answer:
(iii) Moral and religious education

II. Fill in the blanks :

Question 1.
Rousseau emphasized the _____ of the child in education.
Answer:
Child as the centre

Question 2.
According to Rousseau, goodness is an _____ quality of children.
Answer:
Innate

Question 3.
Education, according to Rousseau, is the gardening of _____ .
Answer: Children

Question 4.
In the curriculum for infancy (0-5 years), emphasis is on the development of the child’s body and _____.
Answer:
Senses

Question 5.
Rousseau suggests that in childhood (5-12 years), learning should occur through _____ and observation.
Answer:
Direct experience

Question 6.
In the adolescence stage (12-15 years), Rousseau recommended a formal curriculum that includes subjects like Natural Science, Language, Mathematics, Woodwork, Music, and _____.
Answer:
Painting

Question 7.
For youth (15-20 years), Rousseau emphasized education in bodily health, _____, and hands on activities.
Answer:
Music

Question 8.
According to Rousseau, in the stage of infancy, the child learns most from the _____.
Answer:
Senses

Question 9.
The Chinese proverb mentioned by Rousseau highlights the importance of training the _____ of a child.
Answer:
Senses

Question 10.
The play-way method is based on the principle that all work and learning should be done in the spirit of _____.
Answer:
Play

Question 11.
In the childhood stage (5-12 years), Rousseau suggested the use of the _____ method, where the child takes possession of their learning.
Answer:
Self-learning

Question 12.
Negative education, as advocated by Rousseau, emphasizes learning through _____ experiences.
Answer:
Direct

Question 13.
Learning by doing, observation, inquiry, and experimental methods help develop the child’s _____ skills.
Answer:
Communication

Question 14.
The heuristic method, suggested for adolescents, involves _____ to solve problems.
Answer:
Trial and error

Question 15.
According to Rousseau, a teacher should act as a _____ for learning, not just a source of information.
Answer:
Motivator

Question 16.
Rousseau emphasized that children should be _____ not directed, by teachers.

Question 17.
Rousseau’s contribution to education laid the foundation for _____ education in the modem period.
Answer:
Child-centered

Question 18.
Negative education, according to Rousseau, rejects the idea of learning through _____
Answer:
Books

Question 19.
Rousseau opposed strict discipline and favored providing _____ to children.
Answer:
Full freedom

Question 20.
Rousseau’s concept of woman education emphasized teaching household skills, stitching, embroidery, and education of _____.
Answer:
Religion

Question 21.
Rousseau believed that women are born to serve, and men are bom to _____.
Answer:
Enjoy

Question 22.
In the context of women’s education, Rousseau stated, “A woman of literary education is the _____ of her family.”
Answer:
Plague

Question 23.
Negative education, according to Rousseau, involves providing _____ time for the child to live in nature.
Answer:
Enough

Question 24.
Rousseau was against the same education for men and women, stating that their nature of responsibilities is _____.
Answer:
Different

Question 25.
Rousseau advocated moral and religious education for _____.
Answer:
Women

II. Correct the Sentences

Question 1.
Jean Jacques Rousseau was born in Italy on 28th June 1712 and one of the famous philosophers of Naturalism school of thought.
Answer:
Jean Jacques Rousseau was born in Geneva on 28th June 1712 and was one of the famous philosophers of the Naturalism school of thought.

Question 2.
His famous book, ‘Emile’, is in the field of child education.
Answer:
His famous book, ‘Emile,’ is focused on child education.

Question 3.
Here he described the process of education through education of an imaginary child ‘Emile’ who Was given education in a natural environment away from the society and school.
Answer:
Here he described the process of education through the upbringing of an imaginary child ‘Emile,’ who was educated in a natural environment away from society and school.

Question 4.
According to him, nature is the only pure, clean and ennobling influence on children.
Answer:
According to him, nature is the only pure, clean, and ennobling influence on children.

Question 5.
He was a supporter of‘Negative Education.
Answer:
He was a proponent of ‘Negative Education.

Question 6.
Give me a twelve-year-old child who does not know anything.
Answer:
“Give me a twelve-year-old child who knows nothing.”

Question 7.
In the stage of infancy according to Rousseau education does not rise from without; it mainsprings from inside.
Answer:
In the stage of infancy, according to Rousseau, education does not come from without; it springs from inside.

Question 8.
The way bothering of sea leads the distant storm, this disquieting change is announced by the whisper of emerging passions.
Answer:
Like the distant storm leads to the troubling of the sea, this disquieting change is announced by the whisper of emerging passions.

Question 9.
In the infancy stage child should get engage in’practical work, in the actual work, it will make them have in-hand learning and more concentration which will bring joyful learning for them, there will be no scope of boredom for them.
Answer:
In the infancy stage, the child should engage in practical work. Actual hands-on learning increases concentration and brings joyful learning, eliminating boredom.

Question 10.
As it is a psychological sound method for the child to have learning.
Answer:
It is a psychologically sound method for the child to have learning.

Question 11.
According to him, a teacher is not the source of information but must act as a motivator for learning.
Answer:
According to him, a teacher is not just the source of information but must also act as a motivator for learning.

Question 12.
Rousseau discovered and recognized the childhood traits.
Answer:
Rousseau discovered and recognized childhood traits.

Question 13.
He was the forerunner of modem educational psychology.
Answer:
He was a forerunner of modem educational psychology.

Question 14.
He laid the foundation of free and positive discipline.
Answer:
He laid the foundation of free and progressive discipline.

Question 15.
Rousseau was not in favor of same education for men and women as he believed that their nature of responsibilities is totally different,
Answer:
Rousseau was not in favor of the same education for men and women as he believed that their nature and responsibilities are totally different.

III. Answer the following questions in one word :

Question 1.
What is the emphasis of Rousseau on the natural activities of the child in education?
Answer:
Rousseau emphasizes that goodness is innate in children, and all that is good comes from nature.

Question 2.
According to Rousseau, what is the role of the child in the center of education?
Answer:
The child should be at the center of education, and their nature and abilities should guide the educational process.

Question 3.
What does Rousseau believe about the sources of education?
Answer:
Rousseau suggests that nature, human, and physical environment are the sources of education.

Question 4.
What is the curriculum recommended by Rousseau for the infancy stage (0-5 years)?
Answer:
The curriculum for infancy should focus on the development of the child’s body and senses without developing any habits.

Question 5.
What is the key principle for childhood education (5-12 years) according to Rousseau?
Answer:
Learn everything through direct experience and observation, without prescribed textbooks.

Question 6.
What does Rousseau mean by “negative education” in childhood?
Answer:
Negative education means allowing children to learn without providing predefined answers, encouraging them to solve problems on their own.

Question 7.
What subjects are suggested by Rousseau for the adolescent stage (12-15 years)?
Answer:
Natural Science, Language, Mathematics, Woodwork, Music, Painting, etc., with an emphasis on practical exposure.

Question 8.
What areas does Rousseau propose for the education of youth (15-20 years)?
Answer:
Moral and religious education, bodily health, music, and hands-on activities.

Question 9.
What is the significance of the “Training of Senses” in Rousseau’s method of teaching?
Answer:
It emphasizes the importance of sensory learning for children aged 1-5 years, using the environment to engage their senses.

Question 10.
Which method did Rousseau recommend for the infancy stage, emphasizing practical work and concentration?
Answer:
Play-way method.

Question 11.
What is the focus of the self-learning method suggested by Rousseau for childhood (5-12 years)?
Answer:
Students take ownership of their learning, selecting what and how they will learn with the help of a teacher.

Question 12.
How does Rousseau propose learning through self-experience in education?
Answer:
Children should solve problems using their experiences, fostering a sense of success and motivation.

Question 13.
Which method involves trial and error and encourages problem-solving among adolescents?
Answer:
Heuristic method.

Question 14.
What role does Rousseau assign to the teacher in education?
Answer:
The teacher is a motivator for learning, guiding rather than directing children, understanding their nature, and providing proper guidance.

Question 15.
According to Rousseau, what did he contribute to the field of education?
Answer:
He discovered childhood traits, laid the foundation for child-centered education, and advocated free and positive discipline.

Question 16.
What is the essence of negative education according to Rousseau?
Answer:
Negative education avoids formal and rigid structures, allowing children to learn according to their nature and pace.

Question 17.
Why was Rousseau against strict discipline enforcement on children?
Answer:
He believed in providing full freedom to children for exploring and learning, without destroying their natural curiosity and intellect.

Question 18.
What was Rousseau’s view on the education of women?
Answer:
Rousseau believed in different education for men and women, emphasizing women’s roles in serving and providing moral and religious education.

Question 19.
What did Rousseau advocate instead of providing women with higher education?
Answer:
Women should be taught household skills, stitching, embroidery, and education of religion.

Question 20.
According to Rousseau, what was the role of women with literary education in the family?
Answer:
He stated, “A woman of literary education is the plague of her family, her servants, and everybody.”

Introduction

“Everything is good as it comes from the hands of the Author of Nature but everything degenerates in the hands of man.” Rousseau.
Jean Jacques Rousseau was born in Italy on 28th June 1712 and one of the famous philosophers of Naturalism school of thought. His ideas on education have been clearly understood through his books. He has written six great books and they are :

1. The progress of Art and Science
2. The Origin of Inequality among Men
3. Discourse on Inequality
4. The New Heloise
5. Social Contract
6. Emile ences of his school life as teachers used to give corporal punishment to children and he was afraid of teachers. As the school environment was not amicable to the growth of children, he considered school education is of no use.

According to him, nature is the only pure, clean and ennobling influence on children. Human society is thoroughly corrupt. Therefore, man should be freed from the bondage of society and should live in the nature. Human nature is basically good and it must be given ample opportunities for the free development in an open atmosphere. His famous book, ‘Emile’, is in the field of child education. Here he described the process of education through education of an imaginary child ‘Emile’ who was given education in a natural environment away from the society and school. In this book, psychological principles of education were given more importance as the child was left free to explore nature so that she could develop physically as well as mentally in the lap of nature.

Educational Thoughts of Rousseau:
Rousseau’s philosophy was literally based on the principle that all is worthy when it comes from God’s hand, but due to its impact of the society, it gradually degenerates. He underlined that traditional and formal education was human made and hence undesirable and he was in contradiction of this educational system. He believes that school is the expansion of the child’s inner disposition and it is not about communicating information or looking for knowledge. He also said that the first and the most significant part of education, precisely that which the whole world disregards is that of preparing a child to receive instruction.

He was in contradiction of serving knowledge to students deprived of understanding. He believed that the child takes his particular conducts of seeing, thinking and experiencing. They must not levy principles or methods to be followed. They should be free to comprehend and study the content the way they like. He was a supporter of ‘Negative Education.’ Explaining his new system of education, Rousseau said, ‘Give me a twelve-year-old child who does not know anything. By 15 years of age, I will teach him so much as other children read in 15 years 29 of early life’.

1. Education for 1st five years: In the stage of infancy according to Rousseau education does not rise from without; it mainsprings from inside. It is because of progress in the inner faculties and body organs that start the real education of environment. The first education is the free and without confining the natural behaviour of in the routines actions of the child in the physical environment. The prominent thing is that the child is allowed to follow the inner instinct to act and that he experiences the results of his behaviour directly.

2. Education from five to twelve years : Rousseau said to take the child in one and only dependency on possessions, and you will observe the natural order in the enlargement of his education. Place first physical hindrances in the mode of indiscreet desires and let his penalties spring from his own activities. Without dismal of wrongdoing, be gratified to prevent it. Experience or inability apart from anything else must take the place of law for him. Gratify the wants, not for his demands but because of his individual needs. He should have no consciousness of compliance when he acts, nor of mastery when someone work for him. Let the child experience freedom likewise in his actions.

3. Age of twelve to fifteen : This age period, Rousseau called the ‘Age of Reason,’ for-the rise of the reason is its most important characteristic. Self-preservation is the ultimate need of life, the natural manifestation of deep-seated, biological animosity. Our first dispositions are naturally self-ward, and all our behaviour is for individual well-being. Sensory experiences do not form the source of mental life. It is not coming from without, but what happens from within that produces human behaviour and defines the progression of development.

4. Education from Fifteen to Twenty : Man is not destined to be a child always. With the passage of time which is set by nature, he passes out of his childhood. The way bothering of sea leads the distant storm, this disquieting change is announced by the whisper of emerging passions. By the good symbols of varying disposition go physical patent changes. His expression progresses and takes on the print of a final character. The slight soft down on his cheeks grows darker and firmer. His voice breaks, or rather, get lost.

He is neither child nor man, and he speaks like neither. His eyes, organs of the soul, which have earlier had nothing, find language and experience as they light up with a new fire. For scholarly education, no convinced course of study should be projected. Those subjects which mark a real influence to the self-preservation of the individual should give better attention. Geography and astronomy are the first subjects of care, and these should be educated by the direct experience from nature. This is formerly followed by the physical sciences. This further primes to agriculture and, arts and crafts. When the student has a noble associate with these, he is proficient in cabinet making.

5. Negative Education : It involves, not in teaching the moralities of virtue and truth, but in protecting the heart counter to vice and the mind counter to mistake.’ With him, free development of the nature, powers and natural inclinations of the child brings the whole education among them. According to Rousseau, negative education is that education which shapes the faculties and organs which exists as the tools of knowledge, before giving the direct experience. It makes path for motive by the appropriate exercise of the senses. Negative education does not involve a time of idleness. It does not spring intrinsic worth but preserves the individual from evil. It does not teach truth, rather it shields the individual from the mistake. It facilitates the individual to opt the way which will lead them to reality, when they will reach to the age to understand it. It will similarly aid them to make a pathway of goodness when they attained the capability of identifying and loving it.

Concept of Education: Rousseau suggested the given practices in education:

1. Complete freedom to the child/learner.
2. No imposed physical punishment, only the child can experience natural punishment, that can subsequently help/teach the child to do the right and good things.
3. Follow the natural law(s), because neglect or violation invariably leads to pain and suffering.
4. Naturally possessed fine character.

Aims of Education – The following aims of education were suggested by Rousseau:

• Emphasis on natural activities of the child : According to Rousseau, “Goodness is an innate quality of the children.

• All that is good which we get from nature.” : Child as the centre of education. Nature and abilities of children should be kept in mind while planning for their education. Child is not a young adult. .

• Emphasis on Nature : According to Rousseau, Nature, Human and Physical environment are the sources of education. Learning by doing and getting experience is the best learning. Education is gardening of children. As plants develop through care and nutrients and human develop through education. Children must realize their weaknesses, inabilities and dependence so that they can overcome these with hard work and efforts. Rousseau wants life of hard work and not comfort, luxury and weakness. According to him the child should be provided education according to child’s nature and love towards nature should be developed in the child. Love of nature will develop all other faculties in the child. He considered natural education as the real education and criticized regular and artificial education imparted in the schools.

Curriculum:

• Infancy (0-5 years):
  1. A curriculum which leads to the development of the child body as well as senses in full extent. It is required to provide a platform for moral conversation through mother tongue. It must not develop any habit.
• Childhood (5-12 years):
  1. Learn everything through direct experience and observation.
  2. No prescribed text book.
  3. Negative education
  4. Free play, movement and action
  5. No rigid curriculum suggested at this stage
• Adolescence (12-15 Years):
  1. Rousseau Suggested formal curriculum for adolescent the subjects include Natural Science, Language, Mathematics, Woodwork, Music, Painting, etc.
  2. The curriculum must be imparted which involves active work or practical exposure. Not on the book it should be done by them practically.
• Youth (15-20 Years):
  1. For the youth stage, Rousseau suggested providing Moral and religious education to the youth through, not through traditional or formal lectures.
  2. Education must emphasize the curriculum for bodily health, music and hands-on activities.

Methods of Teaching :
In the stage of infancy, the child learns most from the senses, as even it was also supported by Jean Piaget theory of cognitive development. As senses are the only means of understanding and learning the things from the environment for the child during this stage of the child. “When I hear, I forget. When I see, I remember. When I do, I understand.”

• Training of Senses : It is old Chinese proverb which signifies the importance of senses for the gateway of Knowledge. It was suggested by Rousseau to train the senses of a child of l-5years old, for that it is required to showcase the environment and things which can insist the child use their maximum senses. Apart from this the method which was suggested for infant stage was counseling method which may lead them to share their vision, problem and interact with the teacher if they don’t understand anything. Moreover through counseling method only child able to tell the way through which they want to learn, interest, and curiosity. The third method which should be used is Play-way method.

• Play-way method : Drives by the principle that all work and learning should be done in the spirit of‘play’. Play-way is a means of the personal and emotional development of the child that is, development concerning intellect, abilities, skills, and feelings. Children like to play, and it is their natural drives. This means it helps to sustain the interest of the child, able to pay. attention. The games and activities, that are accompanied require the children to think logically and also to put on their creativity.

This helps in maintaining their focus in the class, and their concentration levels improved significantly. In the infancy stage child should get engage in practical work, in the actual work it will make them have in-hand learning and more concentration which will bring joyful learning for them, there will be no scope of boredom for them. As it is a psychological sound method for the child to have learning.

• Self -learning method is suggested for the stage of childhood (5-12 years) where the child, with the help from of teacher, select what and in what way they will learn. It can be done independently or with group learning, but the general concept is that students take possession of their learning. It will include their style of learning, interest, pace, language, the quantity of content, skills, and abilities.

• Learning through self -experience as in the naturalism it is mentioned the negative education in which it is not required to provide self-prepared answer let the child make their answer. Give the child a problem and tell them to resolve without saying the exact solution of it, children should get the platform where they will use their experience to solve the problem. It will generate the feeling of success and motivation when they will learn from their own experience.

• Learning by doing, Observation, inquiry and experimental method gives the children to have the hand on exposure of learning the concept, where maximum senses are involved in carrying out the task and child can become capable enough how to proceed that task in future. They come to know about the rationale of doing the actions, they ask the questions based on their observations; makes hypotheses, consider the generalization of the results they observed, after that communication of results and comprehend the whole experiment done during that particular time. It helps to develop communication skills, self -expression, build confidence among the child.

• Heuristic method : This method was suggested for the stage of an adolescent. The heuristic method is somehow having the principle of problemsolving technique where a child keeps on doing trial and error to solve the problem and come up with the solutions. In this method, a problematic situation is sited formerly to the learners, and they are questioned to seek the resolution for that problem through infinite knowledge sources like a library, laboratory, resources, etc. The role of teacher is to introduce the learning and child will remain active during the transactions of learning.

Children use their creative thinking and visionary power; they strain to elicit out the solution which is relevant followed by some logic. The self-experience may lead to learn them. It leads to developing problem-solving attitude among children when child draws out the answers with themselves, and it nurtures the scientific attitude of the children, they start thinking rationally and logically to overcome from .that problem, by covering all domains, i.e., cognitive, affective and psychomotor, all around development is achieved. It is a very fruitful method for higher class students.

Role of the Teacher :
According to him, a teacher is not the source of information but must act as a motivator for learning. Children should not be directed but guided. Teacher must understand the nature of children. So, he/she should be tolerant and able to check his/her emotions. He/she must not think of keeping the child under his/her control as the child needs to be provided with full freedom for exploring and learning. Proper guidance should be provided by the teacher to the child.

Rousseau’s Contribution to Education :
• He discovered and recognized the childhood traits. He advocated basis of child psychology as the founding step for education of children. This lead to child centered education in the modem period. He was the forerunner of modern educational psychology. He said that children should be treated as children and not as young adults, so methods of providing them education should be different. He said that the children should be given problems to solve without any help and instructions.

• Therefore, let them find out the truths themselves by exploring the environment. He laid the foundation of free and positive discipline. He said, “Let the child move freely in nature and learn from his/her own personal experience and through actual participation in day to day life activities.” He condemned the punishment which destroys original and natural curiosity and intellect of the child due to fear of punishment. He was against strict discipline enforcement on children. He was in favour of providing full freedom to children to do their work in their own creative ways and not interfering in what they are doing.

Negative Education :
He emphasized on negative education as compared to positive education as formal and rigid education tries to prepare the child for adult roles before time by providing lot of information and instructions in an artificial environment. Negative education is without any ties and control mechanism. In this the child learns according to his/her nature and at his/her own pace. In this
type his/her all faculties develop naturally.

Advocating negative education, Rousseau emphasized on the following:

• • 1. No learning through books rather learning through direct experiences from the nature
    2. No time saving (provide enough time to the child to live in nature)
    3. No habit formation
    4. No social education for the children (as the upper class society was corrupt at that time) ?
    5. No direct moral education
    6. No strict and formal discipline
    7. No traditional education method

Woman Education :
Rousseau was not in favor of same education for men and women as he believed that their nature of responsibilities is totally different. He said that women are bom to serve and men are bom to enjoy. The role of women is to bring up children, help them to grow up as adults, to provide them with advice to make their life comfortable and acceptable. So instead of providing women with higher education, they should be taught household, stitching, embroidery and education of religion. He advocated moral and religious education for women. This may be a part of debate. Rousseau said, “A woman of literary education is the plague of her family, her servants and everybody.” It needs critical reflection in the context of present day society with technical and enlightened society.

Odisha State Board BSE Odisha 7th Class Sanskrit Solutions Chapter 6 ପୂରଣବାଚକଶବ୍ଦାଃ Textbook Exercise Questions and Answers.

BSE Odisha Class 7 Sanskrit Solutions Chapter 6 ପୂରଣବାଚକଶବ୍ଦାଃ

४. शून्यस्थानं पूरयतु
(ଶୂନ୍ୟସ୍ଥାନଂ ପୂରୟତୁ) ଶୂନ୍ୟସ୍ଥାନ ପୂରଣ କର :

(क) ______ बालकः ।

(କ) _______ବାଳକଃ ।

उत्तर :
(क) चतुर्थः बालकः ।
(କ) ଚତୁର୍ଥୀ ବାଳକଃ ।

(ख) ________ शुकः ।

(ଖ) _______ ଶୁକଃ ।

उत्तर :
(ख) नवमः शुकः ।
(ଖ) ନବମଃ ଶୁକଃ ।

(ग) ________ बालिका: ।

(ଗ) _____ ବାଳିକା ।

उत्तर :
(ग) सप्तमी बालिका ।
(ଗ) ସପ୍ତମୀ ବାଳିକା ।

(घ) _______ माला ।

(ଘ) _________ ମାଳା

उत्तर :
(घ) तृतीया माला ।
(ଘ) ତୃତୀୟା ମାଳା।

२. किं समीचीनम् (✓) किम् असमीचीनम् (✗)
କିଂ ସମୀଚୀନମ୍ (✓) ଅସମୀଚୀନମ୍ (✗) କେଉଁଟି ଠିକ୍ କେଉଁଟି ଭୁଲ୍

यथा
(क) प्रथमा फलम् [ ]
(ख) पञ्चमी बालिका [ ]
(ग) पञ्चमः बालिका [ ]
(घ) द्वितीयं पुष्पम् [ ]
(ङ) द्वितीय: पुष्पम् [ ]
(च) चतुर्थः मार्जार: [ ]
(छ) तृतीया लता [ ]
(ज) चतुर्थं मार्जारः [ ]
(झ) तृतीयः लता [ ]
(ज) प्रथमं फलम् [ ]
उत्तर :
(क) प्रथमा फलम् [✗]
(ख) पञ्चमी बालिका [✓]
(ग) पञ्चमः बालिका [✗]
(घ) द्वितीयं पुष्पम् [✓]
(ङ) द्वितीय: पुष्पम् [✗]
(च) चतुर्थः मार्जार: [✓]
(छ) तृतीया लता [✓]
(ज) चतुर्थं मार्जारः [✗]
(झ) तृतीयः लता [✗]
(ज) प्रथमं फलम् [✓]

३. स्तम्भं योजयतु
(ସ୍ତମଂ ଯୋଜୟତୁ) ସ୍ତମ୍ଭ ମିଳନ କର:

पश्रम:	यानम्
सप्तमी	बालक:
दशमम्	भाषा
द्वितीया	स्थानम्
तृतीयम्	कक्षा

उत्तर :

अतिरिक्त प्रश्नोत्तरम्
(ଅତିରିକ୍ତ ପ୍ରଶ୍ନୋତ୍ତରମ୍)

१. मातृभाषया अनुवादं कुरुत ।

(क) रवि : प्रथमः सोमः द्वितीयः ।
उत्तर :
ରବିବାର ପ୍ରଥମ ସୋମବାର ଦ୍ଵିତୀୟ।

(ख) स एव छात्रोत्तमः ।
उत्तर :
ସେ ହିଁ ଉତ୍ତମ ଛାତ୍ର ।

(ग) एवं क्रमेण सप्ताहः वारक्रमः ।
उत्तर :
ଏହିପରି ସପ୍ତାହର ବାରକ୍ରମ।

(घ) छात्र सुखी परिश्रमी ।
उत्तर :
ଛାତ୍ର ସୁଖୀ ପରିଶ୍ରମୀ।

(ङ) विभक्तिगणनं जानाति क्रमशः ।
उत्तर :
କ୍ରମେ ବିଭକ୍ତି ଗଣନା ଜାଣେ ।

२. एकपदेन उत्तरं लिखत ।

(क) प्रथमं श्रवणं द्वितीयं किम् ?
उत्तर :
ମନନମ୍

(ख) द्वितीयं मननं तृतीयं किम् ?
उत्तर :
ସ୍ମରଣମ୍

(ग) तृतीयं स्मरणं चतुर्थं किम् ?
उत्तर :
ଭାଷଣମ୍

(घ) पंचमं पठनं षष्ठं किम् ?
उत्तर :
ଲେଖନମ୍

(ङ) षष्ठं लेखनं सप्तमं किम् ?
उत्तर :
ଗାୟନମ୍

३. शून्यस्थानं पूरयत ।

(क) नवमं ______ दशमं कीर्त्तनम् ।
उत्तर :
ନର୍ଭନମ୍

(ख) भाषाप्रशिक्षणं सामान्यं _____।
उत्तर :
ସୋପାନମ୍

(ग) प्रथमं ______ द्वितीयं मननम् ।
उत्तर :
ଶ୍ରବଣମ୍

(घ) अष्टमं ______
उत्तर :
ବୋଧନମ୍

ङ ______ सामान्यं सोपानम्।
उत्तर :
ଭାଷା ପ୍ରଶିକ୍ଷଣମ୍

४. विक्षिप्तवर्णाना मेलनेन शुद्धपदं रचयत ।

(क) ष्ट अम्न।
उत्तर :
ଅଷ୍ଟମମ୍

(ख) प्रमः थ।
उत्तर :
ପ୍ରଥମଃ

(ग) पासो म्म ।
उत्तर :
ସୋପାନମ୍

(घ) या द्विती।
उत्तर :
ଦ୍ଵିତୀୟା

(ङ) मी प
उत्तर :
ପଞ୍ଚମୀ

५. स्तम्भमेलनं’ कुरूत ।

उत्तर :

६. मातृभाषया अर्थं लिखत ।

(क) मननम्
उत्तर :
ମନନକରିବା

(ख) सोपानम्
उत्तर :
ପାହାଚ

(ग) वोधनम्
उत्तर :
ବୋଧନ

(घ) माला
उत्तर :
ମାଳ

(ङ) शुकः
उत्तर :
ଶୁଆ

७. उत्तर चयनं कुरूत ।

(क) भौमवार:
(a) सोमवार :
(b) मंगलवार
(c) बुधवार
(d) गुरुवारः
उत्तर :
(b) मंगलवार

(ख) कः षष्ठवार ?
(a) वुधवार :
(b ) भौमवार
(c) शुक्रवार :
(d) रविवार :
उत्तर :
(c) शुक्रवार :

(ग) कः विभक्तिगणना जानाति ?
(a) परिश्रमी
(b) दृष्ट:
(c) सुखी
(d) सुखी परिश्रमी
उत्तर :
(d) ସୁଖୀ ପରିଶ୍ରମୀ

(घ) प्रथमं किम् ?
(a) पठनम्
(b) श्रवणम्
(c) लेखनम्
(d) मननम्
उत्तर :
(b) श्रवणम्

(ङ) भाषा प्रशिक्षणश्च नवमं स्थानं किम् ?
(a) कीर्त्तनम्
(b) नर्त्तनम्
(c) गायनम्
(d ) श्रवणम्-
उत्तर :
(b) नर्त्तनम्

८. संशोधन कुरूत ।

(क) तृतीय स्थानम् ।
उत्तर :
ତୃତୀୟଂ ସ୍ଥାନମ୍ ।

(ख) चतुर्थं मार्जारः ।
उत्तर :
ଚତୁର୍ଥୀ ମାର୍ଜାରଃ ।

(ग) तृतीय : लता ।
उत्तर :
ତୃତୀୟା ଲତା।

(घ) सप्तमी वालकः ।
उत्तर :
ସପ୍ତମଃ ବାଳକଃ ।

(ङ) प्रथमा फलम् ।
उत्तर :
ପ୍ରଥମଂ ଫଳମ୍ ।

पूरणवाचकशब्दाः
ପୂରଣବାଚକଶବ୍ଦ (ପୂରଣବାଚକ ଶବ୍ଦ)

१. प्रथमः बालक:

ପ୍ରଥମଃ ବାଳକଃ ( ପ୍ରଥମ ବାଳକ)

द्वितीय: बालक:

ଦ୍ଵିତୀୟ ବାଳକଃ (ଦ୍ଵିତୀୟ ବାଳକ)

तृतीय: बालक:

ତୃତୀୟ ବାଳକ (ତୃତୀୟ ବାଳକ)

चतुर्थः बालक:

ଚତୁର୍ଥୀ ବାଳକଃ (ଚତୁର୍ଥ ବାଳକ)

पश्च्रम: बालक:

ପଞ୍ଚମଃ ବାଳକଃ (ପଞ୍ଚମ ବାଳକ)

षष्ठः बालक:

ଷଷ୍ଠୀ ବାଳକଃ (ଷଷ୍ଠୀ ବାଳକ)

सप्तमः बालक:

ସପ୍ତମଃ ବାଳକଃ (ସପ୍ତମ ବାଳକ)

अष्टम: बालक :

ଅଷ୍ଟମୀ ବାଳକଃ (ଅଷ୍ଟମ ବାଳକ)

नवम: बालक:

ନବମଃ ବାଳକଃ (ନବମ ବାଳକ)

दशम: बालक:

ଦଶମଃ ବାଳକଃ (ଦଶମ ବାଳକ)

प्रथमा बालिका

ପ୍ରଥମା ବାଳିକା (ପ୍ରଥମ ଝିଅ)

द्वितीया बालिका

ଦ୍ଵିତୀୟା ବାଳିକା (ଦ୍ଵିତୀୟ ଝିଅ)

तृतीया बालिका

ତୃତୀୟା ବାଳିକା (ତୃତୀୟ ଝିଅ)

चतुर्थी बालिका

ଚତୁର୍ଥୀ ବାଳିକା (ଚତୁର୍ଥ ଝିଅ)

पश्चमी बालिका

ପଞ୍ଚମୀ ବାଳିକା (ପଞ୍ଚମ ଝିଅ)

षष्ठी बालिका

ଷଷ୍ଠୀ ବାଳିକା (ଷଷ୍ଠ ଝିଅ)

सप्तमी बालिका

ସପ୍ତମୀ ବାଳିକା (ସପ୍ତମ ଝିଅ)

अष्टमी बालिका

ଅଷ୍ଟମୀ ବାଳିକା (ଅଷ୍ଟମ ଝିଅ)

नवमी बालिका

ନବମୀ ବାଳିକା (ନବମ ଝିଅ)

दशमी बालिका

ଦଶମୀ ବାଳିକା (ଦଶମ ଝିଅ)

प्रथमं फलम्

ପ୍ରଥମ ଫଳମ୍ (ପ୍ରଥମ ଫଳ)

द्वितीयं फलम्

ଦ୍ଵିତୀୟଂ ଫଳମ୍ (ଦ୍ଵିତୀୟ ଫଳ)

तृतीयं फलम्

ତୃତୀୟଂ ଫଳମ୍ (ତୃତୀୟ ଫଳ)

चतुर्थं फलम्

ଚତୁର୍ବିଂ ଫଳମ୍ (ଚତୁର୍ଥ ଫଳ)

पश्च्रमं फलम्

ପଞ୍ଚମ ଫଳମ୍ (ପଞ୍ଚମ ଫଳ)

षष्ठं फलम्

ଷବଂ ଫଳମ୍ (ଷଷ୍ଠ ଫଳ)

सप्तमं फलम्

ସପ୍ତମଂ ଫଳମ୍ (ସପ୍ତମ ଫଳ)

अष्टमं फलम्

ଅଷ୍ଟମ ଫଳମ୍ (ଅଷ୍ଟମ ଫଳ)

नवमं फलम्

ନବମଂ ଫଳମ୍ (ନବମ ଫଳ)

दशमं फलम्

ଦଶମାଂ ଫଳମ୍ (ଚତୁର୍ଥ ଫଳ)

प्रथमं श्रवणं द्वितीयं मननम्
तृतीयं स्मरणं चतुर्थं भाषणम् ।
पश्चमं पठनं षष्ठं च लेखनम्
सप्तमं गायनम् अष्टमं बोधनम् ।
नवमं नर्त्तनं दशमं कीर्त्तनम्
भाषाप्रशिक्षणं सामान्यं सोपानम् ।

ପ୍ରଥମଂ ଶ୍ରବଣଂ ଦ୍ଵିତୀୟଂ ମନନମ୍
ତୃତୀୟଂ ସ୍ମରଣଂ ଚତୁର୍ଥୀ ଭାଷଣମ୍ ।
ପଞ୍ଚମାଂ ପଠନଂ ଷଶଂ ଚ ଲେଖନମ୍
ସପ୍ତମଂ ଗାୟନମ୍ ଅଷ୍ଟମଂ ବୋଧନମ୍ ।
ନବମଂ ନର୍ତ୍ତନଂ ଦଶମ କୀର୍ତ୍ତନମ୍
ଭାଷାପ୍ରଶିକ୍ଷଣଂ ସାମାନ୍ୟ ସୋପାନମ୍ ।

Odisha State Board BSE Odisha 7th Class Sanskrit Solutions Chapter 14 ପଞ୍ଚମୀବିଭକ୍ତିପ୍ରୟୋଗଃ Textbook Exercise Questions and Answers.

BSE Odisha Class 7 Sanskrit Solutions Chapter 14 ପଞ୍ଚମୀବିଭକ୍ତିପ୍ରୟୋଗଃ

१. पठतु (ପଞ୍ଚମୀବିଭକ୍ତିରୂପାଣି ଲିଖତୁ) ପଞ୍ଚମୀ ବିଭକ୍ତି ରୂପ ଲେଖ :

ଉତ୍ତରମ୍:

२. कोष्ठकस्थानां शब्दानां साहाय्येन वाक्यानि लिखतु-
(କୋଷ୍ଠକସ୍ମାନାଂ ଶବ୍ଦାନାଂ ସାହାଯ୍ୟନ ବାକ୍ୟାନି ଲିଖନ୍ତୁ।) କୋଠରି ମଧ୍ୟରେ ଥ‌ିବା ଶବ୍ଦଗୁଡ଼ିକ ସାହାଯ୍ୟରେ ବାକ୍ୟ ରଚନା କର ।

ଉତ୍ତରମ୍:
(क) अश्च: ग्रामात् आगच्छति ।
ଅଶ୍ଵ ଗ୍ରାମାତ୍ ଆଗଛତି। (ଘୋଡ଼ା ଗ୍ରାମରୁ ଆସୁଛି) ।

(ख) कङ्फणं हस्तात् पतति।
କଙ୍କଣଂ ହସ୍ତାତ୍ ପତତି। (କଙ୍କଣ ହାତରୁ ପଡ଼ୁଛି)

(ग) हारः कण्ठात् पतति ।
ହାରଃ କଣ୍ଠାତ୍ ପତତି । (ହାର କଣ୍ଠରୁ ପଡୁଛି।)

(घ) वृष्टिः आकाशात् पतति।
ବୃଷ୍ଟି ଆକାଶାତ୍ ପତତି । (ବୃଷ୍ଟି ଆକାଶରୁ ପଡ଼ୁଛି ।)

(ङ) नदी गिरे: प्रवहति।
ନଦୀ ଗିରେ ପ୍ରବହତି। (ନଈ ପାହାଡ଼ରୁ ପ୍ରବାହିତ ହେଉଛି ।)

(च) जलं द्रोण्याः पतति ।
ଦ୍ରୋଣ୍ୟା ପତତି। (ପାଣି ବାଲ୍ମିରୁ ପଡୁଛି।)

(छ) प्रकाशः भानो : आगच्छति ।
ପ୍ରକାଶଃ ଭାନୋ ଆଗଚ୍ଛତି । (ସୂର୍ଯ୍ୟଙ୍କଠାରୁ ଆଲୋକ ଆସେ)

(ज) तैलं वाहनात् पतति  ।
ତୈଳଂ ବାହନାତ୍ ପତତି। (ଗାଡ଼ିରୁ ତେଲ ବାହାରୁଛି ।)

(झ) फलं वृक्षात् पतति ।
ଫଳ ବୃକ୍ଷାତ୍ ପତତି। (ଗଛରୁ ଫଳ ଝଡୁଛି।)

३. चित्रं पश्यतु, बालक: कस्मात् किं स्वीकरोति इति लिखतु ।
ଚିତ୍ର ପଶ୍ୟତୁ ବାଳକଃ କସ୍ମାତ୍ କିଂ ସ୍ୱୀକରୋତି ଇତି ଲିଖନ୍ତୁ । ଚିତ୍ର ଦେଖ୍ ପିଲାଟି କାହାଠାରୁ କ’ଣ ନେଉଛି ଲେଖନ୍ତୁ ।)

यथा – बालक: मित्रात् वाहनं स्वीकरोति ।

(क) ब़ालक: मित्रांतु वाहनं स्वीकरोति ।
ବାଳକ ମିତ୍ରାତ୍ ବାହନଂ ସ୍ଵୀକରୋତି।
(ପିଲାଟି ବନ୍ଧୁଙ୍କଠାରୁ ଗାଡ଼ି ନେଉଛି।)

(ख) बालक: पाचकात् भोजनं स्वीकरोति।
ବାଳକଃ ପାଚକାତ୍ର ଭୋଜନଂ ସ୍ଵୀକରୋତି।
(ପିଲାଟି ପାଚକଠାରୁ ଖାଦ୍ୟ ଗ୍ରହଣ କରୁଛି।)

(ग) बालकः पितुः वस्त्रं स्वीकरोति।
ବାଳକଃ ପିତୁଃ ବରଂ ସ୍ଵୀକରୋତି।
(ପିଲାଟି ବାପାଙ୍କଠାରୁ ଲୁଗା ଗ୍ରହଣ କରୁଛି ।)

(घ) बालक: धेनो: क्षीरं स्वीकरोति।
ବାଳକ ଧେନଃ କ୍ଷୀରଂ ସ୍ଵୀକରୋତି।
(ବାଳକଟି ଗାଈଠାରୁ କ୍ଷୀର ନେଉଛି।)

(ङ) बालक: नद्या: जलं स्वीकरोति ।
ବାଳକଃ ନଦ୍ୟା ଜଳଂ ସ୍ଵୀକରୋତି।
(ପିଲାଟି ନଈରୁ ପାଣି ନେଉଛି।)

(च) बालक: वैद्याया: ओषधं स्वीकरोति।
ବାଳକଃ ବୈଦ୍ୟାୟା ଔଷଧୀ ସ୍ଵୀକରୋତି।
(ପିଲାଟି ଡାକ୍ତରଙ୍କଠାରୁ ଔଷଧ ନେଉଛି।)

(छ) बालकः क्षेत्रात् शस्यं स्वीकरोति ।
ବାଳକ କ୍ଷେତ୍ରାତ୍ର ଶସ୍ୟ ସ୍ଵୀକରୋତି।
(ପିଲାଟି ବିଲରୁ ଶସ୍ୟ ନେଉଛି।)

(ज) बालक: गुरो: पुस्तकं स्वीकरोति।
ବାଳକଃ ଗୁରୋ ପୁସ୍ତକଂ ସ୍ଵୀକରୋତି।
(ପିଲାଟି ଶିକ୍ଷକଙ୍କଠାରୁ ବହି ନେଉଛି।)

४. शून्यस्थाने उचितं पदं लिखतु ।
(ଶୂନ୍ୟସ୍ଥାନେ ଉଚିତଂ ପଦଂ ଲିଖନ୍ତୁ।) (ଶୂନ୍ୟସ୍ଥାନରେ ଠିକ୍ ପଦଟି ଲେଖନ୍ତୁ।)

…………… जना: भारतम् आगच्छन्ति ।
पक्षिण: …………… सरोवरम् आगच्छन्ति ।
…………… प्रकाशः आगच्छति ।
महान् वृक्ष: …………… उद्भवति ।
(बीजात्, लताभ्यः सवितु …………… विदेशात्, दूरात्)
ଉତ୍ତରମ୍:
विदेशात् जना: भारतम् आगच्छन्ति ।
ବିଦେଶାତ୍ ଜନାଃ ଭାରତମ୍ ଆଗଛନ୍ତି।

पक्षिण: दूरात् सरोवरम् आगच्छन्ति
ପକ୍ଷିତଃ ଦୂରାତ୍ର ସରୋବରମ୍ ଆଗଛନ୍ତି।

लताभ्य: पर्णानि पतन्ति ।
ଲତାଭ୍ୟ ପର୍ଣାନି ପତନ୍ତି ।

सवितु: प्रकाशः आगच्छति ।
ସବିତଃ ପ୍ରକାଶଃ ଆଗଛନ୍ତି ।

महान् वृक्ष: वीजातु उद्भवति ।
ମହାନ୍ ବୃକ୍ଷୀ ବୀଜାତ୍ର ଉଦ୍ଭବତି।

अतिरिक्त प्रश्नोत्तरम्
(ଅତିରିକ୍ତ ପ୍ରଶ୍ନୋତ୍ତରମ୍)

१. मातृभाषया अनुवादं कुरुत।
(क) बालः बाहनात् अवतरति।
उत्तर :
ପିଲାଟି ଗାଡିରୁ ଓହ୍ଲାଉଛି ।

(ख) अभिनेता विदेशात् आगच्छति।
उत्तर :
ଅଭିନେତା ବିଦେଶରୁ ଆସୁଛି।

(ग) वृक्षात् फलानि पतन्ति।
उत्तर :
ଋଛରୁ ଫଳ ପଡୁଛି।

(घ) पर्वतेभ्य: नद्य: प्रवहन्ति।
उत्तर :
ପର୍ବତମାନଙ୍କରୁ ନଈଗୁଡ଼ିକ ବହୁଛନ୍ତି ।

(ङ) शब्द: वाहनात् भवति।
उत्तर :
ଗାଡିରୁ ଶବ୍ଦ ହେଉଛି।

(च) नलिक्राया: जलं निपतति।
उत्तर :
ନଳରୁ ପାଣି ପଡୁଛି ।

(छ) फलेभ्य: बीजानि प्राप्नुम:।
उत्तर :
ନଳରୁ ପାଣି ପଡୁଛି ।

२. एकपदेन उत्तरं लिखत।

(क) क़: वनात् आगच्छति ?
उत्तर :
ବାନରଃ

(ख) पुत्राः जनकेभ्यः किं प्राप्नुवन्ति ?
उत्तर :
ସ୍ନେହ

(ग) जनकः कया अवतरति ?
उत्तर :
ନୌକାୟଃ

(घ) महिला कस्या: जलम् आनयति ?
उत्तर :
ନମଃ

(ङ) काआकाशात् पतति ?
उत्तर :
ବୃଷ୍ଟି

(च) कार्यालये काभ्य: शब्द: भवति ?
उत्तर :
ଦୂରବାଣୀଭ୍ୟ

(छ) तरोः किं पतति ?
उत्तर :
ପୁଙ୍ଖ

३. शून्यस्थानं पूरयत।

(क) मुद्रिका …………. पतति।
उत्तर :
ଅଙ୍ଗୁଲ୍ୟା

(ख) नेत्राभ्याम् …………. पतन्ति।
उत्तर :
ଅଶୁଣି

(ग) …………. फलानि पतन्ति।
उत्तर :
ବୃକ୍ଷାତ୍

(घ) तैलं कुप्या: …………. |
उत्तर :
ସ୍ରବତି

(ङ) सा हस्ताभ्यां …………. निष्कासयति।
उत्तर :
କଙ୍କଣାନି

(च) फलेभ्य： …………….. प्राप्नुमः ।
उत्तर :
ବୀଜାନି

४．विक्षिप्तवर्णानां मेलनेन शुद्धपदं रचयत।

(क) म् ति म भ्या
उत्तर :
ମତିଭ୍ଯାମ୍

(ख) क：च पा
उत्तर :
ପାଚକ

(ग) ह ति व प्र
उत्तर :
ପ୍ରବହତି

(घ) ते：सं स्कृ
उत्तर :
ସଂସ୍କୃତଃ

(ङ) का त् शा आ
उत्तर :
ଆକାଶାତ୍

५．स्तम्भमेलनं कुरूत।
‘क’ स्मम्भ： — ‘ख’ स्तम्भ：
घट：– मते：
मति：– मधुन：
मधु — वनात्
लेखनी — घटात्
वनम् — लेखन्या：
उत्तर :
‘କ’ ସ୍ତମ୍ଭ — ‘ଖ’ ସ୍ତମ୍ଭ
ଘଟ — ଘଟାତ୍
ମତିଃ — ମତଃ
ମଧୁ — ମଧୁନଃ
ଲେଖନୀ — ଲେଖନ୍ଯା
ବନମ୍ — ବନାତ୍

६. मातृभाषया अर्थं प्रकाशयत।
(क) वाहनात्
उत्तर :
ବାହନରୁ

(ख) वनात्
उत्तर :
ବଣରୁ

(ग) भानुः
उत्तर :
ସୂର୍ଯ୍ୟ

(घ) अवतरति
उत्तर :
ଓହ୍ଲାଉଛି

(ङ) प्रवहति
उत्तर :
ପ୍ରବାହିତ ହେଉଛି

७. रेखाड्कितपदानां भ्रमसंशोधनं कुरुत।
(क) फलं वृक्षांत् पतन्ति।
उत्तर :
ଫଳ ବୃକ୍ଷାତ୍ ପତତି।

(ख) द्रोणीया: जलं पतति।
उत्तर :
ଦ୍ରୋଣ୍ୟା ଜଳ ପତତି ।

(ग) वानरः वनस्य आगच्छति।
उत्तर :
ବାନରଃ ବନାତ୍ ଆଗଚ୍ଛତି ।

(घ) तैल: कुप्या: स्रवति।
उत्तर :
ତୈଳଂ କୁପ୍ୟା ସୁବତି ।

(ङ) वृक्षा: बीजात् उद्भवति।
उत्तर :
ବୃକ୍ଷ ବୀଜାତ୍ ଉଦ୍‌ଭବତି ।

८. उत्तर चयनं कुरूत।
(क) वृष्टिः कस्मात् पतति ?
(a) आकाशात्
(b) भूमे:
(c) वायो:
(d) जलात्
उत्तर :
(a) ଆକାଶାତ୍

(ख) बालः कस्मात् अवतरति ?
(a) द्विचक्रिकाया:
(b) यानात्
(c) वाहनात्
(d) गृहात्
उत्तर :
(c) ବାହନାତ୍

(ग) वेेभ्य: नद्य: प्रवहन्ति ?
(a) जलेभ्य:
(b) वृक्षेभ्य:
(c) गृहेभ्य:
(d) पर्वतेभ्य:
उत्तर :
(d) ପର୍ବତେଭ୍ୟ

(घ) तरो: किं पतति ?
(a) फलं
(b) पुष्पं
(c) जलं
(d) दलं
उत्तर :
(b) ପୁଙ୍ଖ

(ङ) वाहनात् किं भवति ?
(a) यानं
(b) शब्द:
(c) अब्द:
(d) तैलं
उत्तर :
(b) ଶବ୍ଦ

पश्यतु वदतु
(ପଶ୍ୟତୁ, ଉଚ୍ଚୈଃ ପଠତୁ) :

→ वृक्षात् फलानि पतन्ति ।
(ବୃକ୍ଷାତ୍ ଫଳାନି ପତନ୍ତି।)
ଗଛରୁ ଫଳ ପଡୁଛି।

→ बालः वाहनानात् अवतरति ।
(ବାଳ ବାହାନାତ୍ ଅବତରତି।)
ପିଲାଟି ଗାଡ଼ିରୁ ଓହ୍ଲାଉଛି।

→ नलिकायाः जलं निपतति ।
(ନଳିକାୟା ଜଳଂ ନିପତତି।)
ନଳରୁ ପାଣି ପଡୁଛି ।

→ महिला: नद्या: जलम् आनयति ।
(ମହିଳା ନଦ୍ୟା ଜଳମ୍ ଆନୟତି)
ନାରୀଟି ନଈରୁ ପାଣି ଆଣୁଛି।

उच्चै : पठतु जानातु च
(ଉଚ୍ଚୈଃ ପଠତୁ ଜାନାଡ଼ୁ ଚ) ବଡ଼ପାଟିରେ ପଢ଼ନ୍ତୁ ଏବଂ ଜାଣନ୍ତୁ :

→ अभिनेता विदेशात् आगच्छति ।
(ଅଭିନେତା ବିଦେଶାତ୍ମ ଆଗଚ୍ଛତି।)
ଅଭିନେତା ବିଦେଶରୁ ଆସୁଛି ।

→ वृष्टिः आकाशात् पतति ।
(ବୃଷ୍ଟି ଆକାଶାତ୍ ପତତି।)
ବୃଷ୍ଟି ଆକାଶରୁ ପଡ଼ୁଛି ।

→ वानरः वनात् आगच्छति ।
(ବାନରଃ ବନାତ୍ ଆଗଚ୍ଛତି ।)
ମାଙ୍କଡ଼ ବଣରୁ ଆସୁଛି ।

→ शब्द：वाहनात् भवति ।
(ଶବ୍ଦ ବାହନାତ୍ ଭବତି।)
ଗାଡ଼ିରୁ ଶବ୍ଦ ହେଉଛି ।

→ जनक：नौकाया：अवतरति ।
(ଜନମଃ ନୌକାୟଃ ଅବତରତି।)
ବାପା ଡଙ୍ଗାରୁ ଓହ୍ଲାଉଛନ୍ତି ।

→ पुष्पं तरो: पतति ।
(ପୁଙ୍ଖ ତରୋ ପତତି।)
ଗଛରୁ ଫୁଲ ଝଡ଼ୁଛି ।

→ तैलं कुप्या: स्रवति ।
(ତୈଳଂ କୁପ୍ୟା ସୁବତି।)
ବୋତଲରୁ ତେଲ ବୋହୁଛି ।

→ मुद्रिका अङुगुल्या: पतति ।
(ମୁଦ୍ରିକା ଅଙ୍ଗୁଲ୍ୟା ପତତି।)
ଅଙ୍ଗୁଳିରୁ ମୁଦି ପଡ଼ିଯାଉଛି ।

→ पर्वतेभ्य: नद्य：प्रवहन्ति ।
(ପର୍ବତେଭ୍ୟ ନମଃ ପ୍ରବହନ୍ତି ।)
(ନଈଗୁଡ଼ିକ ପର୍ବତମାନଙ୍କରୁ ବହୁଛନ୍ତି।)

अवधेयम् :

Odisha State Board BSE Odisha 7th Class Sanskrit Solutions Chapter 15 ଷଷ୍ଠୀବିଭକ୍ତି ପ୍ରୟୋଗଃ Textbook Exercise Questions and Answers.

BSE Odisha Class 7 Sanskrit Solutions Chapter 15 ଷଷ୍ଠୀବିଭକ୍ତି ପ୍ରୟୋଗଃ

१. वन्धनीमध्यस्थस्य शब्दस्य यथार्थरूपं शून्यस्थाने पूरयतु
(ବନ୍ଧନୀମଧ୍ଯସ୍ପୃସ୍ୟ ଶବ୍ଦସ୍ୟ ଯଥାର୍ଥରୂପଂ ଶୂନ୍ୟସ୍ଥାନେ ପୂରୟତ୍ବ।) ବନ୍ଧନୀ ମଧ୍ଯରେ ଥ‌ିବା ଶବ୍ଦର ଯଥାର୍ଥ ରୂପ କରି ଶୂନ୍ୟସ୍ଥାନ ପୂରଣ କର ।

• ___ राजधानी भुवनेश्वरम् । (ओड़िशा)
• ___ राजधानी श्रीनगरम् । (काश्मीरम्)
• ___ राजधानी गान्धिनगरम् । (गुजरात्)
• ___ मुखं प्रशान्तं भवति । (मुनिः)
• ___ वाक्यानि स्मरामि । (गुरुः)
• ___ चपलतां पश्यामि । (कपिः)
• ___ध्वनिः मंधुरः। (वीणा)
• ___ गतिः वक्रा। (नदी)
• बालक: ___ प्रिय:। (पिता)
• मूल्यम् अधिकम् । (वस्तु)

ଉତ୍ତରମ୍:
ओड़िशायाः राजधानी भुवनेश्वरम् ।
ଓଡ଼ିଶାୟା ରାଜଧାନୀ ଭୁବନେଶ୍ଵରମ୍ ।
(ଓଡ଼ିଶାର ରାଜଧାନୀ ଭୁବନେଶ୍ଵର।)

काश्मीस्स्य राजधानी श्रीनगरम्।
କାଶ୍ମୀରସ୍ୟ ରାଜଧାନୀ ଶ୍ରୀନଗରମ୍।
କାଶ୍ମୀରର ରାଜଧାନୀ ଶ୍ରୀନଗର।

गुजरातस्य राजधानी गान्धिनगरम्।
ଗୁଜରାତସ୍ୟ ରାଜଧାନୀ ଗାନ୍ଧିନଗରମ୍।
(ଗୁଜରାତର ରାଜଧାନୀ ଗାନ୍ଧିନଗର ।)

मुनेः मुखं प्रशान्तं भवति ।
ମୁନେ ମୁଖ୍ୟ ପ୍ରଶାନ୍ତ ଭବତି ।
(ମୁନିଙ୍କ ମୁଖ ପ୍ରଶାନ୍ତ ଅଟେ।)

गुरो: वाक्यानि स्मरामि ।
ଗୁରୋ ବାକ୍ୟାନି ସ୍ମରାମି |
(ଗୁରୁଙ୍କ ବାକ୍ୟ ମନେରଖୁଛି।)

कपे: चपलतां पश्यामि ।
କପେ ଚପଳତାଂ ପଶ୍ୟାମି ।
(ମାଙ୍କଡ଼ର ଚପଳତା ଦେଖୁଛି ।)

वीणाया: ध्वनिः मधुरः।
ବୀଣାୟା ଧ୍ଵନିଃ ମଧୁରଃ ।
(ବୀଣାର ଧ୍ବନି ମଧୁର।)

नद्या: गति: वक्रा ।
ନଦ୍ୟା ଗତିଃ ବକ୍ରା।
(ନଈର ଗତି ବଙ୍କା ।)

बालक: पितु: प्रिय:।
ବାଳକଃ ପିତୁଃ ପ୍ରିୟଃ ।
(ବାଳକ ପିତାଙ୍କର ପ୍ରିୟ ।)

वस्तुनः मूल्यम् अधिकम् ।
ବସ୍ତୁନଃ ମୂଲ୍ୟମ ଅଧ୍ଵକମ୍ ।
(ଜିନିଷର ଦର ଅଧ୍ବକ ।)

उदाहरणानु सारं वावन्यानि रचयतु
(ଉଦାହରଣାନୁସାରଂ ବାକ୍ୟାନି ରଚୟତୁ।)

हिमालय ← गिरि：→ कपिलास：
कुमारसम्भवम् ← ग्रन्थ：→ हर्षचरितम्
सुधर्मा ← पत्रिका → चन्दमामा
ऋषिकुल्या ← नदी → महानदी
जगन्नाथ：← देव：→लिङ्गराज：
ଉତ୍ତରମ୍:
(क) गिरे：नाम हिमालय：।
ଗିରଃ ନାମ ହିମାଳୟ ।
(ପର୍ବତର ନାମ ହିମାଳୟ ।)

(ख) गिरे: नंम कपिलासः।
ଗିରଃ ନାମ କପିଳାମଃ ।
( ପର୍ବତର ନାମ କପିଳାସ।)

(ग) ग्रन्थस्य नाम कुमारसम्भवम् ।
ଗ୍ରନ୍ଥସ୍ୟ ନାମ କୁମାରସମ୍ଭବମ୍ ।
(ଗ୍ରନ୍ଥର ନାମ କୁମାରସମ୍ଭବମ୍ ।)

(घ) ग्रन्थस्य नाम हर्षचरित्रम् ।
ଗ୍ରନ୍ଥସ୍ୟ ନାମ ହର୍ଷଚରିତ୍ରମ୍ ।
(ଗ୍ରନ୍ଥର ନାମ ହର୍ଷଚରିତ୍ର।)

(ङ) पत्रिकाया: नाम सुधर्मा।
ପତ୍ରିକାୟା ନାମ ସୁଧର୍ମା।
(ପତ୍ରିକାର ନାମ ସୁଧର୍ମା ।)

(च) पत्रिकाया: नाम चन्दामामा।
ପତ୍ରିକାୟଃ ନାମ ଚନ୍ଦାମାମା।
(ପତ୍ରିକାର ନାମ ଚନ୍ଦାମାମା।)

(छ) नद्या: नाम महानदी।
ନଦ୍ୟା ନାମ ମହାନଦୀ ।
(ନଦୀର ନାମ ମହାନଦୀ।)

(ज) नद्या: नाम ऋषिकूल्या।
ନଦ୍ୟା ନାମ ଋଷିକୂଲ୍ୟା ।)
(ନଦୀର ନାମ ଋଷିକୂଲ୍ୟା ।)

(झ) देवस्य नाम जगन्नाथः।
ଦେବସ୍ୟ ନାମ ଜଗନ୍ନାଥ ।
(ଦେବତାଙ୍କ ନାମ ଜଗନ୍ନାଥ।)

(ज) देवस्य नाम लिङ्नराज:।
ଦେବସ୍ୟ ନାମ ଲିଙ୍ଗରାଜଃ ।
(ଦେବତାଙ୍କ ନାମ ଲିଙ୍ଗରାଜଃ ।

३. उदाहरणं पश्यतु शुन्यस्थानं पूरयतु ।
(ଉଦାହରଣଂ ପଶ୍ୟତୁ ଶୂନ୍ୟସ୍ଥାନଂ ପୂରୟତୁ।)

ଉଦାହରଣ ଦେଖ ଶୂନ୍ୟସ୍ଥାନ ପୂରଣ କର ।
उदाहरणम् – देशयो : मध्ये युद्धं भवति । (देशौ)
स: …………. आशीर्वादं प्राप्नोति । (गुरू)

• …………. संयोजनेन अक्षलि: भवति । (हस्तौ)
• अद्य (कवी) …………. सम्मानकार्यक्रम: अस्ति ।
• (वाहने) …………. घट्टनेन दुर्घटना भवति ।
• (भातरौ) …………. कलहेन पिता खित्र: भवति ।
• मम (भगिन्यौ) …………. निवास: ग्रामे अस्ति ।

ଉତ୍ତରମ୍:
(क) देशयो: मध्ये युद्धं भवति ।
ଦେଶ ମଧ୍ୟ ଯୁଦ୍ଧ ଭବତି ।
(ଦୁଇଦେଶ ମଧ୍ୟରେ ଯୁଦ୍ଧ ହେଉଛି।)

(ख) स：गुरो: आशीर्वादं प्राप्नोति ।
ଡଃ ଗୁରୋ ଆଶୀର୍ବାଦଂ ପ୍ରାୟୋତି ।
(ସେ ଗୁରୁଙ୍କ ଆଶୀର୍ବାଦ ପାଉଛି।)

(ग) हस्तयो: संयोजनेन अज्जलिः भवति ।
ହସ୍ତୟୋ ସଂଯୋଜନେନ ଅଞ୍ଜଳି ଭବତି ।
(ଦୁଇହାତର ମିଳନରେ ଅଞ୍ଜଳି ହୁଏ।)

(घ) अद्य कव्यो: सम्मानकार्यक्रम：अस्ति ।
ଅଦ୍ୟ କବୟୋ ସମ୍ମାନକାର୍ଯ୍ୟକ୍ରମ ଅସ୍ତି ।
(ଆଜି ଦୁଇଜଣ କବିଙ୍କର ସମ୍ମାନ କାର୍ଯ୍ୟକ୍ରମ ରହିଛି ।)

(ङ) वाहनयो: घट्टनेन दुर्घटना भवति।
ଘଟନେନ ଦୁର୍ଘଟନା ଭବତି ।
( ଦୁଇଟି ଗାଡ଼ିର ଧକ୍କାରେ ଦୁର୍ଘଟଣା ହୁଏ।)

(च) भ्रात्रो: कलहेन पिता खिन्न：भवति ।
ଭ୍ରାତ୍ରୀ କଳହେନ ପିତା ଖୁନଃ ଭବତି।
(ଦୁଇଭାଇଙ୍କ କଳିରେ ବାପା ଦୁଃଖତ ଅଟନ୍ତି ।)

(छ) मम भगिन्यो: निवास：ग्रामे अस्ति ।
ମମ ଭଗିନ୍ୟା ନିବାସ ଗ୍ରାମେ ଅସ୍ତି।
(ମୋ ଦୁଇଭଉଣୀ ଗ୍ରାମରେ ରହୁଛନ୍ତି।)

४. उदाहरणं पश्यतु शब्दस्य यथार्थरूपेण शून्यस्थानं

यथा－भारतीयाः－संस्कृति प्राचीना－
भारतीयानां संस्कृति ：प्राचीना ।

• वयम्－भाषा－संस्कृतम्
  ……… ……….. ………
• भाषा – उपादानं संस्कृतम्
  ……… ……….. ………
• नेतार: – जीवनं – परोपकायाय
  ……… ……….. ………
• नद्य: – जलं – परोपकारार्थम्
  ……… ……….. ………

ଉତ୍ତରମ୍:
यथा－भारतीयाः－संस्कृति－प्राचीना
ଭାରତୀୟ – ସଂସ୍କୃତି ପ୍ରାଚୀନା।

भारतीयानां संस्कृति：प्राचीना ।
ଭାରତୀୟାନାଂ ସଂସ୍କୃତିଃ ପ୍ରାଚୀନା ।

वयम्－भाषां－संस्कृतम्
ବୟଂ ଭାଷା – ସଂସ୍କୃତମ୍
उत्तर :
वयं－भाषा－संस्कृतम्
ଅସ୍ଵାକଂ ଭାଷା ସଂସ୍କୃତମ୍ ।
(ଆମ ଭାଷା ସଂସ୍କୃତ)

नेतार：－जीवनं－परोपकायाय
ନେତାରଃ – ଜୀବନଂ – ପରୋପକାରାୟ
उत्तर :
नेतृणां जीवनं परोपकायाय
ନେତୃ ମାଂ ଜୀବନଂ ପରୋପକାରାୟ।
(ନେତାମାନଙ୍କର ଜୀବନ ପରର ଉପକାର ପାଇଁ)

भाषा－उपादान－संस्कृतम्
ଭାଷା – ଉପାଦାନଂ – ସଂସ୍କୃତମ୍
उत्तर :
भाषयाः उपादानं सस्कृतम्।
ଭାଷୟ ଉପାଦାନଂ ସଂସ୍କୃତମ୍ ।
(ଭାଷାର ଉପାଦାନ ସଂସ୍କୃତ ।)

नद्य：－जलं－परोपकारार्थम्
ଜଳଂ –ନମଃ – ପରୋପକାରାର୍ଥମ୍
उत्तर :
नदीनां जलं परोपकारार्थम्।
ନଦୀନାଂ ଜଳଂ ପରୋପକାରାର୍ଥମ୍।
( ନଈମାନଙ୍କ ପାଣି ପର ଉପକାର ପାଇଁ।)

५. बन्धनीमध्यस्थस्य शब्दस्य यथार्थरूपेण रिक्तस्थानं
(ବନ୍ଧନୀମଧ୍ଯସ୍ପୃସ୍ୟ ଶବ୍ଦସ୍ୟ ଯଥାର୍ଥରୂପେଣ ରିକ୍ତସ୍ନାନଂ ପୂରୟତୁ)

यथा – मयूरा: मेघानां गर्जनम् इच्छन्ति । (मेघा:)

• बृहस्पति: …………. गुरुः अस्ति । (देवाः)
• कवि: …………. रचनां करोति । (काव्यानि)
• वयं …………. वचनं पालयामः।
• पिता …………. गणनां करोति ।
• सभायां …………. ध्वनिः अधिक: अस्ति । (वाद्यानि)
• अहं …………. सेवां करोमि । (अतिथ्य:)
• गोपालक: …………. पालनं करोति । (धेनव:)
• सज्जना: …………. स्मरणं कुर्वन्ति । (सुभाषितानि)

ଉତ୍ତରମ୍:
यथा – मयूरा: मेघानां गर्जनम् इच्छन्ति ।
ମୟୂରା ମେଘାନାଂ ଗର୍ଜନମ୍ ଇଛନ୍ତି।

(क) बृहस्पति: देवानां गुरुः अस्ति।
ବୃହସ୍ପତିଃ ଦେବାନାଂ ଗୁରୁ ଅସ୍ତି ।
କବି କାବ୍ୟାନାଂ ରଚନାଂ କରୋତି।

(ख) कवि: काव्यानां रचनां करोति।
ବୟଂ ଗୁରୁମାଂ ବଚନଂ ପାଳୟାମଃ ।

(ग) वयं गुरूणां वचनं पालयामः।
ପିତା ବସ୍ତୁନାଂ ଗଣନାଂ କରୋତି ।

(घ) पिता वस्तूनां गणनां करोति।
ପିତା ବସ୍ତୁନାଂ ଗଣନାଂ କରୋତି ।

(ङ) सभायां वाद्यानां ध्वनिः अधिकः अस्ति ।
ସଭାୟାଂ ବାଦ୍ୟାନାଂ ଧ୍ଵନିଂ ଅଧ୍ଵତଃ ଅସ୍ତି

(च) अहं अतिथीनां सेवां करोमि ।
ଅହଂ ଅତିଥୀନାଂ ସେବାଂ କରୋମି।

(छ) गोपालक: धेनूनां पालनं करोति ।
ଗୋପାଳକ ଧେନୁନାଂ ପାଳନଂ କରୋତି।

(ज) सज्जना: सुभाषितानां स्मरणं कुर्वन्ति ।
ସଜନାଃ ସୁଭାଷିତାନାଂ ସ୍ମରଣଂ କୁର୍ବନ୍ତି।

६. उचितपदै: रिक्तस्थानं पूरयतु ।
(ଉଚତି ପଦଃ ରିକ୍ତସ୍ନାନଂ ପୂରୟତୁ।)

यथा – वयं प्रतिदिनं महापुरूषाणां जीवनचरितं पठाम:।

• गोपालक: …………. पालनं करोति ।
• तेषां …………. कविताः रमणीयाः सन्ति ।
• …………. आज्ञा पालनीया।
•  विवेकानन्दस्य …………. पठनेन शान्ति: भवति।
• ………… जलं कलुषितं भवति ।
  (उपदेशानां नदीनां, महापुरुषाणां, कविनां, धेनूनां, गुरूणां)

ଉତ୍ତରମ୍:
(क) वयं प्रतिदिनं महापुरूषाणां जीवनचरितं पठामः।
ବୟଂ ପ୍ରତିଦିନଂ ମହାପୁରୁଷାନାଂ ଜୀବନଚରିତଂ ପଠାମଃ ।

(ख) गोपालक: धेनूनां पालनं करोति।
ଗୋପାଳକଃ ଧେନୁନାଂ ପାଳନଂ କରୋତି।

(ग) तेषां कवीनां कविताः रमणीयाः सन्ति ।
ତେଷା କବୀନାଂ କବିତା ରମଣୀୟା ସନ୍ତି ।

(घ) गुरूणां आज्ञा पालनीया।
ଗୁରୁଣା ଆଜ୍ଞା ପାଳନୀୟା।

(ङ) विवेकानन्दस्य उपदेशानां पठनेन शान्ति: भवति।
ବିବେକାନନ୍ଦସ୍ୟ ଉପଦେଶାନାଂ ପଠନେନ ଶାନ୍ତଃ ଭବତି ।

(च) नदीनां जलं कलुषितं भवति ।
ନଦୀନାଂ ଜଳଂ କଳୁଷିତଂ ଭବତି।

अतिरिक्त प्रश्नोत्तरम्
(ଅତିରିକ୍ତ ପ୍ରଶ୍ନୋତ୍ତରମ୍)

१. मातृभाषया अनुवादं कुरुत।
(क) रामायणस्य कर्त्ता बाल्मीकि:।
उत्तर :
ରାମାୟଣର କର୍ତ୍ତା ବାଲ୍ମୀକି ।

(ख) विवेकानन्द: रामकृष्णस्य शिष्य:।
उत्तर :
ବିବେକାନନ୍ଦ ରାମକୃଷ୍ଣଙ୍କ ଶିଷ୍ୟ ।

(ग) पुस्तकस्य नाम कलिका।
उत्तर :
ପୁସ୍ତକର ନାମ କଳିକା ।

(घ) वेदस्य नाम यजुः।
उत्तर :
ବେଦର ନାମ ଯଜୁ।

(ङ) नद्या: नाम गङ्न।
उत्तर :
ନଦୀର ନାମ ଗଙ୍ଗା ।

(च) गृहस्य नाम श्रीकुटीरम्।
उत्तर :
ଘରର ନାମ ଶ୍ରୀକୁଟୀର।

(छ) श्रीकृष्ण: अर्जुनस्य मित्रम्।
उत्तर :
ଶ୍ରୀକୃଷ୍ଣ ଅର୍ଜୁନଙ୍କ ବନ୍ଧୁ।

२. एकपदेन उत्तरं लिखत।
(क) ओडिशाया: राजधानी किम् ?
उत्तर :
ଭୁବନେଶ୍ବରମ୍

(ख) देशस्य नाम किम् ?
उत्तर :
ଭାରତମ୍

(ग) कस्य कर्त्ता बाल्मीकि: ?
उत्तर :
ରାମାୟଣସ୍ୟ

(घ) कस्याः लेखक: बाणभट्टः ?
उत्तर :
କାଦମ୍ବର୍ଯ୍ୟା

(ङ) रामकृष्णस्य शिष्य: क: ?
उत्तर :
ବିବେକାନନ୍ଦ

(च) गणेशः कस्य पुत्र: ?
उत्तर :
ଶିବସ୍ଯ

(छ) उत्कलप्रशङ्क कस्याः नाम ?
उत्तर :
ପତ୍ରିକାୟଃ

३. शून्यस्थानं पूरयत।
(क) …………. नाम कलिका।
उत्तर : ପୁସ୍ତକସ୍ଯ

(ख) बेदस्य नाम …………. |
उत्तर :
ଯନୁଃ

(ग) अर्जुनस्य …………. श्रीकृष्णः।
उत्तर :
ମିତ୍ର

(घ) देशस्य नाम …………. |
उत्तर :
ଭାରତମ୍

(ङ) कादम्बर्या: लेखक: …………. ।
उत्तर :
ବାଣଭରଃ

(च) …………. नाम गङ्ग़।।
उत्तर :
ନଦ୍ଯା

४. विक्षिप्तवर्णानां मेलनेन शुद्धपदं रचयत।
(क) न का वे न्द: वि
उत्तर :
ବିବେକାନନ୍ଦ

(ख) त्रिया: का प
उत्तर :
ପତ୍ରିକାୟଃ

(ग) गु णा रू म्
उत्तर :
ଗୁରୂଣାମ୍

(घ) धा रा ज नी
उत्तर :
ରାଜଧାନୀ

(ङ) ग त्रा ज थः
उत्तर :
ଜଗନ୍ନାଥ

५. स्तम्भमेलनं कुरूत।

‘क’ स्मम्भ: — ‘ख’ स्तम्भ:
शिवस्य — भरत:
वसुदेवस्य — श्रीराम:
दशरथस्य — अर्जुनः
पण्डो: — श्रीकृष्ण:
शकुन्तलाया: — गणेश:
उत्तर :
‘କ’ ସ୍ତମ୍ଭ — ‘ଖ’ ସ୍ତମ୍ଭ
ଶିବସ୍ଯ — ଗଣେଶଃ
ବସୁଦେବସ୍ଯ — ଶ୍ରୀକୃଷ୍ଣ
ଦଶରଥସ୍ଯ — ଶ୍ରୀରାମ
ପଣ୍ଡା — ଅର୍ଜୁନଃ
ଶକୁନ୍ତଳାୟା — ଭରତଃ

६. मातृभाषया अर्थं प्रकाशयत।
(क) धेनुः
उत्तर :
ଗାଈ

(ख) नगरस्य
उत्तर :
ନଗରର

(ग) वेदानाम्
उत्तर :
ବେଦଗୁଡ଼ିକର

(घ) वीणाया:
उत्तर :
ବୀଣାର

(ङ) पत्रिकाया:
उत्तर :
ପତ୍ରିକାର

७. रेखाङ्कितपदानां भ्रमसंशोधनं कुरुत।
(क) कपयाः चपलतां पश्यामि।
उत्तर :
କପେ ଚପଳ ତାଂ ପଶ୍ୟାମି ।

(ख) अस्माकं भाषा संस्कृतः।
उत्तर :
ଅସ୍ମାକଂ ଭାଷା ସଂସ୍କୃତମ୍ ।

(ग) देशय: मध्ये युद्धं भवति।
उत्तर :
ଦେଶ ମଧ୍ୟ ଯୁଦ୍ଧ ଭବତି।

(घ) नदीनां जलं कलुषितं भवन्ति।
उत्तर :
ନଦୀନାଂ ଜଳଂ କଳୁଷିତଂ ଭବତି ।

(ङ) कवि: काव्याना: रचनां करोति।
उत्तर :
କବି କାବ୍ୟାନାଂ ରଚନା କରୋତି।

८. उत्तर चयनं कुरूत।
(क) काश्मीरस्य राजधानी किम् ?
(a) श्रीनगरम्
(b) भुवनेश्वरम्
(c) गान्धिनगरम्
(d) इटानगरम्
उत्तर :
(a) ଶ୍ରୀନଗରମ୍

(ख) वीणायाः ध्वनिः कीदृशः ?
(a) मधुरा
(b) मधुरम्
(c) मधुरः
(d) मधुराणि
उत्तर :
(c) ମଧୁରଃ

(ग) कस्या: नाम चन्दमामा ?
(a) पुस्तकस्य
(b) पत्रिकाया:
(c) मम
(d) तस्या:
उत्तर :
(b) ପତ୍ରିକାୟଃ

(घ) वयं केषां वचनं पालयाम: ?
(a) गुरूणाम्
(b) गुरुणाम्
(c) गुरुषु
(d) गुरो:
उत्तर :
(a) ଗୁରୁଣାମ୍

(ङ) कस्या: गति: वक्रा ?
(a) नदी
(b) नदीम्
(c) नदिना
(d) नद्या:
उत्तर :
(d) ନମଃ

पश्यतु, उच्चै: पठतु (ପଶ୍ୟତୁ, ଉଚ୍ଚୈଃ ପଠତୁ) ଦେଖନ୍ତୁ ବଡ଼ପାଟିରେ ପଢ଼ନ୍ତୁ :

→ देशस्य नाम भारतम् ।
(ଦେଶସ୍ୟ ନାମ ଭାରତମ୍ ।)
ଦେଶର ନାମ ଭାରତ।

→ शिवस्य पुत्र: गणेशः।
(ଶିବସ୍ୟ ପୁନଃ ଗଣେଶଃ ।)
ଗଣେଶ ଶିବଙ୍କ ପୁଅ।

→ पत्रिकाया: नाम उत्कलप्रसङ्मः।
(ପତ୍ରିକାୟଃ ନାମ ଉତ୍କଳପ୍ରସଙ୍ଗ ।)
ପତ୍ରିକାର ନାମ ଉତ୍କଳ ପ୍ରସଙ୍ଗ।

→ नद्या: नामं गड्ग़।
(ନଦ୍ୟା ନାମ ଗଙ୍ଗା ।)
ନଈର ନାମ ଗଙ୍ଗା ।

→ कादम्बर्या：लेखक：वाणभट्टः।
(କାଦମ୍ବର୍ଯ୍ୟା ଲେଖକଃ ବାଣଭଟ୍ଟ ।)
କାଦମ୍ବରୀର ଲେଖକ ବାଣଭଟ୍ଟ ।

→ पुस्तकस्य नाम कलिका।
(ପୁସ୍ତକସ୍ୟ ନାମ କଳିକା ।)
ବହିର ନାମ କଳିକା ।

→ रामायणस्य कर्त्ता बाल्मीकिः।
(ରାମାୟଣସ୍ୟ କର୍ତ୍ତା ବାଲ୍ମୀକି ।)
ରାମାୟଣର କର୍ତ୍ତା ବାଲ୍ମୀକି ।

→ गृहस्य नाम श्रीकुटीरम् ।
(ଗୃହସ୍ୟ ନାମ ଶ୍ରୀକୁଟୀରମ୍ ।)
ଘରର ନାମ ଶ୍ରୀକୁଟୀର।

→ अर्जुनस्य मित्रं श्रीकृष्णः।
(ଅର୍ଜୁନସ୍ୟ ମିତ୍ର ଶ୍ରୀକୃଷ୍ଣ ।)
ଅର୍ଜୁନଙ୍କ ବନ୍ଧୁ ଶ୍ରୀକୃଷ୍ଣ।

→ वेदस्य नाम यजुः।
(ବେଦସ୍ୟ ନାମ ଯଜଃ ।)
ବେଦର ନାମ ଯଜୁ।

उच्चै : पठतु (ଉଚ୍ଚୈଃ ପଠତୁ) ବଡ଼ ପାଟିରେ ପଢ଼ନ୍ତୁ

Odisha State Board CHSE Odisha Class 12 Education Solutions Chapter 3 Sri Aurobindo Questions and Answers.

CHSE Odisha 12th Class Education Chapter 3 Question Answer Sri Aurobindo

Group – A

Short type Questions with Answers
1. Answer with in Two/Three sentence :

Question 1.
What is the primary aim of education according to Integral Education?
Answer:
The main aim of education is to help the growing soul draw out its best and make it perfect for a noble cause. The integral education focuses on the perfection of the soul as its ultimate goal.

Question 2.
How does Integral Education define the realization of inner self?
Answer:
Education should enable individuals to realize their inner self, which is a part of the universal consciousness. This realization involves establishing right relationships within oneself, with people of the country, and with the universal society to which one belongs.Realizing one’s inner self, and fostering harmonious relationships are key aspects of Integral Education.

Question 3.
Why does Integral Education emphasize physical development?
Answer:
Physical development of the child is crucial as it forms the foundation for other aspects of development. Without physical strength, mental and emotional development becomes challenging. Integral education recognizes the significance of physical well-being for overall growth.

Question 4.
What are the three essential factors for the moral development of a child according to Integral Education?
Answer:
Emotions, impressions or habits, and nature are the three essential factors for the moral development of a child. The ideals of a teacher should be high, allowing the child to imitate and reach higher stages of development.Moral and emotional development are considered integral to human progress.

Question 5.
According to Integral Education, how should education aim at training the senses?
Answer:
Education should aim at the training of senses, and according to Integral Education, senses can be trained fully when manas, chitta, and nerve’ are pure. Purification of the mind, consciousness, and nerves is seen as a prerequisite for sensory training.

Question 6.
How many levels of consciousness are identified in Integral Education, and what are they?
Answer:
There are four levels of consciousness according to Integral Education: Chitta, Manas, Intelligence, and Knowledge. A teacher should develop all these four levels harmoniously to promote the development of conscience. Harmonious development of consciousness is a key goal in Integral Education.

Question 7.
What does Integral Education emphasize regarding the harmony between the individual and collectivity?
Answer:
Integral Education emphasizes the realization of harmony not only between individuals but also between nations. Aurobindo’s scheme of education is truly international, aiming for mutual respect and understanding among individuals and nations.Harmony in both individual and collective relationships is a central theme in Integral Education.

Question 8.
What is the supreme value in Sri Aurobindo’s thought concerning the chaos of values?
Answer:
The supreme value in Sri Aurobindo’s thought is harmony. Other values include spirituality, divinity, evolution, ascent, and transformation. Sincerity is identified as the most important value required for all growth.Harmony and sincerity are fundamental values in the integral education philosophy.

Question 9.
What is the significance of spiritual evolution in Integral Education?
Answer:
Integral education aims at fostering spiritual evolution in individuals, emphasizing growth in the spiritual dimension beyond the material aspects of life. The goal is to guide individuals toward a higher state of consciousness, connecting them with the divine essence within. Spiritual evolution is a key aspect of Integral Education’s holistic approach.

Question 10.
How does Integral Education propose to unite the mind, heart, and body ?
Answer:
True education, according to Integral Education, should unite the different aspects of an individual mind, heart, and body. Integration of these elements is crucial for holistic development, ensuring a balanced and enlightened individual.The integration of mind, heart, and body is a fundamental principle in Integral Education.

Question 11.
Who is Aurobindo, and when and where was he born?
Answer:
Aurobindo was bom in Calcutta on August 15, 1872, into an educated middle-class family. He later went to England at the age of 7 and lived there for 14 years. His birth date seems to be incorrectly mentioned as 1972; it should be 1872.

Question 12.
Where did Aurobindo receive his education?
Answer:
Aurobindo received his education at Cambridge, mastering English, Latin, Greek, and learning French, German, and Spanish.

Question 13.
How did Aurobindo contribute to education in Baroda College, Gujarat?
Answer:
Upon returning from England, Aurobindo joined Baroda College as a professor of English in 1893. He not only immersed himself in cultural and literary activities but also learned Bengali, Gujarati, Marathi, and Sanskrit.

Question 14.
What were Aurobindo’s early contributions to the Indian National Congress?
Answer:
Aurobindo joined the Indian National Congress and became an active freedom fighter. Disappointed with the Moderates, he started the Bengali daily ‘Yugantar ’ and English daily ‘Bande Mataram’ to promote revolutionary ideas.

Question 15.
Why was Aurobindo considered a dangerous leader by the British government?
Answer:
Aurobindo’s revolutionary activities, including the publication of ‘ Yugantar ’ and ‘Bande Mataram,’ marked him as a threat to the British government, earning him the reputation of one of the most dangerous leaders.

Question 16.
What led to Aurobindo’s shift from a revolutionary to a philosopher and seer?
Answer:
In 1908, Aurobindo was sent to jail for the Alipore Bomb case. During this time, he turned to yoga, meditation, and the study of religious and spiritual literature, undergoing a transformative change.

Question 17.
Where did Aurobindo spend the remaining 40 years of his life, and what activities did he engage in?
Answer:
Aurobindo spent his remaining years in Pondicherry, establishing an Ashram. He focused on yoga, meditation, and various educational and social activities.

Question 18.
What were Aurobindo’s main ideas in philosophy?
Answer:
Aurobindo believed that everyone possesses something divine within them. The task is to find, develop, and use this divine aspect, attainable through a spiritual discipline called yoga.

Question 19.
Question: How did Aurobindo view yoga in relation to everyday life?
Answer:
Aurobindo’s concept of yoga differs from traditional views, as he believed it was for ordinary individuals engaged in worldly pursuits, not just ascetics. It involves regarding one’s work as divine and practicing fairness.

Question 20.
What was Aurobindo’s perspective on education, and how did he propose to cater to Indian needs?
Answer:
Aurobindo proposed integral education that addressed spiritual, rational, vital, and physical aspects. He set up an International Ashram and Centre of Education, tailoring educational theories to meet Indian requirements.

Question 21.
What were the main planes of mind according to Aurobindo?
Answer:
Aurobindo outlined different planes of mind, including the ordinary mind, higher mind, illuminated mind, intuitive mind, overmind,
and supermind, each serving distinct functions in human cognition and consciousness.

Question 22.
How did Aurobindo differentiate the ordinary mind into three parts?
Answer:
Aurobindo divided the ordinary mind into thinking mind, dynamic mind, and externalizing mind. The thinking mind deals with ideas, the dynamic mind with forces of realization, and the externalizing mind with expression in life.

Question 23.
What is Aurobindo’s perspective on the errors of the conceptual mind?
Answer:
Aurobindo believed that errors of the conceptual mind must be corrected by the supermind, acting as a link between ‘sachidananda’ and the universe, transcending knowledge and ignorance.

Question 24.
What is Aurobindo’s concept of supermind, and how can one acquire it?
Answer:
Aurobindo considered supermind a state of consciousness that can be gradually acquired through yoga. Once attained, it transforms the entire being, making one a ‘superman’ or Gnostic at their own plane.

Question 25.
How does Aurobindo define integral education, and what are its essential aspects?
Answer:
According to Aurobindo, true education is integral, encompassing spiritual, rational, vital, and physical dimensions. Integral education develops the individual, society, and humanity simultaneously, aiming for the evolution of total humanity. It involves the growth principle of unity in diversity.

II. Answer with in Five/Six sentence :

Question 1.
Can you provide a brief overview of Sri Aurobindo’s early life and education?
Answer:
Sri Aurobindo was bom on 15th August 1872, in Calcutta, into an educated middle class family. At the age of 7, he went to England, where he lived for 14 years. He received his education at Cambridge and, at 18, passed the entrance examination for the Indian Civil Service. Besides English, he mastered Latin, Greek, French, German, and Spanish. Upon his return to India in 1893, he joined Baroda College as a professor of English and engaged in cultural and literary activities. He later joined the Indian National Congress, becoming an active freedom fighter.

Question 2.
How did Sri Aurobindo’s imprisonment in 1908 lead to a profound transformation in his life, and what were the key elements of this change?
Answer:
Sri Aurobindo’s imprisonment in 1908, stemming from the Alipore Bomb case, marked a significant turning point in his life. During this period, confined to jail, he delved into yoga, meditation, and the study of religious, philosophical, and spiritual literature. This transformative experience shifted his focus from revolutionary activities to a more introspective and spiritual path. It was in prison that he underwent a profound inner change, embracing yoga and turning away from the intense political activism of his earlier years. This period of incarceration laid the foundation for his later spiritual and philosophical teachings.

Question 3.
What prompted Sri Aurobindo’s move to Pondicherry, and how did he spend the remaining 40 years of his life in his Ashram?
Answer:
Following his release from prison in 1909, Sri Aurobindo decided to withdraw from active politics and move to Pondicherry. In Pondicherry, he spent the remaining 40 years of his life in the Sri Aurobindo Ashram. During this time, he focused on spiritual practices, yoga, meditation, and the study of various religious and philosophical texts. Sri Aurobindo’s Ashram became a center for spiritual seekers, and he actively engaged in educational and social activities. His emphasis shifted from political endeavors to a holistic approach encompassing individual transformation, integral education, and the promotion of human unity.

Question 4.
What were Sri Aurobindo’s contributions to education, and how did he envision the concept of integral education?
Answer:
Sri Aurobindo made significant contributions to education through his concept of integral education. He proposed that true education should be not only spiritual but also rational, vital, and physical. Integral education, as envisioned by Sri Aurobindo, incorporates five principal aspects related to the human being’s activities: physical, vital, mental, psychic, and spiritual. This education is designed to be complete, complementary, and lifelong. The integral school, according to Sri Aurobindo, aims at the evolution of total humanity, emphasizing unity in diversity. It prepares individuals to work first as human beings, then as citizens, and finally as individuals, fostering a natural and effective development without strain.

Question 5.
How did Sri Aurobindo’s views on mind differ from conventional perspectives and what were the various planes of mind he identified ?
Answer:
Sri Aurobindo’s concept of mind diverged from conventional ideas, considering the mind as a primary means of manifestation in humans, not merely a thing equated with the brain. He identified six planes of mind: the ordinary mind, higher mind, illuminated mind, intuitive mind, overmind, and supermind. Each plane serves distinct functions, from basic thinking to divine gnosis. Aurobindo emphasized the correction of conceptual mind errors by the supermind, acting as a link between sachidananda and the universe, bridging knowledge and ignorance.

Question 6.
What is integral education according to Sri Aurobindo, and what are its fundamental principles?
Answer:
Integral education, as envisioned by Sri Aurobindo, is not solely spiritual but also rational, vital, and physical. It encompasses five principal aspects: physical, vital, mental, psychic, and spiritual, aiming for complete and complementary development throughout one’s life. The education is integral in two senses inculcating all aspects of individual being and fostering the evolution of the individual, nation, and humanity. The ultimate goal is the evolution of total humanity, emphasizing unity in diversity. Strengthening mental and physical aspects, achieving the five principal aspects together, and developing the four aspects of truth are integral to this transformative education.

Question 7.
How did Sri Aurobindo describe the integral school and its role in the development of the individual, society, and humanity?
Answer:
According to Sri Aurobindo, the integral school aims at man-making, preparing the individual to function as a human being, citizen, and individual. Circles of moral responsibility proceed from wider to narrower. The school addresses the inversion of values causing present confusion, offering integral education that comes naturally, effectively, and without strain. The educahd, society, and humanity form the ultimate principles of individuality, commonality, and essentiality. The integral school integrates academic and social activities, providing opportunities for silence, collaboration, consultation, and lectures. It facilitates play, activity, discovery, innovation, and the development of the powers of the body, mind, and spirit.

Question 8.
What is integral education, and how does Sri Aurobindo define, its completeness in addressing the five principal activities of human beings?
Answer:
Integral education, as envisioned by Sri Aurobindo, is not solely spiritual but also rational, vital, and physical. It encompasses five principal aspects related to human activities: physical, vital, mental, psychic, and spiritual. The completeness of education lies in its simultaneous and harmonious development of these aspects throughout an individual’s life. Aurobindo’s integral education is twofold—it inculcates all five aspects of individual being and contributes to the evolution of the individual, nation, and ultimately, humanity. The ultimate aim is the evolution of total humanity, emphasizing unity in diversity and maintaining the growth of diversity.

Question 9.
How does the integral school, according to Sri Aurobindo, contribute to the evolution of an individual, society, and humanity?
Answer:
The integral school, in Sri Aurobindo’s vision, serves the ultimate aim of man-making. It prepares the individual’to function sequentially as a human being, a member of a nation, and finally, an individual. The circles of moral responsibility and loyalties progress from wider to narrower. Aurobindo identifies an inversion of values causing confusion in present times, proposing that
integral education naturally, effectively, and without strain addresses this confusion. The school is not isolated but integrated into society, providing opportunities for integral development through activities like silence, collaboration, consultation, lectures, play, activity, discovery, innovation, and the development of the powers of the body, mind, and spirit.

Question 10.
How does the integral education proposed by Sri Aurobindo reflect the principles of individuality, commonality, and essentiality?
Answer:
Sri Aurobindo’s integral education is founded on the principles of individuality, commonality, and essentiality. These principles represent the educand, society, and humanity, respectively. The education system must include the evolution of all three elements simultaneously, emphasizing that individuality, commonality, and essentiality should develop together. In the integral school, colleges, and universities, education is not isolated but practiced in society. The aims, curriculum, and teaching methods align with these principles, fostering the growth of the educand, society, and humanity, and contributing to the evolution of total humanity through unity in diversity.

Question 11.
What is the primary aim of education according to Sri Aurobindo, specifically in terms of the perfection of the soul?
Answer:
According to Sri Aurobindo, the primary aim of education is to assist the growing soul in extracting its best attributes and achieving perfection for a noble cause. Education, in this context, is a trans form ative journey that seeks to bring out the inherent qualities of the soul, molding it into a refined and virtuous state.

Question 12.
How does Sri Aurobindo emphasize the realization of the inner self as a crucial goal of education?
Answer:
Sri Aurobindo advocates for education to’enable individuals to realize their inner selves, acknowledging this inner self as a part of the universal consciousness. The goal extends beyond self-awareness, encouraging individuals to form right relationships within themselves, with fellow countrymen, and within the broader universal society to which they belong.

Question 13.
Discuss&ri Aurobindo’s perspective on the significance of physical development in the educational process.
Answer:
Physical development holds a significant place in Sri Aurobindo’s educational philosophy. He rejects the notion that physical strength and mental weakness are inversely correlated. Instead, he asserts that physical development is a prerequisite for overall development, emphasizing that without a sound physical foundation, other forms of development become unattainable.

Question 14.
How does Sri Aurobindo underscore the importance of morality in education, and what are the essential factors for moral development
Answer:
Sri Aurobindo places a strong emphasis on moral and emotional development, stating that mental development devoid of morality can be detrimental to human progress. He identifies three crucial factors for the moral development of a child: emotions, impressions or habits, and nature. Teachers, according to Sri Aurobindo, shoujd embody high ideals to serve as role models, allowing children to naturally progress to higher stages of moral development through imitation.

Question 15.
Explain the significance of the development of senses in Sri Aurobindo’s educational philosophy.
Answer:
According to Sri Aurobindo, education should aim at the comprehensive training of the senses. He posits that the full training of the senses is achievable only when manas, chitta, and nerves are pure. This highlights the interconnectedness of mental and spiritual purity with the complete development of sensory perception, emphasizing a holistic approach to education that encompasses both physical and metaphysical dimensions.

Question 16.
Explain Sri Aurobindo’s perspective on the development of consciousness in education.
Answer:
Sri Aurobindo identifies the development of consciousness as a pivotal aim of education, categorizing it into four levels: Chitta, Manas, Intelligence, and Knowledge. These levels represent facets of heightened awareness and understanding. To foster holistic development, a teacher, according to Sri Aurobindo, should intricately nurture all four levels, facilitating the growth of conscience. This approach emphasizes that education goes beyond the acquisition of knowledge and extends to the elevation of consciousness.

Question 17.
How does Sri Aurobindo address the balance between individuality and collectivity in his educational philosophy?
Answer:
Sri Aurobindo diverges from many socio-political thinkers by emphasizing the realization of harmony between individuals and nations. Rejecting the dichotomy of individualism versus collectivism, he advocates for a truly international educational scheme. This vision, as explained by The Mother, underscores the necessity for mutual respect and understanding between individuals and nations. The collective order and organization, based on goodwill, are seen as the means to lift humanity from its current chaotic state, aligning with the principles of the supra-mental knowledge revealed by Aurobindo.

Question 18.
Discuss the cultivation of values according to Sri Aurobindo’s educational philosophy, focusing on the crisis of values.
Answer:
Sri Aurobindo addresses the contemporary crisis of values, where traditional values are challenged, and new values struggle to find firm footing. Central to his thought is the supreme value of harmony, alongside other values like spirituality, divinity, evolution, ascent, and transformation. The critical value for growth, according to him, is sincerity. The cultivation of these values is considered essential for character formation and holistic development. The emphasis on values is integral to Sri Aurobindo’s educational philosophy as they guide individuals towards a purposeful and meaningful life.

Question 19.
How does Sri Aurobindo propose to shape the curriculum in his integral education system?
Answer:
Sri Aurobindo envisions a dynamic curriculum that caters to the diverse interests and latent faculties of children. Rejecting the confinement of education to a limited syllabus, he proposes an expansive approach where life itself becomes the canvas for learning. The curriculum is not an end in itself but a means to achieve integral personality development. It includes subjects that promote mental and spiritual growth, incorporating flexibility to meet individual needs. The integral curriculum spans primary, secondary, and university stages, encompassing a range of subjects from language and sciences to philosophy, sociology, and vocational education.

Question 20.
How does Sri Aurobindo stress the importance of methods of teaching in his educational philosophy?
Answer:
Sri Aurobindo emphasizes several principles for effective teaching. Love and sympathy for the child are foundational, creating an environment where the teacher serves as a guide and helper rather than a taskmaster. Education through the mother tongue is advocated to ensure a deeper connection with cultural and linguistic roots. Teaching according to the child’s interests, through self-experience, and learning by doing are key principles. Additionally, Sri Aurobindo encourages cooperation between teachers and students in the education process, aligning teaching methods with the child’s nature, considering the divinity within, and fostering a free environment for the child’s self-driven learning.

Question 21.
Explain Sri Aurobindo’s emphasis on the perfection of the soul as the main aim of education.
Answer:
Sri Aurobindo’s educational philosophy places the perfection of the soul at the forefront. He believes that education’s primary goal is to assist the growing soul in manifesting its best qualities and achieving perfection for a noble cause. According to Aurobindo, the soul’s perfection involves the realization and expression of its highest potential, contributing positively to the individual and society. This perspective transforms education into a profound journey of self-discovery and purposeful growth.

Question 22.
Elaborate on Sri Aurobindo’s views regarding the realization of inner self and the significance of right relationships.
Answer:
Sri Aurobindo underscores the importance of education in enabling individuals to realize their inner selves, which he considers a part of the universal consciousness. This realization goes beyond self-awareness; it involves establishing right relationships not only within oneself but also with fellow citizens and the global community. Aurobindo’s vision encompasses the idea that fostering harmonious connections is integral to personal and collective well-being, emphasizing the interconnectedness of individuals within the broader fabric of universal society.

Question 23.
Discuss Sri Aurobindo’s stance on the relationship between physical and mental development in education.
Answer:
Sri Aurobindo challenges the misconception that physical strength correlates with mental weakness. He asserts that physical development is a crucial aim of education and rejects the notion that mental development can thrive without a foundation in physical well-being. According to Aurobindo, a healthy body is essential for the holistic development of an individual. This perspective highlights the interconnectedness of physical and mental aspects, emphasizing that both dimensions must be nurtured concurrently for comprehensive human progress.

Question 24.
Explore Sri Aurobindo’s thoughts on the development of morality and its role in mental progress.
Answer:
Aurobindo contends that moral and emotional development is imperative for mental progress. He identifies three essential factors—emotions, impressions or habits, and nature—as fundamental to a child’s moral development. The teacher’s ideals play a pivotal role, as a child, through imitation, can reach higher stages of development. Aurobindo’s emphasis on morality recognizes its significance in shaping character and ensuring that mental development aligns with ethical principles, contributing positively to human advancement.

Question 25.
Explain the integral aim of training the senses in education, according to Sri Aurobindo.
Answer:
Sri Aurobindo advocates for the training of senses in education, asserting that it can be fully achieved when manas, chitta, and nerve are pure. This holistic approach involves refining not just sensory perceptions but also mental and nervous aspects. Aurobindo’s perspective implies that a balanced and purified state of mind and nerve is essential for the comprehensive development and training of the senses. By integrating these elements, education can facilitate a heightened and harmonious sensory experience, contributing to the overall growth and refinement of the individual.

Group – B

Long Type Questions With Answers

Question 1.
What are the key features of Sri Aurobindo’s philosophy of education, emphasizing the distinctive aspects that contribute to its holistic and transformative approach?
Answer:
Sri Aurobindo’s philosophy of education is a profound and holistic approach that goes beyond traditional notions of learning. Rooted in spiritual principles and a deep understanding of human consciousness, his educational philosophy aims at the integral development of individuals, encompassing physical, mental, moral, and spiritual dimensions. Here, we delve into the salient features of Aurobindo’s philosophy of education.

1. Integral Development : At the core of Aurobindo’s philosophy is the concept of integral development, which implies the harmonious growth of all aspects of an individual – physical, vital, mental, and spiritual. Unlike conventional education that often focuses on intellectual pursuits, Aurobindo’s approach recognizes the interconnectedness of these dimensions and advocates for their simultaneous evolution.

2. Perfection of the Soul: Aurobindo places a significant emphasis on the perfection of the soul as the ultimate aim of education. He believes that education should assist the growing soul in drawing out its inherent qualities and making it perfect for a noble cause. This perspective elevates the purpose of education from mere knowledge acquisition to a transformative journey that aligns an individual with higher ideals.

3. Realization of Inner Self : Integral education, according to Aurobindo, should enable individuals to realize their inner selves. This involves fostering self-awareness and facilitating a deep understanding of one’s connection to the universal consciousness. Aurobindo envisions education as a means for individuals to establish right relationships not only within themselves but also with others and the broader society.

4. Physical Development : Contrary to the separation often made between physical and mental development, Aurobindo stresses the importance of physical well-being. He argues that physical development is foundational, and without it, comprehensive human development is not possible. A healthy body is considered essential to support mental, emotional, and spiritual growth.

5. Development of Morality : Moral and emotional development holds a central place in Aurobindo’s philosophy. He identifies three essential factors – emotions, habits, and nature – that contribute to the moral development of a child. Teachers are seen as key influencers, and the ideals they embody play a crucial role in shaping the moral and ethical compass of students.

6. Training of Senses : Aurobindo advocates for the training of senses as part of education. This goes beyond sensory perception and involves the refinement of mental and nervous aspects. The purity of manas, chitta, and nerve is considered vital for the holistic development and training of the senses.

7. Development of Consciousness : Integral education aims at the development of consciousness, which Aurobindo categorizes into four levels – Chitta, Manas, Intelligence, and Knowledge. Teachers are entrusted with the task of fostering the harmonious development of these levels, promoting a heightened state of awareness and conscience in students.

8. Harmony of the Individual and Collectivity : Aurobindo’s philosophy transcends the dichotomy between individual and collective well-being. He advocates for the realization of harmony between individuals and nations, fostering a truly international approach. The emphasis is on collaboration, mutual respect, and understanding as essential components of a collective order and organization.

9. Cultivation of Values : The contemporary crisis, according to Aurobindo, is rooted in the chaos of values. His philosophy underscores the importance of cultivating values such as harmony, spirituality, divinity, evolution, ascent, and transformation. Sincerity is highlighted as the most crucial value, acting as a foundation for overall growth. .

10. Teacher’s Role: In Aurobindo’s philosophy, the teacher holds a pivotal role. Unlike traditional authoritarian models, the teacher is a guide and philosopher, aiming to turn the student’s eyes towards their own innate divinity. The teacher is expected to embody discipline, self-mastery, and an integrated personality, serving as an inspiration rather than an authority figure.

11. Practical Implications : The practical implications of Aurobindo’s philosophy manifest in a curriculum that goes beyond conventional subjects. The emphasis is on a holistic educational environment that nurtures physical fitness, intellectual curiosity, moral integrity, and spiritual consciousness. This approach prepares individuals not just for academic success but for a purposeful and fulfilling life contributing positively to society.

In conclusion, Sri Aurobindo’s philosophy of education stands as a testament to a comprehensive and transformative approach that seeks to unfold the latent potential within each individual. It goes beyond the limitations of conventional education, providing a roadmap for a harmonious and integrated development that is not only personally fulfilling but contributes to the greater good of humanity.

Question 2.
How does Sri Aurobindo conceptualize Integral Education, and what are the critical aspects that merit evaluation in assessing the effectiveness and significance of Integral Education?
Answer:
Sri Aurobindo’s concept of Integral Education is a profound and holistic approach that seeks to nurture not only the intellectual faculties of an individual but also addresses the emotional, physical, and spiritual dimensions. Rooted in the philosophy of integral yoga, Aurobindo’s educational vision extends beyond the conventional boundaries, aiming at the harmonious development of the entire being.

Integral Education, according to Sri Aurobindo, is a means of facilitating the evolution of an individual towards a higher state of consciousness and self-realization.

The main aims of this educational philosophy can be summarized as follows:
1. Perfection of Soul: Central to Aurobindo’s vision is the idea that education should guide the growing soul to unfold its inherent potential and strive for perfection. This perfection is not self-centered but aligns with a noble cause, emphasizing the importance of contributing positively to the collective.

2. Realization of Inner Self : Integral Education aims to enable individuals to realize their inner self, recognizing it as an integral part of the universal consciousness. This realization extends to cultivating right relationships not only within oneself but also with fellow beings and the larger universal society.

3. Physical Development : Contrary to the separation of physical and mental aspects, Aurobindo asserts that physical development is crucial. He rejects the notion that physical strength implies mental weakness and emphasizes that without physical development, overall progress is impeded.

4. Moral and Emotional Development : Aurobindo underscores the significance of moral and emotional growth, considering them essential for positive human progress. The teacher’s high ideals become a guiding force, shaping the child’s moral compass through imitation and example.

5. Development of Senses and Consciousness : Education, in Aurobindo’s view, should focus on training the senses, ensuring purity of mind, consciousness, and nerves. This training involves the harmonious development of different levels of consciousness – Chitta, Manas, Intelligence, and Knowledge – fostering the growth of conscience.

6. Harmony of Individual and Collectivity : Aurobindo’s educational philosophy transcends the emphasis on either the individual or collectivity. It strives for harmony, not only among individuals but also between nations, making it a truly international and collaborative endeavor.

7. Cultivation of Values: Recognizing the contemporary crisis in values, Aurobindo advocates for cultivating values such as harmony, spirituality, divinity, evolution, ascent, and transformation. Sincerity is identified as a paramount value essential for overall growth.

The critical evaluation of Integral Education involves assessing several key aspects:
1. Comprehensiveness: One must examine whether the integral approach encompasses all facets of human development – physical, vital, mental, psychic, and spiritual – ensuring a well- rounded education.

2. Practical Implementation : The effectiveness of Integral Education lies in its practical application. Evaluating how well the principles are translated into curriculum, teaching methods, and overall educational practices is crucial.
Adaptability: Integral Education should be adaptable to individual needs, providing flexibility and addressing the diverse requirements of learners.

3. Impact on Society : Assessing the broader impact of Integral Education on societal values, relationships, and overall well-being is vital to understanding its significance beyond individual development.

4. Alignment with Contemporary Needs : Given the dynamic nature of society, evaluating whether Integral Education aligns with contemporary needs and challenges ensures its relevance in evolving contexts.

In conclusion, Sri Aurobindo’s concept of Integral Education offers a comprehensive and transformative vision that extends beyond traditional educational paradigms. Its critical evaluation involves considering its holistic nature, practical application, adaptability, societal impact, and alignment with the changing needs of the times. Integral Education, if effectively implemented, has the potential to contribute significantly to the holistic development of individuals and societies.

Question 3.
What does Integral Education aim to achieve, and how can these objectives be effectively put into practice?
Answer:
Integral Education, as envisioned by Sri Aurobindo, encompasses a comprehensive set of objectives aimed at fostering the holistic development of an individual. The core principles underlying this educational philosophy include the perfection of the soul, realization of the inner self, physical development, morality, development of the senses, consciousness, harmony between the individual and collectivity, and the cultivation of values. To understand the objectives of Integral Education and explore practical implementations, it is crucial to delve into each aspect.

1. Perfection of Soul: Integral Education posits the idea that education should contribute to the perfection of the soul. Sri Aurobindo emphasizes the need to draw out the best within an individual and refine it for noble purposes. Practical implementation involves
creating an environment that encourages self-discovery, self-expression, and aligning personal aspirations with societal well-being.

2. Realization of Inner Self: Education, according to Aurobindo, should enable individuals to realize their inner selves, recognizing their connection to the universal consciousness. Practically, this can be achieved through introspective practices, mindfulness, and fostering a curriculum that encourages self-awareness and empathy towards others.

3. Physical Development : Integral Education recognizes the significance of physical development, debunking the notion that physical strength is inversely proportional to mental prowess. Incorporating physical activities, sports, and a focus on health and well-being can translate this objective into practice.

4. Development of Morality : Moral and emotional development is considered fundamental to mental progress. Teachers play a vital role in setting high moral standards, creating a value- driven atmosphere that guides students through ethical decision-making. By nurturing positive habits and ideals, the moral fabric of the educational community is strengthened.

5. Development of the Senses : Integral Education emphasizes the training of senses, suggesting that it is possible when the mind, consciousness, and nerves are pure. Practical implementation involves sensory-based learning approaches, experiential education, and activities that engage multiple senses for a comprehensive understanding of the world.

6. Development of Consciousness : Integral Education aims to develop consciousness through various levels—Chitta, Manas, Intelligence, and Knowledge. Teachers are tasked with harmoniously developing these levels, fostering a deeper understanding of oneself and the world. Practices like meditation and mindfulness can contribute to consciousness development.

7. Harmony Between Individual and Collectivity : Aurobindo proposes the realization of harmony not only among individuals but also between nations. To put this into practice, educational institutions need to instill values of mutual respect, understanding, and global citizenship. Curricula should emphasize collaborative projects, intercultural exchanges, and a broader perspective on societal roles.

8. Cultivation of Values : In a time of shifting values, Integral Education places harmony as a supreme value. Other values such as spirituality, divinity, evolution, ascent, and transformation are highlighted. Sincerity is underscored as a crucial value for overall growth. Practical application involves incorporating* these values into the ethos of the educational institution, ensuring sincerity is a guiding principle.

9. Translating Objectives into Practice : Practical implementation of Integral Education involves curriculum design that integrates these objectives seamlessly. Teachers serve as facilitators, mentors, and role models, embodying the values and principles of Integral Education. Beyond theoretical knowledge, emphasis should be placed on experiential learning, real-world applications, and fostering a sense of responsibility towards self, others, and the world.

Assessment methodologies should evolve to encompass not just academic achievements but also personal development, moral growth, and contributions to collective well-being. Collaborative learning environments, cross-disciplinary studies, and a focus on individualized learning paths can further enhance the effectiveness of Integral Education.

Ultimately, the success of Integral Education lies in creating a learning ecosystem that nurtures the multifaceted growth of individuals, preparing them not only for personal success but also for meaningful contributions to society and the world at large.

Question 4.
What were the pivotal life events that led Sri Aurobindo from being a revolutionary freedom fighter to becoming a philosopher and seer, ultimately shaping his educational ideologies?
Answer:
Aurobindo’s transformation from a revolutionary freedom fighter to a philosopher and seer, t roloundly influencing his educational ideologies, was marked by pivotal life events that shaped his spiritual journey. Born on August 15, 1872, in Calcutta, Aurobindo Ghosh’s early life was characterized by exposure to Western education, political activism, and a profound inner questi.

1. Early Education in England : At the age of seven, Aurobindo was sent to England for his education. He spent 14 years there, mastering English, Latin, and Greek, and acquiring knowledge of F rench, German, and Spanish. This exposure to Western thought and literature laid the foundation for his later engagement with the world of ideas and philosophies.

2. Return to India and Political Activism : In 1893, Aurobindo returned to India and joined Baroda College as a professor of English. He quickly became involved in cultural and literary activities. His engagement with Indian languages, including Bengali, Gujarati, Marathi, and Sanskrit, showcased his commitment to understanding and promoting Indian culture. However, he also entered the political arena, joining the Indian National Congress and advocating for India’s independence.

3. Revolutionary .Phase and Journalism : Disillusioned with the moderate approach of the Congress, Aurobindo took a radical turn. He started the Bengali daily ‘Yugantar’ and the English daily ‘Bande Mataram’ to propagate his revolutionary ideas. His writings were critical of British rule, and he was regarded as one of the most dangerous leaders by the colonial government. This phase led to his involvement in revolutionary activities, and he faced imprisonment for the Alipore Bomb case in 1908.

4. Shift to Spirituality in Prison: During his incarceration, Aurobindo underwent a profound inner transformation. Influenced by his reading of Hindu scriptures and exposure to spiritual literature, he turned to yoga, meditation, and the study of religious and philosophical texts. This marked the beginning of his spiritual evolution, and he experienced deep meditative states that altered his perception of reality.

5. Move to Pondicherry : Following his release from prison, Aurobindo moved to Pondicherry in 1910, seeking a more conducive environment for his spiritual pursuits. This marked a crucial turning point in his life. He gradually withdrew from active political involvement and dedicated himself to spiritual practices and the exploration of higher states of consciousness.

6. Evolution of Integral Yoga : In Pondicherry, Aurobindo developed his philosophy of Integral Yoga, which aimed at the evolution of consciousness and the synthesis of the spiritual and material dimensions of life. Integral Yoga became the cornerstone of his spiritual teachings and influenced his views on education.

7. Educational and Social Initiatives : Aurobindo, along with his spiritual collaborator The Mother, initiated various educational and social projects in Pondicherry. The establishment of the Sri Aurobindo Ashram and the International Centre of Education reflected his vision of an integral approach to learning, encompassing the physical, vital, mental, psychic, and spiritual dimensions.

8. Evolution of Educational Philosophy : The experiences in Pondicherry, coupled with his spiritual realizations, deeply influenced Aurobindo’s educational philosophy. He emphasized the integral development of the individual, promoting not just academic excellence but the harmonious growth of all facets of one’s being. His philosophy advocated a shift from traditional rote-based learning to a system that nurtures the complete personality.

In conclusion, the pivotal life events in Sri Aurobindo’s journey, from his early education in England to his revolutionary phase and eventual spiritual transformation in Pondicherry, played a crucial role in shaping his educational ideologies. The fusion of Western education, political activism, and spiritual exploration laid the foundation for a holistic approach to learning that continues to inspire the educational philosophy of Integral Education today.

Question 5.
How does Sri Aurobindo advocate for a national system of education, and What characteristics does he propose for such a system? Discuss the elements such as human and spiritual values, the balance between national and international perspectives, and the role of moral education within the national system.
Answer:
Sri Aurobindo passionately advocated for a national system of education that wou-a align with the cultural and spiritual heritage of India while incorporating modr i knowledge nd scientific progress. His vision aimed at fostering a holistic development of indivui „.ds, nurti.’ mg ncr only intellectual capabilities but also moral and spiritual values. Several key characteristics distinguish Aurobindo’s proposed national system of education:

1. Integration of Human and Spiritual Values : Central to Aurobindo s vision was the integration of human and spiritual values in education. He believed that education should not merely focus on intellectual development but should encompass the broader dimensions of human existence. The aim was to instill a sense of purpose and meaning in life, emphasizing virtues such as compassion, empathy, and ethical conduct.

2. Complementary Nature of Human and Spiritual Values : Aurobindo saw human and spiritual values as complementary and mutually reinforcing. Education, in his view, should strike a harmonious balance between the material and the spiritual aspects of life. By incorporating both dimensions, individuals could achieve a more comprehensive understanding of themselves and their role in society.

3. Avoiding Superficial Nationalism : Aurobindo cautioned against a superficial understanding of nationalism. He emphasized that merely appending the term ‘national’ to an educational system did not make it genuinely national. Instead, he advocated for a system deeply rooted in the cultural, spiritual, and philosophical traditions of India, providing a foundation for a sense of national identity and pride.

4. Emphasis on Modern Knowledge and Scientific Progress : While advocating for a national system deeply rooted in Indian culture, Aurobindo recognized the importance of embracing modem knowledge and scientific progress. He believed that a national education system should equip individuals with the skills and knowledge required to engage with the contemporary world. This balance between tradition and modernity aimed at producing individuals capable of contributing to the global community.

5. Role of Moral Education : Moral education held a central position in Aurobindo’s vision of a national system. He believed that the cultivation of moral values was essential for the overall development of individuals. This moral education was not based on mere dictation or imposition of rules but rather on personal examples of teachers, exposure to literature with lofty examples, and fostering an environment of‘Satsanga’or good company.

6. Balanced Understanding of National and International Relationships : Aurobindo advocated for a balanced understanding of national and international relationships. He believed that individuals educated within the national system should possess a sense of universal humanity, recognizing the interconnectedness of nations. This understanding aimed at nurturing a spirit of cooperation and collaboration on a global scale.

7. Discipline – Chitta Shuddhi (Purification of the Mind and Morals) : Discipline in Aurobindo’s national education system was not merely about rules and regulations but centered around ‘Chitta Shuddhi’ – the purification of the mind and morals. It involved the discrimination between right and wrong impressions, emphasizing ethical conduct and moral discernment.

In conclusion, Sri Aurobindo’s advocacy for a national system of education was deeply rooted in the synthesis of Indian spiritual values and modem knowledge, aiming at the holistic development of individuals. The emphasis on moral education, the complementary nature of human and spiritual values, and a balanced approach to nationalism distinguished his vision, providing a nuanced perspective on education that transcends narrow boundaries and contributes to the broader welfare of humanity.

Group – C

Objective type Questions with Answers
1. Multiple Choice Questions with Answers :

Question 1.
When was Sri Aurobindo Ghosh born?
(i) 1857
(ii) 1872
(iii) 1893
(iv) 1908
Answer:
(ii) 1872

Question 2.
At what age did Sri Aurobindo go to England and live there for 14 years?
(i) 5
(ii) 7
(iii) 18
(iv) 40
Answer:
(ii) 7

Question 3.
What languages did Sri Aurobindo master besides English?
(i) Latin and Greek
(ii) French, German, and Spanish
(iii) Bengali, Gujarati, Marathi, and Sanskrit
(iv) All of the above
Answer:
(iv) All of the above

Question 4.
In which year did Sri Aurobindo join as a professor of English at Baroda College in Gujarat?
(i) 1857
(ii) 1872
(iii) 1893
(iv) 1908
Answer:
(iii) 1893

Question 5.
What were the names of the newspapers started by Sri Aurobindo to promote his revolutionary ideas?
(i) Yugantar and Bande Mataram
(ii) Hindustan Times and The Times of India
(iii) Freedom Fighter and Revolution Today
(iv) Patriot and Swaraj
Answer:
(i) Yugantar and Bande Mataram

Question 6.
For which case was Sri Aurobindo sent to jail in 1908?
(i) Quit India Movement
(ii) Jallianwala Bagh Massacre
(iii) Alipore Bomb Case
(iv) Non-Cooperation Movement
Answer:
(iii) Alipore Bomb Case

Question 7.
Where did Sri Aurobindo spend his remaining 40 years after leaving jail?
(i) Delhi
(ii) Mumbai
(iii) Pondicherry
(iv) Kolkata
Answer:
(iii) Pondicherry

Question 8.
What did Sri Aurobindo turn to during his time in jail, leading to a significant transformation in his life?
(i) Politics
(ii) Yoga, meditation, and study of religious, philosophical, and spiritual literature
(iii) Literature
(iv) Business
Answer:
(ii) Yoga, meditation, and study of religious, philosophical, and spiritual literature

Question 9.
What is the concept of yoga according to Sri Aurobindo?
(i) A practice for sanyasis only
(ii) A discipline for turning away from life
(iii) A spiritual discipline for ordinary individuals amidst worldly pursuits
(iv) A physical exercise routine
Answer:
(iii) A spiritual discipline for ordinary individuals amidst worldly pursuits

Question 10.
How does Sri Aurobindo define the mind in his philosophy?
(i) A tangible object
(ii) The brain
(iii) A function or process
(iv) A temporary state
Answer:
(iii) A function or process

Question 11.
According to Sri Aurobindo, what is the highest state of consciousness?
(i) Ordinary mind
(ii) Higher mind
(iii) Intuitive mind
(iv) Supermind
Answer:
(iv) Supermind

Question 12.
What is the ultimate aim of education according to Sri Aurobindo?
(i) Economic success
(ii) Spiritual evolution
(iii) Political power
(iv) Social recognition
Answer:
(ii) Spiritual evolution

Question 13.
How many aspects does Sri Aurobindo propose for integral education?
(i) Two
(ii) Three
(iii) Four
(iv) Five
Answer:
(iv) Five

Question 14.
What are the five principal aspects of integral education according to Sri Aurobindo?
(i) Physical, vital, mental, psychic, and spiritual
(ii) Reading, writing, arithmetic, science, and art
(iii) Social, economic, political, cultural, and environmental
(iv) None of the above
Answer:
(i) Physical, vital, mental, psychic, and spiritual

Question 15.
What does Sri Aurobindo emphasize as the principle of growth in his scheme of evolution?
(i) Uniformity
(ii) Unity in diversity
(iii) Isolation
(iv) Competition
Answer:
(ii) Unity in diversity

Question 16.
What is the ultimate aim of education according to the provided text?
(i) Job preparation
(ii) Nation-building
(iii) Individual development
(iv) Integral development
Answer:
(iii) Individual development

Question 17.
According to the passage, what is the order of .moral responsibility and loyalties in integral education?
(i) Narrower to wider
(ii) Simultaneous development
(iii) Wider to narrower
(iv) Unspecified order
Answer:
(iii) Wider to narrower

Question 18.
What are the important aspects of integral education mentioned in the text?
(i) Physical and mental only
(ii) Physical, vital, mental, psychic, and spiritual
(iii) Psychic, vital, and physical only
(iv) Mental, spiritual, and physical only
Answer:
(ii) Physical, vital, mental, psychic, and spiritual

Question 19.
According to Sri Aurobindo, what are the four aspects of truth that need development?
(i) Love, knowledge, power, and beauty
(ii) Truth, honesty, integrity, and courage
(iii) Wisdom, justice, strength, and aesthetics
(iv) Morality, intelligence, authority, and aesthetics
Answer:
(i) Love, knowledge, power, and beauty

Question 20.
What does Sri Aurobindo believe are the ultimate principles of individuality, commonality, and essentiality ?
(i) Educand, society, and humanity
(ii) Teacher, student, and curriculum
(iii) Mind, body, and soul
(iv) Lectures, consultations, and collaborations
Answer:
(i) Educand, society, and humanity

Question 21.
According to integral education, what is the purpose of the school?
(i) Isolation from society
(ii) Total education in isolation
(iii) Development of silence and lectures
(iv) Development of educand’s body, mind, and spirit
Answer:
(iv) Development of educand’s body, mind, and spirit

Question 22.
What are the four types of rooms required in an integral school for various activities ?
(i) Play, activity, discovery, and innovation
(ii) Silence, collaboration, consultation, and lecture
(iii) Physical, vital, mental, and psychic
(iv) Art, painting, photography, and sculptural
Answer:
(ii) Silence, collaboration, consultation, and lecture

Question 23.
According to the aims of education in integral education, what is the main aim related to the soul?
(i) Physical development
(ii) Realization of inner self
(iii) Harmony of individual and collectivity
(iv) Cultivation of values
Answer:
(ii) Realization of inner self

Question 24.
What is the significance of physical development in integral education?
(i) A misguiding aspect
(ii) The only important aim
(iii) Essential for mental development
(iv) Irrelevant to overall growth
Answer:
(iii) Essential for mental development

Question 25.
What does Sri Aurobindo consider the most important value in his thought?
(i) Spirituality
(ii) Sincerity
(iii) Evolution
(iv) Harmony
Answer:
(ii) Sincerity

Question 26.
What is the emphasis of Sri Aurobindo’s educational scheme regarding individuals and nations?
(i) Isolationism
(ii) International collaboration
(iii) Individual focus
(iv) Nationalism
Answer:
(ii) International collaboration

Question 27.
What is the primary aim of vocational education in integral education?
(i) Academic excellence
(ii) Artistic skills
(iii) Integral development
(iv) Job placement
Answer:
(iii) Integral development

Question 28.
What does Sri Aurobindo suggest about the curriculum in integral education?
(i) Limited to a syllabus and textbooks
(ii) Only academic subjects
(iii) Flexible, promoting mental and spiritual development
(iv) Focused on leisure pursuits only
Answer:
(iii) Flexible, promoting mental and spiritual development

Question 29.
According to the principles of curriculum in integral education, what is the curriculum’s end goal?
(i) Academic achievement
(ii) Curriculum development
(iii) Development of integral personality
(iv) Development of specific skills
Answer:
(iii) Development of integral personality

Question 30.
Which of the following is NOT mentioned as a subject in the university stage of integral education?
(i) Indian and western philosophy
(ii) History of Civilization
(iii) Chemistry
(iv) National History
Answer:
(iv) National History

Question 31.
What did Sri Aurobindo emphasize regarding the teacher’s role in education?
(i) Absolute authority
(ii) Instructor and taskmaster
(iii) Helper and guide
(iv) Dictator and disciplinarian
Answer:
(iii) Helper and guide

Question 32.
According to Sri Aurobindo, what is the basis of genuine education?
(i) Rote learning
(ii) Teacher’s instructions
(iii) Exploration of the human mind
(iv) Following a strict curriculum
Answer:
(iii) Exploration of the human mind

Question 33.
Which principle of teaching involves working from the known to the unknown?
(i) Random exploration
(ii) Trial and error
(iii) From far to near
(iv) From near to far
Answer:
(iv) From near to far

Question 34.
What is the role of the teacher, according to Sri Aurobindo?
(i) Absolute authority figure
(ii) Taskmaster
(iii) Philosopher and guide
(iv) Dictator
Answer:
(iii) Philosopher and guide

Question 35.
What did Sri Aurobindo compare the teacher to?
(i) Dictator
(ii) Gardener
(iii) Ruler
(iv) Master
Answer:
(ii) Gardener

Question 36.
According to The Mother, what is the most important thing in a teacher?
(i) Knowledge
(ii) Discipline
(iii) Attitude
(iv) Authority
Answer:
(iii) Attitude

Question 37.
What did Sri Aurobindo advocate for in the national system of education?
(i) Denationalizing and degrading
(ii) International system
(iii) Spiritual values
(iv) Dictatorship
Answer:
(iii) Spiritual values

Question 38.
According to Sri Aurobindo, what is the true aim of physical education?
(i) Athletic prowess
(ii) Perfection
(iii) Competitiveness
(iv) Scientific progress
Answer:
(ii) Perfection

Question 39.
How does Sri Aurobindo view the teacher’s influence in moral education?
(i) Commanding and imposing
(ii) Setting personal examples
(iii) Ignoring examples
(iv) Being dictatorial
Answer:
(ii) Setting personal examples

Question 40.
What are the main characteristics of the national system of education according to Aurobindo?
(i) Isolationism
(ii) Complementary human and spiritual values
(iii) Tagging the word ‘national’
(iv) Neglect of modem knowledge
Answer:
(ii) Complementary human and spiritual values

Question 41.
What is the foundation of discipline according to Sri Aurobindo?
(i) Authoritarianism
(ii) Purification of mental and moral habits
(iii) Punishment
(iv) Dictatorship
Answer:
(ii) Purification of mental and moral habits

Question 42.
Which educational institution was originally started in 1943 for the children of Sri Aurobindo’s disciples?
(i) Baroda College
(ii) Auroville
(iii) The International Centre of Education
(iv) The Ashram School
Answer:
(iv) The Ashram School

Question 43.
What does Sri Aurobindo aim to emphasize through The International Centre of Education?
(i) Specialized knowledge
(ii) Unity of all knowledge
(iii) Isolationism
(iv) Neglect of society
Answer:
(ii) Unity of all knowledge

Question 44.
What are the objectives of The International Centre of Education?
(i) Promote isolationism
(ii) Develop a sense of division
(iii) Emphasize unity of all knowledge
(iv) Ignore international harmony
Answer:
(iii) Emphasize unity of all knowledge

Question 45.
According to The Mother, what qualifications must a good teacher possess?
(i) Absolute authority
(ii) Good yogi, integrated personality, and saintly qualities
(iii) Knowledge and expertise
(iv) Authoritarianism and impatience
Answer:
(ii) Good yogi, integrated personality, and saintly qualities

II. Fill in the blanks :

Question 1.
Aurobindo was bom in Calcutta on ______.
Answer:
15th August 1872.

Question 2.
Aurobindo went to England at the age of ______ and lived there for ______ years.
Answer:
7; 14.

Question 3.
Aurobindo received his education at ______.
Answer:
Cambridge.

Question 4.
At the age of 18, Aurobindo passed the entrance examination of the ______.
Answer:
Indian Civil Service

Question 5.
Besides English, Aurobindo mastered ______ and _____ and learned French, German, and Spanish.
Answer:
Latin; Greek.

Question 6.
In 1893, on his return from England, Aurobindo joined as a professor of English at ______in Gujarat.
Answer:
Baroda College.

Question 7.
Aurobindo initiated the establishment of an International Ashram and International Centre of Education and Soqial Activities in ______.
Answer:
Pondicherry.

Question 8.
Auroville, as a “city of human unity,” was his experiment in ______ in India.
Answer:
Pondicherry.

Question 9.
Aurobindo started the Bengali daily ______ and English daily ______ to promote his revolutionary ideas.
Answer:
Yugantar; Bande Mataram.

Question 10.
In 1908, Aurobindo was sent to jail for the ______ .
Answer:
Alipore Bomb case.

Question 11.
During his time in jail, Aurobindo turned to ______, meditation, and the study of religious, philosophical, and spiritual literature.
Answer:
Yoga.

Question 12.
Aurobindo spent his remaining 40 years in his Ashram in ______.
Answer:
Pondicherry.

Question 13.
Aurobindo proposed theories of education that catered to ______ needs.
Answer:
Indian.

Question 14.
Aurobindo set up an International Ashram and International Centre of Education and Social Activities, and also started the experiment known as ______.
Answer:
Auroville.

Question 15.
According to Aurobindo, everyone has something ______ within them.
Answer:
Divine.

Question 16.
Aurobindo’s concept of yoga is not for a ‘sanyasi’ who turns away from life but for the ordinary man who carries on his ______ pursuits.
Answer:
Worldly

Question 17.
Aurobindo’s concept of mind includes different planes, such as the ordinary mind, higher mind, illuminated mind, intuitive mind, over mind, and ______ .
Answer:
Super mind.

Question 18.
According to Aurobindo, errors of the conceptual mind must be corrected by the ______ .
Answer:
Super mind.

Question 19.
Integral education, according to Aurobindo, is not only spiritual but also ______ vital, and physical.
Answer:
Rational.

Question 20.
The ultimate aim of education, according to Aurobindo, is the evolution of ______ humanity.
Answer:
Total.

Question 21.
Integral education aims at the perfection of the ______ .
Answer:
soul

Question 22.
Education according to integral principles emphasizes the realization of one’s ______.
Answer:
inner self

Question 23.
Physical development is considered an important aim of education, as without it, no other ______ is possible.
Answer:
development

Question 24.
Moral and emotional development are essential factors for preventing harmful ______ progress. Answer: mental

Question 25.
Training of senses is a key goal in education, and according to integral education, senses can be fully trained when ______ are pure.
Answer:
manas, chitta, and nerve

Question 26.
Integral education focuses on developing consciousness, which has four levels: Chitta, Manas, Intelligence, and ______.
Answer:
Knowledge

Question 27.
Aurobindo emphasizes the harmony between individuals and nations, making his educational scheme truly ______.
Answer:
international

Question 28.
The chaos of values is a crisis in modern times, and Aurobindo’s supreme value is ______.
Answer:
harmony

Question 29.
Aurobindo’s integral curriculum includes subjects for the primary stage, such as Mother Tongue, English, National History, Art, Painting, General Science, Social Studies, and ______.
Answer:
Arithmetic

Question 30.
Aurobindo’s method of teaching encourages learning through ______ experience.
Answer:
self

Question 31.
The principles of teaching stress the importance of the teacher as a guide, not an ______.
Answer:
instructor

Question 32.
According to Aurobindo, the mind’s growth should be consulted, and the child should not be molded into, a shape desired by ______.
Answer:
parent or teacher

Question 33.
The first principle of learning in integral education is ______.
Answer:
concentration .

Question 34.
Aurobindo emphasizes the role of the teacher as a guide and ______ in the educational process.
Answer:
philosopher

Question 35.
Aurobindo stresses the importance of a teacher’s perfect ______ in fostering a perfect attitude in pupils.
Answer:
attitude

Question 36.
Aurobindo argued for a national system of education to prevent denationalizing, degrading, and impoverishing the mind, soul, and ______.
Answer:
character

Question 37.
The main characteristics of the national system of education include complementary and supplementary human and ______ values.
Answer:
spiritual

Question 38.
Aurobindo’s contributions to education include the establishment of the Ashram School and the ______ Centre of Education.
Answer:
International

Question 39.
The objectives of the International Centre of Education include emphasizing the unity of all ______ and developing the sense of oneness of mankind.
Answer:
knowledge

Question 40.
According to Aurobindo, physical education is crucial for the fulfillment of ______ .
Answer:
dharma

Question 41.
Discipline in integral education is based on the purification of ______ and moral habits.
Answer:
mental

Question 42.
The Ashram School, started in 1943, expanded gradually from a Primary School to a full fledged ______.
Answer:
High School

Question 43.
Aurobindo emphasizes the role of the teacher as a ______ who guides the student towards the divine within.
Answer:
gardener

Question 44.
Aurobindo’s principles of teaching include working from ______ to far, from the known to unknown.
Answer:
near

Question 45.
Aurobindo’s integral education focuses on the development of the ______ personality, including the physical, vital, mental, psychic, and spiritual aspects.
Answer:
integral

II. Correct the Sentences :

Question 1.
Aurobindo was born in an educated middle class family in Calcutta on 15th Aug.1972.
Answer:
Aurobindo was bom in an educated middle-class family in Calcutta on 15th Aug. 1872.

Question 2.
In ! 893, on his return from England, he joined as a professor of English at Baroda College in Gujarat.
Answer:
In 1893, on his return from England, he joined as a professor of English at Baroda College in Gujarat.

Question 3.
He started the Bengali daily Yugantar‘ and English daily Bande Mataram’ to promote his revolutionary ideas.
Answer:
He started the Bengali daily Yugantar’ and the English daily Bande Mataram’ to promote his revolutionary ideas.

Question 4.
In 1908, he was sent to jail for the Alipore Bomb case.
Answer:
In 1908, he was sent to jail in the Alipore Bomb case.

Question 5.
Aurobindo’s scheme of education is integral in two senses.
Answer:
Aurobindo’s scheme of education is integral in two senses:

Question 6.
The ultimate goal of education is the evolution of total humanity.
Answer:
The ultimate goal of education is the evolution of total humanity.

Question 7.
True education, according to SriAurobindo, is not only spiritual but also rational, vital, and physical.
Answer:
True education, according to SriAurobindo, is not only spiritual but also rational, vital, and physical.

Question 8.
Sri Aurobindo Ghosh prescribed a free environment for the children to develop all the latent faculties to the full and suggested all those subjects and activities of child’s interest to be included in the principles of curriculum.
Answer:
Sri Aurobindo Ghosh prescribed a free environment for children to develop all latent faculties to the full and suggested that all subjects and activities of a child’s interest be included in the principles of the curriculum.

Question 9.
The ultimate aim of education is man-making.
Answer:
The ultimate aim of education is man-making.

Question 10.
The teacher remains the philosopher and the guide. The Guru does not have absolute authority.
Answer:
The teacher remains the philosopher and guide. The Guru does not have absolute authority.

Question 11.
Aurobindo pointed out the following elements:
Answer:
Aurobindo pointed out the following elements:

Question 12.
The objectives underlying the centre are:
Answer:
The objectives underlying the centre are:

Question 13.
Hence, Shri Aurobindo saw education as a tool for the real working of the spirit of the mind, a body of the nation and individual.
Answer:
Hence, Shri Aurobindo saw education as a tool for the real working of the spirit of the mind, the body of the nation, and the individual.

Question 14.
According to the Educational Philosophy of him, everyone has spiritual consciousness by some extent in the form of some special ability which should be recognized and allowed to progress by the teacher.
Answer:
According to his Educational Philosophy, everyone has spiritual consciousness to some extent in the form of some special ability, which should be recognized and allowed to progress by the teacher.

Question 15.
Lastly, he extended his philosophy into the sphere of education at the Ashram with the setting up of Sri Aurobindo International Centre of Education.
Answer:
Lastly, he extended his philosophy into the sphere of education at the Ashram by setting up Sri Aurobindo International Centre of Education.

III. Answer the following questions in one word :

Question 1.
What is the primary aim of education according to integral education?
Answer:
The primary aim is the perfection of the soul for a noble cause.

Question 2.
According to integral education, what should education enable an individual to realize?
Answer:
Education should enable individuals to realize their inner selves, a part of the universal consciousness, fostering right relationships within and with society.

Question 3.
Why does integral education emphasize physical development in children?
Answer:
Physical development is considered essential for overall development, and without it, other forms of development are not possible.

Question 4.
Why is moral and emotional development emphasized in integral education?
Answer:
Without moral and emotional development, mental development can be harmful to human progress.

Question 5.
What is the significance of training the senses in integral education?
Answer:
Training of senses is crucial for integral education and is possible when manas, chitta, and nerve are pure.

Question 6.
How many levels of consciousness does integral education aim to develop?
Answer:
Integral education aims to develop four levels of consciousness: Chitta, Manas, Intelligence, and Knowledge.

Question 7.
What is the goal of harmony according to Aurobindo’s scheme of education?
Answer:
The goal is the realization of harmony between individuals and nations, creating a truly international and cooperative society.

Question 8.
According to integral education, what is the supreme value in Sri Aurobindo’s thought?
Answer:
The supreme value is harmony, with other values including spirituality, divinity, evolution, ascent, and transformation.

Question 9.
What subjects are recommended for the secondary stage in Aurobindo’s integral curriculum?
Answer:
Subjects include Mother tongue, English, French, Arithmetic, Art, Chemistry, Physics, Botany, Social Studies, Physiology, and Health Education.

Question 10.
What principle guides the methods of teaching in integral education?
Answer:
The principle of love and sympathy for the child guides the methods of teaching in integral education. ,

Question 11.
According to Aurobindo, what is the role of the teacher in education?
Answer:
The teacher is a guide and helper, not an instructor or taskmaster, aiming to turn the disciple’s eye towards the beacon light of their own Godhead.

Question 12.
What does Aurobindo emphasize about the mind in the learning process?
Answer:
Aurobindo emphasizes consulting the mind’s growth and not molding the child into a desired shape, recognizing the divine in the child.

Question 13.
What is the first principle of learning in Aurobindo’s view?
Answer:
Concentration is the first principle of learning.

Question 14.
According to Aurobindo, who is the real teacher?
Answer:
The real teacher is within the educand; the teacher serves as a guide and philosopher.

Question 15.
Why does Aurobindo argue for a national system of education?
Answer:
Aurobindo argues for a national system to address the defects in the prevailing system, preventing denationalization and impoverishment of the mind, soul, and character.

Question 16.
What is the basis of discipline in Aurobindo’s education philosophy?
Answer:
The basis of discipline is Chitta Shuddhi, the purification of mental and moral habits.

Question 17.
What is the role of physical education in integral education?
Answer:
Physical education is integral for perfection, and a healthy body is seen as essential for performing one’s dharma.

Question 18.
What are the main characteristics of the national system of education according to Aurobindo?
Answer:
Complementary human and spiritual values, attention to modern knowledge, and a balanced understanding of national and international relationships.

Question 19.
What are the contributions of Sri Aurobindo to education?
Answer:
Sri Aurobindo contributed by establishing the Ashram School and the International Centre of Education, emphasizing dynamic education and the development of personality aspects.

Question 20.
What are the objectives underlying the International Centre of Education?
Answer:
The objectives include evolving a dynamic education system, organizing an environment for holistic development, emphasizing unity of knowledge, fostering a sense of oneness, and preparing India for a role in international harmony.

Question 21.
When and where was Aurobindo bom?
Answer:
Aurobindo was bom in Calcutta on 15th August 1872.

Question 22.
At what age did Aurobindo go to England, and how long did he live there?
Answer:
Aurobindo went to England at the age of 7 and lived there for 14 years.

Question 23.
What education did Aurobindo receive in England?
Answer:
Aurobindo received his education at Cambridge.

Question 24.
At what age did Aurobindo pass the entrance examination of the Indian Civil Service?
Answer:
Aurobindo passed the entrance examination at the age of 18.

Question 25.
In which language did Aurobindo master besides English?
Answer:
Aurobindo mastered Latin and Greek and learned French, German, and Spanish.

Question 26.
In 1S93, where did Aurobindo join as a professor of English?
Answer:
Aurobindo joined as a professor of English at Baroda College in Gujarat.

Question 27.
What newspapers did Aurobindo start to promote revolutionary ideas?
Answer:
Aurobindo started the Bengali daily ‘Yugantar’ and English daily ‘Bande Mataram.’

Question 28.
In which year did Aurobindo go to jail for the Alipore Bomb case?
Answer:
Aurobindo went to jail in 1908 for the Alipore Bomb case.

Question 29.
What did Aurobindo turn to during his time in jail?
Answer:
During his time in jail, Aurobindo turned to yoga, meditation, and the study of religious and philosophical literature.

Question 30.
Where did Aurobindo spend his remaining 40 years after going to Pondicherry?
Answer:
Aurobindo spent his remaining 40 years in his Ashram in Pondicherry.

Question 31.
What activities was Aurobindo involved in during his time in Pondicherry?
Answer:
Aurobindo was involved in several educational and social activities.

Question 32.
What theories of education did Aurobindo propose?
Answer:
Aurobindo proposed theories of education that catered to Indian needs.

Question 33.
What is the name of the experiment Aurobindo started as a city of human unity?
Answer:
Aurobindo started a new experiment known as ‘Aurowill.’

Question 34.
According to Aurobindo, what does everyone have within them?
Answer:
According to Aurobindo, everyone has something Divine within them.

Question 35.
How can the Divine be obtained according to Aurobindo?
Answer:
The Divine can be obtained through a spiritual discipline called yoga.

Question 36.
What is Aurobindo’s concept of yoga?
Answer:
Aurobindo’s concept of yoga is not that of a ‘sanyasi’ who turns away from life but for the ordinary person while carrying on worldly pursuits.

Question 37.
What did Aurobindo become after being disappointed with the Moderates of the Indian National Congress?
Answer:
Aurobindo became a revolutionary and an active freedom fighter.

Question 38.
In Aurobindo’s view, what is the mind’s primary means of manifestation in man?
Answer:
In Aurobindo’s view, the mind is the primary means of manifestation in man.

Question 39.
According to Aurobindo, what are the different planes of mind?
Answer:
The different planes of mind, according to Aurobindo, include the ordinary mind, higher mind, illuminated mind, intuitive mind, over mind, and super mind.

Question 40.
What are the three parts of the ordinary mind according to Aurobindo?
Answer:
The three parts of the ordinary mind are the thinking mind, dynamic mind, and externalizing mind.

Question 41.
How does Aurobindo describe the action of the thinking mind?
Answer:
The action of the thinking mind is to doubt, question, argue, reason, and be bold enough to reject if uncertain.

Question 42.
What is the purpose of the integral school according to Aurobindo?
Answer:
The purpose of the integral school is the evolution of total humanity.

Question 43.
What are the four types of rooms required in the integral school for various activities?
Answer:
The four types of rooms are Rooms of Silence, Rooms of Collaboration, Rooms of Consultation, and Lecture Rooms.

Question 44.
What does integral education, according to Aurobindo, include?
Answer:
Integral education includes the evolution of the educand, society, and humanity, developing together.

Question 45.
What are the five principal aspects of complete education according to Aurobindo’s closest collaborator, the Mother?
Answer:
The five principal aspects of complete education relate to the physical, vital, mental, psychic, and spiritual aspects of human beings.

Introduction :

Aurobindo was bom in an educated middle class family in Calcutta on 15th Aug. 1972. He went to England at the age of 7 and lived there for 14 years. He received his education at Cambridge At the age of 18, he passed the entrance examination of the Indian Civil Service. Besides English, he mastered Latin and Greek and learnt French, German and Spanish. In 1893, on his return from England, he joined as professor of English at Baroda College in Gujarat.

Here, besides devoting ; himself to cultural and literary activities, leamt Bengali, Gujarati, Marathi and Sanskrit. He joined the Indian National Congress and became an active freedom fighter. He was a revolutionary and was disappointed with the Moderates of the Indian National Congress. He started the Bengali daily Yugantar1 and English daily Bande Mataram‘ to promote his revolutionary ideas. He was considered one of the most dangerous leaders by the British government. From a revolutionary freedom fighter, he became a philosopher and seer. In 1908, he was sent to jail for the Alipore Bomb case.

During this time, he turned to yoga, meditation and study of religious, philosophical and spiritual literature. This changed him a lot. He went to Pondicherry and spent his remaining 40 years in his Ashram there. He changed himself and involved in several educational and social activities. He proposed theories of education which catered to Indian needs. He set up an International Ashram and International Centre of education and social activities. He also started a new experiment known as Aurowiir as a city of human unity.

Main Ideas of Aurobindo’s philosophy:

1. Everyone has in him something Divine.
2. The task is not to find it, develop it and use it.
3. This Divine can be obtained by a spiritual discipline, called yoga.
4. Aurobindo’s concept of yoga is not that of a ‘sanyasi’ who turns away from life in order to turn towards God.
5. Yoga is for the ordinary man, while he carries on his wordly pursuits.
6. If a merchant wishes to fo llow yoga, he regards his work as Divine and does not use unfair practices to earn money.
7. If a student looks for higher values, he must observe ‘Brahmacharya’ (self-control)

Educational Philosophy and Aims of Education:
According to SriAurobindo, true education is not only spiritual but also rational, vital and physical. In other words, it is the Integral Education in which education should have five major aspects relating to the principal activities of a human being: the physical, the vital, the mental, the psychic and the spiritual. This type education is complete and complimentary to each other and continues lifelong.

Aurobindo’s scheme of education is integral in two senses:

1. Firstly, it is inculcating all the five aspects of a human being.
2. Secondly, education is not only for the evolution of the individual alone, but also for the nation and humanity.

The ultimate goal of education is the evolution of total humanity. In this evolution, the principle of development is ‘unity in diversity’. This unity subsequently, maintains and helps the evolution of diversity. The ultimate aim of education is man-making.

Aurobindo‘s views on mind:
• His concept of mind is different from others. To him, the mind is the primary means of
manifestation in man. Mind is not a thing. It should not be equated with the brain. It is a function or a process. The function of mind expresses itself in higher mental processes in feelings, emotions, attention, and memory etc. In his writings he brings out the different planes of mind.

• They are :

1. The ordinary mind,
2. The higher mind,
3. The illuminated mind,
4. The intuitive mind,
5. The over mind,
6. The super mind.

• Ordinary mind is divided into three different parts thinking mind, dynamic mind, and externalizing mind; the first is concerned with ideas and knowledge, the second is concerned with forces of realization of ideas, and the third with expression of them in life.

Integral education:
True education, according to Sri Aurobindo, is not only spiritual but also rational, vital and physical. In other words it is integral education. This integral education has been explained by Sri Aurobindo‘s closest collaborator, the Mother in these words. Education to be complete must have five principal aspects relating to the five principal activities of human being: the physical, the vital, the mental, the psychic and the spiritual. This education is complete, complimentary to each other and continued till the end of life. Aurobindo‘s scheme of education is integral in two senses.

Firstly, it is integral in the sense inculcating all the five aspects of the individual being. Secondly, it is integral in the sense of being an education not only for the evolution of the individual alone, but also of the nation and finally of the humanity. The ultimate aim of education is the evolution of total humanity. In this scheme of evolution, the principle of growth is unity in diversity. This unity again, maintains and helps the evolution of diversity.

Aims of education according to integral education:
• Perfection of soul: The main aim of education is to help the growing soul to draw out that is best and make it perfect for a noble cause

• Realization of inner self: Education should enable him to realize his inner self which is a part of the universal consciousness. He has to enter into right relationships not only within himself but also with the people of country and with the universal society
to which he belongs

• Physical development: Physical development of the child is another important aim of education. It will be misguiding to say that those who are physically strong are mentally weak. Without physical development no other development is possible.

• Development of morality: Without moral and emotional development mental developmental becomes harmful to human progress. The three essential factors for the moral development of a child are emotions, impressions or habits and nature. So it is necessary that the ideals of a teacher should be so high that the child by mere imitation is able to reach higher stages of development.

• The development of senses: Education should aim at the training of senses. According to him senses can be trained fully when manas, chitta and nerve are pure.

• Development of consciousness: another important aim of education is to develop consciousness. According to him it has four levels,

1. Chitta
2. Manas
3. Intelligence
4. Knowledge.

A teacher should develop all these four levels harmoniously. This will promote the development of conscience.

Principles of teaching and learning:
• The first principle is that- nothing can be taught, but everything can be earned. The teacher is a helper and guide, not an instructor or task master. He doesn‘t impart knowledge but shows him the way to acquire Knowledge which is already within him.

• The second principle is that the mind has to be consulted in its growth. It is wrong to mould the child into the shape desired by the parent or teacher ignoring and destroying the divine in the child. To face the nature of the child to abandon its own dharma is to do permanent harm says Aurobindo.

• The third principle of teaching is to work from near to far, from the known to unknown. Education should be according to the nature of the child. He says man‘s nature is molded by his souls past, his heredity and his environment. The past is the foundation, the present is the material and the future is the aim and each should find its due place in any national system of education.

Methods of Teaching :
The following principles of methods of teaching have been stressed by Sri. Aurobindo.

1. Love and sympathy for the child
2. Education through mother tongue
3. Education according to the interests of the child
4. Education through self experience
5. Emphasis on learning by doing
6. Education through co-operation of teacher and students in the education process
7. Education according to the nature of child- considering the divihity in the child and latent gifts of mind and spirit
8. Freedom of child- free environment to gain more knowledge through his own efforts.

Contributions of Sri Aurobindo to Education:
The Ashram School: The school was originally started in 1943 for the children of Sri Aurobindo’s disciples. It expanded gradually from a Primary School to a full-fledged High School. There are resident as well as day-students.

The International Centre of Education: The objectives underlying the centre are:

1. To evolve a system of education for making it dynamic, ideal for society.
2. To organize an environment which may provide inspiration and facilities for the exercise and development of the five aspects of personality-the physical, the vital, the mental, the psychic and the spiritual.
3. To emphasize the unity of all knowledge.
4. To develop the sense of oneness of mankind.
5. To discover and prepare for the role India has to play in the formation of the new international harmony.

Conclusion:
Hence, Shri Aurobindo saw education as a tool for the real working of the spirit of the mind, a body of the nation and individual. According to the Educational Philosophy of him, everyone has spiritual consciousness by some extent in the form of some special ability which should be recognized and allowed to progress by the teacher. He involved all to uplift man from the present state to a brighter future. He thought of such education that is for an individual that will make it’s one central object the growth of the soul, its powers and possibilities.

During the time of sadhana at Pondicherry, he actively involved in strengthening his vision for mankind. Lastly, he extended his philosophy into the sphere of education at the Ashram with the setting up of Sri Aurobindo International Centre of Education. This has been acting as a veritable laboratory for applying the principles of his philosophy in education.

Odisha State Board BSE Odisha 7th Class Sanskrit Solutions Chapter 16 ସପ୍ତମୀବିଭକ୍ତିପ୍ରୟୋଗଃ Textbook Exercise Questions and Answers.

BSE Odisha Class 7 Sanskrit Solutions Chapter 16 ସପ୍ତମୀବିଭକ୍ତିପ୍ରୟୋଗଃ

उच्चैः पठतु (ଉଚ୍ଚୈଃ ପଠତୁ) ବଡ଼ ପାଟିରେ ପଢ଼ନ୍ତୁ :

१. वन्धनीमध्यस्थस्य शब्दस्य यथार्थरूपं शून्यस्थाने पूरयतु
(ବନ୍ଧନୀମଧ୍ଯସ୍ପୃସ୍ୟ ଶବ୍ଦସ୍ୟ ଯଥାର୍ଥ ରୂପଂ ଶୂନ୍ୟସ୍ଥାନେ ପୂରୟତୁ।) ବନ୍ଧନୀ ମଧ୍ଯରେ ଥିବା ଯଥାର୍ଥ ରୂପ ନେଇ ଶୂନ୍ୟସ୍ଥାନ ପୂରଣ କର ।

यथा – सन्यासी कुटीरे कटं प्रसारयति । (कुटीरः)

• सर्प: ………… दशति । (पादौ)
• धान्यं ………… शुष्यति । (छदि:)
• कथा: ………… सन्ति। (पुराणानि)
• सौन्दर्यं ………… अस्ति। (मूर्त्ति:)
• जगन्नाथमन्दिरं’ ………… अस्ति। (पुरी)
• सैनिका: ………… गच्छन्ति। (पर्वता:)
• पक्षिण: ………… उपविशन्ति। (शाखा:)
• सिंहा: ………… वसन्ति। (गुहाः)
• छात्रा: ………… नृत्यन्ति। (पङ्न्तिः)
• गृहिणी ………… धान्यं कुट्टयति। (उलूखलम्)
• विमानानि ………… सक्चरति। (गगनम्)
• शिशु: ………… मुद्रे स्थापयति। (मुष्टिः)
• जना ………… तिलकं धरन्ति। (ललाट:)
• रस: ………… भवति । (इक्षु:)

ଉତ୍ତରମ୍

यथा- सन्यासी कुटीरे कटं प्रसारयति ।
ସନ୍ୟାସୀ କୁଟୀରେ କରଂ ପ୍ରସାରୟତି ।

(क) सर्प: पादौ दशति ।
ସପଃ ପାଦୟୋ ଦଶତି ।

(ख) धान्यं छदौ शुष्यति ।
ଧାନ୍ୟ ଛଦୌ ଶୁଷ୍ଯତି ।

(ग) कथाः पुराणेषु सन्ति।
କଥା ପୁରାଣେଷୁ ସନ୍ତି |

(घ) सौन्दर्य मूत्तौ अस्ति।
ସୌନ୍ଦର୍ଯ୍ୟ ମୂଭୌ ଅସ୍ତ ।

(ङ) जगन्नाथमन्दिरं पूर्याम् अस्ति।
ଜଗନ୍ନାଥମନ୍ଦିରଂ ପୂର୍ଜ୍ୟମ୍ ଅଛି।

(च) सैनिकाः पर्वतेषु गच्छन्ति।
ସୈନିକା ପର୍ବତେଷୁ ଗଛନ୍ତି ।

(छ) पक्षिण: शाखासु उपविशन्ति।
ପକ୍ଷିଣ ଶାଖାସୁ ଉପବିଶନ୍ତି ।

(ज) सिंहाः गुहासु वसन्ति।
ସିଂହା ଗୁହାସୁ ବସନ୍ତି ।

(झ) छात्रा: पङ्क्तिषु नृत्यन्ति।
ଛାତ୍ରା ପଚ୍ଛିଶୁ ନୃତ୍ୟନ୍ତି।

(অ) गृहिणी उलूखले धान्यं कुट्टयति।
ଗୃହିଣୀ ଉଲ୍ଲେଖଳେ ଧାନ୍ୟ କୁଟ୍ଟୟତି ।

(ट) विमानानि गगने सश्चरन्ति।
ବିମାନାନି ଗଗନେ ସଞ୍ଚରନ୍ତି ।

(ठ) शिशुः मुष्टौ मुद्रे स्थापयति।
ଶିଶୁ ମୁଷ୍ଟି ମୁଦ୍ରେ ସ୍ଥାପୟତି।

(ढ) जना: ललाटे तिलकं धरन्ति।
ଜନଃ ଲଲାଟେ ତିଳକଂ ଧରନ୍ତି।

(ण) रस: इक्षै भवति ।
ରସ ଇକ୍ଷୌ ଭବତି ।

२. कोष्ठक-साहाय्येन उदाहरणानुसारं वाक्यानि लिखतु ।
(ବନ୍ଧନୀମଧ୍ଯସ୍ପୃସ୍ୟ ଶବ୍ଦସ୍ୟ ଯଥାର୍ଥ ରୂପଂ ଶୂନ୍ୟସ୍ଥାନେ ପୂରୟତୁ।) ବନ୍ଧନୀ ମଧ୍ଯରେ ଥ‌ିବା ଶବ୍ଦର ଯଥାର୍ଥ ରୂପ ନେଇ ଶୂନ୍ୟସ୍ଥାନ ପୂରଣ କର ।
उदाहरणम् :
प्रकाशः दीपे भवति ।
………………………………………………
………………………………………………
………………………………………………
………………………………………………

………………………………………………
………………………………………………
………………………………………………

(क) प्रकाशः दीपे भवति ।
ପ୍ରକାଶଃ ଦୀପେ ଭବତି।

(ख) कोलाहल：मेलायां भवति ।
କୋଳାହଳ ମେଳାୟାଂ ଭବତି

(ग) श्य्या पर्यङ्के भवति।
ଶଯ୍ୟା ପର୍ଯଙ୍କ ଭବତି ।

(घ) व्याधिः शरीरे भवति।
ବ୍ୟାଧ୍ୱ ଶରୀରେ ଭବତି ।

(ङ) पक्षी नीडे उपविशति।
ପକ୍ଷୀ ନୀଡ଼େ ଉପବିଶତି ।

(च) वानरः वृक्षे उपविशति।
ବାନରଃ ବୃକ୍ଷେ ଉପବିଶତି ।

(छ) मनुष्य：वीथौ गच्छति ।
ମନୁଷ୍ୟ ବୀର୍ଥେ ଗଛନ୍ତି ।

(ज) विमानं आकाशे गच्छति।
ବିମାନଂ ଆକାଶେ ଗଛନ୍ତି ।

(झ) भ्रमरः पुष्पे उपविशति ।
ଭ୍ରମରଃ ପୁଷ୍ପ ଉପବିଶତି।

३. चित्रं पश्यतु वाक्यानि लिखतु ।
(ଚିତ୍ର ପଶ୍ୟତୁ ବାକ୍ୟାନି ଲିଖନ୍ତୁ।)

उदाहरणम् :
सर्प: विलेषु सश्चरति ।
१. ………………………………………………
२. ………………………………………………
३.  ………………………………………………
४. ………………………………………………
………………………………………………
………………………………………………
………………………………………………

१. सर्प: विलेषु सश्चरति।
ସର୍ପ ବିଳେଷୁ ସଞ୍ଚରତି।

२. सर्प: लतायां संचरति।
ସର୍ପ ଲତାୟାଂ ସଞ୍ଚରତି ।

३. सर्पः तरुषु संचरति।
ସର୍ପ ତରୁଷୁ ସଞ୍ଚରତି।

४. सर्प: वल्मीकेषु संचरति ।
ସର୍ପ ବଲ୍ଲୀକେଷୁ ସଞ୍ଚରତି।

५. सर्प: गुहासु संचरति।
ସର୍ପ ଗୁହାସୁ ସଞ୍ଚରତି।

६. सर्प: गुल्मेषु संचरति।
ସର୍ପ ଗୁଳ୍ମଷୁ ସଞ୍ଚରତି।

७. सर्प: कन्दरायां संचरति।
ସର୍ପ କନ୍ଦରାୟାଂ ସଞ୍ଚରତି ।

८. सर्प: गिरिषु संचरति।
ସର୍ପ ଗିରିଶୁ ସଞ୍ଚରତି।

४. कोष्ठक-साहाय्येन वाक्यानि रचयुत
(କୋଷ୍ଠକ-ସାହାଯ୍ୟନ ବାକ୍ୟାନି ରଚୟତୁ।)

उदाहरणम् :
कन्दुके सूतयो : स्त:।
………………………………………….
………………………………………….
………………………………………….
उदाहरणम् :
जना: वाटिकयो : सन्ति ।
………………………………………….
………………………………………….
………………………………………….
उत्तर :
(क) कन्दुके स्यूतयो ：स्तः।
କନ୍ଦୁକେ ସୂତୟୋ ୟଃ |

(ख) कङ़्मेणे हस्तयो ：स्तः।
କଙ୍କଣେ ହସ୍ତୟୋ ସ୍ତ୍ରୀ ।

(ग) कर्णाभरणे कर्णयो ：स्तः।
କଣ୍ଟାଭରଣେ କଣ୍ଠୀୟୋ ୟଃ ।

(घ) नूपुरे पादयो ：सन्ति ।
ନୂପୁରେ ପାଦୟୋ ୟଃ |

(ङ) जना：वाटिकयो：सन्ति ।
ଜନଃ ବାଟିକୟୋ ସନ୍ତି ।

(च) आभूषणानि पेटिकयो：सन्ति ।
ଆଭୂଷଣାନି ପେଟିକ ସନ୍ତି ।

(छ) कागदानि सश्चिकयो ：सन्ति ।
କାଗଦାନି ସଞ୍ଚୟୋ ସନ୍ତି।

(ज) चित्राणि शाटिकयो ：सन्ति ।
ଚିତ୍ରାଣି ଶାଟିକୟୋ ସନ୍ତି ।

५. उदाहरणानुसारम् एतै : पदै: वाक्यानि रचयतु
(ଉଦାହରଣାନୁସାରମ୍ ଏତୌ ପଦଃ ବାକ୍ୟାନି ରଚୟତୁ।) :

१. जना: आपणेषु उपविशन्ति ।
ଜନଃ ଆପଣେଷୁ ଉପବିଶନ୍ତି ।

२. जना: मार्गेषु भ्रमन्ति ।
ଜନଃ ମାର୍ଗେଷୁ ଭ୍ରମନ୍ତି।

३. जना: कार्यालयेषु उपविशन्ति ।
ଜନଃ କାର୍ଯ୍ୟାଳୟେଷୁ ଭ୍ରମନ୍ତି।

४. जना: उद्यानेषु भ्रमन्ति ।
ଜନଃ ଉଦ୍ୟାନେଷୁ ଭ୍ରମନ୍ତି।

५. जना: यानेषु उपविशन्ति ।
ଜନଃ ଯନେଷୁ ଉପବିଶନ୍ତି ।

६. जना: पर्यटनस्थलेषु भ्रमन्ति ।
ଜନଃ ପର୍ଯ୍ୟଟନସ୍ଥଳେଷୁ ଭ୍ରମନ୍ତି |

७. जना: गृहेषु उपविशन्ति ।
ଜନଃ ଗୃହେତୁ ଉପବିଶନ୍ତି ।

८. जना: महानगरेषु भ्रमन्ति ।
ଜନଃ ମହାନଗରେଷୁ ଭ୍ରମନ୍ତି।

९. जना: सभासु उपविशन्ति ।
ଜନଃ ସଭାସୁ ଉପବିଶନ୍ତି ।

१०. जना: वीथिषु भ्रमन्ति ।
ଜନଃ ବୀଥ୍ଷୁ ଭ୍ରମନ୍ତି।

११. जना: गोष्ठीषु उपविशन्ति ।
ଜନଃ ଗୋଷ୍ଠୀଷୁ ଉପବିଶନ୍ତି ।

१२. जना: प्रदर्शनीषु भ्रमन्ति ।
ଜନଃ ପ୍ରଦର୍ଶନୀଷୁ ଭ୍ରମନ୍ତି।

अतिरिक्त प्रश्नोत्तरम्
(ଅତିରିକ୍ତ ପ୍ରଶ୍ନୋତ୍ତରମ୍)

१. मातृभाषया अनुवादं कुरुत।

(क) बालक：पलङ्के निद्राति।
उत्तर :
ପିଲାଟି ପଲଙ୍କରେ ଶୋଇଛି।

(ख) जलं कुप्याम् अस्ति।
उत्तर :
ପାଣି ବୋତଲରେ ଅଛି।

(ग) जननी पाकशालायां पचति।
उत्तर :
ମାଆ ରୋଷଶାଳାରେ ରାନ୍ଧୁଛନ୍ତି ।

(घ) मीना：जले सन्तरन्ति।
उत्तर :
ମାଛମାନେ ଜଳରେ ପହଁରନ୍ତି।

(ङ) वेदना कर्णयो ：अस्ति।
उत्तर :
ଦୁଇ କାନରେ ଯନ୍ତ୍ରଣା ଅଛି ।

(च) श्लोकाः ग्रेन्थेषु सन्ति।
उत्तर :
ଗ୍ରନ୍ଥମାନଙ୍କରେ ଶ୍ଳୋକ ଅଛି ।

(छ) जानयो ：चक्राणि सन्ति।
उत्तर :
ଗାଡ଼ି ଦୁଇଟିରେ ଚକ ରହିଛି।

२. एकपदेन उत्तरं लिखत।
(क) जना：केषु भ्रमन्ति ？
उत्तर :
ମାର୍ଗେଷୁ

(ख) धनं कुत्र अस्ति ?
उत्तर :
କୋଷ

(ग) नद्यां का चलति ?
उत्तर :
ନୌକା

(घ) सिंहा: कुत्र गर्जन्ति ?
उत्तर :
ପର୍ବତେ

(ङ) पुस्तकेषु कानि सन्ति ?
उत्तर :
ଚିତ୍ରାଣି

(च) के वीथिषु सश्चरन्ति ?
उत्तर :
ଜନାଃ

(छ) दण्ड: कयो : अस्ति ?
उत्तर :
ସ୍ତମ୍ଭୟୋ

३. शून्यस्थानं पूरयत।
(क) शिशु: …………. अस्ति।
उत्तर :
ଦୋଳାୟାମ୍

(ख) पशव: …………. विहरन्ति।
उत्तर :
ବନେ

(ग) …………. पेटिकायो : सन्ति।
उत्तर :
ଭୂଷଣାନି

(घ) वार्त्ता: …………. सान्ति।
उत्तर :
ପତ୍ରିକାସୁ

(ङ) अश्रूणि …………. सन्ति।
उत्तर :
ନେତ୍ରୟୋ

(च) पुष्पाणि लतयो: …………. |
उत्तर :
ବିକସନ୍ତି

४. विक्षिप्तवर्णानां मेलनेन शुद्धपदं रचयत।
(क) च षु के ष
उत्तर :
ଚଷକେଷୁ

(ख) म ला क नि
उत्तर :
କମଳାନି

(ग) पा रा ज्य ल:
उत्तर :
ରାଜ୍ୟପାଳୀ

(घ) स यो गा नं
उत्तर :

(ङ) क: च वा
उत्तर :

५. स्तम्भमेलनं कुरूत।

‘क’ स्मम्भ: — ‘ख’ स्तम्भ:
पादे — कर्त्तुषु
नीति: — गृहेषु
वटु: — पादेषु
गृहे — नीतिषु
कर्त्ता — वटुषु
उत्तर :
‘କ’ ସ୍ତମ୍ଭ — ‘ଖ’ ସ୍ତମ୍ଭ
ପାଦେ — ପାଦେଷୁ
ନୀତିଃ — ନୀତିଷୁ
ବଟୁ — ବଟୁଷୁ
ଗୃହେ — ଗୃହେଷୁ
କର୍ତ୍ତା — କର୍ତ୍ତୃଷୁ

६. मातृभाषया अर्थं प्रकाशयत ।
(क) कण्डोलयो: ଝୁଡି ଦୁଇଟିରେ
(ख) वीधिषु ରାସ୍ତାରେ
(ग) वेदना ଯନ୍ତ୍ରଣା
(घ) कटे ମଶିଣାରେ
(ङ) हस्तयो: ହାତ ଦୁଇଟିରେ

७. रेखाङ्कितपदानां भ्रमसंशोधनं कुरुत ।

(क) सिंहा: गुहासु वसति।
ସିଂହା ଗୁହାସୁ ବସନ୍ତି

(ख) छात्र: विद्यालये पठन्ति।
ଛାତ୍ରା ବିଦ୍ୟାଳୟ ପଠନ୍ତି ।

(ग) जना: मार्गेसु भ्रमन्ति।
ଜନାଃ ମାର୍ଗେଷୁ ଭ୍ରମନ୍ତି।

(घ) क्षीरः चषकेषु अस्ति।
କ୍ଷୀରଂ ଚଷକେଷୁ ଅଛି ।

(ङ) बालकाः सोपानेशु क्रीडन्ति।
ବାଳକା ସୋପା ନେଷୁ କ୍ରୀଡ଼ନ୍ତି।

८. उत्तर चयनं कुरूत।
(क) कमलामि केषु विकसन्ति ?
(a) नदीषु
(b) जलेषु
(c) सागरेषु
(d) सरोवरेषु
उत्तर :
(d) ସରୋବରେଷୁ

(ख) पक्षिणः कुत्र तिष्ठन्ति ?
(a) शाखायाम्
(b) शाखायु:
(c) शाखासु
(d) शाखाभ्यै
उत्तर :
(a) ଶାଖାସୁ

(ग) ध्वनिमुद्रिकयो: कानि सान्ति ?
(a) भीतानि
(b) प्रीतानि
(c) गीतानि
(d) मित्राणि
उत्तर :
(c) ଗୀତାଳି

(घ) का: वाटिकायां भ्रमन्ति ?
(a) बालिका
(b) बालिका:
(c) बालिके
(d) बालिकाया:
उत्तर :
(b) ବାଳିକା

(ङ) जले के सन्तरन्ति ?
(a) कच्छपा:
(b) मकरा:
(c) वानरा:
(d) मीना:
उत्तर :
(d) ମୀନା:

पश्यतु, उच्चै: पठतु च (ପଶ୍ୟତୁ, ଉଚ୍ଚୈଃ ପଠତୁ ଚ)
ଦେଖନ୍ତୁ ବଡ଼ପାଟିରେ ପଢ଼ନ୍ତୁ :

नर्तकी मश्रे नृत्यति ।
(ନର୍ତକୀ ମଞ୍ଚେ ନୃତ୍ୟତି।)
ନର୍ତକୀ ମଞ୍ଚରେ ନାଚୁଛି।

युवक: कटे योगासनं करोति ।
(ଯୁବକଃ କଟେ ଯୋଗାସନଂ କରୋତି।)
ଯୁବକଟି ମଶିଣାରେ ଯୋଗାସନ କରୁଛି ।

धनं कोषे अस्ति ।
(ଧନଂ କୋଷେ ଅଛି।)
ଟଙ୍କା ପକେଟରେ ଅଛି ।

छात्रा: विद्यालये पठन्ति ।
(ଛାତ୍ରୀ ବିଦ୍ୟାଳୟ ପଠନ୍ତି।)
ଛାତ୍ରମାନେ ସ୍କୁଲରେ ପଢୁଛନ୍ତି ।

बालिका: वाटिकायां भ्रमन्ति ।
(ବାଳିକା ବାଟିକାୟାଂ ଭ୍ରମନ୍ତି।)
ଝିଅଟି ବଗିରରେ ବୁଲୁଛନ୍ତି ।

भगिनी स्थालिकायां भोजनम् आनयति ।
(ଭଗିନୀ ସ୍ଲାଳିକାୟାଂ ଭୋଜନମ୍ ଆନୟତି।)
ଭଉଣୀ ଥାଳିରେ ଖାଦ୍ୟ ଆଣୁଛି ।

शिशु : दोलायाम् अस्ति ।
(ଶିଶୁ ଦୋଳାୟାମ୍ ଅସ୍ଥି ।)
ଶିଶୁଟି ଦୋଳିରେ ଅଛି।

जननी पाकशालायां पचति ।
(ଜନନୀ ପାକଶାଳାୟଃ ପଚତି।)
ମାଆ ରୋଷଶାଳରେ ରୋଷେଇ କରୁଛି।

वाचक: सभायां बदति ।
(ବାଚକ ସଭାୟାଂ ବଦତି।)
ପ୍ରବଚକ ସଭାରେ କହୁଛନ୍ତି ।

नौका नद्यां चलति ।
(ନୌକା ନଦ୍ୟା ଚଳତି।)
ନଈରେ ଡଙ୍ଗା ଗଲେ ।

राज्यपाल: राजधान्यां तिष्ठति ।
(ରାଜ୍ୟପାଳ ରାଜଧାନ୍ୟ ତିଷ୍ଠତି।)
ରାଜ୍ୟପାଳ ରାଜଧାନୀରେ ରୁହନ୍ତି।

जलं कुप्याम् अस्ति ।
(ଜଳଂ କୁପ୍ୟାମ୍ ଅଛି।)
ପାଣି ବୋତଲରେ ଅଛି ।

मीना: जले सन्तरन्ति
(ମୀନାଃ ଜଳେ ସନ୍ତରନ୍ତି।)
ମାଛମାନେ ପାଣିରେ ପହଁରନ୍ତି।

पशव: वने विहरन्ति ।
(ପଶତଃ ବନେ ବିହରନ୍ତି।)
‘ପଶୁମାନେ ବଣରେ ବିହାର କରନ୍ତି।

सिंह़ाः पर्वते गर्जन्ति ।
(ସିଂହାଃ ପର୍ବତେ ଗର୍ଜନ୍ତି।)
ସିଂହମାନେ ପର୍ବତରେ ଗର୍ଜନ କରନ୍ତି।

फलानि कण्डोलयो: सन्ति ।
(ଫଳାନି କଣ୍ଡୋଳୟୋ ସନ୍ତି ।)
ଦୁଇଟି ଝୁଡ଼ିରେ ଫଳଗୁଡ଼ିକ ଅଛି।

वेदना कर्णयो : अस्ति ।
(ବେଦନା କୟୋ ଅସ୍ଥି ।)
ଦୁଇକାନରେ ଯନ୍ତ୍ରଣା ଅଛି।

पुस्तकानि निधिानिकयो : सन्ति ।
(ପୁସ୍ତକାନି ନିଧାନିକୟୋ ସନ୍ତି ।)
ବହିଗୁଡ଼ିକ ଦୁଇ ଥାକରେ ରହିଛି।

भूषणानि पेटिकयो : सन्ति ।
(ଭୂଷଣାନି ପେଟିକ ସନ୍ତୋ ।)
ଅଳଙ୍କାରଗୁଡ଼ିକ ବାକ୍ସଦୁଇଟିରେ ରହିଛି।

पुष्पाणि हस्तयो : सन्ति ।
(ପୁଷ୍ପାଣି ହସ୍ତୟୋ ସନ୍ତୋ ।)
ଦୁଇହାତରେ ଫୁଲଗୁଡ଼ିଏ ଅଛି।

दण्ड: स्तम्भयो : अस्ति ।
(ଦଣ୍ଡ ସ୍ତମ୍ଭୟୋ ଅସ୍ଥି ।)
ବାଡ଼ି ଦୁଇଖୁଣ୍ଟ ଉପରେ ଅଛି।

पुष्पाणि लतयो : विकसन्ति ।
(ପୁଷ୍ପାଣି ଲତ ବିକସନ୍ତି ।)
ଫୁଲଗୁଡ଼ିକ ଦୁଇଲତାରେ  ଫୁଟିଛି।

गीतानि ध्वनिमुद्रिकयो : सन्ति ।
(ଗୀତାନି ଧ୍ଵନିମୁଦ୍ରିକୟୋ ସନ୍ତୋ।)
ଦୁଇଟି କ୍ୟାସେଟରେ ସବୁଗୀତ ଅଛି।

जलं द्रोणयो : निपतिति ।
(ଜଳଂ ଦ୍ରୋଣେ ନିପତତି।)
ଦୁଇ ବାଲ୍ଟିରେ ପାଣି ପଡୁଛି ।

तैलं दर्व्यो : अस्ति ।
(ତୈଳ ଦ୍ରବ୍ୟ ଅସ୍ଥି ।)
ଦୁଇଟି ଡଙ୍କିରେ ତେଲ ଅଛି।

मसी पुनः पूरणयो : अस्ति ।
(ମସୀ ପୁନଃ ପୂରଣ୍ୟା ଅସ୍ତି।)
ରିଫଲ୍ ଦୁଇଟିରେ କାଳି ଅଛି ।

मीना: नद्यो : सन्ति ।
(ମୀନାଃ ନଦ୍ୟୋ ସନ୍ତୋ।)
ନଈ ଦୁଇଟିରେ ମାଛ ଅଛନ୍ତି ।

यानयो : चक्राणि सन्ति ।
(ଯାନ ଚକ୍ରାଣି ସନ୍ତ।)
ଗାଡ଼ିଦୁଇଟିରେ ଚକ ରହିଛି ।

अश्रूणि नेत्र्यो : सन्ति ।
(ଆଶୁଣି ନେତ୍ର ସନ୍ତ।)
ଦୁଇଆଖରେ ଲୋତକ ଅଛି ।

अलङ्कारा: कर्णयो : भान्ति ।
(ଅଳଙ୍କାରଃ କର୍ଷ ଭାନ୍ତି।)
କାନଦୁଇଟିରେ ଅଳଙ୍କାର ଶୋଭାପାଉଛି।

बालका: आसनयो : उपविशन्ति ।
(ବାଳକା ଆସନୟୋ ଉପବିଶକ୍ତି।)
ପିଲାମାନେ ଦୁଇଟି ଆସନରେ ବସିଛନ୍ତି।

जना: मार्गेषु भ्रमन्ति ।
(ଜନା ମାର୍ଗେଷୁ ଭ୍ରମନ୍ତି।)
ଲୋକମାନେ ରାସ୍ତାରେ ବୁଲୁଛନ୍ତି ।

फलानि वृक्षेषु सन्ति ।
(ଫଳାନି ବୃକ୍ଷେଷୁ ସନ୍ତି ।)
ଗଛମାନଙ୍କରେ ଫଳ ଅଛି।

क्षीरं चषकेषु अस्ति ।
(କ୍ଷୀରଂ ଚଷକେଷୁ ଅସ୍ତି।)
ଗ୍ଲାସ୍‌ରେ କ୍ଷୀର ଅଛି ।

श्लोकाः ग्रन्थेषु सन्ति ।
(ଶ୍ଳୋକା ଗ୍ରନ୍ମେଷୁ ସଜ୍ଜି ।)
ଗ୍ରନ୍ଥମାନଙ୍କରେ ଶ୍ଳୋକ ଅଛି ।

वार्त्ता : पत्रिकासु सन्ति ।
(ବାର୍ତ୍ତା ପତ୍ରିକାସୁ ସନ୍ତ।)
ପତ୍ରିକାମାନଙ୍କରେ ଖବର ଅଛି ।

कागदानि सन्त्रिकासु सन्ति ।
(କାଗଦାନି ସଞ୍ଚକାସୁ ସଜ୍ଜି ।)
ଫାଇଲମାନଙ୍କରେ କାଗଜ ଅଛି।

पक्षिण：शाखासु तिष्ठन्ति ।
(ପକ୍ଷିତଃ ଶାଖାସୁ ତିଷ୍ଠନ୍ତି।)
ପକ୍ଷୀମାନେ ଡାଳମାନଙ୍କରେ ବସିଛନ୍ତି।

सिंहा：गुहासु वसन्ति ।
(ସିଂହା ଗ୍ରହାସୁ ବସନ୍ତି।)
ସିଂହମାନେ ଗୁମ୍ଫାମାନଙ୍କରେ ବାସକରନ୍ତି।

चित्राणि पुस्तकेषु सन्ति ।
(ଚିତ୍ରାଣି ପୁସ୍ତକେଖୁ ସନ୍ତି ।)
ବହିମାନଙ୍କରେ ଛବି ଅଛି।

जलं कूपीषु अस्ति।
(ଜଳଂ କୃପୀଷୁ ଅସ୍ତି।)
ବୋତଲମାନଙ୍କରେ ପାଣି ଅଛି।

कर्मकारा：यन्त्रागारेषु कार्य कुर्वन्ति ।
(କର୍ମକାରଃ ଯନ୍ତ୍ରାଗାରେଷୁ କାର୍ଯ୍ୟ କୁର୍ବନ୍ତି।)
କର୍ମରରୀମାନେ ଯନ୍ତ୍ରାଗାରରେ କାର୍ଯ୍ୟ କରୁଛନ୍ତି।

बालका：सोपानेषु क्रीड़न्ति ।
(ବାଳକା ସୋପାନେଷୁ କ୍ରୀଡ଼ନ୍ତି।)
ବାଳକମାନେ ପାହାଚମାନଙ୍କରେ ଖେଳୁଛନ୍ତି।

कमलानि सरोवरेषु विकसन्ति ।
(କମଳାନି ସରୋବରେଷୁ ବିକସନ୍ତି ।)
ପୋଖରୀମାନଙ୍କରେ ପଦ୍ମ ଫୁଟିଛି ।

जना：वीथिषु सक्षरान्ति ।
(ଜନଃ ବୀଥୁଷୁ ସଞ୍ଚରନ୍ତି।)
ଲୋକମାନେ ରାସ୍ତାରେ ବୁଲୁଛନ୍ତି ।

टिप्पणी (ଟିପ୍ପଣୀ) :

• कण्डोलयो :  (କଣ୍ଡଳ) – ଝୁଡ଼ି ଦୁଇଟିରେ
• कण्डोल (କଣ୍ଡୋଳୀ) – ଝୁଡ଼ି
• दर्व्यो : (ଦର୍ଯ୍ୟା) – ପଳା ଦୁଇଟିରେ
• दर्वी (ଦର୍ବୀ) – ଡଙ୍କା, ତେଲ ମପାଯାଉଥିବା ପାତ୍ର
• मसी (ମସୀ) – କାଳି । ସ୍ୟାହି
• पुनः पूरणयो : (ପୁନଃ ପୂରଣ୍ୟା) – ରିଫଲ୍ ଦୁଇଟିରେ
• पुनः पूरणी (ପୁନଃ ପୂରଣୀ) – ରିଫଲ
• कटे (କଟେ) – ସପରେ । ମସିଣାରେ
• पयङ्के (ପର୍ଯ୍ୟଙ୍କେ) – ପଲଙ୍କରେ
• निधानिकयो : (ନିଧାନିକୟୋ) – ଥାକ ଦୁଇଟିରେ
• ध्वनिमुद्रिकयो :(ଧ୍ୱନିମୁଦ୍ରିକୟୋ) – କ୍ୟାସେଟ୍ଦୁଇଟିରେ

Odisha State Board CHSE Odisha Class 12 Education Solutions Chapter 2 Pandit Gopabandhu Das Questions and Answers.

CHSE Odisha 12th Class Education Chapter 2 Question Answer Pandit Gopabandhu Das

Group – A

Short type Questions with Answers
1. Answer with in Two/Three sentence :

Question 1.
What was Utkalmani Gopabandhu Das’ perspective on the meaning of education?
Answer:
Utkalmani Gopabandhu Das believed education went beyond school teachings, emphasizing the ancient Indian institutions’ holistic approach that included spiritual and religious aspects.

Question 2.
How did Gopabandhu Das’s attachment to the Deccan Education Society influence the establishment of Satya Badi Bana Vidyalaya?
Answer:
Gopabandhu Das, inspired by the Gurukul tradition, founded Satya Badi Bana Vidyaiays to provide liberal education irrespective of caste, aiming for mental, physical, and spiritual growth to instill a sense of duty to the nation.

Question 3.
What were Gopabandhu’s views on the National System of Education, and how die he critique the contemporary system?
Answer:
Gopabandhu advocated for education fostering national solidarity, criticizing the existing system for enslaving minds. He believed in language-based education aligned with societal values, promoting service to the nation and emotional.integration.

Question 4.
How did Gopabandhu Das envision Universal Education, and what were his beliefs regarding free education?
Answer:
Gopabandhu emphasized universal education, rejecting discrimination based on caste, creed, or socio-economic status. He advocated for free education, establishing institutions like Grove School with minimal fees, ultimately abolishing fees under Mahatma Gandhi’s influence.

Question 5.
According to Gopabandhu Das, what was the goal of education concerning character development and the all-round personality of students?
Answer:
Gopabandhu emphasized character-building as the primary goal of education, aiming for students to develop moral, intellectual, and social virtues. He focused on all-round personality development, incorporating patriotism, brotherhood, and social virtues into the curriculum.

Question 6.
How did Gopabandhu Das view religious and moral education in his educational philosophy?
Answer:
Gopabandhu believed in integrating ethical principles and religious values into education to produce civilized individuals dedicated to national development. He stressed the importance of moral instructions, stating that morality influences even material activities like trade and commerce.

Question 7.
What was Gopabandhu Das’ stance on women’s education, and how did he perceive the role of women in society?
Answer:
Gopabandhu Das advocated for women’s education, considering them agents of social change. He emphasized no distinction between educating boys and girls, aiming to develop women with characters embodying virtues like Seeta and Savitri.

Question 8.
How did Gopabandhu Das structure the curriculum of Satya Badi Bana Vidyalaya, and what were the three types of education he introduced?
Answer:
Gopabandhu structured the curriculum based on three types of education: General Education (similar to government schools), Brahmacharya Education (emphasizing morality and personality development), and Social Education (creating rural teachers and workers).

Question 9.
How did Gopabandhu Das stress the importance of co-currkular activities in Satya Badi Bana Vidyalaya?
Answer:
Gopabandhu recognized the significance of co-curricular activities, encouraging literary activities, debates, excursions, physical exercises, and prayer assemblies to ensure holistic development beyond classroom learning.

Question 10.
What teaching method did Gopabandhu Das prefer, and how did he involve teachers in the educational process?
Answer:
Gopabandhu favored the Discussion Method of Socrates over traditional lecture methods. Teachers engaged in mutual discussions on student and school issues, with regular interaction and sharing of ideas.

Question 11.
How did Gopabandhu view the role of teachers in Satyabadi Vidyalaya, and what additional responsibilities did they have?
Answer:
Gopabandhu regarded teachers as dedicated and exemplary individuals, not just involved in classroom teaching but also in activities like hostel management, student discipline, debates, excursions, and community service.

Question 12.
Why did Gopabandhu Das emphasize the use of mother tongue as a medium of instruction?
Answer:
Gopabandhu believed mother tongue facilitated maximum cognitive development, originality, and cultural understanding. He opposed Lord Macauley’s idea of degrading regional languages, stating that true education required instruction in the mother tongue.

Question 13.
How did Gopabandhu Das view discipline in Satyabadi Vidyalaya, and what unique system did he implement for maintaining order?
Answer:
Gopabandhu favored strict discipline, dividing the hostel into three houses with separate monitors. The “Chhatra Adalata” or Student Court resolved minor issues, while serious offenses were reported to the Supervisor or Headmaster.

II. Answer with in Five/Six sentence :

Question 1.
What did Utkalmani Gopabandhu Das mean by education, and| how did he distinguish it from mere teaching in schools?
Answer:
Utkalmani Gopabandhu Das emphasized that education, in his view, transcended the conventional teaching in schools. According to him, education .should draw inspiration from the ancient Indian institutions and religious centers throughout the province. It involves a holistic approach that goes beyond classroom instruction, aiming to impart not just knowledge but also values and a sense of duty to society.

Question 2.
How did Gopabandhu Das’s association with the Deccan Education Society influence the establishment of Satya Badi Bana Vidyalaya, and what were the key principles underlying its foundation?
Answer:
Gopabandhu Das’s connection with the Deccan Education Society, which operated in the Gurukul tradition, inspired the establishment of Satya Badi Bana Vidyalaya. The school aimed to provide a liberal, non-sectarian education that focused on the mental, physical, and spiritual growth of students. Gopabandhu believed education was essential for individuals to recognize their innate freedom and fulfill their duties to the nation.

Question 3.
How did Gopabandhu Das envision the National System of Education, and what values did he want to instill in young students?
Answer:
Gopabandhu Das advocated for a National System of Education that would instill values like service to the nation, sacrifice for common causes, and emotional integration. He criticized the existing education system for enslaving the minds and hearts of the educated masses. According to him, a true National System of Education should be based on the language of the child and the language of society, fostering the ideals of patriotism and social responsibility.

Question 4.
What were the key aims of education according to Gopabandhu Das, particularly focusing on universal and free education, self-reliant practical education, character development, and the all-round personality development?
Answer:
Gopabandhu Das aimed for Universal Education without discrimination based on caste, color, creed, or socio-economic status. He advocated for free education and self-reliant practical education, emphasizing economic self-sufficiency. The primary goal of education, according to him, was character development and the all-round personality development of students, encompassing physical, mental, social, and spiritual aspects.

Question 5.
How did Gopabandhu Das structure the curriculum in Satya Badi Bana Vidyalaya, and What were the three types of education he introduced ?
Answer:
Gopabandhu Das structured the curriculum into three types of education: General Education (Sadharana Sikshya), Brahmacharya Education (Brahmacharya Shikshya), and Social Education (Laukika Shikshya). General Education covered subjects like Oriya, English, Hindi, Mathematics, Science, Geography, History, and Economics, similar to government schools. Brahmacharya Education focused on moral development and specialization, while Social Education aimed to create rural teachers and workers for societal upliftment.

Question 6.
How did Gopabandhu Das emphasize co-curricular activities, and what were some examples of these activities in Satya Badi Bana Vidyalaya?
Answer:
Gopabandhu Da5 recognized the importance of co-curricular activities and implemented various initiatives. Literary activities, debates, excursions, physical exercises, games, and prayer assemblies were integral parts of the school. Students actively participated in literary pursuits, debated contemporary issues, undertook foot excursions to historical places, engaged in physical exercises for holistic development, and started each day with a compulsory prayer meeting.

Question 7.
What teaching methods did Gopabandhu Das prefer, and how did he differ from traditional teaching methods?
Answer:
Gopabandhu Das rejected traditional lecture methods and favored the Discussion Method of Socrates. Teachers engaged in mutual discussions on student and school issues, dedicating time at the beginning and end of each period for course discussions and student work evaluation. This approach promoted interactive learning and ensured continuous student-teacher dialogue.

Question 8.
What role did teachers play in Satya Badi Bana Vidyalaya, and how were they perceived by Gopabandhu Das?
Answer:
Teachers in Satya Badi Bana Vidyalaya played a crucial role, being not only educators but also exemplars of dedication. Despite meager pay, they were dedicated, qualified, and served as role models for students and society. Gopabandhu Das regarded teachers as friends, philosophers, and guides, emphasizing their importance in shaping students’ characters and providing holistic education. .

Question 9.
Why did Gopabandhu Das emphasize the use of the mother tongue as a medium of instruction, and how did he view its role in the cognitive development of students.
Answer:
Gopabandhu Das believed that the mother tongue was essential for teaching young students, enhancing their cognitive capacity, originality, and creativity. He argued that instruction in the mother tongue facilitated a better understanding of cultural and social systems, contributing to meaningful learning. He strongly opposed Lord Macauley’s attempts to diminish the regional language and insisted that true education must be imparted through the mother tongue.

Question 10.
What was Gopabandhu Das’s stance on discipline in Satya Badi Bana Vidyalaya, and how was it maintained?
Answer:
Gopabandhu Das advocated for strict discipline, dividing the hostel into three houses supervised by different teachers. Monitors were appointed for studying, accounts, and external matters, ensuring vigilance and order. A student court, “Chhatra Adalata,” addressed minor issues through student meetings. Gopabandhu believed in upholding a disciplined environment to foster a conducive learning atmosphere. Serious offenses were reported to the concerned supervisor or headmaster for resolution.

Group – B

Long Type Questions With Answers

Question 1.
How did Gopabandhu Das integrate practical activities and vocational skills into his educational system, and what role did he envision these playing in the students’ lives ?
Answer:
Gopabandhu Das was a visionary who recognized the limitations of the prevailing education system, which he perceived as theoretical, bookish, and socially disconnected. In response, he advocated for a more practical and vocational approach to education, aligning it with the real- world needs of the students. His educational philosophy aimed to equip students with skills that would make them economically self-sufficient, emphasizing work relevant to their individual capabilities and needs.

Gopabandhu, inspired by Mahatma Gandhi, underscored the importance of craft-base*! activities related to industry and agriculture. The curriculum at Satyabadi Bana Vidyalaya incorporated practical activities and vocational courses such as agriculture, carpentry, weaving, and cooperative banking. By doing so, Gopabandhu aimed to break away from the conventional mold of education that often left graduates ill-prepared for life’s practical challenges.

Furthermore, Gopabandhu critiqued the existing education system for its emphasis on literary pursuits and its failure to provide business training. He believed that education should extend beyond theoretical knowledge, instilling in students the value of morality in business and preparing them for the struggles of life. The introduction of practical skills and vocational training aimed to bridge this gap, fostering independence and self-sufficiency among the students.

Gopabandhu’s commitment to practical education went hand in hand with his vision for a more inclusive and socially conscious society. By incorporating vocational skills into the curriculum, he sought to empower students to contribute meaningfully to their communities. The emphasis or; agriculture, weaving, and other skills aligned with Gopabandhu’s belief that education should nor only be a means of personal advancement but also a tool for community development.

In conclusion, Gopabandhu Das’s integration of practical activities and vocational skills into his educational system was a deliberate effort to address the shortcomings of traditional education. By providing students with tangible skills and real-world knowledge, he aimed, to create well rounded individuals capable of navigating life’s challenges while contributing positively to society.

Question 2.
How did Gopabandhu Das address the financial constraints of students in hi* educational philosophy, and how did he ensure low-cost education without compromising quality ?
Answer:
Gopabandhu Das recognized the economic challenges faced by many individuals an/ families, leading him to emphasize the importance of affordable education. In his educations! philosophy, he strategically designed the Satyabadi Bana Vidyalaya to minimize the cost of education Recognizing the financial limitations of the students, Gopabandhu set the tuition fee at a minimum, making education more accessible to a broader section of society.

Moreover, he enriched the school’s library to eliminate the need for students to purchase expensive books. By providing a well-stocked library, Gopabandhu ensured that students had access to necessary resources without incurring additional expenses. Additionally, the school’s location ir Bakul Churiana Forest contributed to reduced infrastructure costs, as the natural surroundings required minimal development.

Despite the focus on cost reduction, Gopabandhu remained committed to maintaining the quality of education. He understood the value of education in empowering individuals and sought to make it a transformative experience for students, regardless of their financial background. By addressing economic barriers, Gopabandhu aimed to create a more inclusive educational environment that prioritized accessibility without compromising educational standards.

Question 3.
What was the life philosophy of Gopabandhu Das?
Answer:
Gopabandhu Das, a multifaceted personality, was not merely an educationist but a social reformer, freedom fighter, and philosopher. His life philosophy was deeply rooted in the principles of service, simplicity, and societal welfare. In examining his life, one discovers a tapestry woven with threads of compassion, education, and a relentless pursuit of national integration.

Service to Society : Central to Gopabandhu Das’s philosophy was the concept of ‘seva’ or service. He believed that the purpose of education and life, in general, was to serve humanity selflessly. His commitment to social service was evident in various aspects of his life, from his involvement in the Non-Cooperation Movement to the establishment of educational institutions that focused on the holistic development of individuals.

During the floods and famines, Gopabandhu and his students actively engaged irt relief work, distributing rice, clothes, medicine, and other essentials to the affected communities. His vision extended beyond individual success, emphasizing the importance of contributing to the welfare of the larger society.

Education as a Tool for Transformation : Gopabandhu’s deep conviction in the transfc mni ive power of education shaped his life’s work. He believed that education should not only impart knowledge but also instill values, ethics, and a sense of responsibility towards society. His establishment of Satyabadi Bana Vidyalaya was a testament to this belief, where he aimed to create a system of education that went beyond academic excellence.

Gopabandhu’s emphasis on practical activities, vocational training, and moral education reflected his commitment to preparing individuals for the challenges of life. His philosophy rejected the notion of education as a mere passport to lucrative careers; instead, he envisioned it as a tool for social change and national development.

Simplicity and High Thinking: A distinctive feature of Gopabandhu’s life philosophy was the promotion of a simple and austere lifestyle. He believed in the principle of ‘simple living, high thinking,’ encouraging individuals to find contentment in their needs rather than succumbing to greed. This philosophy was reflected in the daily lives of the students at Satyabadi Bana Vidyalaya, where simplicity extended to their accommodation, food, and daily activities.

By practicing and promoting simplicity, Gopabandhu sought to create a society that valued inner richness over material wealth. This approach aimed to foster a sense of equality and shared responsibility, transcending societal divisions.

National Integration and Patriotism : Gopabandhu Das’s life philosophy was deeply intertwined with a strong sense of patriotism and a vision for national integration. He viewed education as a means to cultivate a love for one’s country and a commitment to its well-being. His call for a national system of education was grounded in the idea that education should nurture individuals who are dedicated to the service of the nation.

The Non-Cooperation Movement, where Gopabandhu declared his school a national school and urged students to participate, exemplified his commitment to the national cause. His vision went beyond regional or linguistic boundaries, emphasizing the need for emotional integration and solidarity among diverse communities.

Conclusion : Gopabandhu Das’s life philosophy was a harmonious blend of service, education, simplicity, and patriotism. His vision for a better society was not confined to rhetoric but manifested in concrete actions, from his educational initiatives to active participation in the freedom struggle. Gopabandhu’s philosophy resonates as a guiding light, inspiring generations to come, to embrace a life dedicated to the service of humanity, the pursuit of knowledge, and the upliftment of the nation.

Question 4.
What was the educational philosophy of Gopabandhu Das?
Answer:
Gopabandhu Das, an eminent scholar, freedom fighter, and social reformer, crafted an educational philosophy deeply rooted in the principles of inclusivity, practicality, and societal transformation. His vision for education extended beyond conventional academic boundaries, aiming to mold individuals into responsible, ethical, and socially conscious beings.

1. Low-cost Education and Accessibility: Gopabandhu recognized the economic challenges faced by the masses and sought to make education accessible to all, irrespective of financial constraints. His educational philosophy emphasized minimizing the cost of education, ensuring that economic limitations did not hinder the pursuit of knowledge. In his Satyabadi Bana Vidyalaya, he kept tuition fees minimal, easing the burden on economically disadvantaged students. The availability of an enriched library further mitigated the need for additional book expenses. This aspect of Gopabandhu’s philosophy aligned with his broader goal of creating a more equitable society, where education was not a privilege of the affluent but a fundamental right for all individuals.

2. Scope for Practical Activities : Critical of the prevailing education system, Gopabandhu believed that education should prepare individuals for practical aspects of life, making them economically self-sufficient. His emphasis on ‘craft-based activities’ aligned with Mahatma Gandhi’s vision and predated the recommendations of the Kothari Commission. Gopabandhu wanted education to be closely tied to employment, fostering skills relevant to the students’ needs and levels.

The inclusion of vocational courses in agriculture, carpentry, and weaving aimed at imparting tangible skills, ensuring that graduates were not confined to theoretical knowledge but equipped for real-world challenges. Gopabandhu’s vision recognized the importance of a diversified skill set in creating a self-reliant and adaptable workforce.

3. Provision for Moral and Religious Education : While advocating for practVai sJ!L. Gopabandhu did not neglect the moral and ethical dimensions of education. The core of ho educational philosophy was rooted in ethical principles and religious values. He aimed to produce individuals who were not only knowledgeable but also civilized and cultured, contributing positively to national development.

Gopabandhu’s approach was a departure from a purely secular model, recognizing the role of moral and religious education in shaping an individual’s character and worldview. His educational institutions integrated these values into the curriculum, fostering a holistic approach to personal development.

4. Social Service and National Integration : Gopabandhu envisioned education as a tool for social service and national integration. Beyond academic pursuits, his educational philosophy sought to instill a sense of duty towards society. The objective was to prepare students not just for personal success but for a life dedicated to the service of others.

His emphasis on values like compassion, empathy, and community engagement was reflected in the active involvement of students and teachers in relief work during natural disasters. Gopabandhu’s educational institutions aimed to create responsible citizens with a deep understanding of their role in the larger societal framework.

5. Mother Tongue as a Medium of Instruction: Gopabandhu advocated for the use of the mother tongue as the primary medium of instruction. Recognizing the cognitive and cultural significance of learning in one’s native language, he opposed the colonial mindset that sought to marginalize regional languages. Gopabandhu believed that true education could only occur when students were taught in their mother tongue.

This aspect of his philosophy aimed to preserve cultural identity, enhance comprehension, and provide a more meaningful learning experience. Gopabandhu’s stand against the denigration of regional languages echoed his commitment to an inclusive and culturally rich educational environment.

6. Education Based on No-Discrimination Policy: In a society marked by caste-based discrimination, Gopabandhu’s educational philosophy took a bold stand for equality. Despite having Brahmin teachers, he advocated for a no-discrimination policy based on caste or social status. His establishment of the ‘Universal Education League’ underscored the proposition of equal rights to education for everyone.

Gopabandhu’s philosophy positioned education as a process of mental illumination rather han a tool for societal division. By rejecting discrimination, he envisioned a more inclusive educational landscape that bridged social gaps and promoted unity.

7. Education as Community Living: Gopabandhu believed that true education should promote community spirit and cooperation. To actualize this vision, he established residential schools where both teachers and students lived together. The residential setting aimed to foster a healthy relationship between teachers and students, blurring the lines between formal education and ommunity living.

The structured organization of hostels, frequent communal activities, and a focus on community dining, prayers, and cultural programs contributed to an environment where education extended oeyond the classroom, nurturing a sense of camaraderie and shared responsibility.

8. Constructive Method of Teaching: Gopabandhu’s educational philosophy extended to die teaching methodologies employed in his institutions. The emphasis was not solely on completing courses or preparing for examinations but on holistic development. Teachers at Satyabadi School engaged in mutual discussions, supervising and counseling students beyond class hours.

The practice of teachers visiting students in hostels, addressing individual challenges, and devoting time to practical activities like agriculture, gardening, carpentry, and music reflected a commitment to a well-rounded education that went beyond theoretical knowledge.

9. Education for Development of Village: Recognizing the importance of rural life in the Indian context, Gopabandhu advocated for educational institutions to be located away from urban centers. His philosophy emphasized that the heart of India lies in its villages, and education should equip individuals to work in rural settings.

Students from Satyabadi Bana Vidyalaya actively engaged with nearby villages, raising awareness about health, organizing night schools, and contributing to agricultural and community development. Gopabandhu’s vision aimed to bridge the gap between urban-educated individuals and their less-advanced rural counterparts, fostering mutual understanding and collaboration.

10. National System of Education: Gopabandhu envisioned a national system of education that instilled a sense of national solidarity, sacrifice, and emotional integration. He criticized the contemporary education system for enslaving the minds and hearts of the educated mass and proposed an education based on the language of the child and the language of the society.

His efforts at Satyabadi aimed to infuse values of national unity, urging students to dedicate themselves to the service of the nation, Gopabandhu’s vision transcended regional boundaries, emphasizing the need for an education system that fostered a deep connection to the nation.

11. Education Based on Climatic Need: Considering the climatic conditions of India, Gopabandhu advocated for a change in school timings to better align with the country’s weather patterns. His philosophy recognized the importance of adjusting the school schedule to enhance students’ efficiency and well-being.

The practical adaptation of school timings at Satyabadi School reflected Gopabandhu’s commitment to an education system that took into account the physical and climatic needs of students, ensuring a conducive learning environment.

12. A Blend of Democracy and Discipline: In Satyabadi School, Gopabandhu implemented a system of student self-government, combining democratic principles with necessary discipline. Students had freedom in managing their academic affairs, engaging in discussions with teachers, yet faced disciplinary measures for unsocial habits.

Question 5.
What is the present contextual relevance of educational philosophy of Gopabandhu Das?
Answer:
Gopabandhu Das’s educational philosophy, although formulated in the early 20th century, resonates strongly in the present context, offering valuable insights and principles that remain relevant for shaping a holistic and inclusive education system. As we navigate the complexities of the contemporary educational landscape, Gopabandhu’s vision provides a compass for addressing challenges and fostering a system that transcends mere academic excellence.

Inclusivity and Accessibility : In an era marked by global efforts towards inclusivity and accessibility in education, Gopabandhu’s emphasis on low-cost education strikes a chord. With increasing awareness about the importance of education as a fundamental right, his vision aligns with the current push for making quality education accessible to all, irrespective of socio-economic backgrounds. Initiatives like scholarship programs, open educational resources, and technology- driven learning platforms echo Gopabandhu’s commitment to breaking down financial barriers to education.

Practical Skills for Employability : The contemporary job market demands not only academic qualifications but also practical skills. Gopabandhu’s focus on vocationalizing education and providing scope for craft-based activities anticipates the present need for an education system that prepares students for diverse career paths. In the context of a rapidly evolving economy and job market, his philosophy encourages the integration of practical, skill-based learning to enhance employability and adaptability.

Ethical Education for Global Citizens: In a world grappling with ethical dilemmas and cultural diversity, Gopabandhu’s insistence on moral and religious education gains significance. The need for fostering global citizens with a strong ethical foundation is more pressing than ever. His vision aligns with the contemporary call for education that goes beyond academic achievements to instill values of empathy, compassion, and ethical decision-making, fostering individuals who contribute positively to a diverse and interconnected world.

Community Engagement and Social Responsibility : Gopabandhu’s emphasis on social service and national integration remains pertinent in the context of pressing global challenges. The call for education to instill a sense of social responsibility and active community engagement resonates with the present need for students to understand and address societal issues. The integration of community service and civic engagement into the curriculum reflects a broader shift towards education that prepares students to be responsible and empathetic global citizens.

Language Preservation and Cultural Identity : As the world becomes more interconnected, Gopabandhu’s advocacy for mother tongue as a medium of instruction gains renewed importance. The preservation of regional languages and cultural identity is increasingly recognized as essential for cognitive development and maintaining diversity. In a globalized world, his philosophy aligns with current efforts to promote multilingual education and preserve linguistic diversity.

Equality and Inclusion : Gopabandhu’s stance against discrimination based on caste and social status remains a guiding principled the contemporary pursuit of inclusive education. Despite progress, educational institutions continue to grapple with issues of inequality. His establishment of the ‘Universal Education League’ serves as an inspiration for ongoing efforts to create a level
playing field, ensuring equal access to educational opportunities for all, regardless of background.

Holistic Education and Lifelong Learning: In a rapidly changing world where knowledge evolves swiftly, Gopabandhu’s advocacy for a holistic education system gains prominence. His philosophy encourages a broader understanding of education, extending beyond academic achievements to encompass practical skills, moral values, and community engagement. This aligns with the current discourse on fostering lifelong learners equipped for the challenges of the 21st century.

Environmental Consciousness: Gopabandhu’s consideration of climatic needs in education anticipates the present emphasis on environmental consciousness. As the world grapples with climate change, his vision for adapting school schedules to align with natural rhythms reflects an awareness of the interconnectedness between education and environmental sustainability.

Democratic Values and Discipline : Gopabandhu’s blend of democracy and discipline in educational governance provides a nuanced perspective for contemporary institutions. As educational institutions strive to empower students and promote democratic values, the need for a balanced approach that instills discipline and responsibility is evident. Gopabandhu’s model serves as a valuable reference for institutions seeking to strike this delicate balance.

Global Citizenship Education : Gopabandhu’s vision of education as a tool for national integration extends seamlessly to the present need for global citizenship education. In an interconnected world, the promotion of values like tolerance, cultural understanding, and a sense of shared humanity is crucial. His emphasis on a national system of education that instills a sense of emotional integration finds resonance in the contemporary call for education to transcend borders and promote global solidarity.

In conclusion, Gopabandhu Das’s educational philosophy remains a source of inspiration and guidance in the present context. The enduring relevance of Wr vision lies in its ability to address contemporary challenges while upholding timeless principles of inclusivity, practicality, and societal transformation. As educators and policymakers navigate the evolving landscape of education, Gopabandhu’s philosophy stands as a beacon, reminding us of the holistic and humanistic essence that education should embody.

Group – C

Objective type Questions with Answers
1. Multiple Choice Questions with Answers :

Question 1.
What is Pandit Gopabandhu Das popularly known as?
(i) Jewel of India
(ii) Utkal Mani
(iii) Sage of Odisha
(iv) Freedom Fighter
Answer:
(ii) Utkal Mani

Question 2.
What was Gopabandhu Das’s belief regarding India’s salvation?
(i) Economic development
(ii) Political freedom and educational enlightenment
(iii) Social equality
(iv) Religious reforms
Answer:
(ii) Political freedom and educational enlightenment

Question 3.
In which year was Gopabandhu Das bom?
(i) 1875
(ii) 1877
(iii) 1880
(iv) 1882
Answer:
(ii) 1877

Question 4.
Where did Gopabandhu Das establish Satya BadiVana Vidyalaya to implement his educational ideas?
(i) Cuttack
(ii) Sakhigopal
(iii) Puri
(iv) Bhubaneswar
Answer:
(ii) Sakhigopal

Question 5.
Which educational society influenced Gopabandhu Das during the establishment of Satya BadiVana Vidyalaya?
(i) Indian Education Society
(ii) Deccan Education Society
(iii) National Educational Society
(iv) Gurukul Educational Society
Answer:
(ii) Deccan Education Society

Question 6.
When did Satya BadiVana Vidyalaya become a National School?
(i) 1910
(ii) 1914
(iii) 1921
(iv) 1926
Answer:
(iii) 1921

Question 7.
Why did Satya BadiVana Vidyalaya face financial issues and eventually close in 1926?
(i) Lack of student interest
(ii) Curriculum-related challenges
(iii) Gopabandhu Das’s resignation
(iv) Financial difficulties
Answer:
(iv) Financial difficulties

Question 8.
What does Gopabandhu Das mean by education?
(i) Classroom teaching
(ii) Ancient Indian institutions
(iii) Religious teachings only
(iv) Academic knowledge
Answer:
(ii) Ancient Indian institutions

Question 9.
Which educational society influenced Gopabandhu Das in establishing Satya Badi Bana Vidyalaya?
(i) Indian Education Society
(ii) Deccan Education Society
(iii) National Educational Society
(iv) Gurukul Educational Society
Answer:
(ii) Deccan Education Society

Question 10.
What was the primary aim of Gopabandhu Das’s National System of Education?
(i) Economic development
(ii) Emotional integration
(iii) Religious exclusivity
(iv) Scientific advancements
Answer:
(ii) Emotional integration

Question 11.
What did Gopabandhu Das believe about the right to education?
(i) Limited to certain classes
(ii) Based on economic status
(iii) Equal right for everyone
(iv) Only for the privileged
Answer:
(iii) Equal right for everyone

Question 12.
What was Gopabandhu Das’s stance on free education?
(i) Tuition fees for all
(ii) Free education for all
(iii) Only for economically backward
(iv) Government-funded education
Answer:
(ii) Free education for all

Question 13.
What type of education did Gopabandhu Das emphasize for economic self-sufficiency?
(i) Theoretical knowledge
(ii) Craft-based education
(iii) Fine arts education
(iv) Sports education
Answer:
(ii) Craft-based education

Question 14.
According to Gopabandhu Das, what is the ultimate goal of education?
(i) Economic prosperity
(ii) Political power
(iii) Character-building
(iv) Scientific achievements
Answer:
(iii) Character-building

Question 15.
What did Gopabandhu Das focus on for the all-round development of personality?
(i) Academic achievements
(ii) Physical, mental, social, and spiritual development
(iii) Specialized skills
(iv) Political awareness
Answer:
(ii) Physical, mental, social, and spiritual development

Question 16.
What role did Gopabandhu Das assign to religious and moral education in his philosophy?
(i) Limited significance
(ii) Not important
(iii) Essential for material activities
(iv) Optional for students
Answer:
(iii) Essential for material activities

Question 17.
What was Gopabandhu Das’s perspective on women’s education?
(i) Not necessary
(ii) Equal to men’s education
(iii) Secondary importance
(iv) Limited to certain subjects
Answer:
(ii) Equal to men’s education

Question 18.
Which philosophy influenced Gopabandhu Das regarding education?
(i) Existentialism
(ii) Idealism
(iii) Pragmatism
(iv) Vedanta
Answer:
(iv) Vedanta

Question 19.
How many types of education did Gopabandhu Das propose to cater to various student needs?
(i) Two
(ii) Three
(iii) Four
(iv) Five
Answer:
(ii) Three

Question 20.
Which type of education focuses on general knowledge and development of faculties?
(i) Brahmacharya Education
(ii) Social Education
(iii) General Education
(iv) Universal Education
Answer:
(iii) General Education

Question 21.
What was Gopabandhu Das’s view on the development of all faculties of a student?
(i) Specialization is crucial
(ii) Only intellectual development matters
(iii) Full-fledged and complete education
(iv) Focus on vocational training
Answer:
(iii) Full-fledged and complete education

Question 22.
What is the ultimate aim of character-building, according to Gopabandhu Das?
(i) Economic success
(ii) Political power
(iii) Development of all virtues
(iv) Social status
Answer:
(iii) Development of all virtues

Question 23.
What subjects were covered under General Education (SadharanaSikshya)?
(i) Advanced Sciences
(ii) Specialized Arts
(iii) Oriya, English, Hindi, Mathematics, Science, Geography, History, Economics
(iv) Technical Courses
Answer:
(iii) Oriya, English, Hindi, Mathematics, Science, Geography, History, Economics

Question 24.
Who could join the Brahmachari Education section?
(i) All age groups
(ii) 6-10 years old
(iii) 12-19 years old
(iv) 18-30 years old
Answer:
(iii) 12-15 years old

Question 25.
What was the emphasis in the Brahmachari Education section?
(i) Specialized vocational training
(ii) Development of morality and personality
(iii) Academic excellence only
(iv) Physical fitness
Answer:
(ii) Development of morality and personality

Question 26.
How long did students in the Brahmachari Education section have to stay in the hostel?
(i) Not mandatory
(ii) At least 5 years
(iii) 8 years
(iv) Throughout their education
Answer:
(iii) 8 years

Question 27.
What was the primary focus of Social Education?
(i) Technical skills
(ii) Creating rural teachers and workers
(iii) Arts and culture
(iv) Advanced Sciences
Answer:
(ii) Creating rural teachers and workers

Question 28.
How long was the course duration for Social Education?
(i) 6 months
(ii) 1 year
(iii) 3 months
(iv) 2 years
Answer:
(iii) 3 months

Question 29.
Which of the following is NOT a topic covered under Social Education?
(i) Newspaper Reading
(ii) Science
(iii) Literature
(iv) Laws and rights
Answer:
(ii) Science

Question 30.
What type of activities did Gopabandhu emphasize for the holistic development of students?
(i) Strict academic focus
(ii) Co-curricular activities
(iii) Physical exercises only
(iv) Vocational training
Answer:
(ii) Co-curricular activities

II. Fill in the blanks:

Question 1.
Pandit Gopabandhu Das was bom on in the village Suando in Puri district of Odisha.
Answer:
9th October, 1877

Question 2.
Gopabandhu Das passed his matriculation examination in from the Puri Zilla School.
Answer:
1899

Question 3.
After graduation, Gopabandhu Das took his law degree in
Answer:
1906

Question 4.
Gopabandhu Das was influenced by Mukhiar Ramachandra Das, a nationalist teacher, during his study in .
Answer:
High school

Question 5.
In 1909, Gopabandhu Das established Satya Badi Vana Vidyalaya at in the district of Puri.
Answer:
Sakhigopal

Question 6.
Gopabandhu Das believed that education was necessary for people to become aware of their innate freedom and their duty to their .
Answer:
Country

Question 7.
Satya Badi Vana Vidyalaya became a National School in .
Answer:
1921

Question 8.
The school faced financial problems and was closed in .
Answer:
1926

Question 9.
Gopabandhu aimed to reduce the of education to make it affordable for the poor.
Answer:
cost

Question 10.
The Satyabadi system emphasized practical activities related to and agriculture.
Answer:
industry

Question 11.
Gopabandhu wanted education to be linked to employment, focusing on making students economically .
Answer:
self-sufficient

Question 12.
The core of Gopabandhu’s education system was based on ethical principles and values.
Answer:
religious

Question 13.
The major objective of Satyabadi education was to instill values of social service and integration.
Answer:
national

Question 14.
Gopabandhu urged students to join the Non-Cooperation Movement led by in 1921.
Answer:
Gandhiji

Question 15.
Gopabandhu believed in using the as the medium of instruction for better cognitive development.
Answer:
mothertongue

Question 16.
The Satyabadi School adopted a policy, providing equal education rights to everyone.
Answer:
no-discrimination

Question 17.
Gopabandhu aimed to promote community spirit and cooperation through a — school.
Answer:
residential

Question 18.
The teachers at Satyabadi School practiced a constructive method of beyond regular class hours.
Answer:
teaching

Question 19.
Gopabandhu wanted education to focus on the development of and make villages the center of work.
Answer:
village

Question 20.
Gopabandhu advocated a system of education to foster national solidarity and integration.
Answer:
national

Question 21.
Gopabandhu changed the school timing based on needs, making it twice daily.
Answer:
climatic

Question 22.
Satyabadi School blended democracy with to shape students into useful citizens.
Answer:
discipline

Question 23.
Gopabandhu emphasized women’s education and the idea of pursuing an profession.
Answer:
independent

Question 24.
According to Utkalmani Gopabandhu Das, education is what was imparted in ancient Indian institutions and centers of .
Answer:
Religion

Question 25.
Gopabandhu Das was inspired by the Deccan Education Society, which operated in the Gurukul tradition and aimed to impart a liberal education on a non-sectarian basis,’ focusing on the child’s growth in and .
Answer:
Mentally, Physically, Spiritually

Question 26.
Gopabandhu wanted a system of education that would initiate young students to go for the supreme goal of life, such as service to the nation, sacrifice for a common cause, and feeling of emotional .
Answer:
Integration

Question 27.
Gopabandhu Das believed in providing education without discrimination based on caste, color, creed, religion, or socio-economic status.
Answer:
Equal

Question 28.
Gopabandhu advocated for education, aiming to reduce educational expenditure without deteriorating educational standards.
Answer:
Free

Question 29.
Gopabandhu emphasized balanced economic self-sufficiency education, teaching appropriate crafts, industry, and .
Answer:
Agriculture

Question 30.
Gopabandhu believed that the goal of education is character-building, including moral,
intellectual, and social behavior, and students should develop personality, compassion, kindness, fair-mindedness, and the spirit of .
Answer:
Dedication

II. Correct the Sentences :

Question 1.
Pandit Gopabandhu Das was bom on October 9, 1887.
Answer:
Pandit Gopabandhu Das was bom on October 9, 1877.

Question 2.
In 1906, Gopabandhu Das completed his formal education, including a law degree.
Answer:
Gopabandhu Das completed, his formal education, including a law degree, in 1906.

Question 3.
Gopabandhu established the Puri Sava Samiti in 1909.
Answer:
Gopabandhu established the Puri Sava Samiti, aiding those affected by cholera.

Question 4.
The Satya Badi Vana Vidyalaya evolved into a National School in 1921.
Answer:
The school received affiliations from Calcutta University and Patna University, evolving into a National School in 1921.

Question 5.
Gopabandhu Das’s school closed in 1921 due to financial difficulties.
Answer:
Financial difficulties led to the school’s closure in 1926.

Question 6.
Gopabandhu Das emphasized residential schooling and a natural teaching setting in the Satya Badi System.
Answer:
Gopabandhu Das emphasized residential schooling, a natural teaching setting, and a cordial teacher-student relationship in the Satya Badi System.

Question 7.
Gopabandhu wanted a system of education that would initiate young students into the supreme goal of life, such as service to the nation.
Answer:
Gopabandhu wanted a system of education that would initiate young students to go for the supreme goal of life, such as service to the nation.

Question 8.
Gopabandhu Das criticized the contemporary education system for being liberal and non-sectarian.
Answer:
Gopabandhu Das criticized the contemporary education system by telling that it slaves the mind and heart of the educated mass.

Question 9.
Universal Education League was established to promote equal rights to education for all.
Answer:
Gopabandhu advocated for the ‘Universal Education League’ promoting equal rights to education for all.

Question 10.
Gopabandhu aspired for students to cultivate qualities such as compassion, kindness, fair- mindedness, and a dedicated spirit.
Answer:
Gopabandhu aspired for students to cultivate qualities such as compassion, kindness, fair-mindedness, and a dedicated spirit.

Question 11.
The Satyabadi system emphasized patriotism, brotherhood, social virtues, and character formation.
Answer:
The Satyabadi system emphasized patriotism, brotherhood, social virtues, and character formation.

Question 12.
Gopabandhu Das designed three distinct types of education, namely General Education, Brahmacharya Education, and Social Education.
Answer:
Gopabandhu Das designed three distinct types of education to cater to diverse student needs, namely General Education (Sadharana Sikshya), Brahmacharya-Education (Brahmacharya Shikshya), and Social Education (Laukika Shikshya).

Question 13.
Brahmachari Education was tailored for students aged 12-18 who had completed upper primary education.
Answer:
Brahmachari Education was tailored for students aged 12-15 who had completed upper primary education.

Question 14.
Gopabandhu Das was in favor of the traditional lecture method of teaching.
Answer:
Gopabandhu Das was not in favor of the traditional lecture method or lecture method.

Question 15.
Gopabandhu Das’s educational philosophy is a forgotten philosophy in the present education system.
Answer:
His philosophy has been largely forgotten by the present education system, but we have never practiced it.

III. Answer the following questions in one word :

Question 1.
What did Utkalmani Gopabandhu Das consider as education?
Answer:
Education, according to him, was not just school teaching but the holistic knowledge imparted in ancient Indian institutions.

Question 2.
What inspired Gopabandhu Das to establish Satya Badi Bana Vidyalaya?
Answer:
His attachment to Deccan Education Society, promoting liberal education on a non-sectarian basis, influenced the school’s foundation.

Question 3.
What values did Gopabandhu Das aim to instill in students through the National System of Education?
Answer:
He wanted to build national solidarity, promoting service to the nation, sacrifice, and emotional integration among students.

Question 4.
According to Gopabandhu Das, what was the belief of the Universal Education League?
Answer:
Everyone has an equal right to education, irrespective of caste, color, creed, or socio¬economic status, promoting universal education.

Question 5.
What was Gopabandhu’s stance on education fees at Satyabadi school?
Answer:
Initially, a minimum fee was charged, but later, Mahatma Gandhi’s influence led to the complete abolition of fees.

Question 6.
Why did Gopabandhu Das emphasize economic self-sufficiency in education?
Answer:
He believed the current education system failed to prepare youth for life, emphasizing teaching crafts for economic independence.

Question 7.
According to Gopabandhu Das, what is the fundamental goal of education?
Answer:
Character-building, encompassing moral, intellectual, and social behavior, leading students to become ideal individuals in society.

Question 8.
What aspects of personality development did Gopabandhu focus on in S atyabadi’s education system?
Answer:
Physical, mental, social, and spiritual aspects, fostering patriotism, brotherhood, social virtues, and character formation.

Question 9.
Why did Gopabandhu emphasize religious and moral instruction in education?
Answer:
He believed it was crucial for producing civilized individuals promoting national development and moral values in material activities.

Question 10.
What was Gopabandhu Das’s view on women’s education?
Answer:
He stressed equality in educating both boys and girls, viewing women as agents of social change and emphasizing character development.

Question 11.
What subjects were included in the General Education curriculum of Satyabadi school?
Answer:
Subjects like Oriya, English, Hindi, Mathematics, Science, Geography, History, and Economics were part of General Education.

Question 12.
What was the focus of Brahmachari Education in Satyabadi school?
Answer:
Stressing morality and personality development, this education included general knowledge, Shastras, sciences, and specialized study.

Question 13.
What was the aim of Social Education in Satyabadi, and who was its target audience ? Answer: It aimed to create rural teachers and workers in Odisha, catering to individuals aged 18-30 with some formal or traditional education.

Question 14.
How did Satyabadi school promote literary activities among students?
Answer:
Each class published a manuscript magazine, and regular gatherings and recitations, fostering a poetic spirit, were organized.

Question 15.
Why did Gopabandhu emphasize debates in the school’s co-curricular activities?
Answer:
To develop students as good public speakers and orators, encouraging them to discuss contemporary issues every Saturday.

Question 16.
What was unique about the excursions in Satyabadi school?
Answer:
Students covered historical and geographical places on foot to instill patriotism, historical knowledge, and a sense of Odisha’s glory.

Question 17.
How did Satyabadi school contribute to students’ physical development?
Answer:
Every student had to do morning exercises, promoting physical development, character, discipline, and social virtues.

Question 18.
How did each day begin in Satyabadi school, and why was it important?
Answer:
It started with a compulsory prayer meeting, where moral instructions and religious talks were given to create a disciplined and spiritual environment.

Question 19.
What teaching method did Gopabandhu Das prefer over traditional methods?
Answer:
He favored the Discussion Method of Socrates, emphasizing mutual discussions among teachers and students to solve problems.

Question 20.
How did Gopabandhu Das view the role of teachers in SatyabadiVana Vidyalaya?
Answer:
Teachers were considered dedicated, exemplary individuals who played a vital role in all school activities, beyond traditional classroom teaching.

Introduction :

• Pandit Gopabandhu Das, a revered poet, educationalist, and social reformer, earned the title of “Utkal Mani” or “Jewel of Odisha.” Bom on October 09-1877, in Suando village, Puri district, Odisha, he completed his formal education, including a law degree in 1906. Deeply influenced by nationalist teacher Mukhiar Ramachandra Das during high school, Gopabandhu’s commitment to social service led to the establishment of the Puri Sava Samiti, aiding those affected by cholera.

• Actively participating in India’s freedom movement, Gopabandhu sought salvation for the nation through political freedom and educational enlightenment. In 1909, he established the Satya Badi Vana Vidyalaya at Sakhigopal, implementing his indigenous educational system known as the Satya Badi System. Influenced by the Deccan Education Society’s Gurukui tradition, Gopabandhu aimed for a liberal education fostering awareness of innate freedom and duty to the country. His system promoted coexistence among children of diverse backgrounds, emphasizing residential schooling, a natural teaching setting, and a cordial teacher-student relationship.

• Despite financial challenges, the school received affiliations from Calcutta University and Patna University, evolving into a National School in 1921. Gopabandhu’s emphasis Curricular activities and instilling nationalistic feelings showcased his visionary approach. However, financial difficulties led to the school’s closure in 1926. Gopabandhu Das’s legacy lies in his pioneering efforts to integrate political and educational ideals, leaving a lasting impact on Odisha’s educational landscape.

Thoughts and Ideas on Education
• Low-cost Education : Gopabandhu recognized financial challenges faced by people and aimed to minimize education costs. He kept tuition fees minimal and stocked the library to reduce book expenses for students.

• Practical Learning Focus : Critical of existing education, Gopabandhu wanted practical skills for real-life employment. He emphasized ‘craft-based activities,’ linking education to economic self-sufficiency, including agriculture and industry-related skills.

• Moral and Religious Foundation : Gopabandhu’s education system integrated ethical and religious values. The core aim was to produce cultured individuals fostering national development while contributing to the country’s moral fabric.

• Social Service and Integration : The educational system prioritized social service and national integration. Students actively participated in community work, providing relief during floods, and engaging in social activities, aligning with Gopabandhu’s vision of education for societal well-being.

• Mother Tongue Emphasis : Recognizing the cognitive benefits, Gopabandhu insisted on teaching in the mother tongue. He believed it enhanced understanding, cultural connection, and expressive capabilities.

• No-Discrimination Policy: Teachers from various backgrounds adopted a no-discrimination policy, offering equal educational opportunities irrespective of caste or social status. Gopabandhu advocated for ‘Universal Education League’ promoting equal rights to education for all.

• Community Living and Democracy : Gopabandhu’s residential school model promoted community living, where teachers acted as elder brothers. Student self-government provided democratic practices, fostering a healthy teacher-student relationship.

• Education for Rural Development: Emphasizing India’s rural nature, Gopabandhu wanted educational institutions away from towns. The curriculum included activities to improve village life, promoting a connection between educated individuals and their rural roots.

• Independent Profession Pursuit: Teachers’ choice of teaching over lucrative government jobs exemplified the spirit of independence. Gopabandhu instilled in students the idea of choosing professions aligned with their passion and independence.

• Simple Living, High Thinking : Students lived a simple life, reflecting Gopabandhu’s philosophy of contentment with necessities. The focus was on a disciplined and satisfying lifestyle.

Educational Philosophy of Gopabandhu Das:
1. Meaning of Education : UtkalmaniGopabandhu Das had a significant contribution in the field of education particularly in establishing the Satya Badi Bana Vidyalaya. According to him, “By Education, I don t mean the teaching in school, education is what was imparted in ancient Indian institutions and center of religion throughout the province.”

2. Background of basic education of Satya Badi Bana Vidyalaya : The idea of Satya Badi Bana Vidyalaya by Gopabandhu Das comes from his attachment with Deccan Education Society which was operated in the Gurukul tradition and aimed to impart a liberal education on a non-sectarian basis, despite opposition from orthodox Brahmins. He believed education was necessary if people were to become aware of both their innate freedom and their duty to the country. He thought that education should help the child to grow mentally, physically, and spiritually.

3. National System of Education : To build the tendency of national solidarity, Gopabandhu wanted a system of education that would initiate the young students to go for the supreme goal of life such as service to nation, sacrifice for common cause and feeling of emotional integration. Gopabandhu criticized the contemporary education system by telling that it slaves the mind and heart of the educated mass. An education based on the language of the child and language of the society is a true presentation National System of Education. At satyavadi he tried to infuse the said values among students every now and then.

Curriculum:
Gopabandhu Das drew substantial inspiration from the educational philosophy of Swami Dayananda Saraswati, emphasizing the need for a comprehensive and holistic education that would foster self-dependence among students. He designed three distinct types of education to cater to diverse student needs, namely General Education (Sadharana Sikshya), Brahmacharya Education (Brahmacharya Shikshya), and Social Education (Laukika Shikshya).

Conclusion:
Educational philosophy of Gopabandhu Das is evergreen philosophy. After analysing his philosophical ideas and principles we can say that ,his philosophy is like a foundation for build a new Nation. He observed our nation in an eagle vision, and formulates his satyabadi education system .The school he established is still there though in a renovated condition after the independence. His philosophy has been largely forgotten by the present education system But we have never practiced it. His concept of coactualisation of education was also great. His experimentation at Satyavadi proved it successfully.

Many pass-outs of the school afterwards got high positions in different fields of society. The trials and attempts made by him gave floodgate of success to him and his colleagues as students started pouring in from all parts of the then Odisha. The experimentation was a success, but the implementation of his philosophy in larger terrain became a failure because of his untimely death. Nevertheless, he was and will be an educationist per excellence. Gopabandhu’s life and ideas are still an universal philosophy in every sphere of the world.

Odisha State Board CHSE Odisha Class 12 Education Solutions Chapter 1 Mahatma Gandhi Questions and Answers.

CHSE Odisha 12th Class Education Chapter 1 Question Answer Mahatma Gandhi

Group – A

Short type Questions with Answers
I. Answer with in Two/Three sentence.

Question 1.
When and where was Mahatma Gandhi born, and what role did he play in the Indian independence movement?
Answer:
Mahatma Gandhi was born on October 02-1869, in Porbandar, British India. He played a prominent role in the Indian independence movement, becoming a symbol of nonviolent resistance and civil disobedience.

Question 2.
What were the immediate aims of education according to Mahatma Gandhi?
Answer:
The immediate aims of education, according to Gandhi, included providing individuals with the ability to earn a livelihood for self-sufficiency, promoting Indian culture, and building character through ethical conduct.

Question 3.
What was the ultimate aim of education according to Mahatma Gandhi, and how did he define it?
Answer:
The ultimate aim of education, according to Gandhi, was self-realization. He defined education as an all-round drawing out of the best in a child and man body, mind, and spirit

Question 4.
What subjects did Mahatma Gandhi propose to include in the school curriculum for Basic Education?
Answer:
Gandhi proposed the inclusion of subjects such as basic craft (agriculture, spinning, weaving, woodwork), mother tongue, arithmetic, social studies, general science, music, drawing, and Hindustani language.

Question 5.
Describe Mahatma Gandhi’s method of teaching as emphasized in his educational philosophy.
Answer:
Gandhi stressed education through craft, emphasized the activity method, learning by self-experience, correlation method, and a combination of lecture and questioning methods. He advocated for using the mother tongue as the medium of instruction.

Question 6.
What did Gandhi believe about the concept of discipline, and how did he define it in the context of education?
Answer:
Gandhi believed in a discipline that extended beyond external control, emphasizing self-control in mind, thought, feeling, and action. He saw education as a means to foster personal and social discipline, creating responsible citizens.

Question 7.
What attributes and qualities did Mahatma Gandhi envision in teachers, according to his educational philosophy?
Answer:
Gandhi envisioned teachers as well-trained, knowledgeable, faithful, enthusiastic, action- oriented, and devoted individuals with a strong sense of character and nationalistic sentiments. Teachers were seen as friends, philosophers, and guides to students.

Question 8.
How did Mahatma Gandhi perceive the role and purpose of a school in his educational vision?
Answer:
Gandhi saw a school not just as an educational institution but as a dynamic space for inquiries, discoveries, and experiments. He envisioned schools as community centers nurturing future citizens, focusing on holistic development in physical, intellectual, social, moral, and spiritual dimensions.

Question 9.
What were Mahatma Gandhi’s views on women’s education, and how did he believe. women could contribute to the educational system?
Answer:
Gandhi believed in the emancipation of women and saw them as crucial in educating young children. He advocated for tailored education aligning with women’s natural inclinations, empowering them to undertake responsibilities in education.

Question 10.
How did Mahatma Gandhi’s educational philosophy contribute to his broader vision for social progress and justice?
Answer:
Gandhi’s educational philosophy aimed at holistic development, emphasizing truth, non-violence, and simple living. His focus on character formation, vocational training, and efficiency aligned with his broader vision for a just and socially progressive society, promoting values essential for well-rounded citizenship.

Question 11.
Why did Mahatma Gandhi criticize the British Government’s education policies during the Round Table Conference in London in 1931?
Answer:
Gandhi criticized the British Government’s education policies for creating a permanent divide between the highly educated few and the uneducated many, establishing a detrimental barrier. He considered English education as the source of this division, emphasizing its harmful impact on Indian society.

Question 12.
What key principles were adopted during the Wardha Educational Conference in 1937 regarding Basic Education, according to Gandhiji?
Answer:
The Wardha Educational Conference adopted four resolutions: free and compulsory education for seven years nationwide, the use of the mother tongue as the medium of instruction, incorporation of manual and productive work in education, and the gradual generation of remuneration for teachers.

Question 13.
How did Gandhiji envision the relationship between theoretical knowledge and practical activities in Basic Education?
Answer:
Gandhiji’s Basic Education emphasized “learning by doing,” fostering a harmonious correlation between theoretical knowledge and practical activities like gardening, weaving, spinning, and carpentry. The goal was to integrate education with the physical and social environment, aligning with the predominantly village-centric nature of India.

Question 14.
According to Gandhiji, what was the age range for free and compulsory education in Basic Education?
Answer:
Gandhiji advocated for free and compulsory education for all children aged seven to fourteen. This initiative aimed to make education accessible to every child, focusing on mental, physical, and spiritual faculties.

Question 15.
Why did Gandhiji emphasize the use of the mother tongue as the medium of instruction in Basic Education?
Answer:
Gandhiji believed that using the mother tongue as the medium of instruction would bridge cultural and linguistic gaps, fostering a deeper understanding and positive attitude towards learning. This approach aimed to create a more inclusive and culturally sensitive educational environment.

Question 16.
What was the significance of craft-centered education in Gandhiji’s Basic Education philosophy?
Answer:
Craft-centered education in Basic Education was crucial for making education self-supporting. It aligned with the Indian context, providing practical skills through crafts like weaving and carpentry, breaking down barriers between manual and intellectual work.

Question 17.
How did Gandhiji envision the development of creativity and critical thinking in Basic Education?
Answer:
Gandhiji’s philosophy of Teaming by doing’ in Basic Education stimulated creative and critical thinking. Practical work from an early age was believed to develop disciplined minds, contributing to a holistic education.

Question 18.
What role did collaborative learning play in Gandhiji’s Basic Education model?
Answer: Gandhiji
emphasized collaborative learning in Basic Education, fostering cooperation, tolerance, and a sense of responsibility. Craft work played a role in developing collaborative learning skills and an appreciation for honest labor.

Question 19.
According to Gandhiji, why was moral education essential in Basic Education?
Answer:
Gandhiji underscored the significance of ethics and morality in Basic Education, believing that true peace could only be achieved through moral and ethical principles. Education, therefore, should be rooted in these values.

Question 20.
How did Gandhiji envision Basic Education contributing to self-reliance and patriotism?
Answer:
Basic Education aimed to make individuals self-supporting by teaching crafts or occupational skills for livelihood. Gandhiji desired that education ensures employment, making individuals self-sufficient. Patriotism was instilled through practical engagement and a focus on contributing positively to the nation.

II. Answer with in Five/Six sentence :

Question 1.
How did Mahatma Gandhi’s educational philosophy reflect his broader principles of life?
Answer:
Mahatma Gandhi’s educational philosophy was deeply intertwined with his broader principles of life, emphasizing peace, truth, and non-violence. Viewed as an “experiment with truth,” Gandhi’s commitment to moral and ethical values formed the foundation of his educational ideals. His belief in God as truth and the ultimate goal of realizing truth in human life guided his educational vision. Gandhi saw education as an all-round development of an individual, encompassing body, mind, and spirit, aligning with his holistic approach to life.

Question 2.
What were the immediate aims of education according to Mahatma Gandhi?
Answer:
According to Mahatma Gandhi, the immediate aims of education were multifaceted. The “Bread and Butter Aim” focused on enabling individuals to earn a livelihood, ensuring self-sufficiency and serving as insurance against unemployment. The “Cultural Aim” emphasized the preservation and promotion of Indian culture, reflected in dress, speech, conduct, and behavior. Additionally, the “Character Aim” underscored the importance of education in building ethical and spiritual character. The “Perfect Development Aim” aimed at the all-round growth of the individual, fostering comprehensive development of the head, heart, and hand.

Question 3.
How did Mahatma Gandhi envision the ultimate aim of education?
Answer:
According to Mahatma Gandhi, the ultimate aim of education was self-realization. He believed that education should guide individuals towards understanding themselves and achieving spiritual freedom. This pursuit of self-realization was intricately linked to the concept of spiritual freedom, providing knowledge of both God and self. Gandhi envisioned education as a transformative journey that transcended worldly concerns, leading individuals towards a deeper understanding of their true selves and spiritual liberation.

Question 4.
What subjects did Mahatma Gandhi propose to be included in the curriculum of his educational framework?
Answer:
Mahatma Gandhi proposed the inclusion of several subjects in his educational framework, reflecting a holistic and practical approach. These subjects included Basic Craft (such as agriculture, spinning, weaving, and woodwork), Mother Tongue, Arithmetic, Social Studies (history, civics, geography), General Science (covering various scientific disciplines), Music and Drawing, and Hindustani Language. The curriculum aimed to provide practical, hands-on learning experiences and foster a well-rounded education aligned with the cultural and practical aspects of students’ lives.

Question 5.
What were the key methods of teaching advocated by Mahatma Gandhi in his educational philosophy?
Answer:
Mahatma Gandhi advocated several key methods of teaching in his educational philosophy. These included education through craft, emphasizing practical skills and hands-on experiences in crafts like agriculture and weaving. He stressed the importance of the activity method, promoting learning by doing and self-experience. The correlation method was encouraged, presenting education in different subjects as correlated knowledge. Gandhi acknowledged the use of both the lecture method and questioning method, combining essential information delivery with active engagement and critical thinking. Additionally, he emphasized the use of the mother tongue as the primary medium of instruction.

Question 6.
How did Mahatma Gandhi perceive the concept of discipline in education?
Answer:
Mahatma Gandhi embraced a comprehensive concept of discipline that extended beyond external control to encompass the realms of mind, thought, feeling, and action. Central to his idea was the practice of self-control, emphasizing both inner-discipline and self-discipline. While personal discipline was a focus, Gandhi also recognized the importance of aligning individual discipline with social discipline.. He believed that education played a vital role in fostering a collective spirit, Oil creating a sense of “we-feeling” and transforming individuals into responsible citizens. Gandhi’s concept of discipline harmonized personal self-control with broader social discipline.

Question 7.
How did Mahatma Gandhi envision the role of teachers in his educational philosophy?
Answer:
Mahatma Gandhi envisioned teachers as dedicated individuals committed to their profession and serving the illiterate masses. In his vision, teachers were expected to be well- trained, proficient, possessing knowledge, faith, zeal, enthusiasm, action-oriented spirit, and unwavering devotion. Character and nationalistic sentiments were deemed essential attributes for educators. Gandhi emphasized that teachers held the responsibility of sculpting the character of their students and should be a friend, philosopher, and guide. His vision of a teacher extended beyond the traditional role, emphasizing a holistic approach combining knowledge, character-building, and a sense of national duty.

Question 8.
How did Mahatma Gandhi perceive, the role of a school in his educational vision ? Answer: In Mahatma Gandhi’s perspective, a school was envisioned as a dynamic space where individuals engaged in inquiries, made discoveries, and conducted experiments. Beyond an educational institution, a school was seen as a community center, nurturing future citizens. The purpose extended beyond academics to encompass the holistic development of individuals in physical, intellectual, social, moral, and spiritual dimensions. A school was viewed as a cradle shaping not only academic knowledge but also cultivating values essential for well-rounded citizenship. Gandhi’s vision emphasized the transformative power of education in creating responsible, contributing members of society.

Question 9.
What was Mahatma Gandhi’s vision regarding free and compulsory education under the concept of Basic Education, and why did he consider it crucial?
Answer:
Mahatma Gandhi advocated for free and compulsory education for all children aged seven to fourteen as a fundamental aspect of Basic Education. He believed that education should be a universal right, accessible to every child, regardless of socio-economic background. Gandhi considered education as a means to cultivate mental, physical, and spiritual faculties, emphasizing its importance for holistic development. By making education free and compulsory, Gandhi aimed to break down barriers to access, ensuring that every child had the opportunity to benefit from the transformative power of education.

Question 10.
How did Mahatma Gandhi address linguistic and cultural aspects in his Basic Education philosophy, specifically regarding the medium of instruction ?
Answer:
In his Basic Education philosophy, Mahatma Gandhi emphasized the use of the mother tongue as the medium of instruction. This approach aimed to bridge cultural and linguistic gaps, fostering a deeper understanding and positive attitude towards learning. Gandhi believed that learning in one’s native language was crucial for effective expression and communication of ideas. By prioritizing the mother tongue, he aimed to preserve cultural identity, promote linguistic unity, and create a learning environment that resonated with the cultural ethos of the Indian society.

Question 11.
What was the significance of craft-centered education in Mahatma Gandhi’s Basic Education system, and how did it contribute to the self-supporting nature of education?
Answer:
Mahatma Gandhi stressed the significance of craft-centered education in his Basic Education system. This approach involved practical activities such as gardening, weaving, spinning, and carpentry, aligning with the predominantly village-centric nature of India. Craft-based learning served as a means to make education self-supporting by providing employment opportunities. Gandhi aimed to break down barriers between manual and intellectual work, emphasizing the importance of aligning education with the physical and social environment. The self-supporting nature of Basic Education minimized the need for extravagant financial investments, making education more sustainable and accessible to a broader population.

Question 12.
How did Mahatma Gandhi’s philosophy of ’learning by doing’ contribute to the development of creativity and critical thinking in Basic Education?
Answer:
Mahatma Gandhi’s philosophy of ‘learning by doing’ was integral to his Basic Education approach, stimulating creative and critical thinking. Gandhi believed that practical work from an early age would contribute to the development of disciplined minds and a holistic education. By engaging in activities such as gardening, weaving, spinning, and carpentry, students learned through hands-on experiences. This experiential learning fostered creativity as students actively applied theoretical knowledge to practical situations. Gandhi envisioned Basic Education as a trans formative tool that not only imparted information but also encouraged students to think critically, problem- solve, and develop a deeper understanding of the subjects through active engagement.

Question 13.
How did Mahatma Gandhi envision collaborative learning in the context of Basic Education, and what role did craft work play in this aspect?
Answer:
Mahatma Gandhi emphasized collaborative learning in Basic Education, fostering cooperation, tolerance, and a sense of responsibility among students. Craft work played a significant role in developing collaborative learning skills. Students engaged in activities such as gardening, weaving, spinning, and carpentry collectively, learning from each other and working towards common goals. Gandhi believed that collaboration was essential for instilling values of teamwork and community spirit. Through craft-based learning, students not only acquired practical skills but also developed a sense of camaraderie and mutual support, contributing to the overall ethos of collaborative learning within the Basic Education system.

Question 14.
According to Mahatma Gandhi’s Basic Education philosophy, what role did ethics and morality play in the educational system, and how did he envision character building through education?
Answer:
Mahatma Gandhi underscored the significance of ethics and morality in the Basic Education system. He believed that true peace could only be achieved through moral and ethical principles, and education should be rooted in these values. The goal of education, according to Gandhi, was character-building. He emphasized the development of personality, compassion, kindness, fair-mindedness, and dedication as essential aspects of education.

Gandhi’s vision for Basic Education went beyond academic knowledge, aiming to mold individuals with strong moral foundations. By instilling values of truth, non-violence, and social responsibility, he envisioned Basic Education as a transformative force that not only equipped individuals with skills but also shaped their character and contributed to the betterment of society.

Group – B

Long Type Questions With Answers

Question 1.
What were the key principles and objectives underlying Mahatma Gandhi’s concept of Basic Education, and how did he envision its role in transforming Indian society?
Answer:
Mahatma Gandhi’s concept of Basic Education, also known as ‘Nai Talim, ’ was rooted in fundamental principles aimed at holistic development and societal transformation. Envisioned as a response to the inadequacies of the existing education system, Gandhi’s Basic Education philosophy sought to create individuals capable of contributing positively to society and fostering a self-sustaining and morally grounded community.

1. Universal Access to Education : Gandhi strongly advocated for free and compulsory education for all children aged seven to fourteen. His vision was to make education a fundamental right accessible to every child, regardless of socio-economic background. By emphasizing universal access, Gandhi aimed to break down barriers that limited educational opportunities, ensuring that every individual had the chance to develop their mental, physical, and spiritual faculties.

2. Mother Tongue as the Medium of Instruction : A crucial aspect of Gandhi’s educational philosophy was the use of the mother tongue as the medium of instruction. This approach aimed to bridge cultural and linguistic gaps, fostering a deeper understanding and positive attitude towards learning. Gandhi recognized the cultural and emotional richness embedded in languages and sought to create an educational environment that resonated with the cultural ethos of Indian society.

3. Craft-Centered Education : Craft-centered education was a cornerstone of Gandhi’s Basic Education philosophy. Gandhi stressed the significance of practical skills and hands-on experiences in activities such as gardening, weaving, spinning, and carpentry. This approach was not only about imparting vocational skills but also about making education self-supporting. By aligning education with the physical and social environment, Basic Education aimed to break down barriers between intellectual and manual labor, fostering a more integrated and self-sustaining society.

4. Development of Creativity and Critical Thinking : The philosophy of ‘learning by doing’ was integral to Gandhi’s approach, stimulating creative and critical thinking. Gandhi believed that practical work from an early age would develop disciplined minds and contribute to a holistic education. By actively applying theoretical knowledge to practical situations, students were encouraged to think critically, problem-solve, and develop a deeper understanding of the subjects.

5. Collaborative Learning and Moral Education: Gandhi emphasized collaborative learning, fostering cooperation, tolerance, and a sense of responsibility. Craft work played a role in developing collaborative learning skills and an appreciation for honest labor. Moreover, Gandhi underscored the significance of ethics and morality in education. He believed that true peace could only be achieved through moral and ethical principles, and education should be rooted in these values.

6. Character Budding and Self-Reliance : The ultimate aim of education, according to Gandhi, was character-building. He emphasized the development of personality, compassion, kindness, fair-mindedness, and dedication as essential aspects of education. Basic Education aimed a at making individuals self-supporting by learning crafts or occupational skills for livelihood. Gandhi desired that education ensures employment, making individuals self-sufficient. Patriotism was instilled through practical engagement.

7. Social Services and Cleanliness : Encouraging students to engage in community services was essential for Gandhi. He believed that education must focus on social welfare, and students should actively contribute to the well-being of their communities. Additionally, Gandhi was a staunch advocate for cleanliness and the eradication of untouchability. He sensitized students on the merits of cleanliness and actively worked towards breaking down caste barriers.

8. Transformation of Indian Society : Gandhi envisioned Basic Education as a powerful tool for transforming Indian society at its core. By imparting practical skills, moral values, and a deep connection to one’s cultural roots, Basic Education aimed to create responsible citizens capable of addressing societal challenges. The emphasis on self-sufficiency and vocational skills sought to break the cycle of dependence and poverty, fostering economic empowerment at the grassroots level.

The holistic development of individuals was seen as a means to build a harmonious and self- sustaining community. Gandhi’s Basic Education philosophy aligned with the predominantly village centric nature of India, aiming to create a society where intellectual and manual labor were seamlessly integrated. The emphasis on local languages and crafts aimed to preserve cultural identity, fostering a sense of pride and unity among diverse communities.

In conclusion, Mahatma Gandhi’s concept of Basic Education was characterized by its emphasis on universal access, the mother tongue as the medium of instruction, craft-centered education, the development of creativity and critical thinking, collaborative learning, character building, and a focus on social services. Gandhi envisioned Basic Education as a transformative force, empowering individuals to contribute meaningfully to society while preserving cultural values and fostering self-sufficiency at both individual and community levels.

Question 2.
How did Mahatma Gandhi’s emphasis on the mother tongue as the medium of instruction contribute to his vision of Basic Education, and what significance did it hold in preserving cultural identity and fostering a positive attitude towards learning?
Answer:
Mahatma Gandhi’s emphasis on the mother tongue as the medium of instruction was central to his vision of Basic Education, reflecting his deep understanding of the importance of language in preserving cultural identity and fostering a positive attitude towards learning. By prioritizing the use of the mother tongue in education, Gandhi sought to create an educational environment that was not only linguistically accessible but also culturally enriching and emotionally resonant.

1. Preservation of Cultural Identity : One of the key objectives of Gandhi’s Basic Education philosophy was to preserve and promote India’s rich cultural heritage. Gandhi recognized language as an integral part of culture, serving as a repository of traditions, values, and collective memory. By advocating for the use of the mother tongue in education, Gandhi aimed to ensure that students remained connected to their cultural roots and identity.

The mother tongue served as a medium through which cultural knowledge and wisdom could be transmitted from one generation to the next Through literal me. folklore, and oral traditions passed down in the mother tongue, students were exposed to the depth and diversity of Indian culture. This intimate connection to their linguistic and cultural heritage instilled a sense of pride and belonging among students, reinforcing their identity as members of a vibrant and diverse society.

2. Fostering a Positive Attitude Towards Learning : Gandhi believed that learning should be a joyful and empowering experience, accessible to all students regardless of their background or socio-economic status. By using the mother tongue as the medium of instruction, Gandhi sought to create a learning environment that was familiar, comfortable, and conducive to active engagement.

When students are taught in their mother tongue, they arc more ikely to feel confident and motivated to participate in the learning process. Language barriers are reduc ed, allowing students to express themselves more freely and articulate their thoughts and ideas with greater clarity. This „ enhanced communication fosters meaningful interactions between teachei s and students, facilitating deeper learning and comprehension.

Moreover, learning in the mother tongue promotes linguistic proficiency and fluency, enabling students to develop strong foundational skills in reading, writing, and communication. As students become more proficient in their mother tongue, they are better equipped to engage with complex concepts and ideas across different subject areas.

3. Empowerment and Inclusivity : For Gandhi, education was a tool for empowerment and social inclusion. By using the mother tongue as the medium of instruction, Gandhi sought to empower students from diverse linguistic backgrounds, ensuring that they had equal access to educational opportunities.

Prioritizing the mother tongue in education also had implications for social justice and equity. In a multilingual and multicultural country like India, language can be a source of exclusion and marginalization for minority communities. By affirming the value of every student’s mother tongue. Gandhi challenged linguistic hierarchies and promoted a more inclusive and egalitarian educational system.

4. Resistance to Colonial Influence : Gandhi’s emphasis on the mother tongue as the medium of instruction also represented a form of resistance to colonial influence and cultural imperialism. During British i ule. English was promoted as the language of education and administration, often at the expense of indigenous languages and cultures.

By advocating for the use of the mother tongue m education. Gandhi sought to reclaim India’s linguistic and cultural sovereignty. He recognized the importance of decolonizing the educational system and restoring indigenous knowledge systems that had been marginalized under colonial rule. By promoting linguistic diversity and linguistic pride, Gandhi sought to build a more inclusive and culturally vibrant society.

In conclusion, Mahatma Gandhi’s emphasis on the mother tongue as the medium of instruction was instrumental in his vision of Basic Education. By prioritizing the mother tongue, Gandhi aimed to preserve cultural identity, foster a positive attitude towards learning, promote empowerment and inelusivity, and resist colonial influence. Through his advocacy for the mother tongue, Gandhi sought to create an educational system that honored India’s linguistic diversity and empowered students to embrace their cultural heritage with pride and confidence.

Question 3.
What were the major challenges and shortcomings that led to the failure of Mahatma Gandhi’s Basic Education model, and how did factors like resistance to change, economic constraints, and educational inequality contribute to its limitations?
Answer:
The failure of Mahatma Gandhi’s Basic Education model can be attributed to a combination of challenges and shortcomings that hindered its effective implementation. Factors such as resistance to change, economic constraints, and educational inequality played crucial roles in limiting the success of this innovative educational approach;

1. Implementation Issues : One of the primary challenges faced by the Basic Education model was the difficulty in translating its
theoretical principles into practical, on-the-ground strategies. The model emphasized a holistic approach to education, integrating theoretical knowledge with practical skills through activities like gardening, weaving, and carpentry. Implementing such- an integrated curriculum required significant planning, training, and resources at the grassroots level, making it challenging to achieve widespread success.

2. Resistance to Change : The traditional educational system and societal norms resisted the shift towards Basic Education. The prevailing mindset favored conventional methods of teaching and learning, and there was reluctance to embrace a model that deviated from established norms. Deep-rooted perceptions and resistance to change hindered the acceptance and widespread adoption of this innovative approach, particularly among educational institutions and policymakers.

3. Economic Constraints : The self-supporting nature of Basic Education faced economic challenges. While the model aimed to minimize the need for extravagant financial investments in education, sustainable funding mechanisms were essential for its success. Economic constraints at both individual and governmental levels posed significant obstacles. The model required financial support for training teachers, providing infrastructure, and ensuring the availability of resources for craft-based learning.

4. Lack of Infrastructure : Inadequate infrastructure, especially in rural areas, posed a significant barrier to the effective implementation of Basic Education. The model called for facilities that could support craft-based learning, such as workshops and laboratories. However, the lack of appropriate infrastructure, insufficient resources, and a shortage of qualified teachers hindered the practical execution of the Basic Education principles, particularly in remote and underserved communities.

5. Mismatch with Modernization : As India underwent socio-economic changes and modernization, the emphasis on traditional crafts and vocational skills in the Basic Education model seemed less aligned with emerging industrial and technological needs. The evolving economic landscape created a mismatch between the skills imparted through Basic Education and the demands of a rapidly changing society. This misalignment contributed to the model’s struggle to remain relevant in the face of modernization.

6. Limited Reach and Accessibility : The ambitious goal of providing free and compulsory education for seven years on a nationwide scale faced limitations in reach and accessibility. Remote areas and marginalized communities often lacked the resources and infrastructure needed to implement Basic Education effectively. The model struggled to address the diverse needs of different regions, resulting in uneven access to quality education.

7. Educational Inequality : The Basic Education model faced challenges in addressing inherent inequalities in the educational system. Disparities in access to quality education, especially for marginalized groups, persisted and were not adequately mitigated. The model struggled to bridge the gap between urban and rural education, and certain socio-economic groups continued to face barriers in accessing Basic Education.

8. Complexity in Generating Remuneration : The idea of generating remuneration for teachers through the proposed self-supporting system faced complexity. Dependence on this approach proved challenging, especially when economic realities and administrative issues came into play. Ensuring fair and sustainable remuneration for teachers became a hurdle in the effective execution of the Basic Education model.

9. Shift in Educational Paradigm: The shift from a conventional educational paradigm to one focused on holistic development, spirituality, and practical skills faced resistance. The model challenged existing norms and was often perceived as divergent from mainstream educational goals. This resistance from within the educational establishment and broader society contributed to the model’s inability to gain widespread acceptance.

10. Insufficient Training and Awareness : Teachers and stakeholders often lacked the necessary training and awareness to effectively implement Basic Education. The success of the model depended on a deep understanding of its principles, yet insufficient training programs and awareness campaigns hindered its adoption. This lack of preparation at the grassroots level impeded the successful execution of Basic Education in various educational institutions.

In conclusion, the failure of Mahatma Gandhi’s Basic Education model can be attributed to a complex interplay of challenges and shortcomings. Resistance to change, economic constraints, educational inequality, and a mismatch with modernization were among the key factors that contributed to its limitations. While the model embodied noble ideals, its practical execution faced formidable obstacles that prevented it from realizing its full potential in transforming the Indian education system.

Question 4.
Examine Mahatma Gandhi’s educational curriculum, encompassing subjects like basic craft, mother tongue, arithmetic, social studies, general science, music and drawing, and Hindustani language. Discuss how this curriculum aligns with his vision of education and contributes to the holistic development of individuals.
Answer:
Mahatma Gandhi’s educational curriculum was a reflection of his vision for holistic development and self-sufficiency. The curriculum encompassed a diverse range of subjects, each contributing to the well-rounded growth of individuals. Basic craft was a cornerstone of Gandhi’s educational framework, emphasizing hands-on learning in areas such as agriculture, spinning, weaving, and woodwork. This craft-centered education aligned with the Indian context, providing practical skills that were relevant to local conditions. Gandhi believed that this approach would not only make education self-supporting but also create employment opportunities.

The inclusion of the mother tongue as a subject was a crucial aspect of Gandhi’s curriculum. Recognizing the cultural and linguistic importance of learning in one’s native language, Gandhi emphasized the study of the mother tongue as an effective instrument for the expression and communication of ideas. This contributed to preserving cultural identity and fostering a positive attitude towards learning.

Arithmetic in Gandhi’s curriculum was correlated with real-life situations, focusing on practical applications and relevance to the individual’s immediate context. This approach aimed to mak arithmetic a useful subject for day-to-day life, aligning with the broader goal of education as a tooi for self-sufficiency.

Social studies covered subjects such as history, civics, geography, and current events. The emphasis was on promoting individual and social virtues, cultivating a sense of civic responsibility and awareness. This holistic approach aimed to create informed and responsible citizens.

General science covered a wide range of subjects, fostering an intelligent and scientific outlook. Gandhi proposed domestic science for girls, ensuring a well-rounded education that includec nature study, zoology, physiology, hygiene, chemistry, botany, and astronomy. This approach aimed to provide practical knowledge and skills relevant to daily life.

The inclusion of music and drawing in the curriculum aimed to spark a genuine interest i t education among boys and girls. These subjects were considered integral to nurturing creativity and aesthetic sensibilities, contributing to the overall development of individuals.

Gandhi also advocated for the inclusion of Hmdustani language in the school curriculum. This move aimed to foster a sense of national identity and promote linguistic unity, aligning wit, Gandhi’s broader vision of a united and culturally rich India.

In conclusion, Gandhi’s curriculum reflected his commitment to practical, experiential learning that aligned with the cultural and practical aspects of students’ lives. The inclusion of craft, mothc tongue, arithmetic, social studies, general science, music and drawing, and Hindustani languae contributed to the holistic development of individuals, aligning with Gandhi’s vision of education as a tool for self-sufficiency and societal transformation.

Question 5.
“How did Mahatma Gandhi’s philosophy of education prioritize holistic development, and what were the key principles that guided his vision for transforming individuals and society through the educational process?”
Answer:
Mahatma Gandhi’s philosophy of education was deeply rooted in the principles of holistic development, emphasizing the transformation of individuals and society through a unique educational process guided by key principles. The core tenets of Gandhi’s educational philosophy were designed to foster not only intellectual growth but also physical, moral, and spiritual development, contributing to the overall well-being of individuals and society.

Holistic Development in Gandhi’s Educational Philosophy :
Gandhi’s philosophy prioritized the holistic development of individuals, recognizing that education should extend beyond the mere acquisition of academic knowledge. For Gandhi, literacy alone did not constitute true education; rather, he envisioned a comprehensive approach that drev. out the best in a person’s body, mind, and spirit. This holistic perspective aimed at nurturing well rounded individuals capable of contributing meaningfully to society.

Key Principles Guiding Gandhi’s Vision :
Education, according to Gandhi, was the “all-round drawing out of the best” in an individual. It encompassed physical fitness, intellectual acumen, and spiritual enlightenment. Gandhi emphasized physical activities, including craft-based education, to ensure a balance between mental and manual skills. This approach aimed at developing a harmonious and integrated personality. Gandhi’s educational philosophy was deeply grounded in spiritual principles. He believed that education should lead individuals towards self-realization and spiritual freedom. The curriculum included subjects that fostered a spiritual outlook, and the method of teaching incorporated the values of truth and non-violence. The ultimate aim was to guide students on a path of self-discovery and enlightenment.

Gandhi introduced the concept of Basic Education or Nai Talim, focusing on practical skills and learning by doing. This approach aimed at making education relevant to daily life and fostering self-sufficiency. Craft-centered education, use of the mother tongue, and an emphasis on manual work were integral components of Basic Education. These principles aimed at connecting education with the practical aspects of individuals’ lives.

Gandhi stressed the importance of preserving and promoting Indian culture through education. The cultural aim aimed at instilling pride in one’s heritage. The curriculum included the study of the mother tongue, Hindustani language, and an emphasis on traditional crafts. These elements were intended to bridge cultural gaps and nurture a positive attitude towards indigenous values. Gandhi regarded character as the expression of the whole personality, including ethical and spiritual aspects. Education should focus on building character, emphasizing purity and ethical conduct.

The curriculum included subjects that emphasized moral values, and teachers were expected to play a pivotal role in shaping the character of their students. Practical work and collaborative learning were seen as means to develop character traits like compassion and fair-mindedness.

The ultimate aim of education, according to Gandhi, was self-realization and spiritual freedom. Education should guide individuals towards understanding themselves and transcending worldly concerns. The curriculum and teaching methods were designed to encourage introspection and self-discovery. Gandhi believed that true freedom could only be achieved through knowledge of oneself and adherence to moral and ethical principles.

Conclusion : Mahatma Gandhi’s philosophy of education was a visionary approach that sought to transform individuals and society through a holistic and spiritually grounded educational process. The key principles of all-round development, spiritual foundation, Basic Education, cultural preservation, character building, and self-realization guided Gandhi’s vision. His philosophy remains a source of inspiration for educators and policymakers, highlighting the profound impact that education can have in shaping individuals and contributing to the betterment of society.

Group – C

Objective type Questions with Answers
I. Multiple Choice Questions with Answers :

Question 1.
What is Mahatma Gandhi’s full name?
(i) Mohanlal Karamchand Gandhi
(ii) Mohandas Karamchand Gandhi
(iii) Mahesh Karamchand Gandhi
(iv) Madhav Karamchand Gandhi
Answer:
(ii) Mohandas Karamchand Gandhi

Question 2.
When was Mahatma Gandhi bom?
(i) September 2, 1869
(ii) October 2, 1869
(iii) November 2, 1859
(iv) December 2, 1865
Answer:
(ii) October 2, 1869

Question 3.
What does the title “Mahatma” mean?
(i) Great Warrior
(ii) Great Soul
(iii) Wise Leader
(iv) Mighty Ruler
Answer:
(ii) Great Soul

Question 4.
In which country did Gandhi study law and develop his principles of Satyagraha?
(i) India
(ii) England
(iii) South Africa
(iv) USA
Answer:
(iii) South Africa

Question 5.
What philosophy did Gandhi emphasize in his fight against British colonial rule?
(i) Violent Resistance
(ii) Nonviolent Resistance
(iii) Military Intervention
(iv) Diplomatic Negotiation
Answer:
(ii) Nonviolent Resistance

Question 6.
When did Gandhi return to India?
(i) 1905
(ii) 1915
(iii) 1925
(iv) 1935
Answer:
(ii) 1915

Question 7.
What tragic event led to Mahatma Gandhi’s death?
(i) Plane Crash
(ii) Assassination
(iii) Natural Causes
(iv) Car Accident
Answer:
(ii) Assassination

Question 8.
What is the significance of January 30, 1948, in Gandhi’s life?
(i) Birth Date
(ii) Independence Day
(iii) Assassination Date
(iv) Marriage Anniversary
Answer:
(iii) Assassination Date

Question 9.
According to Gandhi, what is the ultimate aim of education?
(i) Wealth Accumulation
(ii) Self-Realization
(iii) Cultural Preservation
(iv) Career Advancement
Answer:
(ii) Self-Realization

Question 10.
What did Gandhi consider as the immediate aim of education related to livelihood?
(i) Cultural Aim
(ii) Bread and Butter Aim
(iii) Character Aim
(iv) Perfect Development Aim
Answer:
(ii) Bread and Butter Aim

Question 11.
What is the meaning of education according to Gandhi?
(i) Memorization of Facts
(ii) All-round Development
(iii) Mastery of Skills
(iv) Accumulation of Degrees
Answer:
(ii) All-round Development

Question 12.
Which language did Gandhi emphasize as the medium of instruction in education?
(i) English
(ii) Hindi
(iii) Mother Tongue
(iv) Sanskrit
Answer:
(iii) Mother Tongue

Question 13.
What did Gandhi advocate for the inclusion of in the school curriculum to foster a sense of national identity?
(i) Foreign Language
(ii) Regional Dialects
(iii) Hindustani Language
(iv) Ancient Scripts
Answer:
(iii) Hindustani Language

Question 14.
What method of teaching did Gandhi stress, involving practical skills like agriculture and weaving?
(i) Lecture Method
(ii) Activity Method
(iii) Correlation Method
(iv) Questioning Method
Answer:
(ii) Activity Method

Question 15.
According to Gandhi, what is the concept of discipline based on?
(i) External Control
(ii) Inner-Discipline and Self-Discipline
(iii) Punishment and Rewards
(iv) Strict Rules and Regulations
Answer:
(ii) Inner-Discipline and Self-Discipline

Question 16.
What role did teachers play in Gandhi’s vision of education?
(i) Authoritarian Figures
(ii) Sculptors of Character
(iii) Administrative Authorities
(iv) Skill Instructors
Answer:
(ii) Sculptors of Character

Question 17.
How did Gandhi view a school in terms of its purpose?
(i) Academic Institution Only
(ii) Community Center for Future Citizens
(iii) Sports and Recreation Facility
(iv) Vocational Training Center
Answer:
(ii) Community Center for Future Citizens

Question 18.
What did Gandhi believe about women’s education and their role in educating children?
(i) Women should not be educated
(ii) Women are best suited to educate children.
(iii) Women should focus only on domestic duties.
(iv) Women should pursue higher education.
Answer:
(ii) Women are best suited to educate children.

Question 19.
What term did Gandhi use to describe his educational philosophy?
(i) Modem Education
(ii) Basic Education
(iii) Advanced Learning
(iv) Technical Education
Answer:
(ii) Basic Education

Question 20.
In Gandhi’s educational vision, what was the emphasis in the curriculum on subjects like agriculture, weaving, and woodwork?
(i) Theoretical Knowledge
(ii) Practical and Hands-on Learning
(iii) Scientific Concepts
(iv) Historical Narratives
Answer:
(ii) Practical and Hands-on Learning

Question 21.
How did Gandhi describe his life in the context of truth?
(i) Experiment with Lies
(ii) Experiment with Fiction
(iii) Experiment with Truth
(iv) Experiment with Deception
Answer:
(iii) Experiment with Truth

Question 22.
What major event symbolized Gandhi’s leadership in the fight against British colonial rule?
(i) Quit India Movement
(ii) Boston Tea Party
(iii) French Revolution
(iv) Russian Revolution
Answer:
(i) Quit India Movement

Question 23.
What principles did Gandhi emphasize in his philosophy?
(i) Liberty, Equality, Fraternity
(ii) Satyagraha, Truth-force, Nonviolent Protest
(iii) Survival of the Fittest
(iv) Authoritarian Rule
Answer:
(ii) Satyagraha, Truth-force, Nonviolent Protest

Question 24.
Which campaign involved Gandhi’s famous Salt March?
(i) Tea Tax Protest
(ii) Salt Satyagraha
(iii) Women’s Suffrage Movement
(iv) Civil Rights March
Answer:
(ii) Salt Satyagraha

Question 25.
What global impact did Gandhi’s commitment to nonviolence have?
(i) Limited to India
(ii) Influenced Civil Rights Movements
(iii) No Impact on Global Movements
(iv) Advocated Violence
Answer:
(ii) Influenced Civil Rights Movements

Question 26.
What did Gandhi emphasize for the eradication of untouchability?
(i) Separate Schools
(ii) Economic Sanctions
(iii) Social Reforms
(iv) Religious Isolation
Answer:
(iii) Social Reforms

Question 27.
What was the focus of Gandhi’s educational vision regarding vocational training?
(i) Office Jobs
(ii) Industrial Skills
(iii) Academic Excellence
(iv) Artistic Pursuits
Answer:
(ii) Industrial Skills

Question 28.
What did Gandhi believe about the economic sustainability of his proposed education system?
(i) Dependent on Foreign Aid
(ii) Self-supporting
(iii) He did not address economic aspects
(iv) Funded by the Government
Answer:
(ii) Self-supporting

Question 29.
Which aspect of education did Gandhi believe could provide spiritual freedom?
(i) Scientific Knowledge
(ii) Vocational Skills
(iii) Economic Prosperity
(iv) Spiritual Education
Answer:
(iv) Spiritual Education

Question 30.
What qualities did Gandhi highlight as essential for teachers in his educational system?
(i) Academic Excellence Only
(ii) Character, Nationalistic Feelings, Knowledge, Faith
(iii) Administrative Skills
(iv) Strict Discipline
Answer:
(ii) Character, Nationalistic Feelings, Knowledge, Faith

Question 31.
What term did Mahatma Gandhi use to describe his educational philosophy?
(i) Modem Education
(ii) Traditional Education
(iii) Advanced Learning
(iv) Basic Education
Answer:
(iv) Basic Education

Question 32.
When did Mahatma Gandhi propose his scheme of Basic Education (Nai Talim)?
(i) 1920
(ii) 1931
(iii) 1937
(iv) 1945
Answer:
(iii) 1937

Question 33.
Where was the Wardha Educational Conference held to discuss aspects of the Basic Education scheme?
(i) New Delhi
(ii) Mumbai
(iii) Wardha
(iv) Kolkata
Answer:
(iii) Wardha

Question 34.
According to Gandhi, what did he find problematic in the present system of education?
(i) Lack of English language
(ii) Overemphasis on manual work
(iii) Wastefulness and harmfulness
(iv) Excessive focus on literature
Answer:
(iii) Wastefulness and harmfulness

Question 35.
What did Gandhi propose as the fundamental principle of Basic Education?
(i) Learning by Reading
(ii) Learning by Memorization
(iii) Learning by Doing
(iv) Learning by Observation
Answer:
(iii) Learning by Doing

Question 36.
According to Gandhi, what did the Basic Education system aim to cultivate hr students?
(i) Academic Excellence
(ii) Patriotism and Self-Reliance
(iii) Athletic Abilities
(iv) Artistic Talents
Answer:
(ii) Patriotism and Self-Reliance

Question 37.
What age group did Gandhi propose should receive free and compulsory education under Basic Education?
(i) 3-8 years
(ii) 7-14 years
(iii) 10-16 years
(iv) 15-20 years
Answer:
(ii) 7-14 years

Question 38.
What language did Gandhi emphasize as the medium of instruction in Basic Education?
(i) English
(ii) Sanskrit
(iii) Mother Tongue
(iv) French
Answer:
(iii) Mother Tongue

Question 39.
What did Gandhi suggest should be integrated into the scheme of Basic Education along with craft and industry?
(i) Music
(ii) Science
(iii) Health
(iv) Sports
Answer:
(iii) Health

Question 40.
What did Gandhi mean by the term “Nai Talim”?
(i) New Thought
(ii) New Revolution
(iii) New Education
(iv) New Technology
Answer:
(iii) New Education

Question 41.
What was the main focus of education in Gandhi’s Basic Education scheme?
(i) Reading and Writing
(ii) Manual Work and Craft
(iii) Theoretical Knowledge
(iv) Sports and Recreation
Answer:
(ii) Manual Work and Craft

Question 42.
According to Gandhi, what is the primary aim of education?
(i) Economic Prosperity
(ii) Molding of Character
(iii) Academic Excellence
(iv) Social Recognition
Answer:
(ii) Molding of Character

Question 43.
What role did Gandhiji envision for teachers in the Basic Education system?
(i) Strict Disciplinarians
(ii) Supporters of Caste System
(iii) Producers of Goods
(iv) Sculptors of Character
Answer:
(iv) Sculptors of Character

Question 44.
What concept did Gandhi emphasize to stimulate creativity and critical thinking in students?
(i) Learning by Reading
(ii) Learning by Observing
(iii) Learning by Doing
(iv) Learning by Memorization
Answer:
(iii) Learning by Doing

Question 45.
How did Gandhi view the relationship between craft and education in Basic Education?
(i) Craft as a separate entity
(ii) Craft as a hindrance to education
(iii) Craft as a medium for education
(iv) Craft as a luxury in education
Answer:
(iii) Craft as a medium for education

Question 46.
What did Gandhi believe should be the source of running expenses for Basic Education?
(i) Government Funding
(ii) Parent Contributions
(iii) Educational Process Itself
(iv) Foreign Aid
Answer:
(iii) Educational Process Itself

Question 47.
What principle did Gandhi consider essential for education based on his philosophy?
(i) Truth and Non-violence
(ii) Competition and Ambition
(iii) Caste Discrimination
(iv) Westernization
Answer:
(i) Truth and Non-violence

Question 48.
According to Gandhi, what does true education lead to?
(i) Physical Fitness
(ii) Mental and Spiritual Development
(iii) Economic Prosperity
(iv) Social Recognition
Answer:
(ii) Mental and Spiritual Development

Question 49.
What did Gandhi emphasize in terms of cleanliness and untouchability in Basic Education?
(i) Ignoring Cleanliness
(ii) Promoting Untouchability
(iii) Sens itizing on Cleanliness and Opposing Untouchability
(iv) Focusing on Cleanliness only
Answer:
(iii) Sensitizing on Cleanliness and Opposing Untouchability

Question 50.
What did Gandhi believe was the only education that is ‘self-supporting’?
(i) Traditional Education
(ii) Modern Education
(iii) Basic Education
(iv) Vocational Education
Answer:
(iii) Basic Education

II. Fill in the blanks :

Question 1.
Mahatma Gandhi pointed out the ineffectiveness of the primary education system of India at the Round Table Conference in London in the year _____ .
Answer:
1931

Question 2.
According to Gandhi, the present system of education is not only wasteful but positively harmful because it creates a permanent bar between the highly educated few and the uneducated many. He proposed his scheme of Basic Education (Nai Talim) in the year _____.
Answer:
1937

Question 3.
The All India education conference to discuss different aspects of Gandhi’s scheme of education was held in _____ on 22nd and 23rd October, 1937.
Answer:
Wardha

Question 4.
According to the resolutions passed in the Wardha Educational Conference, free and compulsory education is to be provided for _____ years on a nationwide scale.
Answer:
Seven

Question 5.
Gandhi proposed that the medium of instruction in basic education should be the _____ .
Answer:
Mother tongue

Question 6.
According to Gandhiji, the primary aim of basic education was to utilize ____,_____ and rather than concentrating on reading or writing only.
Answer:
Head, heart, hand

Question 7.
Gandhiji emphasized on _____ centered education, which had great importance in the Indian scenario.
Answer:
Craft

Question 8.
Gandhiji believed in the principle of ‘learning by doing,’ which stimulates the individual’s mind to think ______ and _____.
Answer:
Creatively, critically

Question 9.
True education, according to Gandhi, is a lifelong process that helps in cultivating the spirit of _____, _____, _____ and a sense of responsibility.
Answer:
Cooperation, tolerance, collaboration

Question 10.
According to Gandhiji, education must be based on _____ and _____ .
Answer:
Ethics, morality

Question 11.
Gandhiji considered  _____ as an important and essential part of education, and basic education was also based upon the principle of truth and non-violence.
Answer:
Non-violence

Question 12.
The main purpose of basic education, according to Gandhi, was to achieve an integral development of children and to create a sense of _____ through the practice of handicraft.
Answer:
Patriotism

Question 13.
Gandhiji desired that the basic education system should be _____ for every child by learning a craft or occupational skill for livelihood.
Answer:
Self-supporting

Question 14.
According to Gandhiji, education should shed its fragrance in the surroundings and students should be involved in practical _____ to serve the people.
Answer:
Community services

Question 15.
Students should be sensitized on the merits and demerits of cleanliness and the evils of _____, according to Gandhiji.
Answer:
Untouchability

Question 16.
Gandhiji opposed untouchability and caste system, and he tried his best to break the centuries- old caste system and remove the mark of _____ from Hinduism.
Answer:
Untouchability

Question 17.
At the age of twelve, Gandhiji disagreed with his mother’s warnings on not to touch an untouchable who used to clean their latrines in their house, emphasizing the importance of _____.
Answer:
Equality

Question 18.
According to Gandhiji, the basic education system should sensitize students on the importance of hygiene and sanitation, and he proposed the concept of _____ .
Answer:
Samagra Gramaseva

Question 19.
Gandhiji wanted education to ensure _____ , and he believed that the only education is that which is ‘self-supporting.’
Answer:
Employment

Question 20.
Gandhiji’s philosophy of basic education was based on the fundamental principle of ______.
Answer:
Learning by doing

Question 21.
Mohandas Karamchand Gandhi, widely known as Mahatma Gandhi, was bom on _____ 1869, in Porbandar, British India.
Answer:
October 2

Question 22.
Gandhi studied law in _____ and later practiced in South Africa, where he developed his principles of Satyagraha and nonviolent protest.
Answer:
London

Question 23.
Gandhi emerged as a key figure in the fight against British colonial rule upon returning to India in ______.
Answer: 1915

Question 24.
The title “Mahatma,” meaning “Great Soul,” was bestowed upon Gandhi for his leadership in campaigns like the _____ and Quit India Movement.
Answer:
Salt March

Question 25.
Mahatma Gandhi was assassinated on January 30, _____ , in New Delhi, by a Hindu nationalist.
Answer:
1948

Question 26.
Gandhi’s educational philosophy aimed at the holistic development of individuals  _____ and _____ .
Answer:
body, mind, and spirit

Question 27.
According to Gandhi, literacy in itself is no education; he defined education as an all-round drawing out of the best in _____ and _____ .
Answer:
child, man

Question 28.
Gandhi’s immediate aims of education included the “Bread and Butter Aim,” which focused on ensuring _____ atid serving as a form of insurance against unemployment.
Answer:
livelihood

Question 29.
The cultural aim of education, according to Gandhi, emphasized obtaining ______ culture, reflected in dress, speech, conduct, and behavior.
Answer:
Indian

Question 30.
Gandhi regarded character as the expression of the whole personality, including _____and _______ aspects.
Answer:
ethical, spiritual

Question 31.
The ultimate aim of education, according to Gandhi, is _____ .
Answer:
self-realization

Question 32.
Gandhi proposed the inclusion of basic crafts such as ______, _____ and ______ in his educational framework.
Answer:
agriculture, spinning, weaving

Question 33.
The study of the _____ was considered essential, serving as an effective instrument for the expression and communication of ideas.
Answer:
mother tongue

Question 34.
Arithmetic was to be correlated with _____, making it a useful subject for day-to-day life.
Answer:
real-life situations

Question 35.
Gandhi advocated for the inclusion of  _____ in the school curriculum to foster a sense of national identity and linguistic unity.
Answer:
Hindustani

Question 36.
Gandhi stressed the importance of integrating education with _____ or production work.
Answer:
craft

Question 37.
According to Gandhi, education should focus on building _____ and efficiency to enable individuals to earn their living independently.
Answer:
character

Question 38.
Gandhi’s method of teaching emphasized _____ learning, correlation of knowledge, and the use of the mother tongue.
Answer:
practical, experiential

Question 39.
Gandhi’s concept of discipline extended beyond external control to encompass the realms of ______, _____ and ______ in daily life.
Answer:
mind, thought, action

Question 40.
Gandhi envisioned teachers as individuals possessing knowledge, faith, zeal, enthusiasm, action-oriented spirit, and unwavering _____.
Answer:
devotion

III. Correct the Sentences :

Question 1.
Returning to India in 1915, Gandhi emerged as a key figure in the fight against British colonial rule.
Answer:
Returning to India in 1915, Gandhi emerged as a key figure in the struggle against British colonial rule.

Question 2.
His leadership in campaigns like the Salt March and Quit India Movement earned him the title of “Mahatma,” meaning “Great Soul.”
Answer:
His leadership in campaigns like the Salt March and Quit India Movement earned him the title of “Mahatma,” signifying “Great Soul.”

Question 3.
Throughout his life, Gandhi advocated for social reforms, including the eradication of untouchability, women’s rights, and religious harmony.
Answer:
Throughout his life, Gandhi advocated for social reforms, including the abolition of untouchability, women’s rights, and religious harmony.

Question 4.
Tragically, Mahatma Gandhi was assassinated on January 30, 1948, in New Delhi, by a Hindu nationalist.
Answer:
Tragically, Mahatma Gandhi was assassinated on January 30, 1948, in New Delhi, by a Hindu extremist.

Question 5.
Gandhi’s teachings continue to inspire movements for civil rights, freedom, and social justice worldwide.
Answer:
Gandhi’s teachings continue to inspire movements for civil rights, freedom, and social justice globally.

Question 6.
Mahatma Gandhi, a revered leader and philosopher, made significant contributions to the realms of politics, social service, and spiritual dynamics, embodying principles of peace, truth, and non-violence.
Answer:
Mahatma Gandhi, a revered leader and philosopher, made significant contributions to the realms of politics, social service, and spiritual dynamics, embodying principles of peace, truth, and nonviolence.

Question 7.
Gandhi emphasized the transformative power of education, considering it essential for social progress, moral development, and economic growth.
Answer:
Gandhi emphasized the transformative power of education, deeming it essential for social progress, moral development, and economic growth.

Question 8.
The salient features of Gandhi’s Basic Education included meeting basic societal needs, being useful and productive for villagers, and emphasizing education in the mother tongue. Answer: The salient features of Gandhi’s Basic Education included meeting basic societal
needs, being useful and productive for villagers, and emphasizing education in the mother tongue.

Question 9.
Gandhi’s educational vision aimed to cultivate a well-rounded individual, promoting health, cleanliness, play, and citizenship.
Answer:
Gandhi’s educational vision aimed to cultivate a well-rounded individual, pronx mg health, cleanliness, play, and civic responsibility.

Question 10.
According to Gandhi, literacy in itself is no education.
Answer:
According to Gandhi, literacy in itself is not education.

Question 11.
Bread and Butter Aim: Education must enable every individual to earn a livelihood, ensuring self-sufficiency and serving as a form of insurance against unemployment.
Answer:
Bread and Butter Aim: Education must enable every individual to earn a livelihood, ensuring self-sufficiency and serving as a form of insurance against unemployment.

Question 12.
Gandhi regarded character as the expression of the whole personality, including ethical and spiritual aspects.
Answer:
Gandhi regarded character as the expression of the whole personality, including ethical and spiritual dimensions.

Question 13.
The immediate aim involves the perfect development of the child, emphasizing all-round growth of the head, heart, and hand.
Answer:
The immediate aim involves the perfect development of the child, emphasizing all¬round growth of the head, heart, and hands.

Question 14.
Gandhiji views of making mother-tongue as the medium of instruction and providing freedom to the child reflect his naturalism.
Answer:
Gandhiji’s views of making the mother tongue the medium of instruction and providing freedom to the child reflect his naturalism.

Question 15.
His emphasis on education through the mother-tongue is the accepted principle by all thinkers.
Answer:
emphasis on education through the mother tongue is the accepted principle by all thinkers.

IV. Answer the following questions in one word :

Question 1.
When was Mahatma Gandhi bom?
Answer:
October 2, 1869.

Question 2.
What principles did Gandhi develop during his time in South Africa?
Answer:
Satyagraha (truth-force) and nonviolent protest.

Question 3.
What earned Gandhi the title “Mahatma” ?
Answer:
His leadership in campaigns like the Salt March and Quit India Movement.

Question 4.
In what year did Mahatma Gandhi return to India?
Answer:
1915.

Question 5.
What were the three principles deeply rooted in Gandhi’s philosophy?
Answer:
Truth, nonviolence, and simple living

Question 6.
When was Mahatma Gandhi assassinated?
Answer:
January 30, 1948.

Question 7.
What is the meaning of education according to Gandhi?
Answer:
All-round development of an individual – body, mind, and spirit.

Question 8.
What are the immediate aims of education, according to Gandhi?
Answer:
Bread and Butter Aim, Cultural Aim, Character Aim, Perfect Development Aim.

Question 9.
What is the ultimate aim of education, according to Gandhi?
Answer:
Self-realization and spiritual freedom.

Question 10.
What subjects did Gandhi propose for the school curriculum?
Answer:
Basic Craft, Mother Tongue, Arithmetic, Social Studies, General Sciences Music and Drawing, Hindustani Language.

Question 11.
What is the method of teaching advocated by Gandhi?
Answer:
Education through Craft, Emphasis on Activity Method and Learning by Self-Experience, Correlation Method, Lecture and Questioning Method, Mother Tongue as the Medium of Instruction.

Question 12.
How did Gandhi define discipline in education?
Answer:
Practice of self-control in mind, thought, feeling, and action, aligning personal discipline with social discipline.

Question 13.
What attributes did Gandhi envision for teachers?
Answer:
Well-trained, proficient, knowledgeable, faithful, zealous, action-oriented, and devoted with strong character and nationalistic sentiments.

Question 14.
What is the vision of a school according to Mahatma Gandhi?
Answer:
A dynamic space for inquiries, discoveries, and experiments; a community center urturing future citizens beyond academic pursuits.

Question 15.
What was Gandhi’s perspective on women’s education?
Answer:
Women’s education should be tailored to their aptitudes and life demands, empowering o take on responsibilities, especially in educating young children.

Question 16.
What did Mahatma Gandhi propose at the Round Table Conference in 1931 regarding India’s primary education system ?
Answer:
Gandhiji highlighted the inadequacies and harmful impact of the British Government’s policies, condemning the division created by English education.

Question 17.
When was the concept of Basic Education (Nai Talim) introduced by Gandhiji, and through which medium did he present it ?
Answer:
Gandhiji introduced Basic Education in 1937 through his newspaper ‘Harijan.’

Question 18.
What were the four resolutions adopted at the Wardha Educational Conference regarding Basic Education?
Answer:
Free and compulsory education for seven years nationwide, the use of the mother tongue, incorporation of manual and productive work, and gradual remuneration for teachers.

Question 19.
How did Gandhiji differentiate Basic Education from the Western model, and what was its focus?
Answer:
Basic Education focused on holistic development, distinguishing itself from the Western model that prioritized militarism over balanced growth.

Question 20.
What is the fundamental principle of Basic Education according to Gandhiji, and how is it different from the Western model?
Answer:
The fundamental principle is “learning by doing,” emphasizing a harmonious correlation between theoretical knowledge and practical activities, unlike the Western model.

Question 21.
According to Gandhiji, what age group should receive free and compulsory education in Basic Education?
Answer:
All children aged seven to fourteen should receive free and compulsory education.

Question 22.
What was the significance of using the mother tongue as the medium of instruction in Basic Education?
Answer:
It aimed to bridge cultural and linguistic gaps, fostering a deeper understanding and positive attitude towards learning.

Question 23.
What was the central idea behind Gandhiji’s stress on craft-centered education in Basic Education?
Answer:
Craft-based learning aimed to make education self-supporting, providing employment opportunities and breaking down barriers between manual and intellectual work.

Question 24.
According to Gandhiji, how did ‘learning by doing’ contribute to education in Basic Education?
Answer:
It stimulated creative and critical thinking, developing disciplined minds and contributing to holistic education.

Question 25.
What values did Gandhiji emphasize through collaborative learning in Basic Education?
Answer:
Collaborative learning fostered cooperation, tolerance, and a sense of responsibility, along with an appreciation for honest labor.

Question 26.
What was the ultimate goal of education, as per Gandhiji’s philosophy in Basic Education?
Answer:
The ultimate goal was character-building, emphasizing the development of personality, compassion, kindness, fair-mindedness, and dedication.

Question 27.
How did Basic Education aim to make individuals self-supporting, according to Gandhiji?
Answer:
Basic Education aimed to make individuals self-supporting by learning crafts or occupational skills for livelihood.

Question 28.
What were the fundamental principles rooted in Gandhiji’s concept of Basic Education?
Answer:
The fundamental principles were truth and non-violence, which were integral to both his broader philosophy and Basic Education.

Question 29.
What role did Gandhiji envision for students in Basic Education regarding social services?
Answer:
Students were encouraged to engage in community services, actively contributing to the well-being of their communities.

Question 30.
What societal issues did Gandhiji address through Basic Education, particularly in terms of cleanliness and untouchability?
Answer:
Gandhiji addressed issues of cleanliness and untouchability, sensitizing students on the merits of cleanliness and actively working towards breaking down caste barriers.

Introduction:

• Mohandas Karamchand Gandhi, widely known as Mahatma Gandhi, was bom on October 02,1869, in Porbandar, British India. A prominent leader in the Indian independence movement, Gandhi became a symbol of nonviolent resistance and civil disobedience. He studied law in London and later practiced in South Africa, where he developed his principles of Satyagraha (truth-force) and nonviolent protest.

• Returning to India in 1915, Gandhi emerged as a key figure in the fight against British colonial rule. His leadership in campaigns like the Salt March and Quit India Movement earned him the title of “Mahatma,” meaning “Great Soul.” Gandhi’s philosophy was deeply rooted in his Hindu beliefs, emphasizing truth, nonviolence, and simple living.

• Throughout his life, Gandhi advocated for social reforms, including the eradication of untouchability, women’s rights, and religious harmony. His commitment to nonviolence inspired similar movements globally. Despite facing imprisonment multiple times, Gandhi remained dedicated to his principles, influencing political leaders and civil rights activists worldwide.

• Tragically, Mahatma Gandhi was assassinated on January 30, 1948, in New Delhi, by a Hindu nationalist. His legacy endures as a symbol of peaceful resistance, moral leadership, and the pursuit of justice. Gandhi’s teachings continue to inspire movements for civil rights, freedom, and social justice worldwide.

• Mahatma Gandhi, a revered leader and philosopher, made significant contributions to the realms of politics, social service, and spiritual dynamics, embodying principles of peace, truth, and non-violence. His life was viewed as an “experiment with truth,” highlighting his commitment to moral and ethical values. Gandhi’s philosophy centered around his belief in God as truth and the ultimate goal of realizing truth in human life.

• Gandhi emphasized the transformative power of education, considering it essential for social progress, moral development, and economic growth. His educational philosophy, encompassing the concept of “Basic Education,” aimed at the holistic development of individuals—body, mind, and spirit. He advocated for character formation, vocational training, and efficiency in education to enable individuals to earn their living independently.

• The salient features of Gandhi’s Basic Education included meeting basic societal needs, being useful and productive for villagers, and emphasizing education in the mother tongue. It promoted cultural heritage, citizenship training, and self-supporting learning. The curriculum prioritized practical activities such as spinning, weaving, and agriculture, fostering a hands- on approach to learning. Gandhi’s approach encouraged learning by doing, experience-based education, and the mastery of useful basic crafts.

• Gandhi’s educational vision aimed to cultivate a well-rounded individual, promoting health, cleanliness, play and citizenship. His emphasis on productive crafts and vocations, coupled with a focus on experiential learning, remains a lasting legacy in educational philosophy, addressing the needs and aspirations of emerging societies.

Meaning of Education :
According to Gandhi, literacy in itself is no education. It is one of the means whereby man and woman can be educated. For Gandhi Ji, education means an all – round development of an individual. In the words of Gandhi, “By education I mean all round drawing out of the best in child and man – body, mind and spirit.”

Aims of Education : Immediate Aims of Education According to Mahatma Gandhi.

Bread and Butter Aim : Education must enable every individual to earn a livelihood, ensuring self-sufficiency and serving as a form of insurance against unemployment.

Cultural Aim : Emphasis on obtaining Indian culture, reflected in dress, speech, conduct, and behavior. This cultural aim aims to preserve and promote the rich cultural heritage of India.

Character Aim : Gandhi regarded character as the expression of the whole personality, including ethical and spiritual aspects. Education should focus on building character, emphasizing purity and ethical conduct.

Perfect Development Aim : The immediate aim involves the perfect development of the child, emphasizing all-round growth of the head, heart, and hand. This holistic approach ensures a comprehensive development of the individual.

Ultimate Aim of Education According to Mahatma Gandhi :
Self-Realization : The ultimate aim of education, according to Gandhi, is self-realization. Education should guide individuals towards understanding themselves and achieving spiritual freedom.

Spiritual Freedom : Gandhi believed that spiritual freedom provides knowledge of God and self-realization. Education, therefore, should lead individuals towards spiritual freedom, transcending worldly concerns.

Mahatma Gandhi’s aims of education reflect a dual perspective, with immediate aims focusing on practical aspects of daily life, such as livelihood, culture, and character development. Simultaneously, the ultimate aim revolves around self-realization and spiritual freedom, aligning with Gandhi’s broader philosophy of life.

Curriculum :
Mahatma Gandhi proposed the inclusion of the following subjects in his educational framework:
Basic Craft : Gandhi emphasized a craft-centered education, advocating for the inclusion of basic crafts such as agriculture, spinning, weaving, and woodwork. These crafts should align with the local conditions of life and society, providing practical and hands-on learning experiences.

Mother Tongue : The study of the mother tongue was considered essential, serving as an effective instrument for the expression and communication of ideas. Gandhi recognized the cultural and linguistic importance of learning in one’s native language.

Arithmetic : Arithmetic was to be correlated with real-life situations, making it a useful subject for day-to-day life. The emphasis was on practical applications and relevance to the individual’s immediate context.

Social Studies : Social studies, encompassing subjects like history, civics, geography, and current events, were recommended to promote individual and social virtues. This holistic approach aimed to cultivate a sense of civic responsibility and awareness.

General Science : General science,- covering nature study, zoology, physiology, hygiene, chemistry, botany, and astronomy, was proposed to foster an intelligent and scientific outlook. Domestic science was suggested for girls in the fourth and- fifth grades, ensuring a well-rounded education.

Music and Drawing : The inclusion of music and drawing aimed to spark a genuine interest in education among boys and girls. These subjects were considered integral to nurturing creativity and aesthetic sensibilities.

Hindustani Language : Gandhi advocated for the inclusion of Hindustani, a national language, in the school curriculum. This move aimed to foster a sense of national identity and promote linguistic unity.

Method of Teaching :
• Education through Graft : Gandhi stressed the importance of integrating education with craft or production work. He believed that practical skills and hands-on experiences in crafts like agriculture, spinning, and weaving should form the foundation of education.

• Emphasis on Activity Method and Learning by Self-Experience : Gandhi advocated for the activity method in teaching, emphasizing learning by doing and learning through self-experience as highly effective approaches. This hands-on learning style aimed to make education practical and applicable to real-life situations.

• Correlation Method : The method of correlation was encouraged by Gandhi. He proposed that education in different subjects should be presented as correlated knowledge rather than as separate and isolated subjects. This approach aimed to provide a holistic understanding of various concepts.

• Lecture and Questioning Method : Gandhi acknowledged the use of both the lecture method and the questioning method in teaching. While lectures could convey essential information, questioning allowed for active engagement and critical thinking, fostering a dynamic and participatory learning environment.

• Mother Tongue as the Medium of Instruction : Gandhi advocated for the use of the mother tongue as the primary medium of instruction. He believed that learning in one’s native language was crucial for effective expression and communication of ideas, as well as for preserving cultural and linguistic identity.

• Mahatma Gandhi’s methods of teaching focused on practical, experiential learning, correlation of knowledge, and the use of the mother tongue. These approaches aimed to make education relevant, engaging, and closely connected to the cultural and practical aspects of students’ lives.

Gandhiji as an idealist, naturalist and pragmatic educationist:

• Idealism: Gandhiji emphasis on truth, non-violence and character development clearly indicates that he was an idealist.

• Naturalism: Gandhiji views of making mother-tongue as the medium of instruction and providing freedom to the child reflect his
naturalism.

• Pragmatism: Gandhiji had an experimental approach to educational and other issues. He also emphasized learning through real life activities.

Relevance of gandhiji’s views on education in modern times:

1. The most important point in Gandhi’s scheme of education is its emphasis on relating school education to theneeds of the society. He wanted to achieve this objective through a system of‘Learning while earning’. He gave an important place to the learning of craft, ft will be seen from the curriculum of the present day schools that work experience and socially useful productive work find an important place.

2. His emphasis on education through the mother-tongue is the accepted principle by all thinkers.

3. Gandhiji stress on inculcating dignity of labour is the need of the hour. There is the dire need to develop elements of spirituality in our life which is dominated by materialism.

Conclusion :
To Gandhi education that aims at moulding the pupil as ‘whole person’, rather than concentrating on one aspect of his/her personality is the real education. He viewed education as a highly moral activity. Gandhi envisaged the building of five human values which in 1986 came to be known as ‘National PanchsheeTwhen it was included in the National Policy on Education.

These values are (1) Cleanliness (2) Truthfulness (3) Hardwork (4) Equality and (5) Co-operation.Gandhi’s thoughts on education assume enormous significance in the light of major shifts that are taking place both in the content and management of education in the liberalisation era.

Odisha State Board BSE Odisha 7th Class Sanskrit Solutions Chapter 17 ଆତ୍ମ-ନ-ବା ପ୍ରୟୋଗଃ Textbook Exercise Questions and Answers.

BSE Odisha Class 7 Sanskrit Solutions Chapter 17 ଆତ୍ମ-ନ-ବା ପ୍ରୟୋଗଃ

१. कोष्ठकस्थं चिह्नं पश्यतु, उचितवाक्यानि लिखतु।
(କୋଷ୍ଠକରଂ ଚିହ୍ନ ପଶ୍ୟତୁ, ଉଚିତବାକ୍ୟାନି ଲିଖନ୍ତୁ।)

उदाहरण –
१. गोपबन्धु: देशभक्त: वा ? आम् स: देशभक्त:। स: सत्र्यासी न ।

ଉତ୍ତରମ୍

१. गोपबन्धुः देशभक्त: वा ? आम् स: देशभक्तः। स: सन्य्यासी न ।
ଗୋପବନ୍ଧୁ ଦେଶଭକ୍ତ ବା ? ଆମ୍, ଡଃ ଦେଶଭକ୍ତ । ଡଃ ସନ୍ନ୍ୟାସୀ ନ ।

२. श्रीधर: छात्र: वा ? आम् स: छात्र:। स: वैद्य: न ।
ଶ୍ରୀଧରଃ ଛାତ୍ରୀ ବା ? ଆମ୍ ସ ଛାତ୍ରୀ। ଡଃ ବୈଦ୍ୟ ନ ।

३. प्रतिमा समाजसेविका वा ? न, सा समाजसेविका न । सा शिक्षिका ।
ପ୍ରତିମା ସମାଜସେବିକା ବା ? ନ, ସା ସମାଜସେବିକା ନ। ସା ଶିକ୍ଷିକା।

४. सुरेश: चित्रकार: वा ? आम्, स: चित्रकार:। स: कर्मकार: न।
ସୁରେଶଃ ଚିତ୍ରକାରଃ ବା ? ଆମ୍, ଡଃ ଚିତ୍ରକାରଃ । ଡଃ କର୍ମକାରଃ ନ ।

५. नरेन्द्र: शिक्षक: वा ? न, स: शिक्षक: न। स: सेवक:।
ନରେନ୍ଦ୍ର ଶିକ୍ଷକ ବା ? ନ, ଡଃ ଶିକ୍ଷକ ନ । ୟଃ ସେବକଃ ।

६. अबदुलकालाम वैज्ञानिक: वा ? आम्, स: वैज्ञानिक:। स: सैनिक: न।
ଅବଦୁଲକାଲାମ ବୈଜ୍ଞାନିକ ବା ? ଆମ୍, ଡଃ ବୈଜ୍ଞାନିକ । ଡଃ ସୈନିକଃ ନ ।

अतिरिक्त प्रश्नोत्तरम्
(ଅତିରିକ୍ତ ପ୍ରଶ୍ନୋତ୍ତରମ୍)

१．मातृभाषया अनुवादं कुरुत।
(क) स：गज：वा ？
उत्तर :
ସେ ହାତୀ କି ?

(ख) आम्，एतानि पुष्पाणि।
उत्तर :
ହଁ, ଏଗୁଡ଼ିକ ଫୁଲ ।

(ग) ते वृक्षा：वा ？
उत्तर :
ସେଗୁଡ଼ିକ ଗଛ କି ?

(घ) एतत्मुष्पं वा ？
उत्तर :
ଏହା ଫୁଲ କି ?

(ङ) न，तत् विमानम्।
उत्तर :
ନା, ତାହା ଉଡାଜାହାଜ ।

(च) आम्，छात्र：पठति।
उत्तर :
ହଁ, ଛାତ୍ର ପଢୁଛି ।

(छ) बालिका नृत्यति।
उत्तर :
ବାଳିକା ନାଚୁଛି ।

२. विक्षिप्तवर्णानां मेलनेन शुद्धपदं रचयत।

(क) मा न वि म्
उत्तर :
ବିମାନମ୍

(ख) ज：ग
उत्तर :
ଗଜଃ

(ग) नि ता ए
उत्तर :
ଏତାନି

(घ) र्म का क र：
उत्तर :
କର୍ମକାରଃ

(ङ) क ला नि म
उत्तर :
କମଳାନି

३. स्तम्भमेलनं कुरूत।

‘क’ स्मम्भः — ‘ख’ स्तम्भ:
एष: — पुष्पाणि
स: — विमानम्
एषा — बालक:
तत् — गज:
एतानि — धेनु:
उत्तर :

४. मातृभाषया अर्थं प्रकाशयत।
(क) गज:
उत्तर :
ହାତୀ

(ख) कैरवम्
उत्तर :
କଇଁ

(ग) कमलानि
उत्तर :
ପଦ୍ମଗୁଡ଼ିକ

(घ) नृत्यति
उत्तर :
ନାଚୁଛି

(ङ) पठति
उत्तर :
ପଢୁଛି

आम्-न-वा प्रयोग:
ଆମ୍ବ-ନ-ବା ପ୍ରୟୋଗ (ବ୍ୟବହାର)

एषः बालक: वा ?
(ଏଷ ବାଳକଃ ବା ?)
ଇଏ ବାଳକ କି ?
आम्, एष: बालक:।
(ଆମ୍, ଏଷୀ ବାଳକଃ ।)
ହଁ ଇଏ ବାଳକ।

स: गज: वा ?
(ସ୍ୱ ଗଜଃ ବା ?)
ସେ ହାତୀ କି ?
आम्, स: गज:।
(ଆମ୍, ଡଃ ଗଜଃ । )
ହଁ ସେ ହାତୀ।

एषा अजा वा ?
(ଏଷା ଅଜା ବା ?)
ଇଏ ମାଈଛେଳି କି ?
न एषा धेनु : ।
(ନ, ଏଷା ଧେନୁଃ ।)
ନା, ଏଇ ଗାଈ ।

तत् लोकयानं वा ?
ତାହା ବସ୍ କି ?
न, तत् विमानम् ।
(ନ, ତତ୍ ବିମାନମ୍ ।)
ନା, ତାହା ଉଡ଼ାଜାହଜ।

एतत् पुष्पं वा ?
(ଏତତ୍ ପୁଷ୍ପ ବା ?)
ଏହା ଫୁଲ କି ?
न, एतत् पत्रम् ।
(ନ, ଏତତ୍ ପତ୍ରମ୍ ।)
ନା, ଏହା ପତ୍ର।

एते गजा: वा ?
(ଏତେ ଗଜାଃ ବା ? )
ଏଗୁଡ଼ିକ ଛେଳି କି ?
न, एते अश्वा: ।
(ନ, ଏତେ ଅଶ୍ଵ।)
ନା, ଏଗୁଡ଼ିକ ଘୋଡ଼ା।

ते वृक्षाः वा ?
(ତେ ବୃକ୍ଷା ବା ?)
ସେଗୁଡ଼ିକ ଗଛ କି ?
आम्, ते वृक्षा:।
(ଆମ୍, ତେ ବୃକ୍ଷା ।)
ହଁ, ସେଗୁଡ଼ିକ ଗଛ।

एता: माला: वा?
(ଏତା ମାଳା ବା ?)
ଏଗୁଡ଼ିକ ମାଳ କି ?

आम्, एता: माला:।
(ଆମ୍, ତେ ବୃକ୍ଷା ।)
ହଁ, ସେଗୁଡ଼ିକ ଗଛ।

ता: गदा: वा ?
(ତାଃ ଗଦା ବା ?)
ସେଗୁଡ଼ାକ ଗଦା କି ?
आम्, ता गदाः।
(ଆମ୍, ତାଃ ଗଦା ।)
ହଁ, ସେଗୁଡ଼ିକ ଗଦା।

एतानि पुष्पाणि वा ?
(ଏତାନି ପୁଷ୍ପାଣି ବା ?)
ଏଗୁଡ଼ିକ ଫୁଲ କି ?
आम्, एतानि पुष्पाणि ।
(ଆମ୍ବ, ଏତାନି ପୁଷ୍ପାଣି।)
ହଁ, ଏଗୁଡ଼ିକ ଫୁଲ। ।

तानि कैरवाणि वा ?
(ବାଳକ ନ୍ୟତ୍ୟତି ବା ?)
ବାଳକଟି ନାଚୁଛି କି ?
न, तानि कमलानि ।
(ତାନି କୈରବାଣି ବା ?)
ସେଗୁଡ଼ିକ କଇଁଫୁଲ କି ?

बालक: नृत्यति वा ?
(ନ, ବାଳକଃ ନ ନୃତ୍ୟତି।)
ନା, ବାଳକ ନାଚୁ ନାହିଁ।
न, बालक: न नृत्यति ।
(ନ, ତାନି କମଳାନି।)
ନା,ସେଗୁଡ଼ିକ ପଦ୍ମଫୁଲ।

बालिंका नृत्यति ।
(ବାଳିକା ନୃତ୍ୟତି।)
ବାଳିକା ନାଚୁଛି।

छात्र: पठति वा ?
(ଛାତ୍ରୀ ପଠତି ବା ?)
ଛାତ୍ରଟି ପଢ଼ୁଛି କି ?
आम्, छात्र: पठति ।
(ଆମ୍, ଛାତ୍ରୀ ପଠତି।)
ହଁ, ଛାତ୍ର ପଢୁଛି।

 

Odisha State Board CHSE Odisha Class 12 Logic Solutions Chapter 9 Doctrine of Karma Questions and Answers.

CHSE Odisha 12th Class Logic Chapter 9 Question Answer Doctrine of Karma

Group – A

Short type Questions with Answers
I. Answer with in Two/Three sentence.

Question 1.
Name the classification of Karma according to its nature.
Answer:
From the standpoint of nature, Karma may be classified into four types. These are
(a) Arjita Karma,
(b) Sancita Karma,
(c) Prarabdha Karma,
(d) Kriyamana Karma.

Question 2.
What is called Sancita Karma?
Answer:
Sancita Karma refers to all those accumulated good and bad karmas in the past or present life that are due for reward or punishment respectively. In ever moment of our lives, there is an addition or subtraction of these karmas depending on the nature of our actions.

Question 3.
What is karma of Bhagavad Gita?
Answer:
Ordinarily, the word Karma means deliberate action. But according to Gita, Karma means action prescribed by the scriptures. The performance of Yagana, tapa, dana etc. in accordance with the vedic scriptures constitute right actions.

Question 4.
What is Akarma?
Answer:
Akarma means inaction. But it should not be taken in the negative sense as that which is opposed to action. In this action the agent performs his action without expecting for any fruits of his action. This type of action may be called as Yajhakarma, or Niskama Karma.

Question 5.
What is called Sakama Karma?
Answer:
Sakama Karma means attached action or desireful action. It is an action in which the agent desires or seeks for the fruits of his action. This action binds man to enjoy the objects of the world as a result of which man suffers in this world.

Question 6.
What is Vikarma?
Answer:
Vikarma means wrong action from the standpoint of scriptures. An action that violates the norms as enjoyed in the scriptures is called Vikarma. Here the agent intends to attain his own objectives.

Question 7.
Wha is Sattvika Karma of Bhagavad Gita?
Answer:
In the Chapter XVIII, verse-23 of the Bhagavad Gita it has been said about the Sattvika Karma. Sattvika karma is that karma which is performed freely without attachment, without love or hatred and without any desire for the fruits of action.

Question 8.
What is Rajasika Karma of the Bhagavad Gita?
Answer:
In Chapter XVIII -verse-24 of the Bhagavad Gita it has been said about the Rajasika Karma. Rajasika Karma is that Karma which is done with certain desires in mind to be fulfilled or the action done with much effort due to the craving for the fruits of action or the action done egoistically for meeting one’s own ends.

II. Answer with in Five/Six sentence :

Question 1.
Niskama Karam:
Answer:
Niskama Karma is a selfless desireless action without a thirst for the result. It is otherwise known as detached action. Niskama Karma does not mean Naisakarma or renunciation of action but performance of action in a detached spirit. It teaches us to live in the midst of storm and social life. It advocates that an action has to be performed for the purposes of self-purification.

Question 2.
Distinguish between Prarabdha karma and Kriyamana Karma.
Answer:
Prarabdha Karma means the Karma of the past action whose result or consequence is to be enjoyed or suffered in this life or in the next life or in the next life after death. But Kriyamana Karma means the Karma refers to the present actions whose fruit is to be enjoyed or suffered in the future.

Question 3.
Distinguish between Arjita Karma and Sancita Karma.
Answer:
Arjita Karma refers to all those actions whose impressions are stored in the chitta or mind. But Sancita Karma refers to all those accumulated an bad karmas in the past or present life that are due for reward or punishment respectively. In every moment of our lives, there is an addition or subtraction of these Karmas depending on the nature of our actions.

Question 4.
Distinguish between Karma and Vikarma.
Answer:
According to the Gita, Karma means action which is performed by the holy text or scriptutres. The performance of Yajna, tapa, dana etc. in accordance with the vedic scriptures constitute right actions. But vikarma means wrong action from the standpoint of scriptures. An action that violates the norms as enjoyed in the scriptures is called vikarma.

Question 5.
What is Sakama Karina?
Answer:
Sakama Karma means desirous action. It is an action in which the agent desires or seeks for the fruits of his action. It has certain ends to attain. It also considered as ordinary action. The Sakama Karma always binds us to enjoy the material objects of the world.

Group – C

Long Type Questions With Answers

Question 1.
Discuss in detail the ideal of Niskama karma of in the Bhagavad Gita.
Answer:
Niskama Karma is the central teaching of Bhagavad Gita. Lord Krishna Putsforth Niskama Karma as the ideal path for the realisation of truth. It is the middle path between an action appropriate to one’s own Svadharma on the one hand and the attitude of withdrawal from the wordly activities on the other.

According to the Gita man canot live even for a single moment without action. But that action must be detached or Niskama. The people belonging to each of the four vamas have specific duties to perform. The Brahmanas have the duties of teaching, learning, performing yagnas, showing the path of God-realisation etc. Power, courage, bravery, rulership etc. are the duties of Kshatriyas, cultivation, rearing of cattle trade and commerce etc. are the duties of Vaishayas. The sudras remain at the service of the upper three vemas. But without one’s specific duty, man cannot attain God realisation.

Everybody is under a moral obligation to perform his duties. But the duties should be performed without any sort of attachment. The ideal of Niskama Karma is detached and distinterested action It means the action without attachment or without any consideration for rewards or fruits is the moral ideal of Niskama Karma of the Bhagavad Gita.

In the Gita, we find two important ideas of pravrti and Nivrtii, Pravrtii means involvement and nivritii means renunciation. Pravritii makes the agent to performs his duties through vedic or ritual ways. But Nivritti calls the agent to withdraw from the wordly life. But however, may be Bhagavad Gita makes the golden means between two contradictory views Pravritii and Nivritii. This golden mean teaches that one has right over his action but not to its fruits. This is beautifully in the activities of the great hero Arjuna in the warfield in the context of Gita.

In Mahabharat when Arjuna was not interested to fight against his relatives at that time Lord Krishna advised him that you are a Kshatriya and your duty is to fight others that may be your relatives or enemies. After realising his duties Arjuna fighted with his relatives. So the Karma of Arjuna was merely the means but not an end. So Gita states that the concern is-solely with action but never with its fruits. In this context a sloka has given in the Gita- “Karmanye Vadhikaraste ma phalesu Kadachana, ma karma phala heturbhuma tat sangastva karmani” According to Gita, the main aim of human being is God realisation and it is possible only by performing of duties. So it is said that duty is God.

Criticism: The doctrine of Niskama has been criticised from the various grounds :

1. The view of Niskama Karma may be a theory but it cannot be put in practice.
2. This view may develop the personality of a man but there is no binding that each one will follow it.
3. It seems that the ideal of Niskama Karma is ambigous in character. It leads to paradoxical conclusion, because without desiring the performance of the action canot be implied.

Question 2.
Explain the different kinds of Karma.
Answer:
The word ‘Karma’ is derived from the Sanskrit word ‘Kri’ which means action. This action may be of the past, present or future. In the Bhagvad Gita, Karma may mean conscious action or thought speech, and action or sacrifice or duty or self-surrender. The Chapter III, verse – V of the Bhagavad Gita makes it clear that nobody can ever remain actionless even for a single moment. But inaction implies death. It means when the body dies, the action ceases. But as long as there is a living body, there is some or the other action, good or bad.

Kinds of Karma: According to its nature karma may be of four kinds. These are –
(1) Arjita Karma
(2) Sancita Karma
(3) Prarabdha Karma
(4) Kriyamana Karma

1. Arjita Karma : Arjita Karma refers to all those actions whose impressions are stored in the chitta or mind.
2. Sancita Karma : It refers to all those accumulated good or bad karma in the past or present life. For these karmas man gets reward or punishment respectively.
3. Prarabdha Karma : It refers to all the past actions whose results or consequences are to be enjoyed or suffered in this life or in the next life after death.
4. Kriyamana Karma : It refers to all those present actions, whose fruits are to be enjoyed or suffered in the future.

From the standpoint of the nature of trigunas, karma is classified into three types, such as –
(1) Sattvika karma
(2) Rajasika Karma
(3) Tamasika Karma

1. Sattvika Karma : In the Chapter XVIII, verse-23 of the Bhagavad Gita, it has been said that Sattvika Karma is that action which is performed freely without attachment, without love or hatred and without any desire for the fruits of action.
2. Rajasika Karma : In the Chapter XVIII, verse-24 of the Bhagavad Gita it has been said that action is that Rajasik action which is done with certain desires in mind to be fulfilled or the action done egoistically for meeting one’s own ends.
3. Tamasika Karma : In the Chapter XVIII, verse-25 of the Bhagavad Gita, it has been said that Tamasika Karma is that karma which is carries on in delusion without thinking of the loss, injury, suffering or the consequences that follow from the action.

Again ‘Karma’ is divided into three types in the Gita, such as (1) Karma, (2) Vikarma and (3) Akarma.

1. Karma : Ordinarily, the word ‘karma’ is understood in the sense of deliberate action. But in the Bhagavad Gita it means an action which is performed by the rules prescribed in the scriptures. The performance of Yajna, tapa, dana etc.
2. Vikarma : Vikarma means wrong action violating the rules of scriptures. It means the action which is done by the violation of the rulees of scripture is called vikarma.
3. Akarma : Akarma means inaction. But inaction is also kind of action. Hence akarma is of a negative concept.

Lastly ‘karma’ is of two types in the Bhagavad Gita, such as (1) Sakama Karma and (2) Niskama Karma.
(1) Sakama Karma : Sakama Karma means desirous action. It is an action in which the agent desires aor seeks for the fruits of his action. It has certain ends to attain. This action is sometimes considered as ordinary action. This action binds us to enjoy the material world of objects as a reslult of which we suffers in our life.

(2) Niskama Karma : The action which is performed with sincerity and devotion without desiring for the fruits of our actions is called Niskama Karma.

Question 3.
Discuss the doctrine of Karma.
Answer:
The word ‘Karma’ is derived from the Sanskrit word ‘Kri’ which means action. The action may be of the past, present or future. In the context of the Bhagavad Gita, Karma may mean conscious action or thought, speech and action, or sacrifice or duty or self-surrender. In the Gita it has been that man performs his action by the trigunas of prakriti.lt means man cannot live even for a moment without action.

In Hindu mythology it is believed that we lived a number of lives before this present life. Our present life is the consequence of our past life. We have homed in this life due to the actions’of our past lives. It means our entire life is operated by the law of Karma which states. As you sow, so shall you reap, As the soul is immortal, so it moves from one body to the other from life to life to enjoy or suffer the consequences of Karma.

Man alone is, responsible for his actions and the consequences that follow from his actions. He cannot make anybody other responsible for his action and consequences. He creates his own destiny and he makes his character and conduct. The doctrine of Karma has two aspects, such as retrospective and prospective aspects. Retrospectively it says that our prospectively it says that our future life will be determined by our present actions. It means man becomes good by his good deeds and becomes bad by his bad deeds.

The Hindus, the Jainas and the Buddhists believe in the doctrine of Karma. The doctrine of karma does not deny human freedom, rather it presupposes the freedom of will. For Jainism, Buddhisim, Samkhya and mimasa schools of India philosophy. The doctrine of Karma is an autonomous law operating independently of the control of God. The vedas speak of God as the master of all karmas. According to vedas good actions lead to Liberation. According to Buddha, the law of Karma is based on the law of dependent origination.

Question 4.
Explain the doctrine of Niskama karma of the Bhagavad Gita.
Answer:
The Bhagavad Gita, a revered scripture in Hindu philosophy, contains profound teachings on various aspects of life,-duty, and spirituality. One of the key doctrihes expounded in the Bhagavad Gita is the concept of Nishkama Karma, which addresses the idea of selfless or desireless action. Nishkama Karma is a central theme in the Gita and holds significant implications for ethical conduct, personal growth, and the path to spiritual realization.

Nishkama Karma in the Bhagavad Gita :
1. Definition : Nishkama Karma can be translated as “selfless action” or “action without attachment to the fruits.” It advocates performing one’s duties and responsibilities without being driven by personal desires, cravings, or expectations of specific outcomes.

2. Teaching Context : The Bhagavad Gita is set in the form of a dialogue between Lord Krishna and the warrior Arjuna on the battlefield ofKurukshetra. Arjuna is facing a moral dilemma about participating in the battle, and Lord Krishna imparts spiritual wisdom to guide him through this challenging situation.

3. Key Verses on Nishkama Karma : The teachings on Nishkama Karma are prominently found in Chapter 2, Verse 47 of the Bhagavad Gita, where Lord Krishna states, “Your right is to perform your prescribed duties only, but you are not entitled to the fruits of your actions.”

4. Detachment from Results : Nishkama Karma emphasizes the detachment of the doer from the fruits of their actions. It encourages individuals to focus on performing their duties diligently and with dedication but without being overly attached to the outcomes or results.

5. Freedom from Desires : The doctrine advocates freedom from desires as a means to attain inner peace and spiritual liberation. By relinquishing attachment to the fruits of actions, individuals can break free from the cycle of desire and aversion, leading to a more balanced and harmonious life.

6. Duty and Dharma : Nishkama Karma does not imply inactivity or renunciation of one’s duties. On the contrary, it emphasizes the fulfillment of one’s responsibilities ami duties in accordance with Dharma (righteousness) while maintaining an attitude of selflessness.

7. Overcoming Selfish Motives : The doctrine addresses the challenge of overcoming selfish motives and ego-driven actions. By performing actions without personal desires, individuals can purify their minds and cultivate a sense of selflessness, humility, and service.

8. Equanimity in Success and Failure : Nishkama Karma encourages individuals to maintain equanimity in the face of success and failure. When actions are performed without attachment to outcomes, both success and failure are accepted with a balanced and composed mind.

Significance of Nishkama Karma:
1. Path to Spiritual Liberation : Nishkama Karma is considered a key element in the path to spiritual liberation (Moksha). By performing selfless actions and detaching from the results, individuals can overcome the bondage of karma (action) and attain a state of inner freedom.

2. Reduction of Ego and Selfishness : The doctrine addresses the human tendency towards egoism and selfishness. Nishkama Karma guides individuals to act with a sense of duty and service, reducing the ego’s donimance and fostering a spirit of selflessness.

3. Stress Reduction and Mental Peace : By releasing attachment to the outcomes of actions, individuals practicing Nishkama Karma experience a reduction in stress and mental agitation. The focus shifts from anxiety about success or failure to the joy of performing one’s duties with dedication.

4. Harmonizing Personal and Social Life : Nishkama Karma harmonizes personal and social life by emphasizing the importance of fulfilling one’s responsibilities while maintaining an altruistic and selfless attitude. This integration promotes a sense of interconnectedness and communal well-being.

5. Ethical Conduct: The doctrine contributes to ethical conduct by encouraging individuals to act in alignment with righteousness and moral principles. Nishkama Karma promotes actions that are beneficial for oneself and society without the pursuit of personal gain at the expense of others.

6. Applicability to Various Walks of Life: Nishkama Karma is not limited to any particular occupation or social role. It can be practiced by individuals in various walks of life, whether as professionals, householders, or ascetics. The emphasis is on the quality of selflessness in action.

Practical Application :
1. Work with Dedication : Individuals can apply the principle of Nishkama Karma in their professional and personal lives by working with dedication and commitment, irrespective of personal desires for recognition or reward.

2. Service-oriented Attitude : Adopting a service-oriented attitude in daily interactions and responsibilities fosters selflessness. By contributing to the well-being of others without expectation of personal gain, individuals embody the spirit of Nishkama Karma.

3. Mindfulness in Actions : Practicing mindfulness in actions involves being fully present and engaged in the current moment without preoccupation with future outcomes. This enhances the quality of actions and aligns with the essence of Nishkama Karma.

4. Philanthropy and Volunteering : Engaging in philanthropy and volunteering with a genuine desire to contribute to the welfare of others exemplifies Nishkama Karma. Such activities are performed for the greater good rather than personal recognition.

5. Cultivation of Detachment : Cultivating a sense of detachment from the results of one’s efforts requires introspection and self-awareness. By consciously relinquishing attachment, individuals can experience a sense of inner freedom and peace.

Conclusion :
The doctrine of Nishkama Karma in the Bhagavad Gita stands as a timeless and universal teaching that addresses the complexities of human actions, desires, and the pursuit of spiritual realization. By advocating selfless action and detachment from the fruits of one’s efforts, Nishkama Karma provides a practical and. transformative approach to harmonizing duty, personal growth, and spiritual evolution. This profound teaching continues to inspire individuals on their journey towards ethical conduct, mental peace, and the realization of higher spiritual truths.

Group -C

Objective type Questions with Answers
I. Multiple Choice Questions with Answers :

Question 1.
In the Bhagavad Gita, Karma may mean :
(i) Consciousness action
(ii) Duty
(iii) Self surrender to God Aits,
(iv) All of these

Question 2.
As one sows, so he reaps is the law of:
(i) Karma
(ii) Dharma
(iii) Kama
(iv) All of these
Answer:
(i) Karma

Question 3.
The consequences of one’s action are to be enjoyed or suffered :
(i) In this life
(ii) In the next life
(iii) Either (a) or (b)
(iv) Neither (a) or (b)
Answer:
(iii) Either (a) or (b)

Question 4.
Man is responsible for:
(i) His actions
(ii) Consequences of his actions
(iii) His actions and the consequences
(iv) Either his actions or the consequences
Answer:
(iii) His actions and the consequences

Question 5.
What type of action should be done in man’s life?
(i) Prarabdha Karina
(ii) Detached action
(iii) Attached action
(iv) Niskama Karma
Answer:
(ii) Detached action

Question 6.
On which law the theory of Karma is based?
(i) Newton’s first Law
(ii) Law of causation
(iii) Law of Pratityasamutpada
(iv) None of these
Answer:
(ii) Law of causation

Question 7.
How many type of karmas are there in the Gita?
(i) One
(ii) Two
(iii) Three
(iv) Five
Answer:
(iii) Three

Question 8.
In which chapter the ‘Karma Yoga’ has been mentioned?
(i) First
(ii) Second
(iii) Seven
Answer:
(ii) Second

Question 9.
Which of the following is the main aim of human being recording to Gandhi?
(i) Truth
(ii) Hindu Religion
(iii) lsbmic Religion
(iv) None of these
Answer:
(i) Truth

Question 10.
If truth is the end then what is the means of it?
(i) Prayer
(ii) Non-violence
(iii) Power
(iv) All of these
Answer:
(ii) Non-violence

Question 11.
How many types of truth are there according to Gandhi?
(i) One
(ii) Two
(iii) Three
(iv) Four
Answer:
(i) One

Question 12.
Picktheoddoneout:
(i) Arjita Karma
(ii) Sanchita Karma
(iii) Prarabdha Karma
(iv) Sattvika Karma
Answer:
(iv) Sattvika Karma

Question 13.
Which of the following is it a Karma from the standpoint of the rturC of trigunas?
(i) Arjita Karma
(ii) Sattvika karma
(iii) Rajasika Karma
(iv) Tamasika Kaîn*
Answer:
(i) Arjita Karma

Question 14.
Vikarma means:
(i) Wrong action
(ii) Right action
(iii) Conscious action
(iv) Inaction
Answer:
(i) Wrong action

Question 15.
Akarma means:
(i) Wrong action
(ii) Right action
(iii) Conscious action
(iv) Inaction
Answer:
(iv) Inaction

 

Question 16.
Sakarma Karma means:
(i) Conscious action
(ii) Desirous action
(iii) Desireless action
(iv) Right action
Answer:
(ii) Desrious action

Question 17.
Niskama Karma mea us:
(i) Renunciation of action
(ii) Renunciation in action
(iii) Both (a) and (b)
(iv) None of these
Answer:
(ii) Renunciation in action.

Question 18.
Niakarma means:
(i) Inaction
(ii) I)esirous action
(iii) Disinterested action
(iv) None of these
Answer:
(i) Distinterested action

Question 19.
Niskarma Karma advocates the right action:
(i) Produces good results
(ii) Is a means to good end
(iii) Is an end in itself
(iv) None of these
Answer:
(iii) is an end in itself.

Question 20.
The central teaching of the Bhagavad Gita is:
(i) Dharma
(ii) Karma
(iii) Niakama Karma
(iv) All of these
Answer:
(iii) Niakama Karma

Question 21.
Who among the following believe in the doctrine of Karma?
(i) Hindus
(ii) Jamas
(iii) Buddhists
(iv) All of these
Answer:
(iv) All of these

II. Fill in the blanks :

Question 1.
Inaction implies _______ .
Answer:
Death

Question 2.
Nobody can ever remain  _______ .
Answer:
Actionless.

Question 3.
As one sows, so he _______ .
Answer:
Reaps

Question 4.
The law of Karma has bearing on past _______ and _______ lives.
Answer:
Present, Future.

Question 5.
_______ alone is responsible for his actions and the consequences.
Answer:
Man

Question 6.
We have some _______ to care our future.
Answer:
Freedom

Question 7.
Good actions yeild _______ results.
Answer:
Good.

Question 8.
_______ actions liberate.
Answer:
Unselfishness

Question 9.
_______ Karma leave impressions on the mind.
Answer:
Arjita

Question 10.
_______ Karma is action done egoistically to meet one’s own ends..
Answer:
Rajasika

Question 11.
Inaction is also a kind of _______ .
Answer:
Action

Question 12.
Niskarma Karma is _______ Yoga.
Answer:
Karma

Question 13.
Pravrti means _______ .
Answer:
Involvement .

Question 14.
Nivriti means _______ .
Answer:
Renunciation

Question 15.
_______ is the middle path between pravrti and nivrti.
Answer:
Niskama Karma

Question 16.
_______ is often compared with Kants categorical imperative.
Answer:
Niskama Karma

Question 17.
The _______ doctrine of karma is based on the law of dependent origination. .
Answer:
Buddhist.

Question 18.
Karma with a thirst for the result is called _______ .
Answer:
Sakama karma

Question 19.
Karma wich has already begun to bear fruits is called _______ .
Answer:
Prarabdha

Question 20.
An action supported by sastras is called _______ .
Answer:
Karma

Question 21.
An action which is not supported by scriptures is called _______ .
Answer:
Vikarma

Question 22.
An action performed without any desire for the result is called _______ .
Answer:
Niskama Karma

III. Correct the Sentences :

Question 1.
The doctrine of Karma applies to the present life.
Answer:
The doctrine of Karma applies to the past, present and future life.

Question 2.
Good actions may produce good result.
Answer:
Good actions may produce good result sooner or later.

Question 3.
Nobody is responsible for his actions.
Answer:
One is responsible for his actions.

Question 4.
Ararma is wrong action.
Answer:
Ararma is inaction.

Question 5.
Vikarma is inaction
Answer:
Vikarma is wrong action

Question 6.
Sakama karma is detached action.
Answer:
Samaka karma is attached action.

Question 7.
Niskama Karma is attached action.
Answer:
Niskama Karma is detached action.

Question 8.
Niskama Karma preaches renuciation of action.
Answer:
Niskama Karma preaches renunciation in action.

IV. Answer the following questions in one word :

Question 1.
Can anybody remain actionless?
Answer:
No

Question 2.
The doctrine of Karma has two aspects, one is retrospective and other is what?
Answer:
Prospective.

Question 3.
Can we change our past-actions?
Answer:
No

Question 4.
Does the doctrine of Karma accept past and future lives?
Answer:
Yes

Question 5.
Can good actions yeild bad results?
Answer:
No

Question 6.
Can we shape the course of the future?
Answer:
Yes

Question 7.
What are accumulated actions of the past and present life called?
Answer:
Sanchita Karma

Question 8.
What is the action that goes against the scriptures called?
Answer:
Vikarma

Question 9.
Whether Bhagavad Gita is a treatise on karma or Bhakti or Jhana?
Answer:
Karma

Question 10.
What is the stock of merits and demerits occurring from our actions for Nyaya called?
Answer:
Adrsta

Question 11.
Name any one school that believe, law of karma as autonomous?
Answer:
Jainism

Question 12.
The action which is supported by shastras is called what?
Answer:
Karma

Question 13.
The action which is not performed by shastras is called what?
Answer:
Vikarma

Question 14.
The action which is performed without any desire is called what?
Answer:
Niskamakarma