2nd PUC English Grammar Notes Unseen Passages

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Karnataka 2nd PUC English Grammar Notes Unseen Passages

1. Read the following passage and answer the questions set on it.

Over a hundred years ago, the carrying of mail was a hazardous venture; and the mail runner or ‘hirkara’ as he was called, had to be armed with a sword or spear. That was before railways and air services made the delivery of mail a routine affair. Though the first public postal service was introduced in India by Warren Hastings in 1774, the kings and emperors of India had always maintained their own personal postal system. Their rule was effective partly due to excellent means of communication by which dispatches were passed on from hand to hand either by runners or horsemen. When Ibn Batuta was travelling in India, in the middle of the 14th century, he found an organised system of couriers established throughout the country by Mohammed Bin Tughlak.

“There is a foot courier at a distance of every mile”, wrote Ibn Batuta, “and at every three miles there is an inhabited village, and outside it three sentry boxes, where the couriers sit. In the hands of each is a whip about two cubits long, and upon the head of this are small bells. Whenever one of the couriers leaves any city, he takes his dispatches in one hand and the whip, which he keeps constantly shaking, in the other. In this manner he proceeds to the nearest foot-courier and as he approaches, shakes his whip, upon this comes another man who takes the dispatches and proceeds to the next. It is for this reason that the Sultan receives his dispatches in so short a time.” This system was of course established for the convenience of the Emperor and was continued with various innovations by successive Moghul emperors in the 18th century. The East India Company established a postal system of its own to facilitate the conveyance of letters between different offices; but it was only during Warren Hastings’ administration that a Post Master General was appointed and the general public could avail of the service, paying a fee on their letter.

Answer the following in a word, a phrase or a sentence each.
(a) What was the mail runner called as?
(b) Who introduced the first postal service in India?
(e) Whom did the kings and emperors prefer to deliver their dispatches?
(d) When did Ibn Batuta travel in India?
(e) What did Mohammed Bin Tughlak establish?
(f) Where do the couriers sit?
(g) Which word in the passage means ‘new ideas or techniques’?
(h) As the courier approaches the nearest foot-courier near an inhabited village/city he
(i) shouts out loudly.
(ii) shakes the whip.
(iii) whistles and sings.
(i) Kings and emperors would successfully (communication/communicate) with each other through couriers.
(j) When was the Post Master General appointed?
Answers:
(a) The mail runner was called ‘Hirkara.
(b) Warren Hastings introduced the first postal service in India.
(c) The kings and emperors preferred their dispatches to be passed on from hand to hand either by runners or horsemen.
(d) Ibn Batuta travelled in India in the middle of the 14th century.
(e) Mohammed Bin Tughlaq established an organised system of couriers.
(f) The couriers sit in three sentry boxes outside every inhabited village.
(g) Innovations.
(h) – (ii) shakes the whip.
(i) Communicate.
(j) The Post Master General was appointed during the administration of Warren Hastings.

2. Read the following passage and answer the questions set on it.

A ten-year-old boy saw a flying bird and shot it down. He ran and picked it up. The bird looked like a house sparrow, but it had a yellow patch on the throat. The child had not seen such spots before. The puzzled boy took the sparrow to his uncle Amiruddeen and asked him what kind of bird it was. His uncle was not able to satisfy his curiosity. He took the boy to the office of Bombay Natural History Society and introduced him to W.S. Millard, the Honorary Secretary of the Society.

Millard was surprised to find such a young boy keen to know about the bird. He took him around the room and showed him many stuffed birds. The child became more curious about birds.

Thereafter, the boy started coming to his office frequently to learn about identifying and preserving birds. The boy was Salim Moizuddin Abdul Ali, later known as Salim Ali, the bird watcher. Salim Ali was born on November 12,1896. He did a course in Zoology and was appointed a guide at the museum of Bombay Natural History Society. During the course of this work he became more and more eager to study the living conditions of the birds. With this aim he went to Germany. After one year, he returned to India. In his absence, his post in the museum had been abolished for lack of funds.

He would sit under the trees throughout the day and write in his note book about the activities of the weaver bird. In 1930 he published a research paper on the nature and the activities of the weaver bird. The published papers brought him fame and recognition in the fields of Ornithology. After this, he travelled to various places to study about birds and wrote a book titled ‘The Book of Indian Birds’ which was published in 1941. The book gave information about 538 species of Indian birds.

Because of his deep knowledge about birds, people started calling him the moving encyclopaedia of birds. He worked not only in the study of birds but also in the field of protection of nature. He was given an International award of Rs. 5,00,000 which he donated to the Bombay Natural History Society. In 1983, he was awarded the Padma Vibhushan by the Government of India.

When this ninety-year-old ornithologist died oh 20 June 1987, the birds lost their godfather and friend.

Answer the following in a word, a phrase or a sentence each.
(a) Which bird had the boy shot down?
(b) What difference did the boy see about the bird?
(c) Name the boy’s uncle.
(d) Who was W.S. Millard?
(e) Where was Salim appointed as a guide?
(f) How long had Salim been in Germany?
(g) Salim was famous for his role in the (protecting/protection) of nature.
(h) Mention the title of the book written by Salim.
(i) Pick out and write the word which means ‘Study of Birds’ in the passage.
(j) Which award was conferred on Salim Ali by the Government of India?
Answers:
(a) The boy had shot down a flying bird with a yellow patch on the throat which looked like a house sparrow.
(b) The bird had a yellow patch on the throat.
(c) Amiruddeen.
(d) W. S. Millard was the Honorary Secretary of the Bombay Natural History Society.
(e) Salim was appointed as guide at the museum of Bombay Natural History Society.
(f) Salim had been to Germany for one year.
(g) Protection.
(h) The Book of Indian Birds.
(i) Ornithology.
(j) Padma Vibhushan was conferred on Salim Ali by the Government of India.

3. Read the following passage and answer the questions set on it.

A remarkable story of personal survival ever published was that of an American Corps pilot named Lieutenant Colonel William Rankin. It was on 26th July, 1959, that colonel Rankin was flying at an altitude of 47,000 feet over South Carolina, when the red fire-warning light flashed on in the cock pit of his crusader jet fighter plane. At the same time he felt jerking and shaking. After communication with a companion aircraft on his radio, Colonel Rankin decided to make an emergency exit from his falling plane by using the ejection seat.

It is all the more of interest and essential to point out that up to that moment, nobody had ever ejected from a plane flying at 500 miles per hour and at such an altitude. Outside the protection of his pressurised cockpit, the pilot had to face an air temperature of 70 degrees below zero, and a low atmospheric pressure which was liable to make his blood boil especially when he was wearing only flying suit, helmet, gloves and ordinary footwear. His parachute was designed to open automatically at 10,000 feet but as he glanced below, the colonel saw to his horror that he was falling straight into the centre of a huge, black thunder cloud. Powerless to do anything he gritted his teeth and awaited the sudden jerk of his opening parachute. As its reassuring canopy blossomed out above him, he felt another tremendous blast as the terrible forces of wind and hail inside the thunder cloud battered his body.

Instead of descending at a normal rate of about 1,000 feet per minute, a powerful up current of air sent him up, until he was floating on the clouds which enclosed him from all directions. Suddenly there was thunder and lightning. The next instant, he would again be flying upwards until his shoulders ached with the drag. Every second he feared his parachute would tear into pieces.

After tearing winds and crashing sounds, the Colonel gradually felt the turbulence lessening. Then, at last he caught a glimpse of green field below him. He had finally emerged from the giant thunder cloud which had held him prisoner for over half an hour. In fact, his descent, which would normally have lasted ten minutes, had taken forty minutes.

Answer the following in a word, a phrase or a sentence each.
(a) When did the incident mentioned in the passage take place?
(b) Where was Colonel Rankin flying over at the time of the accident?
(c) What warned Rankin about the calamity?
(d) Mention any one of the problems faced by him when he ejected out of the cockpit.
(e) Where did the colonel land straight into?
(f) What battered his body inside the thunder cloud?
(g) Add suffix to the word ‘power’ to make its antonym.
(h) He caught a glimpse of green field below. Here the word ‘glimpse’ means
(i) caught sight of (ii) couldn’t see anything (iii) saw far of fire.
(i) How long was Rankin enclosed in the thunder cloud?
(j) The Colonel ‘gritted his teeth’. The idiomatic expression means
(i) to be afraid (ii) to be cold (iii) to be angry.
Answers:
(a) The incident mentioned in the passage took place on 26 July 1959.
(b) At the time of the accident, Colonel Rankin was flying at an altitude of 47,000 feet over South Carolina.
(c) The red fire-warning light flashed on in the cockpit of Colonel Rankin’s crusader jet fighter plane which warned him about the calamity.
(d) When the pilot ejected out of the protection of his pressurised cockpit, he had to face an air temperature of 70 degrees below zero, and a low atmospheric pressure which was liable to make his blood boil especially when he was wearing only flying suit, helmet, gloves and ordinary footwear.
(e) The colonel landed straight into the centre of a huge, black thunder cloud.
(f) The terrible forces of wind and hail inside the thunder cloud battered the colonel’s body.
(g) Powerless.
(h) – (i) caught sight of.
(i) Colonel Rankin was enclosed in the thunder cloud for over half an hour.
(j) – (ii) to be cold.

4. Read the following passage and answer the questions set on it.

George Bernard Shaw, one of the greatest playwrights of all time, was born in Dublin on 26th July, 1856. As a young man he was terribly shy and to hide his shyness he developed a very gruff manner and voice which some people mistook as rudeness. However, his close friends understood him better as he was the very essence of kindness to those whom he loved and associated with.

At the early age of fourteen, he obtained employment as a junior clerk and though he was quite good at his work, he hated it. So he quit his job and went to London in search of other employment. Before long a newspaper office hired him and he took up employment as critic of books, music and plays. His duty was to attend the various plays staged and give his opinion on them for publication. It was then that he decided to write his own plays. The plays he wrote and produced were a tremendous success. In no time he became world famous as a playwright. Many film companies approached him to use his plays for making movies, but he never liked the idea and turned them down. Finally, he consented to allow his play ‘Pygmalion’ to be made into a film. This play depicts the story of a little flower girl, T chneb’-Dy an’Lnghsn professor to speak proper “English. In fact, the professor succeeded in transforming her from an uneducated flower girl into a refined lady. Years later, this play was made into a musical hit – the legendary, ‘My Fair Lady’. And it became a worldwide success. Shaw used the huge money earned from this, to worthy causes, such as the enlargement of National Gallery of Ireland, the Royal Academy of Dramatic Art and the British museum. The film ‘My Fair Lady’ is about how complicated English language is and the difficulties faced by Eliza, the flower girl, to learn and master this language.

He lived long enough to see people all over the world enjoy his plays. He died at the ripe old age of ninety-four.

Answer the following in a word, a phrase or a sentence each.

(a) How did Bernard Shaw try to hide his shyness?
(b) How old was Bernard Shaw when he took up his first job?
(c) Where did Bernard Shaw go after quitting his job?
(d) Which of his plays was made into a film first?
(e) Name the little flower girl who appears in the musical hit ‘My Fair Lady’.
(f) Add suitable prefix to the word ‘educated’ to form its antonym.
(g) Mention any one of the causes to which Shaw contributed the money earned by him.
(h) Who trained the flower girl to become a refined lady?
(i) How old was Shaw when he died?
(j) English language is full of (complication/complications).
Answers:
(a) To hide his shyness, Bernard Shaw developed a very gruff manner and voice which some people mistook for rudeness.
(b) Bernard Shaw was fourteen years old when he took up his first job.
(c) Bernard Shaw went to London after quitting his job.
(d) ‘Pygmalion’ was the first of his plays to be made into a film.
(e) Eliza.
(f) Uneducated.
(g) Enlargement of the National Gallery of Ireland.
(h) An English professor trained the flower girl to become a refined lady.
(i) Shaw was ninety-four years old when he died.
(j) Complications.

5. Read the following passage and answer the questions set on it.

If you visit the three pyramids of Giza, you will be surprised to see a colossal statue of a beast with a man’s head and a lion’s body. This is the great Sphinx that sits in the desert of Egypt, about 12 kms from Cairo. The statue has mysterious eyes and an enigmatic expression. It gazes over the desert with a kind of mystical superiority. It is one of the most historical monuments in the world.

The Sphinx was carved out of the hill rock leftover from the building of the Great Pyramid. It is about 20 m in height and 70 m in length. According to popular belief, it was made some 5000 years ago to resemble the face of Chephren, a king of the fourth dynasty. It was built during the reign of the Egyptian king Khafre.

Why was the Sphinx built? The Sphinx was a mystical monster. The Greeks thought of it as having the head of a woman, and body of a lion with wings. The Egyptians thought of ft as a wingless lion with the head and breast of a man. It was believed that the Sphinx would ward off all evils from the cemetery around the pyramids.

Apart from the great Sphinx of Giza, there are many other Sphinxes in Egypt. Their heads represent different kings. In ancient Egypt, kings were considered to be descendants of the Sun God called Rio. When a king died, he himself was supposed to become the Sun God. Kings were also believed to have the strength of various beasts. So the Egyptians sculpted their Gods and kings in the shape of half human and half beast.

There is another Sphinx with a female face. It is made after the queen of Hatshepsut, who had seized the throne and ruled the country. This Sphinx has a beard which represents queen Hatshepsut’s masculine powers.

Answer the following in a word, a phrase or a sentence each.
(a) Where can one come across the Sphinx?
(b) What expression is seen on the face of Sphinx of Giza?
(c) Which leftover rock was used to carve the Sphinx?
(d) Whose face does the Sphinx of Giza resemble?
(e) Name the Sun God of Egypt mentioned in the passage.
(f) Add suitable prefix to the word ‘Popular’ to make its antonym.
(g) Whose face does the Sphinx with female face resemble?
(h) The Egyptians (believe/belief) that Sphinxes have mystical powers.
(i) Why is there a beard on the face of the female Sphinx?
(j) In what form were the Gods and kings in Egypt sculptured?
Answers:
(a) One can come across the Sphinx in the desert of Egypt, about 12 kms. from Cairo.
(b) An enigmatic expression is seen on the face of the Sphinx of Giza.
(c) The Sphinx was carved out of the hill rock leftover from the building of the Great Pyramid.
(d) The Sphinx of Giza resembles the face of Chephren, a king of the fourth dynasty.
(e) Rio.
(f) Unpopular.
(g) The Sphinx with the female face resembles the queen of Hatshepsut.
(h) Believe.
(i) The female Sphinx has a beard which represents queen Hatphepsut’s masculine powers.
(j) The Egyptians sculpted their Gods and kings in the shape of half-human and half-beast.

6. Read the following passage and answer the questions set on it.

Confucius was one of the greatest moral teachers and philosophers of China. He studied ancient Chinese writings with great devotion. These works taught him new ideas about character development. His actual name was ‘Kung fu-tzu’, the Catholic missionaries called him Confucius.

Confucius was born in the state of Lu, now part of Shandong in China. His family belonged to the lowest level of aristocracy. His parents died when he was still young and he grew up in poverty. Later, he became an official in the government of Lu, and was much respected.

China, during those days, was ruled by an emperor with very little powers. The provinces were controlled by corrupt and greedy feudal lords. The people were poor and neglected. Confucius felt disgusted at this state of affairs and left Lu in 484 BC. He started preaching whatever he had learnt from the ancient Chinese writings. Human behaviour, morality and politics were the main elements of his teaching. At the age of twenty-two he started teaching how to lead a happy life. He said, ‘Don’t do to others what you would not wish them to do to you’. He taught, ‘Thou shall love thy neighbour as thyself’. He was very modest and always said, ‘1 teach nothing new. I only pass on the ancient wisdom’.

On returning to Lu, he also held some important positions in the local government of his province. When he was made the Governor of a city, he cleared the state of robbers, reduced taxes, improved people’s living conditions and persuaded the ruling classes to lead charitable lives. According to one account, he was also made a minister. He tried his best to improve the evils ingrained in all branches of social life. But soon he realized that they were deep-rooted. So he resigned in disgust at the age of 54.

Confucius’ own sayings were collected by his disciples and written down much later, in the book ‘Lun Yu’. Confucius died in 479 BC. The religion founded by him is known as Confucianism. It includes ancestor worship, belief in supreme God and belief in Nature Spirit. Even today it influences millions of lives.

Answer the following in a word, a phrase or a sentence each.
(a) Which country did Confucius come from?
(b) Who named him Confucius?
(c) For which government did he work as official?
(d) By whom were the provinces in China controlled?
(e) What did he do after leaving Lu?
(f) Mention any one of the elements of his teaching.
(g) How old was he when he started teaching?
(h) Add a prefix to the word ‘morality’ to form its antonym.
(i) Confucius was very (wise/wisdom) in his thinking.
(j) Name the book written by his disciples about the sayings of Confucius.
Answers:
(a) Confucius came from the state of Lu, now part of Shandong in China.
(b) The Catholic missionaries called him Confucius.
(c) Confucius worked as an official in the government of Lu.
(d) The provinces in China were controlled by corrupt and greedy feudal lords.
(e) Confucius started preaching whatever he had learnt from the ancient Chinese writings after leaving Lu.
(f) Human behaviour.
(g) Confucius started teaching at the age of twenty-two.
(h) Immorality.
(i) Wise.
(j) ‘Lun Yu’

7. Read the following passage and answer the questions set on it.

Long before there were restaurants, there were taverns where people gathered to talk, have something to drink and perhaps something to eat.

In London there was another kind of place that was also the forerunner of the restaurant. This was the ‘Cook Shop’. The chief business of these Cook Shops was sale of cooked meals on the premises and was somewhat like a restaurant. There were Cook Shops in London as long back as the 12th Century.

The first place where a meal was provided every day at a fixed place was the tavern in England. They often became ‘dining clubs’ and these existed in the 15th Century. By the middle of the 16th Century, many town people of all classes had got into the habit of dining out in the taverns. Most of the taverns offered a good meal for a shilling or less, with wine and ale as extras. Many taverns became meeting places of the leading people of the day. Shakespeare used to be a regular customer of the Mermaid tavern in London.

About 1650, coffee-houses also sprang up in England. They served coffee and tea and chocolate, which were all new drinks at that time. Sometimes they served meals too. In 1765, a man named Boulanger opened a place in Paris which served meals and light refreshments, and he called his place a ‘restaurant’. This was the first time this word was used. It was a great success and many other places like it soon opened.

In a short time, all over France, there were similar eating places called restaurants. But the word ‘restaurant’ was not used till the end of the 19th Century.

In the United States, the first restaurant of which there are records was the Blue Anchor Tavern in Philadelphia which opened in 1683.

Answer the following in a word, a phrase or a sentence each.
(a) Where did people gather to drink before restaurants came into existence?
(b) What did the Cook Shops sell?
(c) When did dining places come into existence?
(d) Which tavern did Shakespeare often visit?
(e) When did coffee-houses come into existence in England?
(f) Pick out the word which means ‘identical’ in the passage and write it.
(g) J/Vho introduced the word ‘restaurant’ for the first time?
(h) Use the appropriate prefix to the word ‘regular’, to form its antonym.
(i) Blue Anchor Tavern is in
(a) Paris. (b) Philadelphia. (c) France.
(j) Restaurants became in the 20th Century, (successful/success)
Answers:
(a) Before restaurants came into existence, people gathered at taverns to drink.
(b) Cook shops sold cooked meals.
(c) Dining places came into existence in the 15th century.
(d) Shakespeare used to be a regular customer of the Mermaid tavern in London.
(e) Coffee-houses came into existence in England in the year 1650.
(f) Similar
(g) A man named Boulanger introduced the word ‘restaurant’ for the first time.
(h) Irregular
(i) b) Philadelphia
(j) successful

8. Read the following passage and answer the questions set on it.

Newspaper starts the day for many of us. To begin with, the members of the newspaper staff make plans for the contents of the next edition of the newspaper during their daily or weekly editorial meetings. They discuss upcoming news events and work out ideas for fresh stories. The editor then assigns stories for journalists and photographers to work on and complete within the specified deadlines.

Journalists then carry out research to gather all the facts that relate to the story they have been assigned. Besides collecting information from books, magazines, other newspapers and the ‘internet’, journalists also conduct interviews with people involved in the issue.

Photographers are allocated stories for which they need to take photos that suit the style of the story. Sometimes, the editor or journalist selects suitable photos from the newspaper archives. The writing of the story begins when the journalists have completed all their research. The journalists type out their stories or articles on the computer. They must ascertain that their facts are accurate, and they must write in clear and concise style.

The journalist’s story reaches the editor via newspaper’s computer system and he or she decides whether the angle of the story is correct and whether the story is newsworthy. Once the story is approved by the editor, it goes to the copy desk. A copy editor checks the story for grammatical errors and misspellings, and makes the story easier to read. The copy editor looks for “holes” or gaps in the story that might leave readers with too many unanswered questions and cause miscommunication. If the story or article is too long, it is edited down to the right size and also added is an eye-catching headline.

Editors also choose photos and decide on illustrations to read with the story. Graphic artists are responsible for creating charts and illustrations that certain articles need.

The articles, photographs and advertisements are laid out on each page of the newspaper. Page layouts are done by computer using special software for designing pages.

The finished layout of the newspaper is transferred electronically from computers to the printing press. The entire paper is printed, folded and put together. After printing, the newspapers are bundled into groups, loaded into trucks and sent out to be delivered.

Answer the following in a word, a phrase or a sentence each.
(a) What starts the day for many of us?
(b) Who makes plans for the contents of the next edition?
(c) Mention any one of the sources from which a journalist gathers facts related to the story.
(d) Where are suitable photos selected sometimes to suit the style of the story from?
(e) When does the writing of the story begin?
(f) Where is the approved story sent to?
(g) Add suitable prefix to the word ‘communication’ to form its antonym.
(h) What decides the choice of the photos?
(i) What purpose is special software used for?
(j) A newspaper article should be free of (grammar/grammatical) errors.
Answers:
(a) Newspaper starts the day for many of us.
(b) The members of the newspaper staff make plans for the contents of the next edition.
(c) Books.
(d) Suitable photos are sometimes selected from the newspaper archives or from photographers who are asked to take photos for allocated stories to suit the style of the story.
(e) The writing of the story begins when the journalists have completed all their research.
(f) The approved story is sent to the copy desk.
(g) Miscommunication.
(h) The editors choose the photos and decide on illustrations to read with the story.
(i) The special software is used for designing the pages of the newspaper.
(j) Grammatical.

9. Read the following passage and answer the questions set on it.

Amelia Earhart was a famous American aviation pioneer who set record after record during her flying carrier. She mysteriously disappeared while attempting a record breaking flight around the world.

In 1928 she achieved worldwide fame when she became the first woman to cross the Atlantic Ocean as a passenger on a plane piloted by Wilmer Stultz. Then in 1932 she became the first woman and the second person to fly solo non-stop across the Atlantic. Although she was by then the undisputed queen of the air, Amelia wanted to achieve more.

In March 1937, she flew to Hawaii intending to circle the globe with fellow pilot, Paul Mantz. Due to fire at take off, the plane ground-looped. In June, she made her second attempt at a round-the-world flight, this time with Fred Noonan as her navigator. At that time, she left behind important communication and navigation instruments, perhaps to make room for additional fuel for the long flight. They departed Miami on June 1, and made it to New Guinea in 21 days.

To begin the next leg of the trip, they departed New Guinea for Howland Island on July 2, 1937. On Howland Island a runway had been hastily built just for Amelia because she needed a place to land and refuel. Only two miles long and a half mile wide Howland Island sits in the middle of the Pacific Ocean. It was such a tiny Island that only the most highly skilled fliers could spot it from up in the air. Therefore, the U.S. Coast Guard Cutter (USCGC) Itasca was designated to communicate with Amelia’s plane and guide her to the Island. At dawn, the ship’s boilers were belching out thick black clouds of smoke as visual signal to Amelia’s plane just in case it arrived early. Meanwhile the ship’s radio stood ready to send and receive messages. Amelia and Noonan had little practical knowledge of the use of radio navigation and the crew at Itasca weren’t able to pick up the radio frequency Amelia was broadcasting. After six hours of confusion, all contact was lost between Amelia and Itasca.

The U.S. navy led a massive search for Amelia and Noonan. Finally, President Roosevelt issued an order for all search attempts to be terminated in 1937. No one knows for sure what happened to Amelia and Noonan. Some believe she was captured by enemies.

Answer the following in a word, a phrase or a sentence each.
(a) What was Amelia’s achievement that made her become famous worldwide?
(b) Name the pilot who flew Amelia’s plane across the Atlantic Ocean.
(c) When did Amelia fly with Paul Mantz to Hawaii?
(d) What did Amelia leave behind during her second attempt at a round-the-world flight?
(e) How long did the flight take to reach New Guinea?
(f) How wide is Howland island?
(g) Pick out the word from the passage that means ‘tool’ or ‘device’.
(h) Mention the mode of visual signal that was planned in case Amelia’s plane arrived early.
(i) Add a prefix to the word ‘disputed’ to form its antonym.
(j) Who issued an order for terminating the search for Amelia and Noonan?
Answers:
(a) Amelia achieved worldwide fame when she became the first woman to cross the Atlantic Ocean as a passenger on a plane.
(b) The pilot who flew Amelia’s plane across the Atlantic Ocean was Wilmer Stultz.
(c) Amelia flew with Paul Mantz to Hawaii in March 1937.
(d) During her second attempt at a round-the-world flight, Amelia left behind important communication and navigation instruments, perhaps to make room for additional fuel for the flight.
(e) The flight took 21 days to reach New Guinea.
(f) Howland island was only two miles long and half a mile wide.
(g) Instrument.
(h) At dawn, the ship’s boilers were belching out thick black clouds of smoke as visual signals to Amelia’s plane just in case it arrived early.
(i) Undisputed.
(j) President Roosevelt issued an order for terminating the search for Amelia and Noonan.

10. Read the following passage and answer the questions set on it.

The story of the domestic cat’s relationship with humans is an interesting tale. The cat has been the object of adoration, reverence, hatred and even persecution by humans throughout time.

Cats were first domesticated by the ancient Egyptians as early as 3000 BC. African wild cats started preying upon the mice and rats that filled the Egyptian grain stores and it didn’t take long for the Egyptians to become appreciative of the cats’ help in eliminating the rodent population. Killing a cat, even when accidental, was punishable by death. Egyptians shaved away their eye-brows as a symbol of grief when their pet passed away; they would even mummify the cat and bury it in a special cemetery, with supplies of mummified rats for the afterlife. From Egypt, cats spread to other parts of the world. They were a great success in the East, where they were again thought to have magical and mystical qualities. Artists in China and Japan celebrated these animals in their art. In Japan, cats are seen as lucky. One of the most known is the beckoning cat, often regarded as good luck charm for both households and businesses.

“The cat spread across Europe during the Roman Empire. The Romans kept the animals to be petted and for companionship, as well as for controlling the rat and mice population. Cats were represented mainly as working animals in Roman art, and there is little indication of reverence or mystical powers given to them.

During the Middle Ages, however, cats became an object of superstition and were associated with evil. They were often believed to be endowed with powers of black magic and suspected of being owned and used by witches. As a result, cats were beaten, killed and driven away from towns and villages. The destruction of cats was so extensive that disease-carrying rats flourished, contributing greatly to the wide spread of epidemics and plagues throughout Europe.

Not surprisingly, the Europeans once more began to realize the value of the cats in eliminating rodents and cats gradually regained acceptance as household pets.

In 1871, the very first cat show was held in London. A cat association was formed in 1887 in Britain called ‘the National Cat Club of Great Britain’.

Answer the following in a word, a phrase or a sentence each.
(a) Mention any one of the feelings of a man towards cats.
(b) When were cats first domesticated?
(c) What did the cats eliminate to win the appreciation of Egyptians?
(d) Egyptians shaved away their eye-brows when a cat
(i) killed mice. (ii) passed away. (iii) eliminated rats.
(e) Mention one of the qualities that the East attributed to cats.
(f) Who celebrated cats in their art?
(g) In which art were cats represented as working animals?
(h) Disease-carrying rats (contributing/contributed) to widespread epidemics.
(i) Name the cat association formed in Britain.
(j) Add a prefix to the word ‘lucky’ to form its antonym.
Answers:
(a) Adoration.
(b) Cats were first domesticated by the ancient Egyptians as early as 3000 B.C.
(c) The cats eliminated the rodent population to win the appreciation of Egyptians.
(d) iij passed away.
(e) Magical qualities.
(f) Artists in China and Japan celebrated cats in their art.
(g) Cats were represented as working animals in Roman art.
(h) Contributed.
(i) ‘The National Cat Club of Great Britain’.
(j) Unlucky.

The main aim is to share the knowledge and help the students of 2nd PUC to secure the best score in their final exams. Use the concepts of Karnataka 2nd PUC English Answers Grammar Notes Unseen Passages in Real time to enhance your skills. If you have any doubts you can post your comments in the comment section, We will clarify your doubts as soon as possible without any delay.

2nd PUC English Grammar Notes Dialogue Writing

Students who are in search of 2nd PUC English Grammar Notes Dialogue Writing pdf. First check in which chapter you are lagging and then Download Karnataka Board 2nd PUC English Textbook Answers Chapter Wise. Students can build self confidence by solving the Answers with the help of Karnataka State Board 2nd PUC. English is the scoring subject if you improve your grammar skills. Because most of the students will lose marks by writing grammar mistakes. So, we suggest you to Download Karnataka State Board 2nd PUC English Answers according to the chapters.

Karnataka 2nd PUC English Grammar Notes Dialogue Writing

1. (Ata store)

Chandru : do you work here? (Starting conversation with stranger)
Assistant : Yes, I do. ? (Offering help)
Chandru : Do you have children’s sweaters
Assistant : Yes, they are over there by the wall.
Chandru : __________________ (Asking for price)
Assistant : It’s 300 rupees.
Chandru : Hereyou are.
Assistant : __________________ (Expressing gratitude)
Answer:
Chandru : Excuse me, do you work here? (Starting conversation with stranger)
Assistant : Yes, ¡ do. How may I help you? (Offering help)
Chandru : Do you have children’s sweaters?
Assistant : Yes, they are over there by the wall.
Chandn.z : How much do they cost? (Asking for price)
Assistant : It’s 300 rupees.
Chandru : Here you are.
Assistant : Thank you Sir. (Expressing gratitude)

2. (In a Library)

Librarian : Hi,? (Offering help)
Student : I am looking for a book, but I could not find it.
Librarian: ______________ (Asking for book name)
Student : God of Small Things. .
Librarian: Do you remember the author?
Student : __________________ (Giving author name – Arundhati Roy)
Librarian: The book is on the second floor in Indian literature section.
Student : _________________ 1 will go there. (Expressing gratitude)
Answer:
Librarian: Hi, how may I help you? (Offering help)
Student : I am looking for a book, but I could not find it.
Librarian: What is the name of the book? (Asking for book name)
Student : God of Small Things.
Librarian: Do you remember the author?
Student : Yes. It’s Arundhati Roy. (Giving author name — Arundhati Roy)
Librarian : The book is on the second floor in Indian literature section.
Student : Thank you. I will go there. (Expressing gratitude)

3. (Two friends at a hotel)

Ravi : John, _____________ for breakfast? (Enquiring)
John : What ? (AskIng for preference)
Ravi : I prefer dosa. Shall ? (Offering choices)
John : I don’t like masala dosa. I would prefer set dosa.
Ravi : ___________________ 1 will order set dosa. (Accepting)
Answer:
Ravi : John, what is there for breakfast? (Enquiring)
John : What would you like to have? (Asking for preference)
Ravi : 1 prefer dosa. Shall I order masala dosa or set dosa? (Offering choices)
John : 1 don’t like masa la dosa. I would prefer set dosa.
Ravi : 0k then I will order set dosa. (Accepting)

4. (Two strangers on the road)

Salim : _______________ Is there a medical store nearby? (Starting conversation)
Sharat : Yes, there is one right across the street.
Salim : How _______________ (Asking for distance)
Sharat : ______________________ (Giving information)
Salim : ___________________ (Expressing gratitude)
Answer:
Salim : Excuse me. Is there a medical store nearby? (Starting conversation)
Sharat : Yes, there ¡s one right across the street.
Salim : How far is it from here? (Asking for distance)
Sharat : You just have to walk for two minutes. (Giving information)
Salim : Thank you for your help! (Expressing gratitude)

5. (Two friends at college)

Mohan : Hi Ramesh. Good morning.
Ramesh : ______________________ (Responding to greeting)
Mohan : ______________ your cell phone for a moment? (Requesting)
Ramesh : Sure, no problem. (Offering)
Mohan : It will only be a minute or two.
Ramesh : Take your time. No rush.
Mohan : _____________ (Expressing gratitude)
Answer:
Mohan : Hi Ramesh. Good morning.
Ramesh : Good morning Mohan. (Responding to greeting)
Mohan : Can T borrow your cell phone for a moment? (Requesting)
Ramesh : Sure, no problem. You can use it. (Offering)
Mohan : It will only be a minute or two.
Ramesh : Take your time. No rush.
Mohan : Thank you. (Expressing gratitude)

6. (Two friends discussing homework)

Rama : Hey, ________________ with the homework? (Requesting)
Susan : I’d be glad to help out. _______________ (Enquiring about difficulty)
Rama : I don’t understand this equation. Would you mind explaining it to me?
Susan : __________________ Don’t worry (Assuring help)
Rama : ____________________________ (Expressing gratitude)
Answer:
Rama : Hey, can you help me with the homework? (Requesting)
Susan : I’d be glad to help out. Which part doyou find difficult? (Enquiring about difficulty)
Rama : ¡ don’t understand this equation. Would you mind explaining it to me?
Susan : ¡ will definitely help you. Don’t worry. (Assuring help)
Rama : Thanks a lot! (Expressing gratitude)

7. (Two friends talking about an unpleasant event)

Vinay : Hi, Shankar.
Shankar : _____________________ (Responding to greeting)
Vinay : Shankar, our friend Mahesh met with an accident this morning.
Shankar : _______________ Where did it happen? (Expressing sympathy)
Vinay : __________________ (Giving information)
Shankar : Shall we go and see him this evening?
Vinay : ________________ (Accepting)
Answer:
Vinay : HiShankar.
Shankar : Hi Vinay. (Responding to greeting)
Vinay : Shankar, our friend Mahesh met with an accident this morning.
Shankar : Oh! That is sad. Where did it happen? (Expressing sympathy)
Vinay : It happened near our apartment. (Giving information)
Shankar : Shall we go and see him this evening?
Vinay : Yes. Let’s go this evening. (Accepting)

8. (A telephone call)

Prabhu : Good morning madam. Is this VIMS hospital?
Clerk : Good morning. This is VIMS. Who’s calling?
Prabhu : _______________ from Koppal. (Introducing)
Clerk : _______________ (Offering help)
Prabhu : I have an appointment with Dr. Narayan on 27th of this month Would ? (Requesting another appointment)
Clerk : just a minute. I will check. _____________ (Enquiring)
Prabhu : My patient ID is VIMS1774, madam.
Clerk : Es 29th of this month OK?
Prabhu : It’s OK, madam. Thank you.
Answer:
Prabhu : Good morning madam. Is this V1MS hospital?
CLerk : Good morning. This is VIMS. Who’s calling?
Prabhu : I am Prabbu speaking from Koppal. (Introducing)
Clerk : How may I help you? (Offering help)
Prabhu : I have an appointment with Dr. Narayan on 27th of this month. Would you please reschedule my appointment for another day? (Requesting another appointment)
Clerk : Just a minute. I will check Can you please give your patient ID? (Enquiring)
Prabhu : My patient ID is V1MS1774, madam.
Clerk : Is 29th of this month OK?
Prabhu : It’s OK. madam. Thank you.

9. (Between a son and mother)

Mother : What about your day at college, son?
Son : It was great, mom. I have been selected captain of the college Hockey team.
Mother : _________________ (Congratulating)
Son : ____________________ (Expressing gratitude)
Mother : By the way, did you pay the electricity bill on your way home?
Son : ____________________ (ApologIzing)
Mother : It’s OK. Don’t forget to pay it tomorrow.
Son : ________________ (Accepting)
Answer:
Mother : What about your day at college, son?
Son : It was great, mom. I have been selected captain of the college Hockey team.
Mother : Oh wow. That is great. Congratulations! (Congratulating)
Son : Thanks mom. (Expressing gratitude)
Mother : By the way, did you pay the electricity bill on your way home?
Son : Oh sorry. I forgot about It. (Apologizing)
Mother : It’s OK. Don’t forget to pay it tomorrow.
Son : 0k mom. (Accepting)

10. (Two friends)

Mala : ______________________ (Greeting)
Mary : I’m fine. What about you?
Mala : Fine. I learnt that you have got a special scholarship. (Congratulating)
Mary : Yes, Mala, thank you. It’s given taking into consideration my contribution to theatrical activities.
Mala : Don’t you feel that theatre has lost its relevance?
Mary : _____________________ (Disagreeing)
Mala : Anyway, your achievement is unmatched.
Mary : Thank you. (Leave taking)
Answer:
Mala : Hi Mary. How are you? (Greeting)
Mary : I’m fine. What about you?
Mala : Fine. I learnt that you have got a special scholarship. Congratulations! (Congratulating)
Mary : Yes, Mala, thank you. It’s given taking into consideration my contribution to theatrical activities.
Mala : Don’t you feel that theatre has lost its relevance?
Mary : No, not at all. I think it is still guite relevant. (Disagreeing)
Mala : Anyway, your achievement Is unmatched.
Mary : Thank you. I have to leave now. See you soon. (Leave taking)

The main aim is to share the knowledge and help the students of 2nd PUC to secure the best score in their final exams. Use the concepts of Karnataka 2nd PUC English Answers Grammar Notes Dialogue Writing in Real time to enhance your skills. If you have any doubts you can post your comments in the comment section, We will clarify your doubts as soon as possible without any delay.

2nd PUC English Grammar Notes Speech Writing

Students who are in search of 2nd PUC English Grammar Notes Speech Writing pdf. First check in which chapter you are lagging and then Download Karnataka Board 2nd PUC English Textbook Answers Chapter Wise. Students can build self confidence by solving the Answers with the help of Karnataka State Board 2nd PUC. English is the scoring subject if you improve your grammar skills. Because most of the students will lose marks by writing grammar mistakes. So, we suggest you to Download Karnataka State Board 2nd PUC English Answers according to the chapters.

Karnataka 2nd PUC English Grammar Notes Speech Writing

Imagine you are the Secretary of Eco Club of your college. On the occasion of World Environment Day you are required to give a speech on the need for awareness to preserve nature. Points to be included: need for conservation, cause of destruction, depletion of ozone layer, health hazards. Based on the information write a speech in about 100 words.

KSEEB Solutions

Respected principal, teachers and friends,

On the occasion of World Environment Day, as the Secretary of the Eco Club, it’s my privilege to address you. I begin by saying that nature has the ability to correct itself, but if we overuse it, the outcome can be tragic. That is why it is high time we raised and answered the question, “What is our relationship with nature?”

We Indians worship nature and take the five elements of nature as divine. But alas, over the years we have exploited nature to such an extent that we have already experienced the repercussions in the form of earthquakes, tsunamis etc. Modernisation and urbanisation have been the main reasons for deforestation, soil erosion, acid rain, depletion of ozone layer etc. On the one hand if nature has deteriorated in this manner, on the other population has been increasing steadily. The UN has projected that by 2050 there will be more than nine billion people on the planet. In such a situation naturally there would be innumerable health hazards. That is why, dear friends, it’s high time we devised means by which we can preserve nature. Let us remember that Carbon is like Brahma and Shiva the Giver and the Destroyer. Since our main crime against nature is using up its sources of energy, we have to now think more seriously about alternative sources of energy like solar energy. Preserving water through rain water harvesting and watershed management would also help. If it is at the higher level, on our part we should avoid unnecessary wastage of water, electricity, gas and petrol. On this special day, dear friends, shall we pledge to do our best towards preserving nature?

Thank you.

2. Imagine that you are the president of the Students’ Council of your college and you have to speak on spreading awareness about cleanliness. Using the points given below, write a specch in about 100 words.

Need of cleanliness – individual responsibility – cleanliness at home and public places – health benefits – beautification of nation.

Dear friends,
It is said that cleanliness is next only to Godliness. But in India we see filth and squalor everywhere. The indifferent attitude of people is the main cause of this. Each one of us has to remember the need for cleanliness. We cannot consider it the responsibility of the authorities alone. Just as we care for cleanliness at home, we should care for cleanliness in public places. This is possible if we tell ourselves that just as we have a sense of belonging to our homes, we should have a sense of belonging to our city, our state and our nation. Cleanliness has two implications: health and beautification. When there are health problems because of unhygienic surroundings, all of us get affected. The beauty of the nation is beneficial to all. That is why both individually and collectively, we should strive for cleanliness. It is possible if we join hands with the Prime Minister in his endeavour of making India clean.

Thank you.

3. Imagine you are the secretary of your College Union. On the occasion of ‘Kannada Rajyotsava’ celebration you have to introduce the chief guest whose profile is given below.

Chief Guest : Dr. Gangadhar Patil
Native : Haveri (Karnataka)
Education : M.A. (English), Ph.D. from Oxford Univ.
Profile : Worked as HOD of Eng. Dept., Karnatak Univ. – literary figure and activist in Kannada Movement – recipient of Central Sahitya Akademi Award.

Based on the information, write a speech in about 100 words to introduce the guest at the function.

Dignitaries on the dais and off the dais,
It is a significant day today. As Kannadigas we should make it a point to pay our tributes to Kannadamma on this auspicious day and we have all gathered here to do that on the day of Kannada Rajyotsava.

I am both proud and privileged that I am given the opportunity of introducing the chief guest on this noteworthy occasion. There is something very special about our chief guest – Dr. Gangadhar Patil. He is an English professor who has dedicated his life to uphold the dignity of our regional language – Kannada. Hailing from Haveri in Karnataka, Dr. Bhat did his M.A. in English and earned his Ph.D. from Oxford University. By profession he is the Head of the Department of English of Karnatak University. But his writing has always been in Kannada. I am proud to announce that Dr. Bhat is the recipient of Central Sahitya Academy Award. Dr. Bhat is an excellent example of showing that while we respect all languages, we take pride in our mother tongue and try and preserve it.

Dr. Gangadhar Patil, it is more than a privilege to have you as our honourable guest and we look forward to listening to you.

4. Your college is celebrating ‘Road Safety Week. You are asked to speak in your college assembly, highlighting some of the traffic rules and mention the need to follow them. Write a speech in about 100 words.

Your speech should include the following points: – Road accidents – Negligence “, – Use of mobile phones while riding/driving – Overtaking and speeding.

Respected principal, teachers and my dear friends
I ask all of you to close your eyes for a minute and imagine yourselves in the ICU of a hospital. Is it a nice feeling? I’m sure that all of you will reply in the negative. Friends, just imagine how much more unpleasant the reality would be if we were to actually lie in the ICU of a hospital. The thin line of difference between imagination and reality will vanish if we don’t care for road safety. Safety on the road is possible only if we follow traffic rules. The strange truth about traffic rules is that we need to be fined to take care of our own lives!

Take for example the seat belt rule. So many of us start pulling the seat belt on sighting a cop at a distance. Same is true of helmets. We jump traffic lights at points where there is no policeman. So many of us overtake others from the wrong side. We drive like lunatics even where the speed limit is supposed to be below 40 kms. an hour. We speak on the mobile phone while driving and worse still while riding a two wheeler as though there is an emergency.

Friends, let us remember that all traffic rules are chalked out with great care to save lives and avoid other tragic happenings like physical disabilities, loss of money etc. The traffic rules are simple rules that can be easily followed. When we violate these rules, we put to danger not only our lives, but also the lives of other innocent people.

Today we are celebrating ‘Road Safety Week’. Let us pledge today, as responsible citizens of India, that we would never break any traffic rule even when there is no fear of being fined.

Thank you.

5. Imagine you are the General Secretary of your College Union. On the occasion of college day, you have to present the welcome address. The Chief Guest is Mr. Shreekrishna B., whose profile is given below.
Native Place : Bagalkot
Education : M.A. in English IAS 2008 batch
Served as : CEO, Zilla Panchayat, Udupi and Haveri
Present Post : Secretary, the Dept. of Social Welfare, Bengaluru Interested in literature and photography.

Based on the information, write a speech in about 100 words to introduce the guest at the function.

Dignitaries on the dais and off the dais,

It’s with immense pleasure that I stand here to extend to you a warm and cordial welcome on behalf of our principal, management, staff and students.

College day is a day that both staff and students look forward to with a lot of excitement. The annual celebration, while recognising the meritorious students, also offers a platform to the talented lot to showcase their virtuoso. That is why we make it a point to invite a person of eminence who can make the day memorable for all of us.

This year, we are extremely lucky in having Mr. Shreekrishna B., the secretary of the Department of Social Welfare, Bengaluru as our Chief Guest. He is a good role model to our students as he is the epitome of hard work. Though hailing from a small place called Bagalkot, he was able to accomplish enviable feats. He is a gold medallist in M. A. in English. Even when he completed his IAS in 2008, he was a topper. His excellence was not limited to academics alone. He was highly appreciated for his work when he was the CEO of the Zilla Panchayat at Udupi and Haveri. At present he works as the Secretary of the Department of Social Welfare, Bengaluru. His interests include literature and photography.

KSEEB Solutions

Dear Sir, we are honoured to have you as our chief guest and I extend to you a warm welcome. I have pleasure in welcoming Dr. Poorvi Sharma, our respectable Principal, Prof. Kulkarni, our beloved Vice-principal, PTA representative, guests, press, staff and students. Let’s look forward to an enriching experience.

6. Imagine that you have organised a function to mark the ‘World Tourism Day’. You have to speak on the importance of travelling. Use the following points and write a speech in about 100 words:
Travel – necessary – provides fun – entertainment – information – expands one’s understanding – mental horizons – opportunity for visiting diverse places and people.

Travelling is a great educator. We can learn more from travelling than by reading books. Moreover, travelling can be very exciting with a lot of fun and entertainment. The information we get is remembered better because it is based on firsthand experience. Such experiences can broaden one’s understanding and mental horizons. The opportunity of visiting diverse places of interest and meeting different people can be informative, educative and fun. That’s why we should grab every opportunity that we get to travel and explore new places and face new challenges.

7. Imagine you are the General Secretary of your college union. On the occasion of college day, you have to introduce the Chief Guest. The Chief Guest is Mr. Rammurthy, whose profile is given below:

Native place : Mysore.
Education : M.Sc., I.A.S., 1980 batch.
Served as : C.E.O. of Dharwad, D.C. of Madikeri and Uttara Kannada District.
Achievement : Clean drinking water, electricity to villages and good roads. Interested in : Literature and Indian music.
Present post : Principal Secretary, the Dept. of Forest and Mining.

Based on the information, write a speech in about 100 words to introduce the guest at the function.

‘A few highly – endowed men will rescue the world for centuries to come,’ said Cardinal Newman.

Respected principal, teachers and friends, today we have with us a man who will safeguard the health of people for years to come because of his selfless work. My reference is to our chief guest, Mr. Rammurthy whose achievements include providing clean drinking water, good roads and electricity to villages. Mr. Rammurthy, who hails from Mysore, served as C.E.O of Dharwad and D.C. of Madikeri and Uttara Kannada District after completing first his M.Sc. and then I.A.S. in 1980. At present he has the coveted position of Principal Secretary in the Department of Forest and Mining.

Mr. Rammurthy’s nature is an interesting combination of diverse interests. He is interested in literature and Indian music. This explains the sensitivity with which Mr. Rammurthy deals with people and tries to do his best for their welfare.

Ladies and gentlemen, presenting to you, our honourable chief guest, Mr. Rammurthy.

8. Imagine you are the College Union President. You are given the responsibility of introducing the guest on the college day. Use the following information:
Name : Dr. Jnana V.V.
Educational Qualification : M.Sc., Ph.D.
Profile : Scientist in Astrophysics, started career as a lecturer.
Interests : Public awareness programmes on Science.

Based on the information, write a speech in about 100 words to introduce the guest at the function.

Presiding Officer Dr. Premanand, Respected Principal Prof. Dayakar, PTA Vice President Mrs. Evelyn Martis, Alumni President Mr. Shekhar Poonja, Parents, Faculty members, Students, Press and Invitees,

The honour of introducing our esteemed guest on the special occasion of our College Day has come to me as I have the singular privilege of being the College Union President. The resume of our Chief Guest Dr. Jnana V.V. runs into pages as Dr. Jnana has been involved in research work in the field of Astro Physics for more than three decades now. Dr. Jnana, who has M.Sc. and Ph.D. degrees, started her career as lecturer in Aryabhata Science College, which is also her Alma mater. Later she joined Archimedes Research Centre as Research Scholar and since then she has been regularly involving herself in public awareness programmes on Science. Owing to her awareness programmes there have been many health benefits for the people of our city. Her work has been so impressive that the Citizens’ Forum honoured her as the Scientist of the Year in 2015. She walks the talk, and is a marvellous example for our students, of service above the self.

Madam, it is an honour beyond words that you have graced the occasion as our chief guest and I request you to enlighten our students and parents on how science can be used in everyday activities so that we contribute towards the welfare of our society and nature.

Thank you.

9. Imagine that you have been selected as a union leader and is supposed to address a gathering of students and lecturers of your college. Write a speech in about 100 words focussing on the infrastructure of your college and the necessity of disciplinary attitudes among students. (Use the hints given below):

– Library, toilet facilities.
– Science labs to be upgraded.
– Reading room, waiting room for girls.
– Inspire and motivate students to study well and behave properly.

Respected teachers and dear students,
I have always believed in the saying that opportunity knocks only once on the door. That is why I accept the role of Union leader willingly and hope to make the best use of the opportunity. My main focus will be on the infrastructure of the college. If a library is necessary for the mental well – being of students, toilet facilities ensure hygiene and health. While trying to improve these I will also pay attention to the upgrading of Science labs. A reading room and a waiting room for girls are also on my list of priorities. However, such amenities are secondary to the academic growth and moral development of students. It is of utmost importance for every student to put in earnest efforts and study well. But, academic excellence without character is useless. Hence, discipline and good conduct too should be given primary importance. I urge all of you, my dear friends, to mould yourselves into citizens that India will be proud of. In the teachers lies the beacon of guidance. Let there be no impediment on the path of knowledge.

Thank you.

10. Imagine you are the College Union President. On the occasion of the ‘Golden Jubilee’ of your college you are given the responsibility of introducing the chief guest of the day Dr. Priyanka, also an old student of your college.

Native Place : Panaji, Goa.
Education : M.B.B.S., Vivekananda Medical College, Bengaluru. M.S. in Gynaecology from Templeton University of Medicine, New York.
Work Profile and Hobbies : Worked in New York for 10 years. Currently working in B.R. Medical Hospital, Panaji. Actively involved in Social Work and Campaigns against female foeticide.

Write a speech in about 100 words.

KSEEB Solutions

Dignitaries on the dais and friends off the dais,
Golden Jubilee is a great occasion. The greatness of the occasion gets enhanced with the presence of a remarkable person as Dr. Priyanka, who has come all the way from Panaji. However, Dr. Priyanka willingly agreed to be our Chief Guest as she is an alumna of our college and says that she is happy to be back at her alma mater. The singular privilege of placing before you the impressive credentials of Dr. Priyanka is mine.

Dr. Priyanka can be termed a healer as she is serving B. R. Medical College at Panaji, her home town in Goa. It is remarkable that she returned to her home town giving up her lucrative career in New York. She is truly a daughter of the Indian soil.

She completed her MBBS at Vivekananda College, Bengaluru and thereafter moved to New York to get her MS in Gynaecology from Templeton University of Medicine. She turned out to be a very popular doctor in New York and won prestigious awards for her meritorious service in the field of medicine.

Back in India, along with her hospital work, she is actively involved in a campaign against female infanticide. Recently she has been awarded Stri Bandhu award from the Women and Child Welfare Department, Government of India.

It is a rare honour indeed to have her amidst us and I’m sure all the students will benefit immensely from her message.

I take pride in presenting to you the noble and selfless Dr. Priyanka, the doctor with a golden heart, our chief guest for the golden jubilee celebrations.

11. Imagine that you are the General Secretary of your College Union. You have to introduce the guest in the annual day function in about 100 words. His personal details are as below:

Name : Mr. Vedamurthy.
Native : Davangere.
Education : M.A. English, KAS 2008 batch, served as lecturer in Chitradurga.
Present : Asst. Commissioner Food and Civil Supplies Bellary.

President of the function and Principal of the college, Prof. Dayananda Saraswathi, PTA Vice President Mrs. Neena Gupta, special invitees, parents, staff and students.

Annual day is a day of joy. It is a day that records the happenings of one whole year. It is also a day that showcases the talents of the students. So, there is no second thought about the day being the most significant one. Matching the significance of the day in knowledge and experience is our chief guest Mr. Vedamurthy. True to his name, he is the very fountainhead of knowledge. Coupled with his knowledge is his fine flow of English language as he is an M.A. in English. He is of KAS 2008 batch. After having served as lecturer in Chitradurga, he now works as Assistant Commissioner of Food and Civil Supplies Department, Bellary. He has already endeared himself to the people of Bellary because of his amiable and helpful nature. His contributions in the field of education are tremendous. He has started a Guidance Centre which helps students avail of Government scholarships and Government-funded research projects.

Today he will address us on the topic ‘All that you have is now.’

Let’s hear it for Mr. Vedamurthy, our esteemed chief guest.

12. Imagine you are the Secretary of your College. On the occasion of college day you are given the responsibility of introducing the Chief Guest to the audience. Write a speech in about 100 words using the points given in the profile.

Chief guest : Mrs. Sudha Murthy
Native : Shiggaon (Karnataka)
Education : B.E. in Electrical Engineering from BVB College, Hubballi.
Profile : First female engineer hired by TELCO – Chairperson of Infosys Foundation – member of public health care initiatives of the Gates Foundation – A teacher, philanthropist and a writer in Kannada and English – awarded Padmashri in 2006.

Respected Principal and other dignitaries on the dais and off the dais, as all of us know, the most important event of an educational institution on its calendar of events is the Annual Day. The quality of the Annual Day depends on the calibre of the Chief Guest. That is why, today, I stand here brimming with pride because we have succeeded at getting consent from none other than an iconic leader – Mrs. Sudha Murthy – to adorn the chair of the Chief Guest.

Since ours is a ladies’ college, the presence of Mrs. Sudha Murthy is of special significance. She is a woman achiever to be emulated by all our students as she is the first female engineer hired by TELCO. All of us know that this happened only because of the grit and determination of Mrs. Sudha Murthy. Once she came into the professional field, there has been no looking back for Mrs. Murthy. She is the chairperson of Infosys Foundation and we know that it is Infosys that has brought fame to India at the global level. Her philanthropic interests have found an outlet through her membership in Gates Foundation and its Public Health Care initiatives. She is a noble teacher and what is more she is a fine writer who has inspired thousands to serve society and inculcate the right values. A fitting tribute came her way when she was awarded the Padmashri in 2006.

I am sure our students from rural background will feel greatly encouraged by the fact that Mrs. Sudha Murthy hails from Shiggaon of Karnataka where education of girl children, in her time, was not the norm, but an exception. Despite that, Sudha Murthy did her B.E. in Electrical Engineering from BVB College, Hubballi.

Dear Madam, it is a great honour to have you amidst us and I take pleasure in welcoming you.

13. Imagine that you are the secretary of the Sports Club of your college and on the Annual Sports Day you are required to speak on the importance of sports and physical fitness. Write a speech in about 100 words using the points given below:

Physical fitness leads to mental fitness – physical activity keeps one healthy – scope for athletes – state and national level – sportsmanship – interaction – healthy competition.

Good Morning to all sports enthusiasts.
It’s with great pleasure that I address all of you, in my capacity as Secretary of the Sports Club of our college.

Annual Sports Day is an important day on the calendar of events. It is important because sports is important in the life of students. The key to not only physical but also mental health is sports. Now, it is easily understandable that sports keeps us physically fit. It is probably perplexing that sports can lead to mental fitness too. But the logic is simple. Many of our anxieties are the outcome of our physical problems. Those of us who suffer from obesity, diabetes, cholesterol and other such health related issues, are mentally disturbed by the fact that we are not healthy. In such instances, physical activities that ensure physical fitness will automatically ensure mental health. Also, many indoor games such as carrom and chess require intense concentration, and improve our mental ability.

Most of the students fail to give enough importance to sports because they think that it is only the academic degree that can ensure a bright future for them. But those who have prowess in sports should focus on it and make use of every opportunity to go to state and national levels. When athletes reach a high level of excellence, sports becomes a profitable field too.

Let’s remember that sports sculpts us into fine human beings. The spirit of sportsmanship that every sportsman is supposed to exhibit teaches him/her many human values. Interactions on the sports field can improve one’s people’s skills too.

Finally, let’s remember that in life and sports, it is healthy contest and not cut – throat competition that wins. Let’s all have the enthusiasm to make use of every opportunity that comes our way; compete, win, but also be prepared to lose gracefully. All the best to all contestants.

14. Imagine that you are the secretary of your College Union. On your College Union Day you have to introduce the chief guest whose profile is given below.
Write a speech in about 100 words using the points given in the profile.
Name : Major Parneetha Sinha
Occupation: Head of Parachute Regiment at Army Base, Jammu
Profile : M.Sc. in nuclear physics – participated in RD parade for five consecutive years – worked at different army bases across India – trained innumerable military personnel – instrumental in leading combats against terrorists in Sikkim, Kashmir.

KSEEB Solutions

Dignitaries on the dais and friends off the dais,
This evening I have a special privilege indeed. I have the pleasurable task of introducing our illustrious chief guest. As secretary of the College Union, I feel extremely proud that we have a true daughter of the soil, Major Parneetha Sinha as our chief guest.

Major Parneetha Sinha has trodden the path less travelled by women. She is the Head of the Parachute Regiment at the Army Base at Jammu. After graduating with an M.Sc. in Nuclear Physics, she had rigorous training in the Army College in Chennai. She participated in the Republic Day parade for five consecutive years in Delhi. She has always been on the move as she has had postings at different army bases across India. In these bases, her main responsibility was to train innumerable military personnel, which she did in an enviable manner. Your respect for Major Sinha will reach new heights when I announce that she was instrumental in leading combats against terrorists in Sikkim and Kashmir. A dauntless woman indeed!

I’m sure Major Sinha has filled every heart here with admiration and I take immense pride in presenting to you Major Parneetha Sinha.

15. Your college is celebrating ‘Sports Day’. On this occasion you are required to speak on “The Importance of Sports”. Write a speech in about 100 words including the following

points:
– Physical fitness – Mental wellbeing – Sound mind – Sound body
Recreation – Sportive spirit – Name and fame – Job opportunities.

Good Morning to all.
It’s with great pleasure that I address all of you, on the importance of sports.

Very often we fail to recognise the value of sports. The key to not only physical but also mental health is sports. Now, it is easily understandable that sports keeps us physically fit. It is probably perplexing that sports can lead to mental fitness too. But the logic is simple. Many of our anxieties are the outcome of our physical problems. Those of us who suffer from obesity, diabetes, cholesterol and other such health related issues, are mentally disturbed by the fact that we are not healthy. In such instances, physical activities that ensure physical fitness will automatically ensure mental health. Also, many indoor games such as carrom and chess require intense concentration, and improve our mental ability.

But, while in the field, it is necessary to imbibe the sportive spirit and participate in a healthy manner. Winning should not be the only aim. Even if we lose, we should accept the loss with a sportive and sporting spirit.

Most of the students fail to give enough importance to sports because they think that it is only the academic degree that can ensure a bright future for them. But those who have prowess in sports should focus on it and make use of every opportunity to go to state and national levels. When athletes reach a high level of excellence, sports becomes a profitable field too.

In addition to the traditional jobs of coaches, referees, umpires and physical directors, we now see sportsmen who have made a name earning a lot of wealth in the field of advertisements. Many of our athletes and players are brand ambassadors of different products. It is true that not all can reach that level of excellence and fame. But let us also remember that those who have done so were ordinary people before they became famous. M. S. Dhoni is one of the many such people who can be taken as examples of ‘from rags to riches’ story.

16. Imagine that you are required to speak on the occasion of Independence Day on ‘Integrity and Development’. Using the hints given below, write a speech in about 100 words.

Importance of unity and integrity – Integrity: social and cultural dimensions – Threats to unity and integrity – obstacle to development – Measures to be taken to preserve unity in diversity – Inclusive development – need of the hour.

Dear friends,
Independence Day is a day of introspection. Even as we salute the great leaders who freed us from the colonial rule of the British, it is important that we take stock of the present situation to see in what way we can take our nation forward.

When we look around, we see that the internal problems we now have are as bad as or even worse than the problems we had in the pre – independence era. Communal feelings are running high and once again there is a threat to our unity and integrity. It is now, more than ever, that we should remain strong as one nation of great strength. We should rise above our personal differences of caste, creed, community and culture and look at ourselves as IndiAnswer: This will ensure the development of our country. India is marching forward with great confidence in the field of IT, sports and entrepreneurship. But all this can come to naught if there is internal strife. Also, development has no meaning if it is not inclusive and doesn’t offer equal opportunity to all sections of society.

So, on this Independence day, let us take a pledge that we will preserve our unity in diversity and make our society egalitarian in its existence.

17. Imagine that you are the president of your college union. You must deliver a speech on Gandhiji on Gandhi Jayanti Day. Prepare a speech of about 100 words, based on the points given below:

Gandhiji. greatest Indian of 20th Century – leadership of freedom movement – weapons – truth and non – violence – led simple life – fought for social and economic equality – relevance of Gandhism – in an age of consumerism and globalization.

Dear friends,
I’m given the opportunity to address you in my capacity as president of the college union. I would like to speak about a great Indian of the 20th century who is an inspiration to millions of leaders all over the world. I am sure you have already conjectured rightly that my reference is to Mahatma Gandhi. The epithet Mahatma is the most appropriate one for him because he is an iconic leader who won freedom from British rule using the harmless weapons of non – violence and non – cooperation. Truth was always his trump card. Sarvodaya – universal uplift was his vision as he strove hard for sociai and economic equality. He had the credibility to do it as he himself led a very simple life. He walked the talk. That is why to this day the Gandhian ideology has remained relevant. In fact, Gandhi’s simple living and high thinking, his focus on cottage industry, his call for non – violence are the ideals that we have to uphold now, in an age of consumerism and globalisation. Just as we say, ‘Go green,’ we should also say, ‘Go Gandhian.

18. Imagine that you have been invited by a local science club to speak on superstitions. Prepare a speech in about 100 words on the basis of the points given below:

Traditional beliefs – irrational feeble minds – fear – ignorance – illiteracy – lack of scientific attitude – Common beliefs – cat crossing one’s path – presence of owls in the courtyard. – Measures to eradicate – scientific clarifications – creating awareness – literacy drive.

Dear friends,
Many of you are members of Science Club. Yet, I can challenge you and say that none of you is totally free of superstition. This is owing to the fact that superstition and faith have a very thin line of demarcation. Throughout our life we are taught how to value and revere faith. We are so immersed in this world of faith that even when faith transgresses into the arena of superstition, we fail to realise the truth.

But it is not merely traditional beliefs, but also feeble minds, irrational fear, ignorance, illiteracy and lack of scientific attitude that have promoted and spread superstition far and wide. It’s quite confounding that even in this scientifically and technologically advanced age, we still get affected by the possibility of something inauspicious happening if a cat crosses our path or an owl is found in our backyard!

That is why it is important that rationalist groups come together to hold meets and create awareness to weed out superstition from society and make it healthy.

KSEEB Solutions

19. You have invited the District Superintendent of Police as the Chief Guest for your College Day programme. As the secretary of the College Union, you have to introduce the guest at the function. Using the details given below, write a speech in about 100 words.
Name : Sheela Patil Birth
Place : Gulbarga
Educational Qualification : M.A. from Gulbarga University – I.P.S. – 2005 Batch.
Profile : Started career as lecturer – passed IPS – posted as DSP to Haveri – nightmare to anti – social elements – known for courage and honesty
– Now SP in your district.

Dignitaries on the dais and off the dais,
College Day is the most important day on the calendar ofevents of an educational institution and it is with great pleasure that I take the mike to introduce to you the Chief Guest. Since ours is a women’s college, it is with added pride that I place before you the impressive details of Ms. Sheela Patil, District Superintendent of Police. Ms. Patil hails from Gulbarga and has an M.A. from Gulbarga University. When it comes to the coveted IPS, I’m glad to announce that she is a rank holder of 2005 batch.

The way she has ascended the career chart is remarkable. From the position of a lecturer she steadily rose to the level of IPS officer and became the favourite of all law – abiding citizens of Haveri but a nightmare for anti – social elements. Her fearlessness and fairness have made her the most popular leader. Her courage and honesty are exemplary. I’m sure many students will take her as their role model after listening to her message. May I request you to address the audience?

20. Your college is celebrating ‘Karnataka Rajyotsava’. You are asked to speak on the occasion. Write a speech in about 100 words. Your speech should include the following.
points: – Kannada speaking people – after independence – under several provinces – Struggle for unification – Linguistic province called Mysore State formed in 1956. Renamed Karnataka – 1973. Present day status : hub of IT industries, tourist attractions.

Dear friends
On the occasion of Kannada Rajyotsava, it is important that we take stock of the historical events that led to the formation of Karnataka. After independence the states were reorganised on linguistic basis. As a result, all the Kannada speaking people who were spread in different provinces were brought together with the formation of Mysore State in 1956. After more than one and a half decades, in 1973 the state was renamed as Karnataka.

Now Karnataka is one of the most progressive states in India. It is an IT hub and its capital Bangalore has earned for itself the name ‘Silicon Valley’. Karnataka is also a favourite haunt of tourists because there are many spots of scenic beauty and historical importance.

The people of Karnataka are mature, sensible and sensitive and we should be the torch bearers of India.

21. Imagine you have been asked to deliver a speech on Dr. B.R. Ambedkar on the occasion of the celebration of ‘Ambedkar Jayanti’ in your locality. Prepare a speech of about 100 words based on the points given below:

Dr. B.R. Ambedkar – architect of Indian Constitution – born 14th April, 1891. sought Maharaja of Baroda’s help – went to USA – higher studies in Columbia – London School of Economics – got M.Sc., D.Sc. – voracious reader – wrote articles on many topics – journalist – reformer – fought for equality – awarded Bharat Ratna – passed away in 1956.

Dear friends,
Let me begin by stating that the Constitution of India is the supreme law of India. It lays down the framework defining fundamental political principles, establishes the structure, procedures, powers and duties of the government. All over the world, it is acknowledged that the Constitution of India is one of the best crafted political and administrative treatises. That is why we should remember Dr. B.R. Ambedkar who is the architect of the Constitution of India, with deep veneration.

Ambedkar, who was born on 14 April 1891, was not born with a silver spoon in his mouth. He sought the help of Baroda’s Maharaja to go to the U.S.A. and study in Columbia University. He got his M.Sc., D.Sc. from London School of Economics. He was a voracious reader and turned out to be a great journalist and reformer. More importantly, he fought for the uplift of Dalits. His dream was for a society that was free of class and caste distinctions. Before he passed away in 1956, he had realised his dream of a nation that was independent and self – sufficient. He is the most deserving recipient of the highest civilian award of India – Bharath Ratna.

22. You are the general secretary of your college cultural association. You have invited a musician to inaugurate the college cultural fest. Based on the artist’s details given below, write a speech of introduction in 100 words.
Name : Prasannakumar
Birth Place : Sirsi (Uttara Kannada)
Profile : Born into poor family – school dropout – had great passion for music – went to Mumbai. worked as labourer – found music teacher – put in vigorous practice – now famous all over the country – Rajyotsava awardee.

Dear friends,
This Cultural Fest is our attempt to tap and honour talent and that is why we are very happy to have Mr. Prasannakumar, who has come up in life because of his talent, as our Chief Guest. Mr. Prasannakumar’s life is a true story of adventure, grit and determination. Mr. Prasannakumar underwent a lot of hardships as his family was poor. Born at Sirsi in Uttara Kannada, he was even forced to drop out of school as his father could not afford to pay the fees. Amidst all this, he kept his passion for music alive and went to Mumbai in search of greener pastures. He worked as labourer and saved enough money to find a music teacher. Hard work never fails and his vigorous practice slowly but steadily turned him into a successful and renowned musician. Today, the world recognises him as the recipient of Rajyotsava Award. . Tam proud to present to all of you, a self – made artiste of par excellence, Mr. Prasannakumar.

You are celebrating ‘World Environment Day’ under the auspices of your college Eco Club. The chief guest of the function is a rustic man who has played a vital role in conservation of nature. His profile is given below. Based on the details, write a speech of 100 words which introduces the guest. Name . : Hanumanthappa
Profile : Born in a small village – frequently drought – hit – poor family – no schooling – worked as cattle herder – had love for trees – planted saplings on the slope of hill – took care – in course of time – large area covered with trees – ground water increased – now tourist attraction.

Dear friends,
On World Environment Day, it is a great honour that we have with us a man who has dedicated his whole life to preserve the environment. My reference is to Sri Hanumanthappa, a true rustic who worships.nature.

Born in a small village, Hanumanthappa faced hardships as his place was often hit by drought. He could not go to school; instead he worked as cattle herder. Perhaps it was while grazing the cattle that his love for nature in general and for trees in particular increased. He started planting trees on the slope of a hill and even took care of them. In due course of time, a large area was covered with trees, and what is more, the ground water also increased. Now, this green stretch is a tourist attraction.

If each one of us emulates Hanumanthappa, we need to have absolutely no fear of any environmental crisis. While presenting Hanumanthappa to all of you, I pray for his long life and health.

KSEEB Solutions

24. Imagine that you are celebrating ‘International Women’s Day’ and you are required to speak on the occasion. Using the hints given below, write a speech in 100 words.

Women empowerment – Importance of education – Eradication of dowry system – Ensuring safety at workplaces – Treating women with respect – Gender equality.

Dear friends,
As I stand here to address you all, the first thought that comes to my mind is that the International Women’s Day is a symbol of the long and difficult struggle of women for equality. Even as we celebrate the day, what we have to reckon with is the truth that women have come a long way and enjoy many rights and privileges; yet they still have a long way to go if they have to consider themselves truly empowered. Danger to the safety of women, including at workplace, is still a sordid reality. Unless each man respects each woman, problems will persist. Thus, though the lot of women has improved in

25. terms of education and employment, there is still a need for attitudinal change on the part of both men and women if women have to experience true equity and equality. Nevertheless, as of now, education seems to be the strongest tool that has empowered women and hence the focus should be on educating more and more women. What each of us hopes for is an egalitarian society.
You have invited the Chief Executive Officer of Zilla Panchayat as the Chief Guest for your College Annual Day programme. As the secretary of the Student Union, you have to introduce the guest at the function. Write a speech in 100 words using the details given below:

Name : Kiran Shetty Birth
Place : Kundapur
Educational Qualification : M.Com. from Mysore University – I.A.S. – 2011 Batch.
Profile : Started career as accountant in private company – passed IAS – posted as CEO to Gulbarga – implemented several developmental schemes – eliminated rural unemployment – effectively managed drought condition – Now ZP CEO in your district.

Respected invitees and friends,
It is a great honour for me to introduce our Chief Guest Ms. Kiran Shetty, an IAS Officer of 2011 batch. Hailing from Kundapur, Ms. Kiran Shetty started her career as accountant after her M.Com. from Mysore University. After her IAS, she was posted at Gulbarga and it was here that she exercised many of her innovative ideas. She implemented many developmental schemes and her focus was on eliminating rural unemployment. She also efficiently tackled the problem of drought – hit areas. Naturally, she turned out to be the most popular Zilla Panchayat Chief Executive Officer and the citizens of Gulbarga honoured her with the award of’Adarsha Jana Sevaki’ when she was transferred from Gulbarga. Now, it is our good fortune that she is posted in our District.

Today, we have the honour of having such an illustrious person as our Chief Guest and I joyously invite Ms. Kiran Shetty to address the audience.

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2nd PUC English Textbook Answers Springs Chapter 9 I Believe that Books will Never Disappear

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I Believe that Books will Never Disappear Questions and Answers, Notes, Summary

I Believe that Books will Never Disappear Comprehension I

Question 1.
‘I was educated more by my father’s library’ says Borges. He means ______
a. school or the university did not educate him.
b. he was educated in his father’s library too.
c. he learnt through private tuitions held in his father’s library.
Answer:
(b) he was educated in his father’s library too.

Question 2.
Why did Borges feel guilty about his mother?
Answer:
His mother’s dedication to nurturing him was immense. He had misused her love as he had taken her for granted and never gave her his love and affection in return.

Question 3.
According to Borges, blindness is ______
a. just a physical handicap
b. not a misfortune
c. actually a resource.
Answer:
(c) actually a resource.

Question 4.
Why does Borges prefer to believe that he is not blind?
Answer:
He believes in optimism than pessimism. If he were to believe that he was blind, it would affect his future but if he takes it positively and uses it as raw material, it helps his future. Hence he believes in optimism.

KSEEB Solutions

Question 5.
Borges feels that when we read a book what matters is not the author’s intention, but what sense we get out of it. (True/False.)
Answer:
True.

Question 6.
How, according to Borges, does the book go beyond the author’s intention?
Answer:
According to Borges, in every book, there is a need for something more, which is always mysterious. A book can be full of errors; we can reject its author’s opinions; disagree with him or her, but the book always retains something sacred, something mortal, and something magical which brings happiness. Thus, the book goes beyond the author’s intention.

Question 7.
When does the poetic act happen, according to Borges?
Answer:
According to Borges, the poetic act happens when the poet writes it and the reader reads it.

Question 8.
What cannot be defined without oversimplifying it?
Answer:
Poetry is something so intimate and essential that it cannot be defined without oversimplifying it.

Question 9.
Which is the most astounding invention of man?
Answer:
‘Book’ is undoubtedly the most astounding invention of man.

I Believe that Books will Never Disappear Comprehension II

Question 1.
Why does Borges feel remorseful after his mother’s death regarding his relationship with her? Can this experience be generalized?
OR
How does Borges describe his mother and his feelings for her in his interview?
Answer:
During the course of his interview with Alifano, Borges tells him that his mother was an extraordinary person who showed him a great deal of kindness in his life. Then he confesses in a remorseful tone that he could not make his mother happy because he himself was not a happy man. He also confesses that he should have shown a better understanding of his mother.

This experience can be generalized because what Borges says is true of all children. It is not surprising to know, when their mothers die, most children express that they had taken their mother for granted while they were alive like they do with the moon or the sun or the seasons and are guilty that they had abused their mothers.

KSEEB Solutions

Question 2.
How does Borges elaborate on Goethe’s words, ‘ail that is near becomes far’?
Answer:
While giving his observations about ‘blindness’, Borges recalls an idea he had expressed in one of his poems. He had said that humiliation, misfortune, and discord were given to us so that we may transmute them, and make from the miserable circumstance of our life ‘eternal works’. At this juncture, Borges recalls to mind a statement made by Goethe. It says, “All that is near becomes far”. In this statement, Goethe refers not only to the sunset but also to life. Borges says that in his case, the visible world has moved away from his eyes forever. He feels that it is his duty to accept his misfortune and as far as possible enjoy those things.

Question 3.
What, according to Borges, should one think of humiliations and misfortunes?
Answer:
Borges says that all persons must think that whatever happens to him or her is a resource. He adds that all things have been given to us for a purpose, and therefore we should think of our humiliations, misfortunes and embarrassments as raw material like clay so that we may shape our art. He says that humiliation, misfortune and discord were given to us so that we may transmute them, so that we may make from the miserable circumstance of our life eternal works or works that aspire to be so.

Question 4.
What are Borges’views on poetry and poem?
Answer:
Borges believes that poetry is something so intimate and so essential that it cannot be defined without oversimplifying it. Then he says that poetry is not the poem and opines that a poem may be nothing more than a series of symbols. Borges opines that poetry is the aesthetic act that takes place when the poet writes it and when the reader reads it. He believes that poetry is a magical, mysterious and unexplainable – although not an incomprehensible – event. He believes that one should feel the poetic event upon reading it otherwise the poet should be deemed to have failed.

Question 5.
Why is it important for poetry to use language precisely? With what example does Borges demonstrate this aspect of poetic language?
OR
Finding precise words is important in the art of poetry. How does Borges justify this in his interview? ‘
OR
To what extent is finding the precise words important in the art of poetry, according to Borges?
Answer:
Borges feels that poetry needs to use language precisely. He opines that only precise words elicit the emotion. In order to prove his point, he quotes a line from Emily Dickinson, ‘This quiet dust was gentlemen and ladies’. He argues that though the idea is banal the poet is referring to a place which had been visited by men and women in ‘summer’. These people are now dead and the dust she refers to is the dust of death. Instead of saying ‘This quiet dust was gentlemen and ladies’ if the poet had used ‘men and women’, the poem would have failed as poetry. It would have sounded trivial.

KSEEB Solutions

Question 6.
In spite of modern modes of communication, Borges believes that books will not disappear. Illustrate.
OR
Why does Borges say that books will never disappear?
OR
Answer:
‘The modem developments in communications will not replace books.’ Explain with reference to Jorge Luis Borges’ thoughts on this.
Answer:
According to Borges, among the many inventions of man, the book is undoubtedly the most astounding of all. All others are extensions of our bodies. The telephone is the extension of our voice, the telescope and the microscope are extensions of our sight and the sword and the plough are extensions of our arms. Only the book is an extension of our imagination and memory. Modern modes in communications have not developed anything to work as a substitute for our imagination and memory.

I Believe that Books will Never Disappear Comprehension III

Question 1.
‘Poetry is magical, mysterious, and unexplainable’. How does Borges explain the strange aspect of poetry?
OR
What are Borges’s views on poetry?
Answer:
According to Borges, poetry is an aesthetic act; and poetry is not the poem. The poetic act takes place when the poet writes it and the reader reads it and it always happens in a slightly different manner. When the poetic act takes place, Borges believes that we become aware of it. That is why he calls poetry as a magical, mysterious, and unexplainable event. If one does not feel the poetic event upon reading it, Borges opines that we need to conclude that the poet has failed.

Question 2.
How does Borges value literature? Why is it important for the future of mankind?
Answer:
According to Borges, a book is only an extension of our imagination and memory. We get access to literature through books. Literature is a dream, a controlled dream. Borges believes that we owe literature almost everything we are, what we have been, and what we will be. Our past is nothing but a sequence of dreams. He believes that there is no difference between dreaming and remembering the past. It is books that serve as the repositories of great memories of all centuries and nothing else can replace books. Therefore, if books disappear, surely history would disappear and along with history man would also disappear. Therefore, literature is very important for preserving the future of mankind.

I Believe that Books will Never Disappear Additional Questions and Answers

I. Answer the following questions in a word, a phrase, or a sentence each:

Question 1.
Mention any one of the things that Borges continued to do even after becoming blind.
Answer:
Borges continued to buy books and went on filling his house with books, even after becoming blind.

Question 2.
When, according to Borges, would history and man disappear?
Answer:
According to Borges, man and history would disappear if books disappear.

Question 3.
Which was the first book that Borges read?
OR
Which was Borges’s first literary reading in an English version?
Answer:
Grimm’s ‘Fairy Tales’ in an English version.

Question 4.
Who is the writer of the verse ‘AUes Nahe Werd Fern’?
Answer:
Goethe (Johann Wolfgang Von Goethe).

KSEEB Solutions

Question 5.
What does ‘Alles Nahe Werd Fern’ mean?
Answer:
‘All that is near becomes far’.

Question 6.
Which famous library does Borges visualise in his dream?
OR
Which library was said to be attacked by flames in the dream of Jorge Luis Borges?
Answer:
The Royal Library of Alexandria in Egypt.

Question 7.
When is a poet considered a failure?
Answer:
A poet is considered a failure if one does not feel the poetic event upon reading it.

Question 8.
What elicits the emotion in a poem?
Answer:
Precise words.

Question 9.
Name the metaphors that Borges considers essential in literature.
OR
Mention the metaphors listed by Borges as essentials.
OR
Mention any one of the essential metaphors which, according to Borges, is found in all literature.
Answer:
Borges considers

  • Time and a river
  • life and dreams
  • death and sleep
  • stars and eyes, and
  • flowers and women as metaphors essential in literature.

Question 10.
What would happen if books disappear?
Answer:
If books disappear, surely history would disappear and along with that men would disappear.

Question 11.
What strange dream did Borges have?
OR
What does Borges dream of one night?
Answer:
Borges dreamed of the burning of a great library.

KSEEB Solutions

Question 12.
What should a writer or an artist transmute in order to create eternal works?
Answer:
According to Borges, we must transmute our humiliations, our misfortunes, and our embarrassments, to create eternal works.

Question 13.
Which library does Borges visualize in his dream?
OR
Mention the name of the library which was attacked by countless volumes of flames in the dream of Borges.
Answer:
The library of Alexandria in his dream.

Question 14.
According to Borges, the telescope is the extension of our
(a) sight
(b) voice
(c) arms.
Answer:
(a) sight.

Question 15.
How does Borges look upon blindness?
OR
Borges looks upon blindness as a
(a) way of life
(b) miserable circumstance
(c) major handicap.
Answer:
Borges looks upon blindness as a way of life.

Question 16.
Whom does Borges look upon as an intelligent and gracious woman?
Answer:
Borges looks upon Dona Leonor, his mother, as an intelligent and gracious woman.

Question 17.
What was Borges’first literary reading?
Answer:
An English version of ‘Grimm’s Fairy Tales’ was Borges’ first literary reading.

Question 18.
Which is the most outstanding invention of man, according to Borges?
Answer:
According to Borges, ‘book’ is the most outstanding invention of man.

Question 19.
Where was Luis Borges educated?
Answer:
Luis Borges was educated in his father’s library.

Question 20.
According to Borges, in which language did, he read ‘Grimm’s Fairy Tales’?
Answer:
According to Borges, he read Grimm’s Fairy tales in an English version.

Question 21.
Where, according to Borges, was he educated more than by high school or the university?
Answer:
According to Borges, he was educated by his father’s library more than by high school or the university.

Question 22.
Who, according to Borges, was an extraordinary person?
Answer:
According to Borges, his mother was an extraordinary person.

KSEEB Solutions

Question 23.
Whom does Borges look upon as an intelligent and gracious woman?
Answer:
Borges looks upon his mother as an intelligent and gracious woman.

Question 24.
What, according to Borges, is blindness to him?
Answer:
According to Borges, blindness is a way of life that is not entirely unhappy.

Question 25.
Borges says one must think that whatever happens to him or her is a
(a) resource.
(b) misfortune
(c) embarrassment
Answer:
(a) resource.

Question 26.
Name the book of Homer mentioned by Borges in his interview.
Answer:
In his interview, Borges mentions ‘The Odyssey’ written by Homer.

Question 27.
‘All that is near becomes far’. This line is from a poem by
(a) Homer
(b) Spengler
(c) Goethe.
Answer:
(c) Goethe.

Question 28.
What did Borges fill his house with when the visible world moved away from his eyes?
Answer:
Borges filled his house with books when the visible world moved away from his eyes.

Question 29.
What exactly did Borges visualize about the library in his dream?
Answer:
In his dream, Borges visualized the burning of a great library with its countless volumes attacked by flames.

Question 30.
Name the book which, according to Borges, has remarkable comments on books.
Answer:
According to Borges, Spengler’s book ‘Decline of the West’ has remarkable comments on books.

KSEEB Solutions

Question 31.
Who, according to Borges, have predated his attempt to write a history of the book?
Answer:
According to Borges, Spengler has predated his attempt to write a history of the book.

Question 32.
Who, according to Borges, quoted that every book worth being re-read has been written by the spirit?
Answer:
According to Borges, Bernard Shaw quoted that every book worth being re-read has been written by the spirit.

Question 33.
What, according to Borges, is magical, mysterious, and unexplainable?
Answer:
According to Borges, poetry is magical, mysterious, and unexplainable.

Question 34.
Whose line in a poem does Borges remember always?
Answer:
Borges always remembers Emily Dickinson’s line in a poem.

Question 35.
Since when, according to Borges, do metaphors exist?
Answer:
According to Borges, metaphors exist since the beginning of time.

Question 36.
What, according to Borges, will never disappear?
Answer:
According to Borges, books will never disappear.

Question 37.
Borges says that the telescope and the microscope are the extensions of our
(a) voice
(b) sight
(c) arms.
Answer:
(b) sight.

Question 38.
Which of the inventions of man is the extension of our voice, according to Borges?
Answer:
According to Borges, of the many inventions of man, the telephone is the extension of our voice.

Question 39.
According to Borges, which of the inventions of man is the extension of our imagination and memory?
Answer:
According to Borges, of the many inventions of man, only the book is an extension of our imagination and memory.

KSEEB Solutions

Question 40.
What, according to Borges, is a controlled dream?
Answer:
According to Borges, ‘Literature’ is a controlled dream.

Question 41.
According to Borges, our past is nothing but a sequence of _______
(a) dreams
(b) memories
(c) experiences.
Answer:
(a) dreams.

II. Answer the following questions in a paragraph of 80 – 100 words each:

Question 1.
‘A poet’s task is to discover metaphors’. How does Borges explain this in ‘Books will never Disappear’?
OR
What are Borges’ views on metaphors?
Answer:
While giving his views about ‘poetry’, Borges calls poetry as the aesthetic act. He opines that the poetic act takes place when the poet writes it and when the reader reads it. At this point, Alifano says that finding the precise words is very important in the art of poetry because it is the precise words that elicit the emotion. Such precise words exist naturally in the form of metaphors. According to Borges, true metaphors have been in existence from the beginning of time. Then he says that all the existing metaphors can be grouped under five or six essential metaphors, like time and a river, life and dreams, death and sleep, stars and eyes, and flowers and women. But it is the poet who has to discover metaphors though they may already exist.

Question 2.
How does Borges reconcile with his blindness? Explain.
Answer:
According to Borges, people must think that whatever happens to a person is a resource and such things have been given to us for a purpose. He opines that all that happens to us, including humiliations, misfortunes, and embarrassments are given to us as raw material like clay, so that we may shape our art out of it. Therefore, he has taken blindness as a way of life, which is not entirely unhappy. He believes that it is his duty to accept it as far as possible and enjoy it. Therefore, he still continues to pretend that he is not blind and buys books to fill his house with.

Question 3.
Why does Borges define poetry as intimate and essential and that which cannot be defined without oversimplifying?
Answer:
According to Borges, poetry is the aesthetic act that takes place when the poet writes it, and when the reader reads it, which happens in a slightly different manner. That is why he calls it something so intimate, and so essential that it cannot be defined without oversimplifying it. If we try to define it, it would be like attempting to define the colour yellow or love or the fall of leaves in autumn.

Question 4.
Why does Borges say blindness is a way of life and a resource?
OR
How does Borges define ‘blindness’?
OR
How does Borges look upon his blindness? Explain.
OR
What are the views of Borges on blindness?
Answer:
Borges defines ‘blindness’ as a way of life that is not entirely unhappy. He also calls it a resource because he believes that all things have been given to us for a purpose and an artist must feel this more intensely. He believes that all that happens to us including humiliations, our misfortunes, and our embarrassments are given to us as raw material, as clay so that we may shape our art, eternal work, or work that aspires to be so. Therefore, he has taken blindness as a way of life, which is not entirely unhappy. He believes that it is his duty to accept it as far as possible and enjoy it.

KSEEB Solutions

Question 5.
How does Borges describe the happiness of re-reading books?
Answer:
Borges endorses the idea of Bernard Shaw expressed in the statement, “Every book worth being re-read has been written by the spirit”. In this context, Borges opines that a book goes beyond its author’s intention. He opines that in ever ‘-ook there appears to be a need for something more, which is mysterious. He then says that when we read an ancient book we feel as though we are reading all time that has passed from the day it was written to our present-day because the book always retains something sacred, something mortal and something magical which brings happiness.

Question 6.
What are Luis Borges’ views on books?
OR
What is the significance of the book in a man’s life, according to Jorge Luis Borges? According to Borges, a book is only an extension of our imagination and memory. We get access to literature through books. Literature is a dream, a controlled dream. Borges believes that we owe literature almost everything we are, what we have been and what we will be. Our past is nothing but a sequence of dreams. He believes that there is no difference between dreaming and remembering the past.

Books are undoubtedly the most astounding invention of man. It is books that serve as the repositories of great memories of all centuries and nothing else can replace books. Therefore, if books disappear, surely history would disappear and along with history man would also disappear. He says that books always retain something sacred, mortal and magical which brings happiness. Therefore, literature is very important for preserving the future of mankind.

Question 7.
What does Borges tell us about his mother in particular and all mothers in general?
Answer:
Borges says that his mother was an extraordinary person who showed him a great deal of kindness in his life. Then he confesses in a remorseful tone that he could not make his mother happy because he himself was not a happy man. He also confesses that he should have shown a better understanding of his mother.

This experience can be generalized because what Borges says is true of all children. It is not surprising to know, when their mothers die, most children express that they had taken their mother for granted while they were alive like they do with the moon or the sun or the seasons and are guilty that they had abused their mothers.

Question 8.
How, according to Borges, does a book go beyond its author’s intention?
Answer:
According to Borges, though a book is only an extension of our imagination and memory, a book goes beyond its author’s intention. He opines that the author’s intention is a meager thing – a fallible thing. In every book, there is a need for something more, which is always mysterious. When we read an ancient book we feel as though we are reading all time that has passed from the day it was written to our present-day because the book always retains something sacred, something mortal and something magical which brings happiness. That is why he endorses the opinion of Bernard Shaw, who made the statement, “Every book worth being re-read has been written by the spirit”.

III. Answer the following questions in about 200 words each:

Question 1.
“If books disappear, surely history would disappear, and surely the man would disappear”. Justify the statement with reference to the interview of Borges on the significance of books.
OR
The function of books is irreplaceable. Explain with reference to ‘I Believe Books Will Never Disappear’.
Answer:
Towards the end of the interview, Roberto Alifano asks Borges’ opinion on the comment that modern developments in communications will replace books with something more dynamic than reading. In reply, Borges asserts that books will never disappear and it is impossible to replace books. He justifies his opinion saying that ‘book’ is the most astounding invention of man. Whereas the telephone can be considered as an extension of our voice, the television and microscope as extensions of our sight, and the sword and the plough as extensions of our arm, only the book is an extension of our imagination and memory and nothing can replace books.

KSEEB Solutions

Books preserve the great memory of all centuries and their function is irreplaceable. Naturally, if books disappear, history would disappear and man would also surely disappear. He says that books always retain something sacred, mortal and magical which brings happiness.

Question 2.
One’s experience is one’s resource. How does Borges expound his views on this?
Answer:
While answering a question about his blindness, Borges says that whatever happens to us in life should be considered a resource, because he believes that all things have been given to us for a purpose and an artist must feel this more intensely. He believes that all that happens to us, including humiliations, misfortunes, and embarrassments are given to us as raw material, as clay, so that we say shape our art. He says that humiliation, misfortune and discord are given to us so that we may transmute them, so that we may make from the miserable circumstance of our life eternal works or works that aspire to be so.

Question 3.
Poetry is unexplainable. Discuss in the light of Borges’s interview.
Answer:
Borges believes that poetry is something so intimate and so essential that it cannot be defined without oversimplifying it. Then he says that poetry is not the poem and opines that a poem may be nothing more than a series of symbols. According to Borges, poetry is an aesthetic act; and poetry is not the poem. The poetic act takes place when the poet writes it and the reader reads it and it always happens in a slightly different manner. When the poetic act takes place, Borges believes that we become aware of it. That is why he calls poetry as a magical, mysterious and unexplainable event. If one does not feel the poetic event upon reading it, Borges opines that we need to conclude that the poet has failed.

I Believe that Books will Never Disappear Vocabulary

Word Pairs:
Non-reversible word pairs always appear in the same order, e.g., back and forth. It would sound awkward if we read forth and back. The following is a list of some common word pairs.

  1. Trial and Error
  2. Pride and Prejudice
  3. Null and Void
  4. Flora and Fauna
  5. Whims and Fancies
  6. High and Dry
  7. Time and Again
  8. Pick and Choose
  9. Time and Tide
  10. Tooth and Nail
  11. Forgive and Forget
  12. Pros and Cons
  13. Hale and Hearty
  14. Hue and cry

List of a few other word pairs:

  • above and beyond
  • alive and kicking
  • hugs and kisses
  • down and out
  • back and forth
  • bow and arrow
  • cat and mouse
  • eyes and ears
  • fish and chips
  • hale and hearty
  • hammer and tongs
  • high and mighty
  • kith and kin
  • ladies and gentlemen
  • law and order
  • loud and clear
  • pure and simple
  • short and sweet
  • supply and demand
  • tooth and nail
  • track and field
  • up and about
  • better or worse
  • dead or alive
  • give or take
  • clean and tidy
  • heart and soul
  • neat and tidy
  • pick and choose
  • bag and baggage
  • bread and butter
  • chalk and cheese
  • forgive and forget
  • mix and match
  • pen and paper
  • rock and roll
  • rhyme or reason
  • safe and sound
  • high and dry
  • hustle and bustle
  • rough and tough
  • wear and tear
  • back to back
  • side by side
  • sick and tired
  • alive and well
  • once and for all
  • apples and oranges
  • beck and call
  • by and large
  • each and every
  • far and wide
  • flesh and blood
  • hammer and sickle
  • hard and fast
  • home and dry
  • knife and fork
  • lakes and streams
  • lo and behold
  • nuts and bolts
  • salt and pepper
  • song and dance
  • thunder and lightning
  • touch and go
  • trial and error
  • ways and means
  • big or small
  • do or die
  • by hook or by crook
  • first and foremost
  • leaps and bounds
  • null and void
  • plain and simple
  • bold and beautiful
  • cash and carry
  • fast and furious
  • kith and kin
  • part and parcel
  • pillar to post
  • read and write
  • rules and regulations
  • spick and span
  • hither and thither
  • near and dear
  • time and tide
  • wine and dine
  • bit by bit
  • apples and pears

Additional Exercises

A. Passive Voice:

Question 1.
Borges’ first literary reading was ‘Grimm’s Fairy Tales’. It _____ (find) in his father’s library. It was an English version of the book that ______ (translate) from German. According to Borges he ____ (educate) by his father’s library more than by high school or the university.
Answer:
was found; had been translated; was educated.

Question 2.
Borges opines that all things _____ (have, give) to us for a purpose. All that happens to us _____ (must, see) as raw material. This material _______ (transmute) into art and eternal works are made.
Answer:
have been given; must be seen; is transmuted.

KSEEB Solutions

Question 3.
Last night, I had a very strange dream. I dreamed of a great library and it ______ (burn) down. Its countless volumes ____ (attack) by flames. I _____ (disturb) by this dream.
Answer:
was being burnt; were attacked; was disturbed.

Question 4.
The visible world has moved away from my eyes. But it _____ (has, replace) by other things. It _____ (accept) by me positively. Books ______ (buy) even today with the same interest.
Answer:
has been replaced; is accepted/has been accepted; are bought.

Question 5.
It is an excellent idea that a history of book _____ (should, write). ‘Decline of the West’ _______ (remember) for ever because some remarkable comments ______ (make) by Spengler on books.
Answer:
should be written; will be remembered; have been made/are made.

Question 6.
Poetry is something so intimate and essential, it _______ (cannot, define) without oversimplifying it. Mere arrangement of words ____ (not call) poetry. Just as the fall of leaves in autumn ______ (cannot explain), poetry is difficult to explain.
Answer:
cannot be defined; is not called; cannot be explained.

B. Report the following conversation:

Question 1.
Alifano: What is your first literary reading?
Borges: My first reading is Grimm’s Fairy Tales in an English version.
Alifano: Where did you read it?
Borges: I read it in my father’s library. It taught me more than any high school.
Answer:
Alifano asked Borges what was his first literary reading. Borges replied that his first reading was Grimm’s Fairy Tales in an English version. Alifano further asked him where he had read it. Borges replied that he had read it in his father’s library. He added that it taught him more than any high school would.

KSEEB Solutions

Question 2.
Alifano: What is blindness to you?
Borges: It is a way of life. In my case, the visible world has moved away from my eyes.
Alifano: Have you thought of writing a book on the history of the book?
Borges: It is an excellent idea. I will keep it in my mind.
Answer:
Alifano asked Borges what was blindness to him. Borges replied that it was a way of life. He added that in his case the visible world had moved away from his eyes. Alifano again asked Borges whether he had thought of writing a book on the history of the book. Borges said that it was an excellent idea and that he would keep it in his mind.

C. Fill in the blanks by choosing the appropriate expressions given in brackets:

Question 1.
Borges says that all children fail to give their mother her deserved happiness because the mother is ______. However, it does not ______ them before her death. (dawn on, taken for granted, keep in wind)
Answer:
taken for granted; dawn on.

Question 2.
Borges says that it would be wonderful to write a history of the book. He will _______. However, he says that an eighty-three-year-old man cannot ______ of this kind for himself. (set a project, keep it in mind, take for granted)
Answer:
keep it in mind; set a project.

D. Fill in the blanks with the appropriate linkers:

Question 1.
Borges believes that metaphors, _____ they are truly metaphors, exist from the beginning of time. ______ we express them differently, he asserts. In his view, all metaphors can be reduced to five or six ______ seem to be essential metaphors. He says that the poet’s task is to discover metaphors ______ they may already exist. (even though, if, which, but)
Answer:
if; But; which; even though.

Question 2.
Literature is a dream. Our past is nothing ______ a sequence of dreams. There is no difference between dreaming ______ remembering the past. Books are a great memory of all centuries. _______ their function is irreplaceable. _______ books disappear, surely history would disappear, and surely the man would disappear. (If, but, therefore, and)
Answer:
but; and; Therefore; If.

Believe that Books will Never Disappear Interview with Jorge Luis Borges About the Interviewee:

Jorge Luis Borges (1899-1986) is an Argentine short-story writer, essayist, poet and translator born in Buenos Aires. His work embraces the “character of unreality in all literature”. His most famous books, ‘Ficciones’ (1944) and The Aleph’ (El Aleph, 1949) are compilations of short stories interconnected by common themes, including dreams, labyrinths, libraries, mirrors, infinity, fictional writers, philosophy, religion and God.

Believe that Books will Never Disappear Interview with Jorge Luis Borges About the Interviewer:

Roberto Alifano, Argentine poet, storyteller, essayist and journalist, was born in the city of
General Pinto, province of Buenos Aires, in 1943. His books have been translated into several languages. From 1974 to 1985 he worked with Jorge Luis Borges.

Believe that Books will Never Disappear Summary in English

This lesson presents excerpts from a face-to-face interview between Jorge Luis Borges and Roberto Alifano. Jorge Luis Borges was an Argentine short-story writer, essayist, poet and translator, who became partially blind at the age of 55.
In this interview, Borges shares his views on the importance of ‘books’ in the era of globalised electronic communication. Incidentally, Borges shares his views/observations about a few other topics like poetry, metaphors and literature as well, besides expressing his feelings about his ‘mother’ and his ‘blindness’. Alifano, the interviewer, asks questions about each of the topics mentioned above and Borges expresses his views in response to them.

KSEEB Solutions

The interview begins with the first question, ‘What was your first literary reading?’ In reply, Borges tells him that the first literary work that he read was ‘Grimm’s Fairy Tales’ in the English version. Then Borges tells his interviewer that he learned more from his father’s library than by high school or the university.

Alifano then asks Borges to speak about his mother Dona Leonor. Borges tells him that his mother was an extraordinary person who showed him a great deal of kindness in his life. Then he continues, telling the interviewer in a confessional tone that he feels guilty for not having been a happy man in order to have given his mother the happiness she deserved. He also feels that he should have shown a better understanding of his mother.

Then, he generalizes the issue stating that it is true of all children that when their mothers die, children feel that they had taken them for granted (while she was alive) like they do with the moon or the sun or the seasons and feel that they have abused their mothers. However, this truth does not dawn on such children before the death of their mother. Then Borges adds that his mother was an intelligent and gracious woman who had no enemies.

2nd PUC English Textbook Answers Springs Chapter 9 I Believe that Books will Never Disappear image - 1

Then, Alifano asks Borges apologetically what blindness meant to him. Borges, in reply, tells him that blindness is a way of life not entirely unhappy. He adds that as a writer he generally believes that all persons must think that whatever happens to him or to her is a resource. He believes that all things have been given us for a purpose and an artist must feel that more intensely. Borges is of the opinion that all that happens to us, including humiliations, misfortunes, and embarrassments are given to us as raw material as clay so that we may shape our art.

Alifano endorses Borges’ idea quoting from Homer’s ‘The Odyssey’. The lines quoted by Alifano are taken from this poem, in which the poet tells the reader that it is the Gods who make man’s life tragic so as to weave a song for future generations to sing. This idea is based on the belief that men write songs in order to soothe the mind when they recall their woes.

After listening to Alifano’s quote from ‘The Odyssey’, Borges adds a little more to highlight the same idea of man’s life being troubled by many undesirable events. Borges tells Alifano that in one of his poems he has said that ‘humiliation’, ‘misfortune’, and ‘discord’ were given to us that we may change them and using our miserable circumstances create works which last forever. Then he quotes from Goethe, “All that is near becomes far”. Here again, Borges is referring to the loss of his eyesight.

In the line quoted here, Goethe is referring to the evening twilight when the things closest to us seem to move away from our eyes. Borges is quoting this line to tell Alifano that the visible world has moved away from his eyes forever. Borges then adds that his eyesight has been replaced by many other things. Then he tells Alifano that it is his duty to accept blindness and still enjoy it as far as possible. Therefore, he tells Alifano that he still continues to pretend that he is not blind and buys books, to fill his house with.

Alifano, hearing him mention ‘Books’, asks Borges to speak about the theme of books. In reply, Borges tells Alifano that he had a very strange dream in which he had seen the library of Alexandria burning, its countless volumes attacked by flames. Then he asks Alifano whether he believes that his dream has any meaning. Alifano replies that it may have some meaning, but then continues his interview asking Borges whether he has ever thought of writing a book on the history of the ‘book’.

Borges tells him that he won’t be able to write such a book though it is an excellent idea. He wonders whether an eighty-three-year-old man can set such a project for himself. Incidentally, Borges tells him that he will keep it in his mind. Then Borges tells Alifano that Spengler has already made an effort in this regard in his ‘Decline of the West’.

In this book, Spengler has made a remarkable comment on books. Then Alifano refers to Borges’ comments (in one of his essays) about the words of Bernard Shaw, in which he has declared “Every book worth being re-read has been written by the spirit”.

Borges agrees with him and tells him that a book goes beyond its author’s intention, which may not be right. Borges declares that in every book there is a need for something more, which is not easy to understand. Then he gives the example of an ancient book. He tells Alifano that when one reads an ancient book one feels as though he or she was reading about all the time that has passed from the day it was written to his present day.

Borges concludes saying that a book always retains something sacred, something mortal, something magical which brings happiness. Then, Alifano asks Borges to define poetry. In reply, Borges says that poetry is something so intimate, and so essential that it cannot be defined without being oversimplified. If one attempts to define poetry it would be like attempting to define the colour yellow, love, and the fall of the leaves in autumn. Borges then states that poetry is not the poem but it is the aesthetic act, the poetic act that takes place when the poet writes it when the reader reads it and it always happens in a different manner. Then he adds and says that when the poetic act takes place, we become aware of it. He then concludes declaring that poetry is a magical, mysterious, and unexplainable, although not an incomprehensible, event.

KSEEB Solutions

He feels that the poet should be deemed to have failed if one does not feel the poetic event upon reading it. Alifano then adds telling Borges that the important thing in the art of poetry is finding the precise words. Borges agrees with him. He then states that precise words elicit the emotion. He quotes the line “This quiet dust was gentlemen and ladies” from Emily Dickinson’s poem to illustrate his statement.

Alifano then asks Borges to explain the concept of metaphors. Borges tells him in reply that true metaphors have been there in existence since the beginning of time. Then he tells him that he has occasionally thought of reducing all metaphors to five or six essential metaphors.

Borges is of the opinion that these essential metaphors are found in all literature, apart from many others which are whimsical. Borges then tells him that the poet has to discover metaphors, even though they may already exist.

Finally, Alifano asks Borges to comment on the statement “modern developments in communications will replace books with something more dynamic that will require less time than reading”.

Borges tells him that books will never disappear. Then, he declares that among the many inventions of man, the book is undoubtedly the most astounding, and all the others are only extensions of our bodies. He opines that the telephone is the extension of our voice; the telescope and the microscope are extensions of our sight, and the sword and the plough are extensions of our arms. He asserts that only the book is an extension of our imagination and memory.

Then Alifano asks Borges his reactions to his own statement, ‘Literature is a dream’. Borges assertively tells him.that it is true. He restates his statement ‘Literature is a dream’, and says that it is a ‘controlled dream’. Then he says that it is his belief that we owe literature almost everything we are; what we have been, and also what we will be and ends saying “Our past is nothing but a sequence of dreams.” He concludes remarking that there can be no difference between dreaming and remembering the past. Then he declares, “Books are the great memory of all centuries and their function is irreplaceable. If books disappear, history will disappear and surely the man would disappear”.

Believe that Books will Never Disappear Summary in Kannada

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Glossary:

  • Dona: used as a courtesy title before the name of a woman in a Spanish-speaking area
  • Whimsical: fanciful
  • Odyssey: Greek epic written by Homer
  • Library of Alexandria: one of the largest libraries of the ancient world which was burnt
  • Spengler: Oswald Spengler (1880 – 1936), German historian and philosopher.

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2nd PUC English Textbook Answers Springs Chapter 14 Water

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Karnataka 2nd PUC English Textbook Answers Springs Chapter 14 Water

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Water Questions and Answers, Notes, Summary

Water Comprehension I

Question 1.
The expression ‘generations-old strife’ suggests
a. the bane of the caste system.
b. politics of revenge.
c. differences among humans.
Answer:
(a) the bane of the caste system.

Question 2.
“It also knows the sub-caste difference between leather and spool.”
‘leather and spool’ stands for
a. pure and impure.
b. higher and lower.
c. cobbler and weaver.
Answer:
(c) cobbler and weaver.

Question 3.
How is water a witness to the humiliation caused to the Dalits?
Answer:
In earlier times, when the varna system was in practice, the ‘panchamas’ or the untouchables were not allowed to touch or fill their pots with water. Whenever a Wada girl went to collect water from a pond or a tank, the people of other varnas used to pour water from a higher level at a distance, into the pot of the Wada girl. Naturally, on such occasions, some water would invariably fall on the body of the girl. This would cause a lot of humiliation to the girl.

Question 4.
What does the speaker remember when she sees water?
Answer:
When the speaker sees water she would remember how people in her Wada would thirst all day for a glass of water.
Secondly, when she sees water she is also reminded of how they would eagerly welcome their weekly bath days as if it was a wondrous festival and also remember how the entire village bathed luxuriously twice a day.

The speaker also would recall her childhood when she would walk miles on end to go to the big canal and carry back heavy pots with the muscles and veins on her neck straining and bursting.

Finally, the sight of water would also make her recall how thatched roofs in Malapalle were burnt to ashes for want of a pot of water to douse the fire.

Question 5.
‘circus feat’ refers to
a. hardship to fetch water.
b. balancing the water pots on the head,
c. ’efforts to secure basic needs.
d. struggle surrounding water.
Answer:
(b) balancing the water pots on the head.

Question 6.
‘Water’ is a
a. a liquid called water.
b. a catalyst for a movement
c. witness to strife.
d. life-giver and destroyer,
e. mean to practice untouchability.
f. profit-making commodity.
Answer:
(c), (d), (e) and (f).

Water Comprehension II

Question 1.
Discuss the travails suffered by the Wada people to get water.
OR
How does the poet bring out the suffering and pain experienced on account of water?
OR
Discuss the problems faced by Wada people while collecting water.
Answer:
In the poem ‘Water’, the speaker recalls the ‘role’ played by water as an agent of social change. Incidentally, she uses the context of the poem to highlight the travails and tribulations suffered by the people in wadas, with particular reference to the practice of untouchability in Andhra Pradesh in the pre- and post-independence periods.

It is an age-old practice that the Dalits or the untouchables live in separate colonies situated farther away from other communities and are called ‘wadas’. Whenever the Dalits needed water they used to wait near the pond or tank until a shudra came there and gave them some water. This caused a great deal of humiliation, pain, suffering and anguish to the Dalits.

The speaker describes how an upper caste person poured water from a distance at a higher level into the pot of a wada girl at a lower level and how some water would fall on her body making her feel humiliated.

The writer also narrates a heinous incident that happened in Madigapalle in Karamchedu. It so happened that a Dalit boy tried to prevent two upper castes (Kamma) youths from washing their dirty buckets in their drinking water pond. The two upper caste youths tried to attack the boy but a Dalit woman by name Suvartamma came to the boy’s defence lifting her vessel to ward off their attack. Enraged by this protest by a Dalit woman, the Kamma landlords attacked the Dalit colony.

The speaker recalls how her wada people would thirst all day for a glass of water and narrates how people in wadas eagerly look forward to their weekly bathing day as if it was a wondrous festival while the people in the entire village bathed luxuriously twice a day. She also recalls painfully, how in her childhood she used to walk miles and miles to collect water from the big canal and carry back home heavy pots balanced on her head, with the muscles and veins on her necks straining and bursting. Finally, the speaker mentions how several thatched huts in Malapalle (a Dalit colony) were reduced to ashes for want of a pot of water to douse the fire.

Question 2.
‘For us, water is not simply H2O’, suggests
a. it’s chemical significance.
b. it is a common resource available for all.
c. it is a symbol of struggle against discrimination.
Answer:
(c) it is a symbol of struggle against discrimination.

Question 3.
What does the contrast ‘some taking bath once a week and others twice a day’ connote?
Answer:
‘Some taking bath once a week and others twice a day’ connotes that the Dalits were able to take a bath only once in a week because they had no free access to public water and only when they had stored enough water for all of them to take a bath, would they take a bath on that day. On the other hand, the village people had free access to water and so they would take a bath twice a day.

Question 4.
Why does water become a matter of dispute?
Answer:
The available quality of water differs from area to area so it becomes a matter of dispute, Some people get excess of water and some people do not get water even to drink. Water is a necessity for all the basic needs and for irrigation, for electricity, and for Industries. When the required quantity of water is not available, people will have to get it from elsewhere; When they go to other areas, the people from that area protest and agitate, so wars happen. A similar fight occurred between Karnataka and Tamilnadu. People of both states destroyed each other’s property and destroyed and damaged buses just over the question of sharing water. In this way, many quarrels have happened for the sake of water.

Question 5.
Look at the expressions ‘many a circus feat’ and ‘dances its way into the Pepsi man’s bottle.’ What contrast do you notice between the two?
Answer:
The phrase ‘many a circus feat’ refers to the Wada women walking with heavy pots of water on their heads, miles, and miles, from a big canal. This indicates the strain, the anguish, and the humiliation suffered by Dalits to fetch water for their daily needs. On the contrary, the phrase, ‘dances its way into the Pepsi man’s bottle’ refers to water being sold as a multinational market commodity. Here the phrase ‘dances its way’ shows the ease and the surreptitious ways in which ‘water’ is sold for a price when it is known all over the country that tens of thousands of poor people and Dalits even today, walk miles to fetch drinking water. For the Dalits and the poor, water is a necessity and ‘Pepsi’ is an item of luxury. This reflects how the poor become victims of discrimination.

Water Comprehension III

Question 1.
How does the poem ‘Water’ demonstrate the disparity and discrimination in our society using water as a symbol?
0R
Is water instrumental in social discrimination and disparity? Explain.
OR
Bring out the bitter instances recollected by the speaker in ‘Water’.
OR
The difference between race and agony of the panchama due to water has been effectively brought
out in ‘Water’. Discuss.
OR
‘Water is a witness to centuries of social injustice.’ Explain with reference to the poem ‘Water’.
Answer:
In the poem ‘Water’, the speaker recalls several instances taken from the life of the Dalits to highlight the disparity between the Dalits and the upper caste people in their lifestyles.

The speaker states that water is witness to the Panchama’s plight when he goes to the pond or tank to collect water. Since he does not have the right to draw a pot of water directly from a well, he waits all day near the well until a shudra arrives there and fills his pot. Next, the speaker mentions the humiliation of the Wada girl, when she receives water poured from a distance. Some waterfalls on her body and she felt humiliated.

Later, the speaker articulates the righteous indignation shown by Karamchedu Suvartamma, when she raised her vessel to ward off an attack by the Kamma youths against the Dalit boy who asked them not to pollute their drinking water. These instances illustrate how the Dalits were discriminated against using water from a public well.

The speaker recalls how people in the Wada would thirst all day for a glass of water while the villagers had a lot of water to drink and bathe as and when they wanted. On the other hand, the people in the village enjoyed the bath twice a day, because they had plenty of water, and the Dalits were made to forego water on the pretext of untouchability. Next, the speaker narrates how in her childhood they walked miles and miles to collect water from the big canal and walked back carrying heavy pots of water on their heads, with the veins in their neck straining and bursting.

Finally, the speaker recalls how several thatched huts in Malapalle were reduced to ashes for want of a pot of water to douse the fire.

Question 2.
How are the poor affected by
a. lack of water.
b. denial of water.
c. the fury of nature?
Answer:
In the poem ‘Water’ the speaker highlights how ‘water’ becomes a symbol of discrimination against the Dalits.

(a) Since the Dalits do not have free access to water, they cannot take a bath as and when they like. They can take a bath only after they have stored up adequate water for all the members of the family. Normally, this used to happen only once a week in those, days.

(b) The Dalits were prohibited from fetching water from a pond or tank in a village. Naturally, when they needed water they had to go to the pond with their pot and wait until a shudra arrived and gave them water. Secondly, when the village people gave them water, they used to pour water from a distance into the pots carried by the Dalits and some water would fall on their bodies. This caused a lot of anguish and humiliation to the Dalits.

(c) The speaker speaks about ‘water’ as a natural social agent. Water is essential for life. It can give life but also can devour lives. The water that refused to quench parched throats became the killer tsunami wave and swallowed village after village. This way ‘water’ worked as a symbol of Nature and showed its fury against people who discriminated against the Dalits.

Question 3.
Trace the journey of water from ancient times as a symbol of purity to the age of the multinational market where it is a commodity.
OR
Water that ignites struggles and strife can also be a market commodity. Examine the statement in light of ‘Water’.
Answer:
The Dalits’ age-old struggle for water has its origin in the people’s perception of ‘water’ as a source of purity and the ‘Dalits’ as ‘untouchables’. Though all living creatures have a right to share it, the upper caste society denies it to the Dalits for the only reason that they are Dalits.

The poet makes an attempt to trace the journey of water which begins as a symbol of purity in the life of the people and eventually ends up becoming a multinational market commodity. It also questions the wisdom of the people who deprived free access to water, an elixir of life, to the Dalits biasedly and eventually made it a multinational commodity and robbed them of their natural resources.

She presents a conflicting situation where Jesus, a Jew, asks for water from a Samaria woman, who is considered a lower caste woman. She also presents the instance of the Panchama, who is forced to wait with his pot all day near the well until a shudra comes to serve him.

She then presents the case of the Dalit girl, who gets humiliated by receiving water poured from above and getting her clothes drenched in water.

Next, she expresses the rage of the Dalit woman Munnangi Suvartamma, who goes to the rescue of the Dalit boy who objects to the Kamma youths washing their dirty buckets in their drinking water in Malapalle.

We learn how .the Dalits crave a glass of water to quench their thirst. We also learn that the Dalits used to have a bath only once a week whereas the other people in the village enjoyed bathing luxuriously twice a day. We then learn how the Dalits had to walk miles and miles to fetch water from the big canal and carried back home heavy pots balanced on their heads with the muscles and veins in their neck straining and bursting.

She then says that quite a few thatched huts caught fire in Malapalle and were reduced to ashes, the only reason being the absence of a pot of water to douse the fire. Then we learn how people in Mahad municipality in Mumbai, asserted their right to public water under the leadership of Dr Ambedkar. All these instances are given to trace the journey of water from that of being a symbol to that of getting asserted as a fundamental right.

The poem also narrates the journey of ‘water’ in the life of the people in the last two decades. ‘Water’, which can save ‘lives’, can also devour lives in the form of a tsunami. It can also turn villages into dry deserts and inflict a lot of suffering on the people. At the same time, in some places water can take a toll on the lives of people in many villages in the form of floods.

In the last part of the poem, the speaker attempts to trace the journey of water into bisleri bottles as ‘mineral water’, becoming a multinational market commodity. Here again, such activity depletes the groundwater and affects the poor Dalits.

Water Additional Questions and Answers

I. Answer the following questions in a word, a phrase, or a sentence each:

Question 1.
Name the village that was burnt for want of water.
Answer:
Malapalle.

Question 2.
Whohadnorighttodrawapotofwaterfromthewell?
OR
Whose agony for a pot of water is mentioned in Water’?
Answer:
The Panchamas.

Question 3.
Who opposed the Kamma landlords?
OR
Name the lady who opposed the Kamma landlords.
Answer:
Munnangi Suvartamma.

Question 4.
What, according to the speaker, is a witness to centuries of social injustice?
Answer:
Water.

Question 5.
Where did the Mahad struggle take place?
Answer:
At the Chadar tank in Mumbai.

Question 6.
When is a wada girl humiliated?
OR
Mention any one of the types of humiliation met by the Wada girl.
Answer:
A wada girl is humiliated when waterfalls all over her and touches her as it is poured from a distance into the pot.

Question 7.
What was welcomed as a wondrous festival, according to the speaker, in ‘Water’?
Answer:
The weekly bath that the Dalits take.

Question 8.
Why does the poet say that water is not a simple thing?
Answer:
The poet says that water is not a simple thing because while it can give life, it can also devour lives.

Question 9.
Who are the playthings in the vicious hands of water?
Answer:
The poor.

Question 10.
What, according to the speaker, can water ignite?
Answer:
Water can ignite struggles and strife between village and Wada, between one state and another.

Question 11.
Where does water sit innocently?
Answer:
In a Bisleri bottle.

Question 12.
Under what new name is water sold now?
OR
What is the new name given to water?
Answer:
Water is now sold under a new name, Mineral water.

Question 13.
What does the poet mean by ‘Water contains the world’?
Answer:
It means water has no boundaries.

Question 14.
Why does the poet call the water ‘omniscient’?
Answer:
The poet calls water ‘omniscient’ because it knows everything.

Question 15.
Mention one of the things to which the water is a witness, according to the speaker in ‘Water’.
Answer:
Water is a witness to centuries of social injustice.

Question 16.
What stands as a witness to the generations-old strife between the village and the Wada?
Answer:
Water stands as a witness to the generations-old strife between the village and the Wada.

Question 17.
What, according to the speaker, knows the ground’s incline in ‘Water’?
Answer:
According to the speaker, water knows the ground’s incline.

Question 18.
Generations-old-strife in ‘Water’ refers to the dispute between
(a) leather and spool.
(b) village and Wada.
(c) Samaria woman and Jesus.
Answer:
(b) village and Wada.

Question 19.
What, according to the speaker, never disappears, in ‘Water’?
Answer:
According to the speaker in ‘Water’, untouchability never disappears.

Question 20.
Who is entitled to pour water into Panchami’s pot, as mentioned in ’Water’?
Answer:
As mentioned in ‘Water’, only a ‘shudra’ is entitled to pour water into Panchami’s pot.

Question 21.
Whom did Karamchedu Suvartamma mentioned in ‘Water’ oppose?
Answer:
As mentioned in ‘Water’, Karamchedu Suvartamma opposed the Kamma landlords.

Question 22.
According to the speaker in ‘Water’, water is witness to
(a) social injustice.
(b) pollution of the pond.
(c) ground’s incline.
Answer:
(a) social injustice.

Question 23.
What is the speaker in ‘Water’ reminded of when she sees water?
Answer:
The speaker in ‘Water’, when she sees water, is reminded of how her Wada would thirst all day for a glass of water.

Question 24.
What would the speaker’s Wada mention in ‘Water’ thirst for all day?
Answer:
The speaker’s Wada mentioned in ‘Water’ would thirst for a glass of water, all day.

Question 25.
According to the speaker in ‘Water1, they never managed to win even a
(a) glass of water
(b) pot of water
(c) puddle of water.
Answer:
(c) puddle of water.

Question 26.
When does the speaker remember her childhood in ‘Water’?
Answer:
The speaker in ‘Water’ would remember her childhood, when she sees the water.

Question 27.
What was burnt to ashes for want of a pot of water, according to the speaker, in ‘Water’?
Answer:
According to the speaker in ‘Water’, the thatched roofs in Malapalle were burnt to ashes for want of a pot of water.

Question 28.
_______ are playthings in the vicious hands of water, according to the speaker, in ‘Water’?
(a) The MNCs
(b) The landlords
(c) The poor.
Answer:
(c) The poor.

Question 29.
Where does water finally become a commodity, according to the speaker, in ‘Water’?
Answer:
According to the speaker in ‘Water’, water finally becomes a commodity in the multinational market.

Question 30.
What is now a multinational market commodity mentioned in ‘Water’?
Answer:
‘Water’ is now a multinational market commodity as mentioned in ‘Water’.

Question 31.
Whose humiliation is mentioned by the speaker in ‘Water’?
Answer:
The speaker in ‘Water’ mentions the humiliation of the Wada girl.

Question 32.
Whom does the panchama wait for near the well in ‘Water’?
Answer:
In ‘Water’, the panchama waits near the well for a shudra to come and give him water from the well.

II. Answer the following questions in a paragraph of 80 – 100 words each:

Question 1.
Give an account of the humiliation and craving felt in the poem ‘Water’.
OR
The difference between race and agony of the panchama due to water has been effectively brought out in ‘Water’. Explain.
Answer:
The poem ‘Water’ expresses the terrible humiliation and suffering caused to the Dalits, or the untouchables owing to the social restrictions imposed by the upper caste people. In India, in the pre-independence period and in the early decades of the post-independence period, the Dalits had to face the wrath of the upper caste people over allowing the Dalits to collect water from the village tanks or ponds.

Whenever these panchamas needed water they would come to the village pond and wait there until a shudra came there and gave them water. The reader can imagine the misery and the anguish suffered by the Dalits at that time.

The speaker states that whenever a Wada girl comes to a village pond to collect water, a member of the upper caste would draw water from the well and pour it into the pot or vessel brought by the Dalit girl from a distance and from a higher level. Naturally, some water would fall on her. The speaker states that only ‘water’ knows the humiliation suffered by the girl. The speaker wants the reader to reflect on the cruelty shown to the Wada girl on such occasions.

On the 16th of July 1985, two Kamma youths were washing dirty buckets in the drinking water tank meant for the Dalit community in Madigapalle. This was objected to by a Dalit boy which angered the Kamma youths. The Kamma youths became furious at being challenged and tried to beat up the Dalit boy. Seeing this, a woman named Munnangi Suvartamma, lifted her vessel and prevented the youths from hurting the boy. This act resulted in a ghastly attack on the Dalits.

The speaker states that only ‘water’ knows the righteous anger of the Dalit woman. The speaker seems to be asking the reader whether this is not known to the others and why they are keeping quiet.

The speaker states that when she sees water, she remembers how the people in her Wada would thirst all day for a glass of water. She recalls nostalgically how they eagerly awaited the weekly bath as if it was a wondrous festival and also relives the misery when she recalls that the entire village except them, bathed luxuriously twice a day.

Question 2.
How is the destructive nature of water brought out in the poem ’Water’?
Answer:
The poem ‘Water’ attempts to depict the struggle, the anguish, the suffering and the humiliation suffered by the Dalits to get their rightful share of water. The speaker, having recollected all the incidents related to their humiliations and their suffering, talks about how water can be a source of retributive justice. The speaker declares that water is not a simple thing; it can give life but can also devour lives. She then declares in a vengeful tone that the water that could not serve to quench the thirst of the parched throats (of Dalits) became the killer tsunami wave and swallowed the whole village after village.

The speaker declares that ‘water’ is so powerful that it treats the ‘poor’ as its playthings. Sometimes, many villages suffer from drought and become dry deserts killing poor people. It may also come in the form of floods and drown them. Thus, the poet depicts the destructive nature of water.

Question 3.
How can water be a life-giver as well as life taker?
OR
Water can give life and can also devour lives. Examine the significance of this statement in light of ’Water’.
Answer:
The speaker talks about how water can be a source of retributive justice. The speaker declares that water is not a simple thing; it can give life but can also devour lives. She then declares in a vengeful tone that the water that could not serve to quench the thirst of the parched throats (of Dalits) became the killer tsunami wave and swallowed the whole village after village.

The speaker declares that ‘water’ is so powerful that it treats the ‘poor’ as its playthings. Sometimes, many villages suffer from drought and become dry deserts killing poor people. It may also come in the form of floods and drown them. Thus, the poet depicts the destructive nature of water.

Water is the elixir of life and without water, no life can exist on this earth. Naturally, water is a life-giver. When a panchama goes to a village tank and is made to wait for a pot of water all day long, one can imagine the misery and the hardships the Dalits have to suffer when they are denied a rightful share of water.

Like the panchama, the Wada girl is also made to face humiliation by being forced to collect the water dropped from above and getting drenched in the process. One has to imagine their need for water and the way it is given to them.

Similarly, water functions like a life-giver when we get to know that the Dalits face quite a few days without water even to quench their thirst. The speaker narrates one incident where water would have been a life-giver. In Malapalle, several thatched huts would have been saved if only there was one pot of water to douse the fire.

Question 4.
Why is water a mighty movement, according to the speaker in ‘Water’?
Answer:
According to the speaker, water is a mighty movement because the denial of water to the Dalits became the cause of a historical struggle in Mumbai. In the Mahad municipality in Mumbai, even though the municipality had passed a resolution allowing the Dalit community access to the public tank, the local upper caste people prevented them from using the water. Subsequently, Dr Ambedkar went in a rally to the tank, drank a handful of water from the tank and asserted the right of the Dalits to use water from a public place like every other person in society.

Question 5.
What personal memories does the speaker associate with water in the poem ‘Water’?
Answer:
Whenever the speaker sees water, she says that she recalls the days when they suffered from thirst as there was no water in the house to quench, their parched throats. She also recalls the days with regret as well as pleasure, how they eagerly looked forward to the day when they would get their bath of the week while the entire village bathed luxuriously twice a day.

When she sees water, the speaker recalls her childhood, when they had to walk miles and miles to fetch water from the big canal and carry back heavy pots with the muscles and veins in their necks straining and bursting. She also remembers the day when several thatched roofs in Malapalle got destroyed by fire, the only reason being there was not even a pot of water to douse the fire.

Question 6.
How does the speaker in the poem ‘Water’ trace the journey of water using it as a witness?
OR
How is water a witness to centuries of social injustice?
Answer:
The poem ‘Water’ by Swaroopa Rani presents the struggle, the humiliation, the anguish and the suffering undergone by the Dalits to obtain their rightful share of water, which is a natural resource. The speaker cites ‘water’ as the witness to the practice of untouchability.

Water has been a witness to the plight of the Dalits who have been fighting for their right to their share of water. She declares that this water has been witness to the age-old strife between the upper caste people and the Dalits. The speaker expresses the agony of the panchama who waits for water the whole day and the humiliation of the Wada girl, who has to collect the water thrown at her from a distance and in this act how she has to bear the humiliation caused by the water that falls on her.
The speaker mentions an incident in which a Dalit woman comes to the rescue of a Dalit boy who is about to be thrashed by Kamma landlords.

The speaker also mentions how they craved for a glass of water with parched throats. The speaker confesses regretfully and nostalgically how they awaited the day of their bath in a week while the other people in the village enjoyed the luxury of bathing twice a day.

Finally, the speaker recalls how several thatched huts in Malapalle got reduced to ashes for want of a pot of water to douse a rising fire.

Question 7.
Water is also a commodity in the hands of multinational companies. Explain with reference to ‘Water’.
Answer:
The poem ‘Water’ by Challapalli Swaroopa Rani highlights the humiliation, anguish, agony and suffering caused to the Dalits by the upper caste people denying them their rightful share of water.

Incidentally, the poet makes an attempt to trace the journey of water which begins as a source of purity, available in ponds and tanks in villages and towns. Though all living creatures have a right to share it, the upper caste people deny it to the Dalits for the only reason that they are ‘avarnas’ or Dalits, and thus impure.

In the last part of the poem, the speaker says that water, which began as a symbol of purity, has become a commodity in Bisleri bottles as mineral water, being sold in multinational markets. She mocks at the wisdom of the people who biasedly denied Dalits free access to water, an elixir of life.

Question 8.
What are the things that the water knows in the poem ‘Water’?
Answer:
In the poem ‘Water’, the speaker recalls the ‘role’ played by water as an agent of social change. Incidentally, she uses the context of the poem to highlight the travails and tribulations suffered by the people in wadas, with particular reference to the practice of untouchability in Andhra Pradesh.

In the first five stanzas, she mentions the various instances of the practice of untouchability witnessed by ‘water’. She states that ‘water’ knows that ‘untouchability’ never disappears because the quarrel over allowing the Dalits to collect water from a village tank or pond between the upper caste people and the Dalits, has been smouldering for several generations.

The speaker cites a biblical incident in which Jesus, the Jew, goes to a Samaria woman, in a town called Sychar, and asks the woman for a drink. The Samaria woman belongs to an inferior race and Jesus, the Jew belongs to a superior race. Here the speaker intends to highlight the fact that ‘water’ is essential to all, be it a Samaria woman or Jesus the Jew. The idea is reiterated in the next two lines. Even among the untouchables, there were sub-castes. ‘Leather’ refers to cobblers and the ‘spool’ refers to weavers. The speaker means to say whether one is a cobbler or a weaver both of them need water.

She next mentions the agony of the ‘Panchama’, considered an untouchable and hence not allowed to draw water from a public well. It is unfortunate that he has to wait near a well until a shudra arrives to give him water.

The speaker mentions the case of a Wada girl (an untouchable) who has to receive water poured by someone from a distance and from a higher level. On such occasions, some water is bound to fall on the body of the girl. The girl has to suffer this humiliating act for the sake of water.

Lastly, the speaker mentions the courageous act of Karamchedu Suvartamma who opposed the Kamma landlords when they were about to beat up a Dalit boy for asking them not to wash dirty buckets in the drinking water tank in Madigapalle. This act of lifting the vessel in self-defence later resulted in a ghastly attack by the upper caste people on the Dalits.

Question 9.
Describe the many things that the speaker remembers when she sees water in ‘Water’.
Answer:
In the second half of the poem, the speaker narrates her personal experiences. The speaker says that whenever she sees water, she recalls how the people in her part of the village (Wada) would suffer from severe thirst all day, not being able to get even a glass of water. She recalls sadly how they (the Dalits) would look forward to their weekly bath day, as if it was a wonderful festival day, while the upper caste people in the entire village enjoyed bathing luxuriously twice a day. Here the speaker intends to highlight the fact that while the Dalits were ‘deprived’ of water and were given water only once a week, the other people had so much water that they bathed luxuriously twice a day.

The speaker recalls her childhood when they had to walk miles and miles to fetch water from the big canal and carry back heavy pots with the muscles and veins in their necks straining and bursting.

The speaker narrates a fire accident in Malapalle. It was a locality where the Dalits lived in thatched huts. When their thatched roofs caught fire, the huts were completely destroyed in the fire for want of a pot of water to douse the fire.

Question 10.
Bring out the irony in ‘Water’ where the speaker remarks on the innocence of water.
Answer:
‘Water’ is a reflective narrative poem, which is used in the poem as a concrete witness to the practice of untouchability and as a metaphor for social injustice and oppression. In the first five stanzas, The poet mentions the instances in which water served as a witness for the practice of untouchability. Then she presents her own experience of the sufferings that she underwent to get ‘water’ for day-to-day needs. Next, she cites the incident of the Tsunami wave which swallowed a great number of villages. The poet vents her anger against the destruction caused by ‘water’. She remarks that water, which has ignited many struggles and quarrels between people of villages and people of the ‘Wada’, can cause blood to run in streams.

However, the same water can also sit innocently in a Bisleri bottle appearing very innocuous. Here, the poet tries to highlight the situational irony in these lines. The very same water which has caused centuries-old wars of attrition between people has now become a marketable commodity, which anyone can buy. Thus, this marketable commodity now seems to erase from people’s memory the practices of untouchability, for which it had been a witness for centuries.

Question 11.
Why is water not simply H20 to the downtrodden? Give reasons with reference to Water’.
Answer:
The poem ‘Water’ attempts to depict the struggle, the anguish, the suffering and humiliation suffered by the Dalits to get their rightful share of water, which is an elixir of life, and a natural resource. The poem incidentally throws light on the multiple facets of water. The poem highlights instances when ‘water’ is used as the instrument of discrimination, as a life-giver, a life taker and a multinational market commodity also.

Water can be a source of retributive justice. It can not only give life but can also devour life. The water that could not serve to quench the thirst of parched throats became the killer tsunami wave which swallowed the whole village after village.
Water is so powerful that it treats the ‘poor’ as its playthings. Sometimes, many villages suffer from drought and become dry deserts killing poor people. It may also come in the form of floods and drown them.

Water is the elixir of life and without water, no life can exist on this earth. Naturally, water is a life-giver. When a panchama goes to a village tank and is made to wait all day for a pot of water, one can imagine the misery and the hardships the Dalits have to suffer when they are denied their rightful share of water.

Like the panchama, the Wada girl is also made to face humiliation by being forced to collect the water dropped from above and getting drenched in the process.

Water functions like a life-giver. The poem presents one incident where water would have been a life-giver. In Malapalle, several thatched huts would have been saved if only there was one pot of water to douse the fire.
On the whole, one can infer that water is no mean matter but an omniscient phenomenon, because it is now being sold as mineral water in bisleri bottles all over the globe.

III. Answer the following questions in about 200 words each:

Question 1.
How does the poem ‘Water’ bring out the sad plight of the Dalits?
OR
How does the poet show that water is a witness to centuries of social injustice?
OR
‘Water is a witness to the generations of the struggle of Dalits.’ Explain.
OR
Water is a witness to many struggles. Explain with reference to the poem ‘Water’.
Answer:
The poem ‘Water’ by Swaroopa Rani presents the struggle, the humiliation, the anguish and the suffering undergone by the Dalits to obtain their rightful share of water, which is a natural resource. The speaker cites ‘water’ as the witness to the practice of untouchability.

Water has been witnessing the plight of the Dalits who have been fighting for their rights to their share of water. She declares that this water has been witness to the age-old strife between the upper caste people and the Dalits. Later, the speaker expresses the agony of the panchama who waits for water the whole day and the humiliation of the Wada girl, who has to collect the water thrown at her from a distance and in this act how she has to bear the humiliation caused by the water that falls on her.

The speaker mentions an incident in which a Dalit woman comes to the rescue of a Dalit boy who is about to be thrashed by Kamma landlords.

The speaker also mentions how they craved for a glass of water with parched throats.
The speaker confesses regretfully and nostalgically how they awaited the day of their bath in a week while the other people in the village enjoyed the luxury of bathing twice a day.

Finally, the speaker recalls how several thatched huts in Malapalle got reduced to ashes for want of a pot of water to douse a rising fire.

Question 2.
Is water instrumental in social discrimination and disparity? Explain with reference to the poem ‘Water’.
OR
The poem ‘Water’ demonstrates the disparity and discrimination of society. Justify.
OR
Trace the sufferings of the people of Wada due to social discrimination.
OR
Comment on the social discrimination associated with water as presented in the poem, ‘Water’.
Answer:
‘Water’ is a reflective-narrative poem in which the speaker recalls several instances taken from the life of the Dalits to highlight the disparity seen in the lifestyle of the Dalits and that of the upper caste people. Incidentally, the speaker also highlights how the Dalits are discriminated against while using ‘water’ from a pond or a tank. The speaker states that water is a witness to the Panchama’s plight when he goes to the pond or tank to collect water. Since he does not have the right to draw a pot of water directly from a well, he waits all day near the well until a shudra arrives there and fills his pot.

The speaker mentions the humiliation of the Wada girl when she receives water poured from a distance. Some waterfalls on her body and she felt humiliated. The speaker articulates the righteous indignation shown by Munnangi Suvartamma when she raised her vessel to ward off an attack by the Kamma youths against the Dalit boy who asked them not to pollute their drinking water. These instances illustrate how the Dalits were discriminated against while using water from a public well.

The speaker recalls how people in the Wada would thirst all day for a glass of water while the villagers had a lot of water to drink and bathe as and when they wanted. The speaker recalls how they would look forward to that day in a week when they would get an occasion to take a bath.

On the other hand, the people in the village enjoyed the bath twice a day, because they had plenty of water, and the Dalits were made to forego water on the pretext of untouchability. The speaker narrates how, in her childhood, they walked miles and miles to collect water from the big canal and walked back carrying heavy pots of water on their heads, with the veins in their neck straining and bursting. Finally, the speaker recalls how several thatched huts in Malapalle were reduced to ashes for want of a pot of water to douse the fire.

Question 2.
The things that water knows imply humiliations, violence and injustice. Explain with reference to ‘Water’.
Answer:
‘Water’, by Challapalli Swaroopa Rani, is a reflective-narrative poem. The speaker, in the persona of a ‘Dalit’, reminisces and chronicles a few typical but poignant situations which express the anguish and helplessness of a Dalit when he or she goes to a public pond or tank to collect water for their daily needs.

In the first five stanzas, the speaker cites ‘water’ as the witness to the practice of untouchability.
The poet states in a casual, matter-of-fact tone that ‘water’, which knows where the ground is inclined along which it has to flow, knows that ‘untouchability’ never disappears, because the quarrel or conflict over allowing the Dalits to collect water from a village tank or pond, between the upper caste people and the Dalits, has been smouldering for several generations.

The idea is reiterated citing another instance of untouchability. The poet cites a Biblical incident in which Jesus, the Jew, goes to a Samaria woman (in a town called Sychar) and asks the woman for water. The Samaria woman belongs to an inferior race and Jesus, the Jew belongs to a superior race. Here the speaker seems to say that ‘water’ is essential to all, be it a Samaria woman or Jesus the Jew; similarly, water is essential for both the upper caste people and the untouchables. The same idea is reiterated in the next two lines. Even among the untouchables, there were sub-castes. ‘Leather’ refers to cobblers and the ‘spool’ refers to weavers. The speaker means to say that whether one is a cobbler or a weaver both of them need water. This fact is known to ‘water’, but why are people so cruel to give access to water to one and deny access to the other. Here, the ‘other’ refers to the untouchables.

A Panchama does not have the right to draw water from a public well because he is untouchable. It is cruel and unfortunate that he is made to wait near the well until a Shudra arrives. Here again, it is ironical that the ‘Panchama’, who does not belong to varna, has to wait for a Shudra who is supposed to belong to the fourth rank in the social hierarchy. A Shudra, according to the ‘varna’ scheme, is an unskilled labourer and he does all the physical tasks as directed by the other upper caste people.

Naturally, only when a Shudra comes to a pond to fetch water for an upper caste person can he give some water to the Panchama. It also means that the other upper caste people who normally do not fetch water from a well will not be able to give water to a Panchama. The speaker is once again referring to the cruelty of the ‘varna system’ and the practices associated with untouchability.

The speaker cites another cruel instance of untouchability. Normally, whenever a person belonging to one of the four varnas happens to give some water to an ‘untouchable’ (here it is a girl], he/she takes care to see that the giver and the receiver stand apart from each other and pours water from a distance and from a higher level. On such occasions, some water is bound to fall on the receiver. Here, the receiver being a girl, waterfalls all over her. The speaker wants the reader to imagine the humiliation of the girl when someone throws water at her or on her. Here, the speaker is highlighting the cruel practice of untouchability.

The speaker recalls a heinous incident that happened in a place called Karamchedu. It is reported that, when two Kamma youths were washing dirty buckets (that had been used to feed their buffaloes) in the drinking water tank in Madigapalle, a Dalit boy objected to it, which angered the youth. Consequently, when the youths were about to beat up the boy, Munnangi Suvartamma, a Dalit woman, tried to protect the boy from the attackers. She lifted the vessel that she was carrying, to drive away from the attackers. This act of lifting the vessel in self-defence later resulted in a ghastly attack by the upper caste people on the Dalits.

Question 3.
The right to water is not given equally in our society. How does the poem Water’ prove this?
Answer:
‘Water’, by Challapalli Swaroopa Rani, is a reflective-narrative poem. The speaker, in the persona of a ‘Dalit’, reminisces and chronicles a few typical but poignant situations which express the anguish and helplessness of a Dalit when he or she goes to a public pond or tank to collect water for their daily needs.

In the first five stanzas, the speaker cites ‘water’ as the witness to the practice of untouchability.
The poet states in a casual, matter-of-fact tone that ‘water’, which knows where the ground is inclined along which it has to flow, knows that ‘untouchability’ never disappears, because the quarrel or conflict over allowing the Dalits to collect water from a village tank or pond, between the upper caste people and the Dalits, has been smouldering for several generations.

The idea is reiterated citing another instance of untouchability. The poet cites a Biblical incident in which Jesus, the Jew, goes to a Samaria woman (in a town called Sychar) and asks the woman for water. The Samaria woman belongs to an inferior race and Jesus, the Jew belongs to a superior race. Here the speaker seems to say that ‘water’ is essential to all, be it a Samaria woman or Jesus the Jew; similarly, water is essential for both the upper caste people and the untouchables. The same idea is reiterated in the next two lines. Even among the untouchables, there were sub-castes. ‘Leather’ refers to cobblers and the ‘spool’ refers to weavers. The speaker means to say that whether one is a cobbler or a weaver both of them need water. This fact is known to ‘water’, but why are people so cruel to give access to water to one and deny access to the other. Here, the ‘other’ refers to the untouchables.

A Panchama does not have the right to draw water from a public well because he is untouchable. It is cruel and unfortunate that he is made to wait near the well until a Shudra arrives. Here again, it is ironical that the ‘Panchama’, who does not belong to varna, has to wait for a Shudra who is supposed to belong to the fourth rank in the social hierarchy. A Shudra, according to the ‘varna’ scheme, is an unskilled labourer and he does all the physical tasks as directed by the other upper caste people. Naturally, only when a Shudra comes to a pond to fetch water for an upper caste person can he give some water to the Panchama. It also means that the other upper caste people who normally do not fetch water from a well will not be able to give water to a Panchama. The speaker is once again referring to the cruelty of the ‘varna system’ and the practices associated with untouchability.

The speaker cites another cruel instance of untouchability. Normally, whenever a person belonging to one of the four varnas happens to give some water to an ‘untouchable’ (here it is a girl], he/she takes care to see that the giver and the receiver stand apart from each other and pours water from a distance and from a higher level. On such occasions, some water is bound to fall on the receiver. Here, the receiver being a girl, waterfalls all over her. The speaker wants the reader to imagine the humiliation of the girl when someone throws water at her or on her. Here, the speaker is highlighting the cruel practice of untouchability.

The speaker recalls a heinous incident that happened in a place called Karamchedu. It is reported that, when two Kamma youths were washing dirty buckets (that had been used to feed their buffaloes) in the drinking water tank in Madigapalle, a Dalit boy objected to it, which angered the youth. Consequently, when the youths were about to beat up the boy, Munnangi Suvartamma, a Dalit woman, tried to protect the boy from the attackers. She lifted the vessel that she was carrying, to drive away from the attackers. This act of lifting the vessel in self-defense later resulted in a ghastly attack by the upper caste people on the Dalits.

Question 3.
Water is a luxury for one class and a struggle for another in our society. How does the poem Water’ present this contrast?
Answer:
The poem ‘Water’, besides chronicling a few typical and poignant situations which portray the anguish, the humiliation, and the helplessness of the Dalits in their struggle for procuring ‘water’ for their everyday needs, also challenges the reader’s moral conscience and rationality by highlighting the paradoxical and biased role played by water in modern life. The speaker probably wishes to question the wisdom of the upper caste people, who have now comfortably accepted the role of water as a marketable commodity. Incidentally, the speaker highlights the self-centeredness of the upper caste people for using ‘water’ as a source of comfort and luxury.

While the upper caste people of the entire village bathed luxuriously twice a day all through the week, the Dalits who lived in wadas were given water only once a week. Only on that day, the Dalits used to take their weekly bath. Though water is the universal source of life and was available in plenty, yet the Dalits were denied water on account of the practice of untouchability. This is true even today. Thus one can argue that water is a luxury for one class and a struggle for another in our society.

Water by Challapalli Swaroopa Rani About the Poet:

Challapalli Swaroopa Rani (B 1968) obtained her doctorate at the University of Hyderabad and is currently the Head of the Centre for Buddhist Studies, Nagarjuna University, Guntur. A popular literary critic and writer, she has received several awards for her literary contributions. Several short stories and poems, essays on experiences of Dalit women, child labour and village life have been translated and published in Hindi, English and Malayalam. Her anthology of poems ‘Mankenapuwu’ has been awarded the Vimala Santhi Sahiti Puraskaram in 2006.

Some of her main books include an edited volume titled ‘Padunekkinapata’, an anthology of poetry by different Dalit poets published in 1995,-Mankenapuwu’ her first collection of poetry in 2005, ‘Neeli Meghalu’, ‘Chikkanavuthunna Pata’, a collection of essays entitled ‘Asthithvagaanam’ in 2012. She was the founder editor to the refereed Journal of Historical Research ‘Charitraka Parishodhana’. She is the chief editor of the monthly journal on Dalit issues called ‘Bahujanakeratalu’ and a member of the editorial board of the monthly journal ‘Samantara Voice’.

Water Summary in English

‘Water’, by Challapalli Swaroopa Rani, is a reflective-narrative poem. The speaker in the persona of a ‘Dalit’ reminisces and chronicles a few typical but poignant situations which express the anguish and helplessness of a Dalit when he or she goes to a public pond or tank to collect water for their daily needs.

In the first five stanzas, the speaker cites ‘water’ as the witness to the practice of untouchability. The poet states in a casual, matter-of-fact tone that ‘water’, which knows where the ground is inclined along which it has to flow, knows that ‘untouchability’ never disappears, because the quarrel or conflict over allowing the Dalits to collect water from a village tank or pond, between the upper caste people and the Dalits, has been smouldering for several generations. The poet draws parallels between this situation and the dampness on the well’s edge which never dries up. The writer uses this analogy to let the reader know that ‘water’, being the ‘elixir of life’, every living creature needs water, but it is so cruel of the upper caste people to deny such an essential ‘element’ of life to the ‘Dalits’ in the name of untouchability.

The speaker seems to say that this has been happening every day for several generations and it is ironical that only water knows it. The poet is showing an accusing finger at all those people who deny access to the Dalits to water in public places. The poet seems to ask the reader, ‘Don’t you know this?’

The idea is reiterated citing another instance of untouchability. The poet cites a Biblical incident in which Jesus, the Jew, goes to a Samaria woman (in a town called Sychar) and asks the woman for a drink. The Samaria woman belongs to an inferior race and Jesus, the Jew belongs to a superior race. Here the speaker seems to say that ‘water’ is essential to all, be it a Samaria woman or Jesus the Jew; similarly, water is essential for both the upper caste people and the untouchables. The same idea is reiterated in the next two lines. Even among the untouchables, there were sub-castes. ‘Leather’ refers to cobblers and the ‘spool’ refers to weavers. The speaker means to say that whether one is a cobbler or a weaver both of them need water. This fact is known to ‘water’, but why are people so cruel to give access to water to one and deny access to the other. Here, the ‘other’ refers to the untouchables.

2nd PUC English Textbook Answers Springs Chapter 14 Water image - 1

A Panchama does not have the right to draw water from a public well because he is untouchable. It is cruel and unfortunate that he is made to wait near the well until a Shudra arrives. Here again, it is ironical that the ‘Panchama’, who does not belong to varna, has to wait for a Shudra who is supposed to belong to the fourth rank in the social hierarchy. A Shudra, according to the ‘varna’ scheme, is unskilled labour and he does all the physical tasks as directed by the other upper caste people. Naturally, only when a Shudra comes to a pond to fetch water for an upper caste person can he give some water to the Panchama. It also means that the other upper caste people who normally do not fetch water from a well will not be able to give water to a Panchama. The speaker is once again referring to the cruelty of the ‘varna system’ and the practices associated with untouchability.

The speaker cites another cruel instance of untouchability. Normally, whenever a person belonging to one of the four varnas happens to give some water to an ‘untouchable’ (here it is a girl), he/she takes care to see that the giver and the receiver stand apart from each other and pours water from a distance, from a higher level to a lower level. On such occasions, some water is bound to fall on the receiver. Here, the receiver being a girl, waterfalls all over her. The speaker wants the reader to imagine the humiliation of the girl when someone throws water at her or on her. Here, the speaker is highlighting the cruel practice of untouchability.

The speaker recalls a heinous incident that happened in a place called Karamchedu. It is reported that on 16 July 1985, when two Kamma youths were washing dirty buckets (that had been used to feed – their buffaloes) in the drinking water tank in Madigapalle, a Dalit boy objected to it, which angered the youth. Consequently, when the youths were about to beat up the boy, Munnangi Suvartamma, a Dalit woman, tried to protect the boy from the attack. She lifted the vessel that she was carrying, to drive away from the attackers. This act of lifting the vessel in self-defence later resulted in a ghastly attack by the upper caste people on the Dalits.

However, the speaker states that ‘water’ knows the ’anger’ exhibited by Suvartamma by lifting her vessel (water pot) against the Kamma landlords, who asked her not to pollute the pond water. In the last two lines, the speaker asserts that ‘water’ has been the witness to centuries of social injustice.

The poet speaks in the first person and reminisces her painful experiences. The speaker says that whenever she sees water, she recalls that the people in her part of the village (Wada) would be suffering from severe thirst all day, not being able to get even a glass of water. She recalls sadly how they (the Dalits) would look forward to their weekly bath day, as if it was a wonderful festival day, while the upper caste people in the entire village enjoyed bathing luxuriously twice a day. Here the speaker intends to highlight the fact that while the Dalits were ‘deprived’ of water and were given water only once^a week, the other people had so much water that they bathed luxuriously twice a day.

The speaker recalls her childhood, when they had to walk miles and miles to fetch water from the big canal and carried back heavy pots with the muscles and veins in their necks straining and bursting.

The speaker narrates a fire accident in Malapalle. It was a locality where the Dalits lived in thatched huts. When their thatched roofs caught fire, the huts were completely destroyed in the fire for want of a pot of water to douse the fire.
The speaker expresses her opinion about the role of water in the life of the Dalits. She also expresses her view about how water is acting as an agent of social change at the local as well as at the global level.

The speaker states that for them (Dalits) water is a mighty movement itself and cites the instance of the Mahad struggle at the Chadar tank. (Mahad was a town in Colaba district in the then Mumbai state.) The Mahad municipality had passed a resolution to allow untouchables full/free access to all village waterfronts. But the local upper-caste population did not allow the Dalits to use the water and the resolution remained only on paper. On 19 March 1927, Dr Baba Saheb Ambedkar led a rally to the water reservoir at Mahad, drank water from that tank, and asserted the rights of the Dalits.

The speaker states that, for the Dalits, a single drop of water stands for tears shed by Dalits over several generations. She regretfully states that the Dalits had fought many battles for water in which they had shed their blood but had never succeeded in winning even a small puddle of water.

The speaker seems to hint that ‘water’ can act as an agent of social change and avenge the humiliation suffered by the Dalits. That is why she says, water is not a simple thing. It can give life but it can also devour lives. She categorically states that the water which should have been given to the Dalits to quench their parched throats later became the killer tsunami wave and swallowed village after village. In these lines the speaker seems to suggest that ‘water’ itself has acted as an agent of retribution, punishing the people for denying water to the Dalits. The theme of water as a mighty force and an agent of social change continues.

She recalls the suffering undergone by the poor people who get killed whenever there is a flood. The speaker remarks that poor people become playthings in the vicious hands of water and get killed in large numbers, often turning villages into dry deserts. Having expressed the harm caused by water to the untouchables, the speaker, in stanza thirteen, says that ‘water’ can become an issue of conflict between the village and the Wada, and between one State and another and be the cause of a bloody battle where people kill or hurt each other making the blood run in streams.

The speaker says that the very same water also can sit innocently in a Bisleri bottle appearing so innocuous. The poet traces the new avatar taken by water in the global market. She says that the very same ‘well water’ which the Dalits used to draw up from a well and carry in pots balancing them over their heads and hands now slowly and clandestinely dances its way into the Pepsi man’s bottle. Subsequently, it gets sold in its new name ‘mineral water’. The sale and origin of mineral water are also being vehemently debated. It is well known that Dalits depend on wells for their needs. But, owing to globalisation, many entrepreneurs have set up bottling plants for mineral water and other beverages. This has resulted in the depletion of groundwater which affects the Dalits directly.

The speaker seems to ridicule all those people who prevented the Dalits from polluting the water by their touch. She seems to make fun of them saying, ‘‘What happened to your social restrictions now?”

The speaker concludes declaring that ‘water’ is not an insignificant or trivial issue but is a multinational market commodity and it knows everything (omniscient). It contains the world, meaning, water has no boundaries. In the end, the speaker seems to challenge the oppressors that they can no longer deprive the untouchables of their share of water.

Water Summary in Kannada

2nd PUC English Textbook Answers Springs Chapter 14 Water image - 2
2nd PUC English Textbook Answers Springs Chapter 14 Water image - 3
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2nd PUC English Textbook Answers Springs Chapter 14 Water image - 5

Glossary:

  • Wada: locality where Dalits live
  • Samaria/Samaritan woman: A benevolent woman of the town of Sychar in Samaria, belonging to a caste lower than that of Jews
  • Panchama: fifth category in the varna system

Note: Karamchedu is a village in Chirala taluk in Prakasham District. On July 16, 1985, following a petty quarrel at a tank, members of the dominant community killed six Dalits.

This is how Katti Padmarao, a prominent Dalit writer and activist, describes the incident: Two youths were washing dirty buckets they had used to feed their buffaloes in the drinking water tank in Madigapalle. This was objected to by a Dalit boy which angered the youth. They were about to beat up the boy when Munnangi Suvartamma, a Dalit woman, who had come to the tank to collect water, tried to protect the boy from the attack. She lifted the vessel she was carrying to ward off the hunters. Her act of lifting the vessel in self-defence became a pretext for the dominant community. This led to a ghastly attack on Dalits.

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2nd PUC English Textbook Answers Springs Chapter 8 To the Foot from its Child

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Karnataka 2nd PUC English Textbook Answers Springs Chapter 8 To the Foot from its Child

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To the Foot from its Child Questions and Answers, Notes, Summary

To the Foot from its Child Comprehension I

Question 1.
What would the foot like to be?
OR
Mention one of the things that the child’s foot likes to be.
Answer:
The foot would like to be a butterfly or an apple.

Question 2.
‘The child’s foot is not yet aware it’s a foot’ (line 1 of the poem) conveys
a. the immense possibilities of life
b. the unrestricted nature of a child’s imagination
c. the child’s ignorance of harsh realities.
Answer:
(b) and (c) the unrestricted nature of a child’s imagination/the child’s ignorance of harsh realities.

Question 3.
What does time teach the child?
Answer:
Time teaches the foot that it cannot fly and also cannot be a fruit on the branch of a tree.

Question 4.
The line ‘stones and bits of glass, streets, ladders and the paths in the rough earth’
a. indicates hardships one has to face in life.
b. provides a mere description of a road.
c. suggests the good and bad experiences of growing up.
Answer:
(a) indicates hardships one has to face in life.

Question 5.
Why does the child’s foot feel defeated?
Answer:
The child’s foot feels defeated because it has to live like a prisoner, condemned to live in a shoe, and it can never be free to escape from the difficulties of life.

Question 6.
Mention the words that convey the real experiences of the foot.
Answer:
The words ‘stones and bits of glass, streets, ladders, and the paths in the rough earth’ convey the real experiences of the child’s foot.

Question 7.
Identify the lines in the poem that suggest the transformation of the foot.
Answer:
Lines 17 – 28 suggest the transformation of the foot.
“These soft nails
of quartz ………
…………………….
……………………
a coarsening hard to accept.”

Question 8.
“….. condemned to live in a shoe” suggests that the foot is
(a) a prisoner
(b) a criminal
(c) forced to give up its dreams.
Answer:
(a) and (c) a criminal/forced to give up its dreams.

Question 9.
What does the line ‘until the whole man chooses to stop’ mean?
OR
When does the foot stop to walk in Neruda’s poem?
Answer:
The line, ‘until the whole man chooses to stop’ means until the person dies.
OR
The foot stops to walk when the person dies.

To the Foot from its Child Comprehension II

Question 1.
We think of a foot as a part of the human body, but Neruda says ‘To the Foot From its Child’. Why?
Answer:
We think of a foot physically as belonging to a person but Neruda sees in a philosophical way and says “To The Foot From Its Child”. Though it belongs to a person physically, philosophically like the child who is the symbol of innocence, the foot also does know about its future. But in adulthood, it faces many challenges of life and gets an overall experience and leads a meaningful life until the end. Finally, it is attacked by diseases and surrendered to death.

Question 2.
Pick out the expressions that suggest the child’s imagination is fertile.
Answer:
The expressions, ‘to be a butterfly’, or ‘an apple’, ‘can not fly’, ‘cannot be a fruit bulging on the branch’ suggest that the child’s imagination is fertile.

Question 3.
What contrasting descriptions of the foot does the poem offer? Why?
Answer:
The poet Pablo Neruda presents a contrasting description of a child’s foot and an adult’s foot so as to delineate the changes that are seen in a person’s life as he or she changes from an infant into an adult, until his death. Initially, the child or the infant’s foot has soft nails of quartz and its toes are tiny, soft, and rounded at the tips like the petals of some flowers.

As the child learns to walk and starts walking on stones, bits of glass, streets, ladders and the rough surface of the earth, the child’s foot becomes aware of its role. It learns that it is a foot and cannot become a butterfly or a bulging fruit on a tree. Once it realizes that it is a foot, it is defeated in realizing its aspirations and gets imprisoned in a shoe. Inside the shoe, it tries to understand the world in its own way, alone, like a blind man groping in the dark. During this period its soft nails of quartz become opaque, are bunched together, and look like eyeless reptiles with triangular heads, grow callused, and are covered with faint volcanoes of death.

These changes happen because, once the child’s foot becomes an adult’s foot, it walks as the foot of a man or woman and keeps walking in the fields as a farmer, or as a grocer in the markets, or as a miner in the mines or as a church minister or a government worker, until its death. Thus, the foot experiences the hardships of life and loses its ‘soft’ and flowery petal-like form.

Question 4.
The poem begins with the idea that a child’s foot is not yet aware that it is afoot; at the end, the foot is unaware that it had ceased to be afoot. What is the poet trying to convey through these statements?
OR
Explain the similarity between the foot’s early life and its end as depicted in ‘To the Foot From its Child’.
Answer:
In this poem, ‘foot’ is a metaphor for ‘life’. The poet Neruda using the foot as a metaphor to explore ‘life’ through its various stages from infancy through childhood until death.

When the poem begins, the ‘foot’ is the infant’s foot which suggests man’s ‘childhood’. The child’s foot does not know that it is a foot. This state refers to the innocence of childhood where ‘Man’ has many dreams and aspirations. The child’s wish to become a butterfly or an apple stands for man’s aspirations and dreams. Once the child’s foot enters the real world, it starts walking over stones, bits of glass, streets, ladders, and the rough surface of the earth.

Thus, as the child grows over a period of time, the child’s foot realizes that it is only a ‘foot’ and cannot become fruit or a butterfly. Then, since it has to serve its role as afoot, it is imprisoned in a shoe. Inside the shoe, it tries to understand the world alone, in isolation. The child’s foot, as it grows old, serves as the foot of a man or a woman working in the fields, or market or mines or ministries and toils hard day and night until it dies. When it dies, the foot loses its human awareness and that is why when it is buried the foot again gets its child-like innocence. It again dreams of becoming an apple or a butterfly. It is this journey from childhood through adulthood and the final death that the poem focuses on.

Pablo Neruda is saying that life and death are part of a continuous cycle. Secondly, the poet wishes to say that the freedom of childhood is lost when a person becomes an adult and faces a life of constant work and struggle. Thus, life takes away people’s free spirits until they are freed again by death.

Question 5.
How does Neruda describe the busy life of the individual as represented by the foot?
Answer:
The ‘foot’ is used as a metaphor for life and the foot refers to the foot of an individual. Once the child develops into an adult, the adult keeps on walking without respite either as a man or as a woman. The individual spends his life working either as a farmer in a field, or as a miner in mines, or as a salesperson in the market or as a government servant or as a church minister. This way the individual toils hard in society until his death.

Question 6.
What does the last stanza of the poem mean? Can you think of parallels in nature?
Answer:
In this poem, ‘foot’ is used as a metaphor for ‘life’. Life refers to the life of a human being as seen from his infancy until his death. Pablo Neruda gives his view of ‘life’ and ‘death’ in this poem. The poem does not begin with the beginning of life in the womb of its mother but from the time after it has taken birth on the earth. The poem covers the period of its infancy to death and beyond. The ‘foot’ as portrayed in the poem refers to the child’s foot. Since a child is not aware of its limitations and lives in a dream world of imagination, the child’s foot wishes to fly like a butterfly or become a bulging apple on the branch of a tree. Over a period of time, it realizes that it is only a foot and its role is only to serve as a foot.

The poet then refers to the ‘adult food’ after death or an individual after death. Once a human being dies, he or she is normally buried. It is this burial of the dead body of the individual that is expressed in the line “it descended underground unaware, for there, everything was dark”. Once the ‘foot’ or the individual dies, it loses its human awareness and goes back to its child-like innocence. This is expressed in the sentence ‘It never knew it had ceased to be a foot’. That is why, like a child’s foot which is not aware that it is only a ‘foot’, it aspires to become a butterfly and fly or become an apple.

One can find several parallels in nature. All living beings born on the earth pass through the cycle of birth and death. A seed germinates to give a seedling. The seedling grows into an adult plant, may become a tree or a shrub, and die. Its seeds bring a similar plant to life again. Similarly, the eggs of animals hatch and bring forth their young ones which grow, mature, lay eggs and later die. Their eggs bring back similar animals to life again.

To the Foot from its Child Comprehension III

Question 1.
Examine how Neruda’s poem works out the contrast between colourful dreams and the humdrum reality of life.
OR
The poem ‘To the Foot From its Child’ represents the conflict between illusion and reality. Elaborate.
Answer:
The poem, ‘To the Foot from its Child’, presents a contrast between colourful dreams and the humdrum reality of life. The poet conveys his view of life through his description of a foot. The foot is a metaphor for expressing the crushing of a child’s spirit through the challenges and restrictions that life places upon him. One can undoubtedly infer that the poem is basically a criticism of how people force children to grow in society and forget all their dreams and imaginations.

With a view to delineating the forces that capture the child’s freedom and aspirations, the poet begins the poem making a statement directly that the child’s foot, which is not aware that it is a foot, would like to be a butterfly or an apple. From this one can infer that man’s spirit dreams of enjoying unlimited freedom in this world but it comes to know that it cannot enjoy unlimited freedom and has to pass through several obstacles before it matures into an adult.

But, in time, stones and bits of glass, streets, ladders, paths in the rough earth go on teaching the foot that it cannot fly. As the infant is growing and developing into a mature adult, he is exposed to the harsh realities of life which are metaphorically expressed as stones, bits of glass, ladder, street, etc. These are the problems and obstacles an individual has to face. Thus, once the child becomes a boy, an adolescent, and an adult, the problems of life teach the individual that he is a ‘mortal’ and his powers are limited and can only serve the society as a member like other human beings. This sense is expressed in the line ‘that it cannot fly, cannot become a fruit and is defeated, falls in the battle, is a prisoner condemned to live in a shoe’. Here, the ‘shoe’ can be taken to mean the human society that regulates his mind and activities.

Wearing the shoe refers to the infant becoming a mature adult. Soon after entering adulthood, the individual explores ‘life’ within the shoe. He loses touch with the reality of the outside world but experiences the world through the eyes of society. This again means that a lot of restrictions are imposed on the individual. Now that he is an adult he keeps on walking without respite through the fields, mines, markets, and ministries. The line ‘this foot toils in its shoe, scarcely taking time to bare itself in love or sleep’ expresses the fact that once he realizes that he is a man destined to live in a society, he learns to face the humdrum realities of life. He has no time to let his human spirit indulge in ‘love’ and ‘sleep’. He is a prisoner and keeps on working until he dies. Once he dies his spirit loses its human awareness and is once again as free as the children.

Question 2.
Neruda’s poem is a salute to the ordinary human being, who continues with life braving all odds. Do you agree? Give reasons.
Answer:
Yes. In this poem, Neruda tries to delineate the journey of human ‘life’ from its infancy to death and beyond. With a view to expressing the changes that the ‘life spirit’ undergoes through its journey from an infant to an adult and beyond death, Neruda uses ‘foot’ as a metaphor. That is why he calls ‘life’ during infancy as the infant foot and the life spirit of an adult as the adult foot.

The whole poem can be summed up as the ‘surrender’ of life force to societal pressures. During infancy, the child’s spirit dreams of infinite possibilities and hence dreams of becoming a fruit or a butterfly. Once it starts growing in society the harsh realities of life expressed as ‘stones, bits of glass, ladder, and rough surface of the earth’, teach the infant spirit that it is a ‘foot’ which means ‘you have a role’ to play in the society and ‘you are an individual subservient to the whims and fancies of the society’. Once the infant spirit gradually accepts its defeat and tries to live in conformity with the norms of the society, it becomes an adult. This is expressed metaphorically as the ‘foot being imprisoned in a shoe’.

Once you become a member of the society you learn to live like others, giving up your pleasures and gradually you get to know the realities of life. You go on slogging throughout your life without indulging in ‘love and sleep’ which symbolically represent your rights on this earth. You forego your rights and live like an adult and serve the society until you die and you get your freedom after your death. As long as your life spirit is in your body you have human awareness and you are aware of your limitations. Once you die you lose human awareness and your spirit is free to enjoy its freedom.

In the poem, Neruda does not speak of the possibilities of the human spirit ‘rebelling’. Nor does he say that human spirit is being crushed by oppressive forces; the human spirit does not commit suicide. On the contrary, he describes the journey of the human spirit as an infant’s foot until it becomes an adult foot and after its death how it becomes free again. From this, it can be argued that Neruda’s poem is a salute to the human spirit for braving all odds and completing one’s cycle of life and death peacefully, and not rebelliously.

Question 3.
Is Neruda criticizing how society crushes childhood dreams and forces people into rigid moulds?
OR
“Society crushes dreams of individuals and condemns them to live in captivity.” Explain with reference to ‘To the Foot from its Child’.
Answer:
Yes, to some extent. In this narrative-descriptive poem, Neruda has attempted to delineate the predicament of man as a prisoner enslaved by society. Using ‘foot’ as a metaphor for ‘life’, he narrates the journey of life from that of an ‘infant foot’ to an ‘adult foot’ until its death and after. In the first two lines itself, the poet declares the wish of childhood. The infant’s foot is not aware that it is a ‘foot’ and hence would like to be a butterfly or an apple. These two objects – ‘butterfly’ and ‘apple’ – together suggest that the infant’s foot thinks of complete freedom to become whatever it wants. Being born a human being it cannot aspire to become a butterfly or an apple.

From this, we can infer that there is some restriction imposed on us by birth itself. This is expressed in the line ‘it is not aware that it is afoot’. The infant food, once it starts growing, is exposed to the ways and means of the world. We live in human society and nature, the words ‘stones, bits of glass, streets, ladders, and the paths in the rough earth’ refer to man’s ways of living. This exposure to man’s style of living brings awareness in the child that it is a foot. The poet suggests that the infant’s foot is engaged in a battle with the society and ‘adults’ crush the child’s playful spirit and imprison it in a shoe. This stage refers to the way the child gets acclimatized to living in human society.

Once it wears the ‘shoe’, which means, it accepts its identity as ‘man’, a member of the human society, he starts exploring the human world alone, groping in the dark like a blind man. There is a difference in the way an adult explores the world. As a child, it thinks of infinite possibilities; but, as an adult, it is aware of its limitations. This means the society has been successful in crushing childhood dreams and forcing the life spirit into the rigid moulds of society.

Since the whole poem only describes various changes undergone by the human spirit, we cannot say that Neruda is criticizing society for its stranglehold on the human spirit. Secondly, Neruda also says that the child’s foot does not know that it is a foot. This means, even Neruda knows that the child is born a human being and is going to live in human society. Thirdly, nowhere in the poem does Neruda say anything against societal forces. However, Neruda sympathises with ‘Man’ at one point. He says, ‘this foot toils in its shoe scarcely taking time to bare itself in love or sleep’. These lines indicate that Neruda only sympathises with man’s predicament and does not criticize society.

Question 4.
‘Foot’ is a keyword in the poem. Comment on Neruda’s skillful use of the word and its associations in terms of imagery to convey his ideas.
OR
Highlight the imagery used to bring out life’s hardships that deform the child’s foot.
Answer:
In this poem, as the title ‘To the Foot from its Child’ suggests, ‘foot’ is the keyword in the poem. The poet uses ‘foot’ as a metaphor for his view of ‘life’. The poet personifies the ‘foot’ and focuses his attention on the ‘life’ of man, using the ‘foot’ as the protagonist. ‘Life’ begins in infancy and so even in the poem, ‘life’ begins as an infant’s foot.

It is natural that children, who are naive and innocent, do not know that their foot is meant for walking and it has a function to discharge. Through the use of the ‘foot’ as a metaphor, the poet cleverly brings out the battle between harsh realities of life symbolically expressed as stones, streets, ladder, bits of glass, etc. The child dreams of becoming a butterfly or an apple. So naturally, the metaphor of foot helps the poet to convey his meaning through an imaginary battle fought between the child’s foot and the surfaces on which the child is likely to walk.

The child’s foot is sure to be hurt when it walks on a street laden with stones and bits of glass and paths in the rough earth and when it climbs the ladder pressing his soft foot on the pointed edges of the rungs of the ladder. Then it realizes that it is a ‘foot’. Here, the poet wants the reader to know that the adult world fights against the spirit of the child and makes him become aware of his role as an individual in human society. At this stage, the foot is imprisoned in a shoe, which means, the child’s consciousness reaches maturity and adulthood.

Adulthood is now represented as ‘adult foot’ enclosed in a shoe. The adult foot gropes in the dark and learns about the harsh realities of life like a blind man. Here, it means, unlike the child’s foot which had more .freedom than the adult’s, the adult foot has to work in a rigid mould given by the society. The ‘shoe’ represents this framework given by society. Here again, the ‘foot’ as a metaphor comes to his help. Therefore, the poet chooses ‘shoe’ as representing societal norms and traditions.

The blind adult foot now walks and works without respite until he dies. The different professions of men are mentioned. The adult foot may be a man’s foot or a woman’s foot and keeps walking through fields, markets, mines, and ministries, and finally toils hard scarcely finding time to enjoy ‘love’ and ‘sleep’. Here also the metaphor of the ‘foot’ facilitates the expression in the line ‘scarcely taking time to bare itself in love or sleep’. Finally, it ceases to be a ‘foot’ when a man chooses to stop working. Thus, the ‘foot’ as a metaphor has been skillfully used by the poet to evoke the right imagery to suit his meaning.

To the Foot from its Child Additional Questions and Answers

I. Answer the following questions in a word, a phrase, or a sentence each:

Question 1.
What did the foot find when it descended underground?
Answer:
Everything to be dark (or darkness).

Question 2.
What would like to be a butterfly or an apple in the poem ‘To the Foot from its Child’?
Answer:
Foot/Child’s foot.

Question 3.
What does the foot do throughout life?
OR
Mention any one of the places through which the foot walks, in ‘To the Foot from its Child’.
Answer:
Throughout its life, the foot keeps walking without respite. It walks through fields, mines, markets, and ministries until death.

Question 4.
What does the phrase ‘condemned to live in a shoe’ mean?
Answer:
The phrase ‘condemned to live in a shoe’ means it has to live like other human beings, in human society.

Question 5.
Where did the foot descend after it ceased to be?
Answer:
It descended underground.

Question 6.
What did the foot find when it descended underground?
Answer:
When the foot descended underground, it found everything dark there.

Question 7.
What form do the detailed toes of a child take on as they grow?
OR
What form do the petal-like soft toes take inside the shoes?
Answer:
The petaied toes of a child grow bunched and out of trim, take on the form of eyeless reptiles with triangular heads, like worms.

Question 8.
What do the soft nails of quartz change themselves into?
OR
How do the soft nails of the foot change as the child grows up?
Answer:
The ‘soft nails of quartz’ in the child’s foot gradually grow hard and change themselves into an opaque substance ‘hard as horn’.

Question 9.
Where is the child’s foot condemned to live?
OR
Where is the defeated foot condemned to live?
Answer:
The child’s foot is condemned to live in a shoe.

Question 10.
What teaches the foot that it cannot fly?
Answer:
As the child’s foot grows in time and starts walking on stones and bits of glass, streets, ladders, etc., it learns that it cannot fly.

Question 11.
Where did the foot descend?
Answer:
The foot descended underground after its death.

Question 12.
What does the foot not realize at the end of the poem?
Answer:
At the end of the poem, the foot does not realize that it is dead and has ceased to be a foot.

Question 13.
What, according to the speaker, is the child’s foot not yet aware in ‘To the Foot from its Child’.
Answer:
In ‘To the Foot from its Child’, the child’s foot is not yet aware that it is a foot.

Question 14.
What is out of touch with its fellow in the poem, ‘To the Foot from its Child’?
Answer:
In the poem, ‘To the Foot from its Child’, the child’s foot is out of touch with its fellow.

Question 15.
Who feels out life like a blind man in the poem, ‘To the Foot from its Child’?
Answer:
The child’s foot having been imprisoned in a shoe feels out life like a blind man.

Question 16.
What are the toes of the child compared to, in ‘To the Foot from its Child’?
Answer:
In ‘To the Foot from its Child’, the tiny toes are compared to the petals of a flower.

Question 17.
What does the blind thing refer to, in ‘To the Foot from its Child’?
Answer:
In ‘To the Foot from its Child’, the blind thing refers to the child’s foot imprisoned in a shoe.

Question 18.
Mention any one of the places through which the foot walks, in ‘To the Foot from its Child’.
Answer:
In ‘To the Foot from its Child’, the foot walks through markets.

Question 19.
How long does the foot walk, in ‘To the Foot from its Child’?
Answer:
In ‘To the Foot from its Child’, the foot walks until the whole man chooses to stop and descends underground.

Question 20.
In ‘To the Foot from its Child’, the foot scarcely takes time to bare itself in
(a) rest or peace
(b) love or sleep
(c) death or dream.
Answer:
(b) love or sleep.

Question 21.
In ‘To the Foot from its Child’, when descending underground, the foot finds everything
(a) dark
(b) rough
(c) coarse.
Answer:
(a) dark.

Question 22.
In ‘To the Foot from its Child’, the paths in the rough earth go on teaching the foot that it cannot
(a) become a butterfly
(b) bunch together
(c) live in a shoe.
Answer:
(a) become a butterfly.

II. Answer the following questions in a paragraph of 80-100 words each:

Question 1.
Bring out the contrast between illusion and reality in ‘To the Foot from its Child’.
Answer:
Pablo Neruda presents his view of ‘life’ using the ‘foot’ as a metaphor for life. He explores life’s experiences as a traveller beginning as a child’s foot until it grows into an adult foot and finally dies. During the course of this journey from life to death as a cycle, the poet tries to delineate man’s ‘dreams’ and how they get crushed in the world by outside forces.

Initially, the infant’s foot is unaware that it is a ‘foot’ and is under the illusion that it can fly like a butterfly or be an apple on a tree. The very same infant’s foot then realizes that it can only serve as a ‘foot’ and it cannot fly like a butterfly or be a fruit. This is the reality. The infant’s foot thus, once it enters the society, is made aware of the reality and it loses its illusions.

Question 2.
Why does the poet refer to the foot’ as being a blind man?
Answer:
The infant’s foot tries to combat reality and faces stones, streets, bits of glass, ladder, paths in the rough earth, which teach the infant’s foot that it is only a ‘foot’ and they take him ‘prisoner’. The foot gets condemned to live inside a shoe. The shoe here stands for the society, the outside forces which discipline the individual in conformity with the norms and customs of the society. The poet refers to the ‘foot as being a blind man’ because once he is put inside the shoe he loses touch with its fellow and is not free to face reality as he »

Question 3.
Explain how the poet uses a foot as a metaphor for life.
OR
Describe how the foot represents an individual’s life, according to the poem.
Answer:
In the poem, Neruda uses ‘foot’ as a metaphor for ‘life’. We see different stages in life beginning with infancy or childhood, maturity, adulthood, old age, and finally death. These stages have been delineated in the poem using ‘foot’ as a metaphor. The poem begins with the infant’s foot. Here, like all children, the infant’s foot does not even know that it is only a foot. It has dream-like imagination and aspirations. That is why it dreams of flying like a butterfly with absolute freedom and enjoy the pleasures of life which are expressed as a wish to become an apple.

However, once the child’s foot comes to face the external world, it becomes aware that it is only a ‘foot’ and cannot become a butterfly. Then it matures into an adult and from adulthood grows old and dies.

The poet describes how the child’s foot which has soft, petal-like toes gets transformed into an adult foot which has toes which resemble eyeless reptiles, and are covered with nails which are calloused and bear faint volcanoes of death.

Finally, having become an adult, it slogs throughout life, relentlessly working in fields, markets, mines and ministries without respite and not enjoying the pleasures of life until it dies and is buried. Thus, the ‘foot’ as a metaphor serves the poet to express his view of life.

Question 4.
Why does the foot feel trapped and stifled inside the shoe?
OR
What happens to the foot when it is condemned to live in a shoe?
OR
Bring out the life of the foot in a shoe as presented in ‘To the Foot from its Child’.
Answer:
The child’s foot is born with a great deal of zest for life and hence it wishes to become an apple on a tree or fly like a bird. But, gradually, as it starts growing, it realizes that it is a ‘foot’ only and cannot become anything else. Then, its spirit loses its battle against the world. It is taken prisoner and is condemned to live in a shoe. Now, having been imprisoned in a shoe, it tries to understand the world, in its own way. It is alone and cannot communicate with its counterpart and gropes blindly in the dark like a blind man. Since it is not in the open, it is not in touch with reality directly.

The society decides what it should understand about ‘life’ or the world outside. Whatever ideas it forms about life have to be formed in the confined space of the shoe. It is here that the child’s spirit becomes aware of its limitations as a human being and understands its role as a social being in human society. That is why it feels trapped and stifled inside the shoe.

Question 5.
Explain the instances that make the child’s foot aware of the obstacles and hardships.
Answer:
The poem narrates the journey of a child’s foot until it becomes an adult foot and beyond until it dies. The journey of the child’s foot is similar to the ‘journey of life’. The poet personifies ‘foot’ and focuses? his attention on the ‘life’ of man, using the foot as the protagonist. ‘Life’ begins in infancy and so even in this poem, ‘life’ begins as an infant’s foot. It is natural that children, who are naive and innocent, do not know that their foot is meant for walking and it has a function to discharge. But, in its innocence, the child dreams of becoming a butterfly or an apple. Therefore, when the child starts walking on a street laden with stones, and bits of glass and paths in the rough earth, the child’s foot is naturally hurt.

Similarly, when it climbs the ladder pressing his soft foot on the pointed edges of the rungs of the ladder, it is hurt and it realizes that it is a foot. Thus, using the metaphor of ‘foot’, the poet conveys the imaginary battle fought between the individual and the realities of life one has to face in society. At this stage, the foot is imprisoned in a ’shoe’. The ‘shoe’ represents the societal norms and traditions. The ‘blind’ adult foot now walks and works without respite until it dies. The different roles or professions have taken up by an individual in society either as a man or woman are expressed metaphorically in the line:

“up above, down below, through fields, mines, markets, and ministries”.

The individual toils hard, scarcely finding time to enjoy ‘love and sleep’. Here also the metaphor of the ‘foot’ enables the poet to express his ideas as seen in the line:

“Scarcely taking time to bare itself in love or sleep”.

The impact of life’s hardships can be seen in the deformed toes of the child’s foe.. The soft nails of quartz become opaque, are bunched together, and look like eyeless reptiles wit1 triangular heads, grow callused, and are covered with faint volcanoes of death.

Question 6.
How are the contrasting image of a child’s foot and foot confined to a shoe brought out in the poem?
OR
Society crushes childhood dreams and confines them to society and its norms. Explain with reference to the poem ’To the Foot from its Child’.
OR
Explain how the foot toils in its shoe until the whole man chooses to stop in ‘To the Foot from its Child’.
Answer:
The child’s foot is naive, and innocent and not yet aware that it is only a foot. That is why it wishes to be a butterfly or an apple. But, as the foot grows, it starts walking and it trods on stones, bits of glass, streets, ladders, and the paths in the rough earth. It soon realizes that it is only a ‘foot’ and it cannot fly or cannot become a bulging apple on a tree. It loses its state of innocence. Its spirit gets crushed and is defeated in realizing its aspirations.

With this awareness and maturity, the child’s foot gets imprisoned in a shoe and gradually attains adulthood. Unlike a child, an adult cannot live as he/she likes. He/She has to live as a member of the society which imposes its own rigid framework on the individual. The shoe symbolizes societal norms and traditions. Inside the shoe, it tries to understand the world alone in isolation. It serves as the foot of a man or woman working in the fields, or market or mines or ministries and toils hard day and night until it dies. The poet wishes to say that the freedom of childhood is lost when a person becomes an adult and faces a life of constant work and struggle.

The impact of this life of struggle and hardships is seen in the differences one notices in a child’s foot and the foot of an adult. The soft nails of quartz seen in an infant’s foot become opaque, are bunched together, and look like eyeless reptiles with triangular heads, grow callused, and are covered with faint volcanoes of death.

Question 7.
How does the poet describe the monotonous life of the individual confined in a shoe?
OR
How does the poem ‘To the Foot from its Child’ bring out the plight of a person dictated by
society?
It is natural that children, who are naive and innocent, do not know that their foot is meant for walking and the ‘foot’ has a function to discharge. Through the use of the ‘foot’ as a metaphor, the poet cleverly brings out the battle between harsh realities of life symbolically expressed as stones, streets, ladder, bits of glass, etc. The child dreams of becoming a butterfly or an apple. So naturally, the metaphor of foot helps the poet to convey his meaning through an imaginary battle fought between the child’s foot and the surfaces on which the child is likely to walk.

The child’s foot is sure to be hurt when it walks on a street laden with stones and bits of glass and paths in the rough earth and when it climbs the ladder pressing his soft foot on the pointed edges of the rungs of the ladder. Then it realizes that it is a ‘foot’. Here, the poet wants the reader to know that the adult world fights against the spirit of the child and makes him become aware of his role as an individual in human society.

At this stage, the foot is imprisoned in a shoe, which means, the child’s consciousness reaches maturity and adulthood. Adulthood is now represented as ‘adult foot’ enclosed in a shoe. The adult foot gropes in the dark and learns about the harsh realities of life like a blind man. Here, it means, unlike the child’s foot which had more freedom than the adult’s, the adult foot has to work in a rigid mould given by the society. The ‘shoe’ represents this framework given by society. Here again, the ‘foot’ as a metaphor comes to his help. Therefore, the poet chooses ‘shoe’ as representing societal norms and traditions.

The blind adult foot now walks and works without respite until he dies. The different professions of men are mentioned. The adult foot may be a man’s foot or a woman’s foot and keeps walking through fields, markets, mines, and ministries, and finally toils hard scarcely finding time to enjoy ‘love’ and ‘sleep’. Here also the metaphor of the ‘foot’ facilitates the expression in the line ‘scarcely taking time to bare itself in love or sleep’. Finally, it ceases to be a ‘foot’ when a man chooses to stop working. Thus, the ‘foot’ as a metaphor has been skillfully used by the poet to evoke the right imagery to suit his meaning.

Question 8.
Trace the stages of the foot’s transformation as portrayed in ‘To the Foot from its Child’.
OR
Bring out the changes that the foot undergoes after being condemned to live in a shoo-in ‘To the Foot from its Child’.
Answer:
‘To the Foot from its Child’ narrates the journey of a child’s foot until it becomes an adult foot and beyond until it dies.

In the first stanza, there are only two lines which express the innocence of the child and its wishes. The child wants to be a butterfly or an apple, but society is harsh and forces the child to become a responsible adult doing responsible adult things.

In the next stanza, the child’s foot walks in the real world and experiences the harsh realities of life. The words, ‘stones, bits of glass, streets, ladders, paths in the rough surface of the earth’ symbolize the forces in society.

When the child’s foot encounters them in a battle, it learns that its role is that of a foot only and it cannot become a butterfly or an apple. The foot is now imprisoned in a shoe, where it grows into an adult. It gets exposed to reality as filtered through the shoe. It suffers loneliness and gradually learns the realities of life groping in the dark like a blind man.

During this life inside the shoe, it loses all the beauty of a child’s foot. Its soft, nice, petal-like toes lose their beauty, become hard, callused, and look like eyeless reptiles.

The ‘foot’, now has grown into an adult foot, keeps on walking, works without respite in fields, markets, mines, and ministries. It toils hard giving up all its worldly pleasures and finally dies. It is then buried. But, as it descends into the ground, it loses its human awareness and does not know that it is not even a foot. So, in its spirit, it is like the child’s foot and dreams of becoming a butterfly or an apple.

Thus, the poet depicts his view of life in the metaphor of a foot, with a clear progression from infancy, to maturity, to adulthood, old age, and finally death.

III. Answer the following questions in about 200 words each:

Question 1.
The poem ‘To the Foot from its Child’ depicts the progression from childhood through adulthood to old age and finally, death. Discuss.
OR
The poem ‘To the Foot from its Child’ is a comment on the journey of human life. Elucidate.
OR
Trace the stages of the foot’s transformation as portrayed in ‘To the Foot from its Child’.
Answer:
In the poem ‘To the Foot from its Child’, Pablo Neruda expresses his view of life using the metaphor of ‘foot’. The poem begins with a description of the child’s naivety. The child’s foot does not know that it is a foot. It dreams of unlimited possibilities. It wants to become a butterfly enjoying unbridled freedom and enjoying the pleasures of life symbolized by the apple.

The poet expresses the experience of the child’s foot when it is exposed to reality in the real world. It walks over stones, streets, ladders, bits of glass, paths in the rough surface of the earth. All these symbolically stand for obstacles, problems, difficulties, and hurdles that one encounters in real life. When the child’s foot faces these realities, it attempts to fight them, and it becomes aware that it was in an illusory world and it does not have infinite possibilities in life but has to serve as a foot only.

It is also convinced that it cannot become a butterfly or an apple. The outside forces capture him and he is imprisoned in a shoe. Now, from that of an infant’s foot, it has grown to be an adult and now the adult has been forced to live like any human individual.

Then, we get a description of the changes that the child’s foot undergoes inside the shoe. Its nice, soft, petal-like toes lose their ‘lustre’ and the nails become harder, the toes grow bunched and look like eyeless reptiles, grow callused and are covered with faint volcanoes of death. Inside the shoe, the adult foot is like a blind man groping in the dark. This state depicts the helplessness of man when he faces the harsh realities of life as a member of society.

He slogs without respite and keeps on walking, until his death. He works in fields, markets, mines, and ministries either as a man’s or a woman’s foot. He does not find time to enjoy his rightful pleasures of life like ‘love’ and ‘sleep’. Finally, one day the foot ceases to walk when the man dies.

When he is buried the foot goes underground. But now he does not know that he is no longer a ‘foot’. In his consciousness, he is equal to the child’s consciousness and hence he again dreams of becoming a butterfly or an apple. Thus, the poet depicts his view of life, tracing its characteristics through different stages like infancy, reaching maturity, adulthood, old age, and finally death. Thus, the poem also brings out a cyclical view of life – birth, infancy, maturity, adulthood, old age, death, and rebirth.

Question 2.
Describe the various stages that the foot goes through and what the foot learns and how it changes at each stage.
Answer:
In the poem ‘To the Foot from its Child’, Pablo Neruda expresses his view of life using the metaphor of ‘foot’. The poem begins with a description of the child’s naivety. The child’s foot does not know that it is a foot. It dreams of unlimited possibilities. It wants to become a butterfly enjoying unbridled freedom and enjoying the pleasures of life symbolized by the apple.

The poet expresses the experience of the child’s foot when it is exposed to reality in the real world. It walks over stones, streets, ladders, bits of glass, paths in the rough surface of the earth. All these symbolically stand for obstacles, problems, difficulties, and hurdles that one encounters in real life. When the child’s foot faces these realities, it attempts to fight them, and it becomes aware that it was in an illusory world and it does not have infinite possibilities in life but has to serve as a foot only. It is also convinced that it cannot become a butterfly or an apple. The outside forces capture him and he is imprisoned in a shoe. Now, from that of an infant’s foot, it has grown to be an adult and now the adult has been forced to live like any human individual.

Then, we get a description of the changes that the child’s foot undergoes inside the shoe. Its nice, soft, petal-like toes lose their ‘lustre’ and the nails become harder, the toes grow bunched and look like eyeless reptiles, grow callused and are covered with faint volcanoes of death. Inside the shoe, the adult foot is like a blind man groping in the dark. This state depicts the helplessness of man when he faces the harsh realities of life as a member of society. He slogs without respite and keeps on walking, until his death. He works in fields, markets, mines, and ministries either as a man’s or a woman’s foot. He does not find time to enjoy his rightful pleasures of life like ‘love’ and ‘sleep’. Finally, one day the foot ceases to walk when the man dies.

When he is buried the foot goes underground. But now he does not know that he is no longer a ‘foot’. In his consciousness, he is equal to the child’s consciousness and hence he again dreams of becoming a butterfly or an apple. Thus, the poet depicts his view of life, tracing its characteristics through different stages like infancy, reaching maturity, adulthood, old age, and finally death. Thus, the poem also brings out a cyclical view of life – birth, infancy, maturity, adulthood, old age, death, and rebirth.

Question 3.
Bring out the stages of hardships faced by the foot after being confined in a shoe.
OR
Explain the various stages of hardships faced by the foot after being confined in a shoe.
OR
Describe the different stages of transformation of the foot after it is condemned to live in a shoe.
OR
The foot is forced to play various roles and shoulder many responsibilities. Explain with reference to ‘To the Foot from its Child’.
Answer:
As the child learns to walk and starts walking on stones, bits of glass, streets, ladders and the rough surface of the earth, the child’s foot becomes aware of its role. It learns that it is a foot and cannot become a butterfly or a bulging fruit on a tree. Once it realizes that it is a foot, it is defeated in realizing its aspirations and gets imprisoned in a shoe. Inside the shoe, it tries to understand the world in its own way, alone, like a blind man groping in the dark. During this period its soft nails of quartz become opaque, are bunched together, and look like eyeless reptiles with triangular heads, grow callused, and are covered with faint volcanoes of death.

These changes happen because, once the child’s foot becomes an adult’s foot, it walks as the foot of a man or woman and keeps walking in the fields as a farmer, or as a grocer in the markets, or as a miner in the mines or as a church minister or a government worker, until its death. Thus, the foot experiences the hardships of life and loses its ‘soft’ and flowery petal-like form.

Question 4.
“The norms of the social control a man just as the foot is enclosed in a shoe”. How is this depicted in ‘To the Foot from its Child’?
Answer:
The poet Neruda uses the ‘foot’ as a metaphor and conveys his view of life. Thus, by personifying the foot, the poet expects the readers to compare the experience of the foot to the whole person’s hopes and dreams as well as to the realities of everyday life. By and large, one can say that the poem is basically a criticism of how people force children to grow in society forgetting all their dreams and aspirations. The child wants to be a butterfly or an apple, but society is harsh and forces the child to become a responsible adult doing responsible adult things.

As a child’s foot, it has relatively more freedom than the adult’s foot. As the infant’s foot starts walking in the real world outside, it steps over “stones and bits of glass, streets, ladders and the paths in the rough earth’’. It realizes that its role is that of a foot and it cannot become a butterfly or an apple. The moment it discovers that it is only a foot, its spirit loses its battle against the world. It surrenders itself to the dictates of the society. It is taken prisoner and is condemned to live in a shoe.

It also means that the child’s spirit becomes aware of its limitations as a human being and understands its roles, duties, and responsibilities as a social being in human society. It is true that “the foot is a symbol for the helplessness of an individual in the vice-like grip of an insensitive system”. This meaning is captured in the phrase ‘condemned to live in a shoe’. Once it gets imprisoned, it has to slog there until it dies. The society decides what it should understand about ‘life’ or the world outside. Gradually, the foot adapts itself to its world and learns to cope with the harsh realities of life.

The adult foot gets trapped in the routines of everyday life or the humdrum commonality of existence. It is now less capable of enjoyment and finds life difficult in every walk of life. It slogs and slogs either as a man’s foot or as a woman’s foot working in the field or market or mines or ministries day and night, scarcely finding time to enjoy the pleasure of love or sleep. It works without respite and finally meets with death.

To the Foot from its Child by Pablo Neruda About the Poet:

Pablo Neruda (1904-1973) is the pen name and, later legal name of the Chilean poet, diplomat, and politician Ricardo Eliecer Neftali Reyes Basoalto. In 1971 Neruda won the Nobel Prize for Literature.

Neruda became known as a poet while still a teenager. He wrote in a variety of styles including surrealist poems, historical epics, overtly political manifestos, a prose autobiography, and erotically- charged love poems such as the ones in his 1924 collection ‘Twenty Love Poems and a Song of Despair’.

Neruda’s poetry is renowned for its fantastic imagery and surreal use of language. The surrealists attempted to express in art and literature the workings of the unconscious mind and to synthesize. these workings with the conscious mind.

Neruda believes that our most intense experience of impermanence is not death, but our own isolation among the living. It is probably this idea that gets reflected in the poem ‘To the Foot from its Child’. According to Neruda, “it was through metaphor, not rational analysis and argument, that the mysteries of the world could be revealed”.

Background:

‘To the Foot from its Child’ is the translated English version of the original poem ‘Al Pie Desde Su Nino’ written by Pablo Neruda and translated into English by Alastair Reid. [The poem appears in the collection of poems titled ‘Estravagaris’ published in 1958. ‘Extravagaris’ (Book of Vagaries) is the English title given by Reid].

To the Foot from its Child Summary in English

‘To the Foot from its Child’ by Pablo Neruda is a narrative-descriptive poem which narrates the journey of a child’s foot until it becomes an adult foot and beyond until it dies. Besides narrating the experiences of the adult foot until its death, the poem also describes the changes that the child’s foot undergoes until it becomes an adult foot.

2nd PUC English Textbook Answers Springs Chapter 8 To the Foot from its Child image - 1

The journey of the child’s foot is similar to the ‘journey of life’. The poet uses the ‘foot’ as a metaphor and conveys his view of life. This metaphor helps the poet to convey the idea of how the child’s spirit gets crushed through the challenges and restrictions that life places upon him. Thus, by personifying the foot, the poet expects the reader to compare the experience of the foot to the whole person’s hopes and dreams as well as to the realities of everyday life. By and large one can infer that the poem is basically a criticism of how people force children to grow in society and forget all their dreams and aspirations. The child wants to be a butterfly or an apple, but society is harsh and forces the kid to become a responsible adult doing responsible adult things.

The transition of the child’s foot into an adult foot and then until its death can be studied under four stages conveniently. The four stages are

  1. Childhood
  2. Experiencing Reality
  3. Maturity and
  4. Death and Rebirth.

A brief description of each stage is given below:

1. Childhood (Lines 1 – 2):
The first stanza describes the characteristic features of the child’s foot. It is an infant’s foot and it does not know that it is a ‘foot’ at all. It lacks awareness and hence it dreams of unlimited possibilities. It would like to be a ‘butterfly’ or an ‘apple’. The foot has an optimistic view of life.

2. Experiencing Reality (Lines 3 – 16):
Here the poet highlights the impact of time on the child. As the infant’s foot starts growing in the outside world, it begins to experience the harshness and pain of life while walking. When it steps over, “stones and bits of glass, / streets, ladders / and the paths in the rough earth, it learns that its role is that of a foot the same way people become aware of their role in life. It realizes that it can neither fly like a butterfly nor become a bulged apple on the branch of a tree. The child’s foot has now discovered that it is only a ‘foot’, its spirit loses its battle against the world, is taken prisoner, and is condemned to live in a shoe. It also means that the child’s spirit becomes aware of its limitations as a human being and understands its role as a social being in human society.

Now, having been imprisoned in a shoe, it gradually tries to understand the world, in its own way. It is alone and cannot communicate with its counterpart, and gropes blindly in the dark like a blind man. The ‘foot’ is not in the open and whatever ideas it forms about life, are formed in the confined space of the shoe. Here, it means, it is not in touch with reality directly. The society decides what it should understand about ‘life’ or the world outside. Gradually, the foot adapts itself to its world and learns to cope with the harsh realities of life.

3. Maturity (Lines 17 – 46):
In this part of the poem the poet gives a graphic description of the changes seen in the child’s foot during its transition from a child’s foot to ‘adult foot’. The ‘soft nails of quartz’ in the child’s foot gradually grow hard and change themselves into an ‘opaque’ substance ‘hard as horn’. The ‘tiny petaled toes’ of the child’s foot ‘grow bunched and out of trim’. The toes in the adult foot appear like ‘eyeless reptiles’. Later they grow harder and become callused.

In this stanza, the poet attempts to let the reader know that as the child grows into an adult it becomes less open to reality. It also means that people grow harder both physically and emotionally. The phrase ‘faint volcanoes of death’ suggests that the foot comes to appreciate ‘mortality’. Thus, we find that the child’s foot has now been transformed from a beautiful form into a warped and ugly one.

The poet then describes the journey of an adult foot until its death. It is now like an eyeless reptile. Hence he calls it a ‘blind thing’. The adult foot is now in the harsh world outside, suggesting that the adult gets trapped in the routines of everyday life or the humdrum commonality of existence. It is now less capable of enjoyment and finds life difficult in every walk of life. It slogs and slogs either as a man’s foot or as a woman’s foot working in the field or market or mines or ministries. It toils in the shoe, day and night, scarcely finding time to enjoy the pleasures of life or sleep. It works without respite and finally meets with death.

4. Death and Rebirth (Lines 47 – 53):
Soon after the death, the adult foot gets buried. It goes down into the underground. It finds everything dark there. It also does not know that it is dead and has ceased to be a foot. When the foot dies and is buried, its consciousness is childlike again. Therefore, the foot revisits the possibilities of flying like a butterfly or becoming an apple. Here it means that people consider the possibility of an after-life.

To sum up, the freedom of childhood is lost when a person becomes an adult and is exposed to a life of constant work and struggle. Outside, uncontrollable forces have the power to direct one’s life and thus ‘life’ in society takes away people’s free spirits until they are freed again by death. The human promise is not fulfilled by those whom society enslaves and mistreats.

The poet imagines that the naked foot of a boy, innocent still of the habituations of social society does not know that it is a foot, or a butterfly or an apple.

Only through a long process of denial of our embodied natures, beginning with the simple act of wearing shoes and thus denying contact with the earth does the boy become a man. However, upon being buried, he still does not know if he will fly or become an apple.

To the Foot from its Child Summary in Kannada

2nd PUC English Textbook Answers Springs Chapter 8 To the Foot from its Child image - 2
2nd PUC English Textbook Answers Springs Chapter 8 To the Foot from its Child image - 3
2nd PUC English Textbook Answers Springs Chapter 8 To the Foot from its Child image - 4

Glossary:

  • Quartz: a hard white colourless mineral consisting of silicon dioxide
  • Opaque: not transparent
  • Petaled: like petals
  • Callus: thickened and hardened part of the skin
  • Respite: a short period of rest

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Karnataka 2nd PUC English Workbook Answers Streams Subject-Verb Agreement

I. Choose the word that agrees with the subject in the following sentences.

1. His father and grandmother ……………………. (have/has) arrived.
2. The leader and patriot ……………………. (is/are) lost.
3. Each of the children ……………………. (was/were) given a book.
4. Neither he nor his friend ……………………. (was/were) there.
5. Either the boy or his sisters ……………………. (have/ has) broken the tray.
6. The orator and the statesman ……………………. (have/has) been invited.
7. A series of lectures ……………………. (has/have) been arranged on the subject.
8. Kindness as well as justice ……………………. (requires/require) this.
9. A number of accidents ……………………. (were/was) reported in the newspaper.
10. The number of dropouts ……………………. (was/were) quite large.
Answer:
1. have;
2. is;
3. was;
4. was;
5. have;
6. have;
7. has;
8. requires;
9. were;
10. was.

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Karnataka 2nd PUC English Textbook Answers Springs Chapter 4 Everything I Need to Know I Learned in the Forest

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Everything I Need to Know I Learned in the Forest Questions and Answers, Notes, Summary

Everything I Need to Know I Learned in the Forest Comprehension I

Question 1.
Trace the childhood experiences that shaped the author’s interest in ecology.
Answer:
Vandana Shiva’s father was a conservator of forests in the Himalaya region. This implies that she lived and was brought up in forest surroundings. Hence she declares that whatever she knows about ecology was learned from the Himalayan forests and eco-systems. Her mother was a farmer and she used to compose songs and poems about trees, forests and India’s forest civilizations. Thus, her parents and their profession undoubtedly shaped the author’s interest in ecology.

Question 2.
How does the scarcity of water, fodder and fuel affect women?
Answer:
The ruthless cutting down of trees results in floods, landslides, scarcity of water, fodder for cattle and fuel. This affects the womenfolk in particular because they have to walk long distances for collecting water and firewood which is quite burdensome.

Question 3.
What features of the ‘Chipko’ movement does the author highlight?
Answer:
The features of chipko movement are that it was a nonviolent response to the large scale deforestation like doing padayatras, documenting the deforestation, and the work of the – forest activists, hugging the trees to prevent them from being cut down. One such Chipko action took place in the Himalayan village of Adwani in 1977. A woman led the resistance against her own husband, who had obtained a contract to cut trees. She protested with lighted lanterns in bright daylight.

Question 4.
The real value of the forest for women was
a. timber from dead trees.
b. source of basic needs.
c. springs and streams.
Answer:
(b, c) source of basic needs/springs and streams.

Question 5.
List the activities that Vandana undertook after her involvement with the ‘Chipko’movement’.
Answer:

  • She spent every vacation doing padayatras, documenting the deforestation, and the work of the forest activists.
  • She spread the message of the Chipko movement and created awareness in the people about the value of forests.
  • She put emphasis on organic farming.
  • She set up 100 community seed banks.

KSEEB Solutions

Question 6.
The conservation of biodiversity in agriculture leads to
a. increase in the quantity of food production.
b. a developing variety of food grains.
c. more quality food and higher nutrition.
Answer:
(c) more quality food and higher nutrition.

Question 7.
Why is it important to change the fossil-fuel and chemical-based monoculture?
Answer:
It is important to change the fossil-fuel and chemical-based monoculture because it impoverishes nature and culture.

Question 8.
What prompted the UN to initiate a discussion on the rights of Mother Earth?
OR
Name one of the factors that prompted the U.N. to initiate a discussion on the rights of Mother Earth.
Answer:
The Constitution of Ecuador in which were recorded the rights of nature and the Universal Declaration of the Rights of Mother Earth initiated by Bolivia prompted the UN General Assembly to organize a conference so as to initiate a discussion on the rights of Mother Earth.

Question 9.
The conference organized by the UN General Assembly aimed at transforming the domination of
a. people over nature.
b. men over women.
c. rich over the poor.
d. all of the above.
Answer:
(d) All of the above.

Question 10.
What, according to the author, is eco-apartheid? Why is it necessary to end this?
Answer:
According to the author, eco-apartheid means holding the illusion in our minds and lives that humans are separate from nature. It is necessary to remove such an illusion from our minds and lives because it leads to disharmony with nature and finally to violence against nature and people. In short, human beings start exploiting nature and perpetuate violence against themselves.

Question 11.
Which event in human history marked the beginning of the separation of humans from nature?
Answer:
The industrial revolution which was facilitated by the belief that Earth was dead matter marked the beginning of the separation of humans from nature.

Question 12.
How do Carolyn Merchant and Francis Bacon differ in their views?
Answer:
Francis Bacon the father of modern science believed that science and the inventions that result do not “merely exert a gentle guidance over nature’s course, they have the power to conquer and subdue her, to shake her to her foundation. But. Carolyn Merchant points out that due to this over greed, nature has been destroyed by man to suit his capitalism. But then, he realised the importance of nature, and instead of destroying he slowly started to think about nature and nurturing Earth by removing his blind superstitious cultural beliefs. At last, she says “One does not readily slay a mother, dig into her entrails for gold, or mutilate her body”.

Question 13.
What ideas of Tagore inspired Vandana Shiva to start Earth University?
Answer:
The author states that the Earth University located at Navdanya farm was inspired by Rabindranath Tagore’s ideas expressed in his essay ‘Tapovan’ (Forest of Purity). Tagore says that India’s best ideas have come from the forests where the man was in communion with trees and rivers and lakes, away from the crowds. The peace of the forest has helped the intellectual evolution of man and the culture of the forest has fueled the culture of Indian society.

The culture that has arisen from the forest has been influenced by the diverse processes of renewal of life, which are always at play in the forest, varying from species to species, from season to season, in sight and sound and smell. The unifying principle of life in diversity, of democratic pluralism, thus became the principle of Indian civilization.

Question 14.
How are unity and diversity related to each other?
Answer:
Unity and diversity are related to each other. This unity in diversity that is the basis of both ecological sustainability and democracy. Diversity without unity becomes the source of conflict and contest. Unity without diversity becomes the ground for external control. The forest is a unity in its diversity and we are united with nature through our relationship with the forest.

Everything I Need to Know I Learned in the Forest Comprehension II

Question 1.
How did the women led by Bachni Devi put up resistance to the felling of trees? Do you think it was effective?
Answer:
In 1977, in the Himalayan village of Adwani, a village woman named Bachni Devi led the resistance against her own husband, who had obtained a contract to cut trees. When officials arrived at the forest, the women held up lighted lanterns in broad daylight. When the forester asked them to explain their action, the women told him that they had come there to teach them forestry.

When the forester retorted, calling them foolish women and asked them whether they knew the real value of the forests and asked them whether they knew what the forests bore, the women retorted and sang in chorus saying that the forests bore soil, water, and pure air which sustain the Earth and all she bears.

Their demonstration was very effective because, the menfolk including the forester believed that the village women were naive and ignorant, but on the contrary, they proved that they were quite knowledgeable about the benefits of forestry.

Question 2.
Why is it important to promote biodiversity-intensive farming? How did the author achieve it?
Answer:
Bio-diversity promotes democratic pluralism where every species gets opportunities to sustain itself in co-operation with others and no species in a forest appropriates the share of another species. Since failure to understand biodiversity and its many functions leads to an impoverishment of nature and culture, it becomes imperative to practice bio-diversity-intensive farming.

The author started Navdanya Farm in 1994 in the Doon Valley where she practiced biodiversity-intensive farming. Initially, she started saving seeds from farmers’ fields and today they are able to conserve and grow 630 varieties of rice, 150 varieties of wheat, and hundreds of other species. She opines that bio-diversity-intensive farming produces more food and nutrition per acre and hence bio-diversity is the answer to the food and nutrition crisis.

Question 3.
‘Rights of Nature’ means
a. the right of people to use nature.
b. the duty of human beings to conserve nature.
c. preserving nature for seif-protection.
Answer:
(b) and (c) the duty of human beings to conserve nature/ preserving nature for self-protection.

Question 4.
What does the concept of the Earth University convey? How is this different from that of the other universities?
OR
Write a note on Earth University mentioned in Vandana Shiva’s essay.
Answer:
The Earth University located at Navdanya, a biodiversity farm in the Doon Valley of the Himalaya, teaches Earth Democracy. It means freedom for all species to evolve within the web of life, and the freedom and responsibility of humans, as members of the Earth family, to recognize, protect, and respect the rights of other species. Earth University is different from other universities because it is eco-centric, while the other universities are anthropocentric.

Eco-centrism refers to the system of thought where the focus is on conserving the existing eco-systems that are needed to protect and sustain the web of life on the Earth. On the contrary, the other universities are anthropocentric. They focus on protecting and sustaining the life of human beings only.

Everything I Need to Know I Learned in the Forest Comprehension III

Question 1.
“Tagore saw unity with nature as the highest stage of human evolution.” Do you think consumerism and accumulation of wealth come in the way of realizing Tagore’s vision of human evolution?
Answer:
Yes. Undoubtedly consumerism and accumulation of wealth come in the way of realizing Tagore’s vision of human evolution. Tagore firmly believed that Indian civilization found its source of regeneration – both material and intellectual – in the forest. Tagore was convinced that India’s best ideas have come from the place where the man was in communion with trees and rivers and lakes, away from the crowds. The peace of the forest has helped the intellectual evolution of man. The culture that has arisen from the forest has been influenced by the diverse processes of renewal of life, which are always at play in the forest, varying from species to species, from season to season, in sight, sound and smell. Thus, the unifying principle of life in diversity, of democratic pluralism, became the principle of Indian civilization. It is this unity in diversity that supports ecological sustainability and democracy.

On the contrary, consumerism and accumulation work against the idea of unity in diversity and ecological sustainability, because both consumerism and accumulation of wealth are external manifestations of our vices like gluttony, greed, avarice, self-indulgence, self-centeredness, domination and exploitation. These vices ultimately lead to ruthless and barbaric exploitation of nature and cause impoverishment of nature and culture.

Question 2.
“The conservation of biodiversity is the answer to the food and nutrition crisis.” Do you agree?
OR
“Biodiversity-based intensive farming is the answer to the food and nutrition crisis”. Discuss.
Answer:
Yes. The conservation of biodiversity is the right step to help the people overcome the nutrition crisis because bio-diversity works on the paradigm of Earth Democracy and democratic pluralism wherein there is freedom for all species to evolve within the web of life. As members of the Earth family, it is the freedom and responsibility of humans to recognize, protect and respect the rights of other species. This way we bring into play the principle of equity. No species in such an ecosystem appropriates the share of another species and every species sustains itself in co-operation with others.

Secondly, bio-diversity sustains democratic pluralism because there are diverse processes of renewal of life always at play in natural eco-systems and they vary from species to species and from season to season in sight, sound and smell. All the species live in perfect harmony. Thus bio-diversity paves the way for enrichment of the web of life leading to abundance.

Question 3.
“Conservation of biodiversity is crucial for the sustenance of both nature and human society.” Discuss.
OR
Conservation of biodiversity sustains both nature and culture. Discuss in the light of Vandana Shiva’s essay.
OR
Write a note on biodiversity.
Answer:
The Earth houses millions of eco-systems and nurtures bio-diversity. Bio-diversity ensures abundance, freedom, co-operation and mutual giving. Tagore argues that the forests have served as sources of material and intellectual regeneration since time immemorial and the culture of the forest has fueled the culture of Indian society. The culture that has arisen from the forest is nurtured by the unifying principle of life in diversity and of democratic pluralism. It is this unity in diversity that is the basis of both ecological sustainability and democracy. This is true of both nature and culture. We are united with nature through our relationship with the forest. The forest teaches us union, compassion and enoughness.

No species in a forest appropriates the share of another species and every species sustains itself in co-operation with others. This unity in diversity seen in the forest should serve as a model for human society, otherwise, it will lead to conflict, greed, exploitation and finally to the impoverishment of our culture. Therefore, the conservation of diversity is crucial for the sustenance of both nature and human society.

Question 4.
In light of this essay, how does one synthesize the wisdom of the past with the modern knowledge systems?
Answer:
The essay ‘Everything I need to know 1 Learned in the Forest’, by Vandana Shiva, highlights the importance of sustaining biodiversity in nature. However, the author does not dismiss scientific inventions and discoveries as useless. Scientific inventions and discoveries have proved successful in controlling infant mortality, increasing longevity. But some of the discoveries and inventions have resulted in damaging our eco-systems and are now threatening to wipe out life on this earth. Secondly, some scientific practices might create a crisis in the food chain itself.

Under such circumstances, we need to synthesize the wisdom of the past with modern knowledge systems. This has several advantages. For example, traditional knowledge is vital for the sustenance of natural resources including forests, water and agro eco-systems across landscape continuum, spanning from households through farms, village and wilderness.

An expert by name Caval Canti (2002) notes that a limitation of economic development is that it is pursued without any considerations in practice as to its implications on ecosystems. The prevailing economic theories treat the economic process from a purely mechanistic standpoint. Different ways exist, however, to deal with the choices that humans have to make with respect to the allocation of resources, the distribution of the returns and the fulfilment of purposes of material progress.

To understand how local people solve their economic problems in a sustainable fashion is a serious challenge. A better grasp of this issue could possibly be accomplished with the use of ethno economics or ethno ecological economics. Application of scientific research and local knowledge contributes both to the equity, opportunity, security, and empowerment of local communities, as well as to the sustainability of the natural resources. Local knowledge helps in scenario analysis, data collection, management planning, designing of the adaptive strategies to learn, and get feedback and institutional support to put policies into practice.

Science, on the other hand, provides new technologies or helps in the improvement of the existing ones. It also provides tools for networking, storing, visualizing, and analyzing information. Thus, by developing sustainability science and ethno economics, we can synthesise the wisdom of the past with modern knowledge systems.

Everything I Need to Know I Learned in the Forest Additional Questions and Answers

I. Answer the following questions in a word, a phrase, or a sentence each:

Question 1.
Where, according to Vandana Shiva, did her ecological journey start?
Answer:
In the forests of the Himalaya.

Question 2.
What is the Chipko movement, according to Vandana Shiva?
Answer:
Chipko movement is a non-violent response led by peasant women to the large-scale deforestation that was taking place in the Himalayan region.

Question 3.
According to the women of Garhwal, ‘the real value of forests’ was
(a) timber from a dead tree
(b) springs and streams
(c) fodder and fuel.
Answer:
(b) springs and streams.

Question 4.
What was the real value of forests, according to the women of Garhwal?
Answer:
According to the women of Garhwal, the real value of forests was not the timber from a dead tree, but the springs and streams, food for their cattle, and fuel for their hearths.

Question 5.
Name the woman who led the resistance against cutting down of trees in the village of Adwani.
OR
Name the woman who led the resistance against her own husband, according to Vandana Shiva.
Answer:
Bachni Devi.

Question 6.
What, according to Bachni Devi’s husband, was the value of forests?
OR
Mention any one of the things produced by forests, according to the forester.
Answer:
According to Bachni Devi’s husband, the forests produced resin, timber, and profit.

Question 7.
What did Vandana learn from the Chipko movement?
Answer:
Vandana learned about bio-diversity and bio-diversity-based living economies, from the Chipko movement.

Question 8.
Name Vandana Shiva’s book mentioned in the essay.
Answer:
‘Monocultures of the Mind’.

Question 9.
What is at the root of the impoverishment of nature?
Answer:
Failure to understand biodiversity and its many functions is at the root of the impoverishment of nature and culture.

Question 10.
What is the Navdanya movement?
Answer:
Navdanya is a movement for biodiversity conservation and organic farming.

Question 11.
In which year was the Navdanya movement started?
Answer:
In 1987.

Question 12.
When and where was the Navdanya farm started by Vandana Shiva?
Answer:
In 1994 in the Doon Valley.

Question 13.
Which country has recognised the ‘Rights of Nature’ in its Constitution?
Answer:
Ecuador.

Question 14.
What has Ecuador, according to Vandana Shiva, recognised in its Constitution?
Answer:
The Rights of Nature.

Question 15.
Name the country that has initiated the Universal Declaration of the Rights of Mother Earth.
Answer:
Bolivia.

Question 16.
Whom does Vandana Shiva refer to as the father of modem science?
Answer:
Francis Bacon.

Question 17.
What does the Earth University teach?
Answer:
Earth University teaches Earth Democracy.

Question 18.
Where is the Earth University started by Vandana Shiva located?
Answer:
The Earth University started by Vandana Shiva is located at Navdanya, a biodiversity farm located in the Doon Valley of the Himalaya.

Question 19.
Name two of the most popular courses offered at Earth University.
Answer:
‘The A-Z of Organic Farming and Agroecology’, and ‘Gandhi and Globalization’.

Question 20.
Who is the inspiration behind the Earth University started by Vandana Shiva?
Answer:
Rabindranath Tagore.

Question 21.
Where did Rabindranath Tagore start a learning centre?
Answer:
In Shantiniketan in West Bengal.

Question 22.
Why did Rabindranath Tagore start a learning centre in Shantiniketan?
OR
Why did Tagore start Shantiniketan as a forest school?
Answer:
Rabindranath Tagore started a learning centre in Shantiniketan in West Bengal, as a forest school, both to take inspiration from Nature and to create an Indian cultural renaissance.

Question 23.
In which year did Shantiniketan become a university?
Answer:
In 1921.

Question 24.
What does ‘Tapovan’ mean?
Answer:
‘Forest of purity’.

Question 25.
Where, according to Vandana Shiva, should we look for ‘lessons in freedom’?
Answer:
According to Vandana Shiva, we should turn to nature and the forest for lessons in freedom.

Question 26.
In Tagore’s writings, what do the forests symbolise?
Answer:
In Tagore’s writings, the forests symbolise the universe.

Question 27.
According to Vandana Shiva, what values do the forests teach us?
Answer:
The values of diversity, freedom, and coexistence.

Question 28.
What is the root cause of disharmony with nature and violence against nature and people?
Answer:
Separatism is the root cause of disharmony with nature and violence against nature and people.

Question 29.
What feature of the Chipko movement does the author highlight?
Answer:
The author highlights the role of peasant women and the non-violent nature of the chipko movement.

Question 30.
What does ‘Terra Madre’ mean?
Answer:
‘Terra Madre’ means Mother Earth.

Question 31.
What has replaced bio-diversity, according to Vandana Shiva?
Answer:
According to Vandana Shiva, monocultures have replaced bio-diversity.

Question 32.
Where, according to Vandana Shiva, did one of the dramatic Chipko actions take place?
Answer:
One of the dramatic chipko actions took place in the Himalayan village of Adwani in 1977.

Question 33.
Mention any one of the things that have replaced a ‘vibrant earth’, according to Vandana Shiva.
OR
What has replaced the vibrant earth?
Answer:
‘Raw materials’/ ‘dead matter’ has replaced the vibrant earth.

Question 34.
What has replaced diversity, according to Vandana Shiva?
Answer:
Monoculture.

Question 35.
When, according to Vandana Shiva, did the war against the earth begin?
Answer:
According to Vandana Shiva, the war against the earth began with the idea that the earth is dead matter and that human beings and the earth we are living in are separate entities.

Question 36.
Name the author of the essay ‘Tapovan’.
Answer:
Rabindranath Tagore.

Question 37.
According to the women of Adwani village, what did the forest bear?
Answer:
According to the women of Adwani, the forests bare soil, water, and pure air which sustains the and all she bears.

Question 38.
What is the only answer to the food and nutrition crisis?
Answer:
The conservation of biodiversity is the only answer to the food and nutrition crisis.

Question 39.
Who has been the teacher of abundance and freedom, co-operation and mutual giving, according to Vandana Shiva?
Answer:
Bio-diversity.

Question 40.
What have human beings failed to recognise about nature, according to Vandana Shiva?
Answer:
Human beings have failed to recognize that they are an inseparable part of nature and that they cannot damage it without severely damaging themselves.

Question 41.
What is eco-apartheid?
Answer:
‘Eco-apartheid’ refers to our beliefs and activities, which treat nature and humans as separate entities.

Question 42.
With what idea did the war against the earth begin?
Answer:
The war against the earth began with the idea of‘separateness’.

Question 43.
Why was the earth transformed into the dead matter?
Answer:
The earth was transformed into the dead matter to facilitate the industrial revolution.

Question 44.
What teaches us to move to an ecological paradigm?
Answer:
Globalization teaches us to move to an ecological paradigm.

Question 45.
Where do we get ecological sustainability and democracy?
Answer:
It is in the forest which is a unity in its diversity, that we get ecological sustainability and democracy.

Question 46.
What does Vandana Shiva term the empty land ready for occupation?
Answer:
Terra Nullius.

Question 47.
What does’Terra Nullius’ mean?
OR
What does Vandana Shiva term the empty land ready for occupation?
Answer:
‘Terra Nullius’ means empty land, ready for occupation regardless of the presence of indigenous peoples.

Question 48.
Who, according to Vandana Shiva, composed songs and poems about trees and forests?
Answer:
Vandana Shiva’s mother composed songs and poems about trees, forests, and India’s forest civilizations.

Question 49.
Name the movement which took place in the Himalayan region to save the trees.
Answer:
‘Chipko’ is the non-violent movement that began in the Himalayan region to save the trees.

Question 50.
Name the movement that Vandana Shiva started for biodiversity conservation and organic farming in 1987.
OR
Why did Vandana Shiva start the Navdanya Movement?
Answer:
Vandana Shiva started the ‘Navdanya’ movement for biodiversity conservation and organic farming in 1987.

Question 51.
What is eco-apartheid based on?
Answer:
Eco-apartheid is based on the illusion of separateness of humans from nature in our minds and lively

Question 52.
What has replaced ‘Terra Madre’?
Answer:
Terra Nullius.

Question 53.
What power, according to Francis Bacon, do science and technology have over nature?
Answer:
According to Francis Bacon, science and technology have the power to conquer and subdue nature and to shake her to her foundations.

Question 54.
What, according to Carolyn Merchant, would lead to capitalism?
Answer:
According to Carolyn Merchant, the shift of perspective from nature as a living, nurturing mother to inert dead and manipulate matter would lead to capitalism.

Question 55.
What major shift has earth democracy brought in?
Answer:
Earth democracy has brought in a major shift from anthropocentrism to eco-centrism.

Question 56.
According to Tagore, what has helped the intellectual evolution of man?
Answer:
According to Tagore, the peace of the forest has helped the intellectual evolution of man.

Question 57.
When do people discover the joy of living, according to Vandana Shiva?
Answer:
According to Vandana Shiva, the end of consumerism and accumulation is the beginning of the joy of living.

Question 58.
What surprised Vandana Shiva when she went swimming in her favourite stream?
Answer:
When Vandana Shiva went swimming in her favourite stream, she was surprised to see that the forests were no longer there and the stream had been reduced to a trickle.

Question 59.
Name the author of ‘Monocultures of the Mind’ mentioned in ‘Everything I Need To Know I Learned In The Forest’
Answer:
Vandana Shiva is the author monocultures of the Mind’, as mentioned in ‘Everything I Need to Know 1 Learned in the Forest’.

Question 60.
What did the UN General Assembly organize in April 2011, according to Vandana Shiva?
Answer:
According to Vandana Shiva, the UN General Assembly organized a conference on harmony with nature as part of Earth Day celebrations, in April 2011.

Question 61.
According to the prominent South African environmentalist Cormac Cullinan, apartheid means
(a) separateness
(b) monoculture
(c) diversity.
Answer:
(a) separateness.

Question 62.
In Tagore’s writings, the forest symbolizes
(a) a university
(b) the universe
(c) a union.
Answer:
(b) the universe.

Question 63.
Every species sustains itself in with others, according to Vandana Shiva.
(a) peace
(b) co-operation
(c) freedom.
Answer:
(b) co-operation.

Question 64.
What becomes the source of conflict and contest, according to Vandana Shiva?
Answer:
According to Vandana Shiva, ‘Diversity without unity becomes the source of conflict and contest’.

Question 65.
Mention any one conflict that Vandana Shiva mentions in her essay.
Answer:
In her essay, Vandana Shiva mentions three conflicts: the conflict between

  • greed and compassion
  • conquest and co-operation
  • violence and harmony.

II. Answer the following questions in a paragraph of 80-100 words each:

Question 1.
How has the Navdanya movement helped the farmers?
OR
Write a note on Navdanya Movement
Answer:
The Navdanya movement is a movement for biodiversity conservation and organic farming which was started in 1987. They have been able to conserve and grow 630 varieties of rice, 150 varieties of wheat, and hundreds of other species. They have also worked with farmers to set up more than 100 community seed banks across India. They have also been able to save more than 3000 rice varieties. They also help farmers make a transition from fossil-fuel and chemical-based monocultures to bio-diverse ecological systems nourished by the sun and the soil.

Question 2.
Explain the idea of separateness as perceived by Vandana Shiva.
Answer:
The idea of separateness refers to the illusion that human beings and nature are different entities. Secondly, the Earth/nature is dead matter and human beings have the capacity to conquer nature, subdue her, and shake her to her foundations. This idea was popularized by Francis Bacon and other leaders of the scientific revolution. Further, it triggered many scientific experiments which culminated in new inventions and discoveries. These scientific inventions and discoveries served as the basis for the industrial revolution. Cormac Cullinan, a South African environmentalist, calls it ‘eco-apartheid’ and urges us to overcome it just like the apartheid in South Africa.

Question 3.
How does Vandana Shiva bring out the importance of ‘The Earth Democracy’?
OR
‘Earth University teaches Earth Democracy.’ Explain with reference to Vandana Shiva’s essay ‘Everything I Need To Know I Learned In The Forest’.
Answer:
Vandana Shiva borrows the model of the Earth University from Shantiniketan, the forest school, which later became a university. It was established by Rabindranath Tagore in 1921. According to the writer, Earth University teaches Earth Democracy, which ensures freedom for all species to evolve within the web of life. It also confers freedom and responsibility on humans, as members of the Earth family, to recognize, protect, and respect the rights of other species. Earth Democracy is a shift from anthropocentrism to eco-centrism. Earth Democracy translates into human rights to food and water, to freedom from hunger and thirst.

Question 4.
How does Rabindranath Tagore highlight the importance of forests, according to Vandana Shiva?
OR
How, according to Vandana Shiva, has Tagore brought out the role of forests in Indian civilisation?
Answer:
Vandana Shiva opines that Rabindranath Tagore started Shantiniketan, a forest school, with a view to getting inspiration from nature and to create an Indian cultural renaissance. His views on the importance of forests are expressed in his essay ‘Tapovan’ (Forest of Purity). Tagore asserts that Indian civilization has been distinctive in locating its source of regeneration – both material and intellectual – in the forest, and not in the city. He states that India’s best ideas have come from the place where the man was in communion with trees and rivers and lakes, away from the crowd. He remarks that the peace of the forest has helped the intellectual evolution of man.

Next, he states that the culture of the forest has fueled the culture of Indian society. This forest culture has been influenced by the diverse processes of renewal of life, which are always at play in the forest, varying from species to species, from season to season, in sight and sound and smell. Finally, forest culture is a symbol of life in diversity. This unifying principle of life in diversity, of democratic pluralism, thus became the principle of Indian civilization.

Question 5.
How does Vandana Shiva describe the Navdanya farm?
OR
Write a short note on the Navdanya farm.
OR
Explain Vandana Shiva’s efforts to conserve biodiversity in the Navdanya farm.
OR
Write a note on the activities of the Navdanya farm.
Answer:
Vandana Shiva describes ‘Navdanya’ as a movement for biodiversity conservation and organic farming which she started in 1987. Later, when she realized that they needed a farm for demonstration and training, she set up the Navdanya Farm in 1994 in the Doon Valley in the lower elevation Himalayan region of Uttarakhand province. She states that they have conserved and grown 630 varieties of rice, 150 varieties of wheat and hundreds of other species. She also says that they have set up more than 100 community seed banks across India. She also claims to help farmers make a transition from fossil-fuel and chemical-based monocultures to bio-diverse ecological systems nourished by the sun and the soil.

Question 6.
Bring out the significance of the rights of nature as explained by Vandana Shiva in her essay.
Answer:
The United Nations General Assembly organised a conference on harmony with nature as part of Earth Day celebrations in 2011. This conference was inspired by the recognition given to ‘rights of nature’ by Ecuador in her Constitution. Much of the discussion in the conference centred on ways to transform systems based on the domination of people over nature, men over women, and rich over poor into new systems based on partnership.

The U.N. Secretary-General issued a report titled ‘Harmony with Nature’ in conjunction with the conference, in which he elaborated on the importance of reconnecting with nature.

Vandana Shiva suggests that at a time of multiple crises intensified by globalisation, we need to move to an ecological paradigm for which the best teacher is nature herself. The earth teaches earth democracy which means freedom for all species to evolve within the web of life and the freedom and responsibility of humans, as members of the Earth family to recognize, protect and respect the rights of other species. Vandana Shiva argues that since we all depend on the Earth, Earth Democracy translates into human rights to food and water, to freedom from hunger and thirst. It can be inferred that all forms of life existing on this Earth have the right to life and hence we should protect the rights of nature so as to sustain our life on the Earth.

Question 7.
Write a note on Vandana Shiva’s involvement in the Chipko movement
OR
Write a brief note on the Chipko movement that took place in the Himalayan region.
Answer:
Vandana Shiva’s involvement in the contemporary ecology movement began with the Chipko movement which was a non-violent response to the large-scale deforestation that was taking place in the Himalayan region in the 1970s. During this period, the peasant women from the Garhwal Himalaya, having realised that the forests were the real source of springs and streams, fodder, and fuel, declared that they would hug the trees, and the loggers would have to kill them before cutting the trees.

In 1973, when Vandana Shiva went to the Himalaya to visit her favourite forests and swim in her favourite stream, the forests were not there and the stream had become a trickle. It was at this moment that she decided to become a volunteer for the Chipko movement. She spent every vacation doing padayatra, documenting the deforestation, the work of the forest activists, and spreading the message of Chipko.

Question 8.
Trace Vandana Shiva’s childhood experiences that ted to her interest in Ecology.
Answer:
Vandana Shiva’s father was a conservator of forests in the Himalayan region. Naturally, Vandana Shiva lived and was brought up in forest surroundings. That is why she declares that whatever she knows about ecology was learned from the Himalayan forests and eco-systems. Her mother was a farmer and she used to compose songs and poems about trees, forests, and India’s forest civilizations. Thus, her parents and their profession undoubtedly shaped Vandana Shiva’s interest in ecology.

Question 9.
What are Cormac Cullinan’s views on eco-apartheid mentioned by Vandana Shiva in her essay?
Answer:
Vandana Shiva opines that separation is indeed at the root of disharmony with nature and violence against nature and people. She mentions Cormac Cullinan’s views on eco-apartheid in this context.

Cormac Cullinan is a prominent South African environmentalist. He points out that apartheid means separateness. He declares that the world joined the anti-apartheid movement to end the violent separation of people on the basis of colour and so they were able to end apartheid in South Africa. Cullinan suggests that we need to overcome the wider and deeper apartheid – an eco-apartheid based on the illusion of separateness of humans from nature – in our minds and lives.

III. Answer the following questions in about 200 words each:

Question 1.
How does Tagore’s essay ‘Tapovan’bring out the influence of the environment on the Indian civilisation?
OR
What makes Indian civilisation distinctive, according to Tagore? Explain with reference to ‘Everything I need to know I learned in the Forest’.
Answer:
In his essay ‘Tapovan’, Tagore has expressed his understanding of the Indian civilization. Tagore states that “Indian civilization has been distinctive in locating its source of regeneration, material and intellectual, in the forest, not the city.” Tagore asserts that India’s best ideas have come from where the man was in communion with trees and rivers and lakes, away from the crowds. He adds that the peace of the forest has helped the intellectual evolution of man.

Furthermore, he says that the culture that has arisen from the forest has been influenced by the diverse processes of renewal of life and these processes of renewal of life are always at play in the forest, varying from season to season, in sight, sound and smell. This culture of the forest has fueled the culture of Indian society. He concludes by saying that the unifying principle of life in diversity, of democratic pluralism, thus became the principle of Indian civilization.

Question 2.
How do the forests teach us the values of diversity, freedom, and co-existence, according to Vandana Shiva?
OR
What inspires Vandana Shiva to say that biodiversity has been her teacher of abundance and freedom, of cooperation and mutual giving?
OR
What are the basic lessons that are taught by the living world to mankind? Discuss in the light of the essay.
Answer:
In his essay ‘Tapovan’, Tagore asserts that India’s best ideas have come from where the man was in communion with trees and rivers and lakes, away from the crowds. He adds that the peace of the forest has helped the intellectual evolution of man.

Furthermore, he says that the culture that has arisen from the forest has been influenced by the diverse processes of renewal of life and these processes of renewal of life are always at play in the forest, varying from season to season, in sight, sound and smell. This culture of the forest has fueled the culture of Indian society. He concludes by saying that the unifying principle of life in diversity, of democratic pluralism, thus became the principle of Indian civilization.

Vandana Shiva says that this unity in diversity is the basis of both ecological sustainability and democracy. She asserts that “Diversity without unity becomes the source of conflict and contest, and unity without diversity becomes the ground for external control.” She adds that this is true of both nature and culture. She concludes by saying that the forest is unity in its diversity, and through our relationship with the forest, we are united with nature.

Vandana Shiva says that the forest teaches us union and compassion. It also teaches us ‘enoughness’. It means it teaches us the principle of equity. It shows us how to enjoy the gifts of nature without exploitation. Furthermore, she says that no species in a forest takes away the share of another species and every species sustains itself in co-operation with others.

Question 3.
What role does the forest play in Vandana Shiva’s life? Explain.
Answer:
Vandana Shiva says that she learned her first lesson in ecology and eco-system in the Himalayan forests which she later put to practice in her farms. Her ideas about bio-diversity and bio-diversity- based living economies prompted her to begin the Navdanya movement for biodiversity conservation and organic farming which she started in 1987. Later, in 1994, she set up the Navdanya farm in the Doon Valley where she claims to have conserved and grown 630 varieties of rice, 150 varieties of wheat, and hundreds of other species. Based on these practices she tells the reader that the forests teach us union and compassion, the principle of equity, and how to enjoy the gifts of nature without exploitation and accumulation and mutual co-operation.

Question 4.
“The forest teaches us union and compassion. It symbolises the universe”. Discuss with reference to Tagore’s views in ‘Tapovan’.
Answer:
Vandana Shiva makes a reference to the views of Rabindranath Tagore about ‘Forest as a school’. In his essay titled ‘Tapovan’ (which means Forest of Purity), Tagore highlights the unique features of Indian civilization. He opines that Indian civilization originated in the forest and the forest served as a source of material and intellectual regeneration.

Further, he argues that the culture of the forest has fuelled the culture of Indian society. Next, he offers a convincing explanation as to how the culture of the forest could have helped the Indian civilization. He opines that the culture of the forest has been influenced by the diverse processes of renewal of life which are always at play in the forest. The diverse processes of renewal of life vary from species to species, from season to season, in sight and sound and smell. This unifying principle of life in diversity, democratic pluralism, thus became the principle of Indian civilization.

Vandana Shiva further elaborates on Tagore’s views about the culture of the forest. She adds that in Tagore’s writings, “the forest was not just the source of knowledge and freedom but was also the source of beauty and joy, art and aesthetics, of harmony and perfection. She concludes that the forest where we learn union and compassion symbolizes the universe.

Question 5.
‘The end of consumerism and accumulation is the beginning of the joy of living’. Discuss in the light of ‘Everything I Need To Know I Learned In The Forest’.
Answer:
Man has been calling the Earth ‘Terra Madre’ (Mother Earth) for centuries. But a change came about in his attitude and action later. The vibrant view of the Earth as mother nature receded and a man started plundering the rich resources of the Earth for his luxurious lifestyle. Now, Mother Earth is becoming Terra Nullius (empty land, raw materials and dead matter) owing to his greed for accumulating material wealth.

The greed for consuming the Earth’s resources was kindled by the philosophy of Francis Bacon (a 17th-century scientist) who declared that science and its inventions have the power to conquer ‘Nature’ and to subdue her and to shake her to her foundations. It is this idea that paved the way for the industrial revolution, capitalism and the current global consumerism. Social thinkers, scientists, statesmen, governments, and environmentalists have now come to realize that human beings are an inseparable part of Nature and they cannot damage Nature without severely damaging themselves.

To save themselves they need to change from anthropomorphism to eco-centrism. Instead of altering Nature to suit his lifestyle man must adapt himself to the demands of Nature. He must learn lessons from our forests which serve as Earth University and teach us Earth democracy. Forests teach us enoughness, union and compassion, and the principle of equity. No species in a forest appropriates the share of another species. Every species sustains itself in co-operation with others. This principle of equity will put an end to consumerism and accumulation which will usher in the joy of living.

Question 6.
‘The peace of the forest has helped the evolution of man’. How does Tagore elaborate this statement in ‘Everything l Need To Know I Learned In The Forest’?
Answer:
Rabindranath Tagore started Shantiniketan, a forest school, with a view to getting inspiration from nature and to create an Indian cultural renaissance. His views on the importance of forests are’expressed in his essay ‘Tapovan’ (Forest of Purity). Tagore asserts that Indian civilization has been distinctive in locating its source of regeneration – both material and intellectual – in the forest, and not in the city. He states that India’s best ideas have come from the place where the man was in communion with trees and rivers and lakes, away from the crowd. He remarks that the peace of the forest has helped the intellectual evolution of man.

Next, he states that the culture of the forest has fueled the culture of Indian society. This forest culture has been influenced by the diverse processes of renewal of life, which are always at play in the forest, varying from species to species, from season to season, in sight and sound and smell. Finally, forest culture is a symbol of life in diversity. This unifying principle of life in diversity, of democratic pluralism, thus became the principle of Indian civilization.

Everything I Need To Know I Learned In The Forest Vocabulary

A prefix is a word or a syllable added to the beginning of a root word, to qualify or change the meaning of that word.

Question A.
When some prefixes like dis-, im-, non-, in-, de-, anti-are added, the words get a negative connotation.
E.g.: disharmony, impossible, nonviolent, inseparable, deforestation, antiapartheid.
Lookup a dictionary and find suitable prefixes for the following words: responsible, human, practical, natural, active, material, civilized, perfect.
Answer:
irresponsible, inhuman, impractical, unnatural, inactive, immaterial, uncivilized, imperfect.
A suffix is a syllable or word added to the end of a root word to qualify its meaning or form a new word.

Question B.
By adding suffixes like -al, -ism, -ion, -ment, -ship, etc., we can form different words. Some are given below:
arrival, consumerism, movement, relationship.
Pick out more such words from the lesson.
Answer:
Ecological, partition, learned, involvement, scarcity, heavier, longer, vacation, resistance, forestry, foolish, protection, failure, demonstration, conservation, transition, constitution, declaration, discussion, domination, partnership, environmentally, severely, separatism, environmentalist, separateness, separation, deeper, diversity, occupation, merely, guidance, philosopher, historian, manipulable, capitalism, scientific, revolution, cultural, readily, freedom, responsibility, globalisation, inspiration, cultural, purity, distinctive, intellectual, evolution, diversity, democratic, pluralism, sustainability, perfection, enoughness, exploitation, accumulation, enjoyment, renunciation, possession, co-operation, consumerism, accumulation.

Question C.
In Vandana Shiva’s essay, you have come across many unfamiliar words such as eco-systems, eco-centrism, eco-apartheid, bio-diversity, biodiversity-intensive, monoculture, fossil-fuel.
With the help of a dictionary find out what they mean.
Answer:

  • Eco-systems: An ecosystem is a community of living organisms (plants, animals and microbes) as well as the nonliving components (air, water and mineral soil) of the environment, interacting as a system.
  • Eco-centrism: Eco-centrism (meaning values centred on ecology) is a view that considers the whole environment or ecosphere as being important without preference to organisms such as animals and humans.
  • Eco-apartheid: Eco-apartheid means holding the illusion in our minds and lives that humans are separate from nature.
  • Bio-diversity: The existence of a large number of different kinds of animals and plants which make a balanced environment.
  • Biodiversity-intensive (farming): It refers to growing of different varieties of plants.
  • Mono-culture: It is the agricultural practise of producing or growing a single crop or plant species.
  • Fossil-fuel: They are fuels formed by natural processes such as the decomposition of buried dead organisms. Fossil fuels include coal, petroleum, and natural gas.

Additional Exercises

A. Passive Voice:

Question 1.
Shantiniketan _____ (start) by Rabindranath Tagore in 1921. Today, it _____ (consider) as one of the best learning centres in the world. The Earth University ______ (inspire) by Rabindranath Tagore.
Answer:
was started; is considered; is inspired.

Question 2.
The war against the earth began with this idea of separateness. Its contemporary seeds _____ (sow) when the living earth ____ (transform) into the dead matter to facilitate the industrial revolution. Diversity ______ (replace) by monocultures.
Answer:
were sown; was transformed; was replaced.

Question 3.
Navdanya, the movement for biodiversity conservation and organic farming _____ (start) in 1987. More than 3000 rice varieties ______ (save). Now bio-diversity intensive form of farming ______ (practice) by many farmers across the country.
Answer:
was started; were saved; is practised or is being practised.

Question 4.
Forest plays an important role in shaping civilization. The culture of Indian civilization _____ (fuel) by the culture of the forest. This culture _____ (influence) by the diverse processes of renewal of life which are at play in the forest. Besides, human beings _____ (teach) union and compassion by it.
Answer:
was fuelled; was influenced; were taught.

Question 5.
The lessons learnt by Vandana Shiva about diversity ______ (transfer) to the protection of biodiversity. Thus Navdanya farm ____ (start) in the Doon Valley and it ______ (locate) in the lower elevation Himalayan region.
Answer:
were transferred; was started; is located.

B. Fill in the blanks by choosing the appropriate expressions given in brackets:

Question 1.
The women of Adwani resisted the felling of trees. Besides, they decided to teach forestry to the forest officials. They ____ lighted lanterns although it was ______ (broad daylight, held up, put behind)
Answer:
held up; broad daylight.

Question 2.
According to Cullinan, apartheid in South Africa was ______. But nobody knew that a wider and deeper eco-apartheid would come in its place and _____ a problem that would create another kind of separatism. (at play, grow into, put behind)
Answer:
put behind; grow into.

C. Fill in the blanks with the appropriate linkers:

Question 1.
Vandana Shiva started to save seeds from farmers’ fields. _____ she realized that a farm was needed for demonstration and training. _____ Navdanya farm was started. _____ many varieties of seeds were conserved in this farm ______ practise and promote a biodiversity-intensive form of farming. (as a result, then, thus, in order to)
Answer:
Then; Thus; As a result; in order to.

Question 2.
The Earth University teaches Earth Democracy ______ is the freedom for all species. _____ we all depend on the earth, it is our duty to respect the rights of other species ______ these species have to evolve within the web of life. ______ Earth Democracy is a shift from anthropocentrism to ecocentrism. (as, which, moreover, since)
Answer:
which; As; since; Moreover.

Question 3.
Tagore started Shantiniketan in West Bengal ______ create an Indian cultural renaissance. _____ this became a university _____ received acclaim as the most famous centre of learning. Shantiniketan was started as a forest school, amidst trees _____ forests were thought to be a source of regeneration. (because, in order to, which, later on)
Answer:
in order to; Later on; which; because.

Everything I Need to Know I Learned in the Forest by Vandana Shiva About the writer:

Born in India in 1952, Vandana Shiva is a world-renowned environmental leader and thinker. Director of the Research Foundation on Science, Technology, and Ecology, she is the author of many books, including’Staying Alive: Women, Ecology and Development’,‘Soil Not Oil: Climate Change, Peak Oil and Food Insecurity’, ‘Earth Democracy: Justice, Sustainability, and Peace’, ‘Water Wars: Privatisation, Pollution and Profit’, ‘Biopiracy: The Plunder of Nature and Knowledge’, ‘Monocultures of the Mind’, and ‘The Violence of the Green Revolution’.

Vandana Shiva is a leader in the International Forum on Globalization. In 1993, she won the Alternative Nobel Peace Prize (the Right Livelihood Award). In 2010, she was awarded the Sydney Peace Prize for her commitment to social justice. The founder of Navdanya (‘nine seeds’), a movement promoting diversity and use of native seeds, she also set up the Research Foundation for Science, Technology, and Ecology in her mother’s cowshed in 1997. Its studies have validated the ecological value of traditional farming and been instrumental in fighting destructive development projects in India.

Background:

This lesson is based on two articles written by Vandana Shiva. The first part of the lesson titled, ‘Everything I need to know I learned in the forest* was published in the winter issue of‘Yes!’ magazine 2012. The title of the winter issue was ‘What Would Nature Do?’ The second part titled, ‘Right of Nature on the Global Stage’, was adopted by the author from her own article ‘Forest and Freedom’, which was published in the May-June 2011 edition of‘Resurgence Magazine’.

The two parts are thematically interlinked and supplement each other. In the first part, the author tells the reader how she learnt the basic principles of environmentalism from the uneducated women of Garhwal, Himalaya and how she became a proactive environmentalist.

In the second part, she presents a historical account of how the concept of Earth as a living entity got transformed to Earth as dead matter and its consequences.

The whole lesson talks about environmental concepts like bio-diversity, Earth as a living organism, Earth Democracy, ecological sustainability etc.

Everything I Need to Know I Learned in the Forest Summary in English

In the first part of the lesson, the writer narrates how she learnt the basic principles of ecology. She says that her study of ecology started in the forests of the Himalaya because her father was a forest conservator. Hence, she declares that whatever she knows about ecology was learned from the Himalayan forests and ecosystems. Incidentally, her mother who was brought up in Lahore (which became Pakistan later) settled in India after partition and became a farmer.

In the next few paragraphs, she narrates the history of the Chipko’ movement. It was a non-violent response to the large-scale deforestation that was taking place in the Himalayan region in the 1970s. In this context, Vandana Shiva tells us that her involvement in the contemporary ecology movement began with the Chipko movement. During this period, the peasant women from the Garhwal Himalaya had come out in defence of the forests protesting against the ruthless cutting down of trees on a large scale for logging. This had resulted in landslides and floods, scarcity of water, fodder and fuel. Consequently, women had become the worst sufferers because they were in charge of fulfilling the daily requirements for cooking, washing and other household chores. They had to walk long distances for collecting water and firewood which was a heavy burden.

Fortunately, the women had realized that the forests were the real source of springs and streams, food for their cattle and fuel for their hearths. Therefore, the women declared that they would hug the trees, and the loggers would have to kill them before killing the trees. They appealed to the loggers not to cut them and to keep those trees alive.

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In 1973 she went to the Himalaya to visit her favourite forests and swim in her favourite stream. She wanted to see these spots before leaving for Canada to do her Ph.D., but the forests were not there and the stream had become a trickle. It was at this moment that she decided to become a volunteer for the Chipko movement. She spent every vacation doing padayatra (walking pilgrimages), documenting the deforestation, the work of the forest activists and spreading the message of Chipko.

Next, the author narrates the Chipko action that took place in the Himalayan village of Adwani in 1977. She recalls how a village woman named Bachni Devi led a movement of resistance against her own husband who had obtained a contract to cut trees. When the logging officials arrived at the forest, the women held up lighted lanterns although it was broad daylight. The forester admonished them saying that they were foolish women and did not know the value of the forest. He added that the forests produced a profit, resin and timber. The women sang back in chorus replying that the forests bore soils, water and pure air and also sustained the Earth and all that she bears.

In the next section titled ‘Beyond Monocultures’, Vandana Shiva tells the readers that she learned about bio-diversity and bio-diversity-based living economies, from the Chipko movement. Further, she remarks that our failure to understand biodiversity and its many functions is the root cause of the impoverishment of nature and culture. Then she says that the lessons she learned about diversity in the Himalayan forests she transferred to the protection of bio-diversity on her farms. She started saving seeds from farmers’ fields and incidentally realized that they needed a farm for demonstration and training. This led to the establishment of Navdanya Farm.

She declares that now they conserve and grow 630 varieties of rice, 150 varieties of wheat, and hundreds of other species. She proudly says that they practice and promote a bio-diversity intensive form of farming that produces more food and nutrition per acre. Finally, she observes that the conservation of biodiversity is, therefore, the answer to the food and nutrition crisis being faced in our country.

The Navdanya organisation helps farmers make a transition from fossil-fuel and chemical-based monocultures to bio-diverse ecological systems nourished by the sun and the soil. She concludes saying that bio-diversity has been her teacher of abundance and freedom, of co-operation and mutual giving.

The second part of the lesson begins with the title ‘Rights of Nature on the Global Stage’.
In the first section, she suggests that we accept nature as a teacher and when we do so we co-create with her and also recognize her agency and her rights. Incidentally, she says that Ecuador has recognized the ‘Rights of Nature’ in its Constitution and calls it a significant step. As a sequel, the United Nations General Assembly organized a conference on harmony with nature as part of Earth Day celebrations in April 2011. She makes a reference to the report of the UN Secretary-General titled ‘Harmony with Nature’, that was issued in conjunction with the conference. The report highlighted the importance of reconnecting with nature.

Vandana Shiva opines that separatism is indeed at the root of disharmony with nature and violence against nature and people. The author supports her statement citing the opinion of Cormac Cullinan, a prominent South African environmentalist. According to him, “apartheid means separateness”. The author says that the whole world joined the anti-apartheid movement in order to end the violent separation of people on the basis of colour. Now that apartheid in South Africa has been put behind us, we need to overcome the wider and deeper apartheid – an eco-apartheid based on the illusion of separateness of humans from nature in our minds and lives.

The author makes an attempt to trace the origin of the idea of separateness. The author recalls our beliefs about the Earth in the pre-industrial era when ‘Man’ believed that living beings were an inseparable part of nature. But, later with the advent of scientific thinking man came under the illusion that the living Earth was dead matter and there was no connection between the living Earth and the other living creatures. Vandana Shiva remarks that it was at this moment in history that the war against the Earth began. She observes that the seeds of separateness were sown when the living Earth was considered as a dead matter to facilitate the industrial revolution.

She adds here that monocultures replaced diversity; ‘raw materials’ and ‘dead matter’ replaced vibrant earth. The Earth came to be termed as Terra Nullius, which means ’empty land’, ready for occupation regardless of the fact that the Mother Earth (Terra Madre) was home to tens of thousands of indigenous peoples (people of different races, tribes, ethnicities).

Vandana Shiva next mentions Carolyn Merchant, a philosopher and historian, in her support and says that “this shift of perspective from nature as a living, nurturing mother to inert, dead and manipulable matter” was well suited to the activities that led to capitalism. Furthermore, Vandana Shiva says that the images of domination of the Earth by scientific methods, created by Francis Bacon and other leaders of the scientific revolution replaced the idea that the Earth nurtures life/living beings. They also successfully removed a cultural constraint on the exploitation of nature. Until then, people did not dare to “readily slay a mother, dig into her entrails for gold, or mutilate her body” as observed by Merchant.

It is to be inferred here that once Francis Bacon popularized the idea that the Earth can serve as a source of raw materials for scientific experiments, many new scientific discoveries and inventions were made which later led to the exploitation of iron, gold, copper, wood and metals from the earth and heralded the industrial revolution, modernization, growth of cities, increase in the number of rich people and urban culture, displacing other cultures.

In the next section titled ‘What Nature Teaches’, Vandana Shiva tells the reader what we need to do now. She says that we are facing multiple crises and hence we need to move away from the paradigm of nature as dead matter and move towards an ecological paradigm. Vandana Shiva tells us that to understand what an ecological paradigm means, we need to go to ‘nature’ herself and nature is the best teacher.

Vandana Shiva presents a model of the Earth University which she says is located at ‘Navdanya’, a bio-diversity farm. She says that Earth University teaches Earth democracy. The concept of Earth Democracy symbolizes “freedom for all species to evolve within the web of life”. It also refers to the freedom and responsibilities of humans as members of the Earth family, to recognize, protect and respect the rights of other species.

Vandana Shiva explains that the idea of ‘Earth Democracy’ is a shift from anthropocentrism to eco-centrism. Anthropocentrism is a school of thought which argues that humans are the central element of the universe. Now we need to accept that ‘eco-systems’ are the main elements of the universe and not Man, and the Earth nurtures diverse eco-systems. It also means that it is man’s responsibility to preserve these ecosystems. Since we all depend on the Earth for our survival, Earth democracy gives every human being rights to food and water, to freedom from hunger and thirst.

Vandana Shiva mentions the activities at Navdanya. She says that it is a bio-diversity farm where participants learn to work with living seeds, living soil, and the web of life.

In the next section titled ‘The Poetry of the Forest’, Vandana Shiva talks about the original source of the idea of ‘The Earth University’. She states that the concept of Earth University originated from Rabindranath Tagore’s Shantiniketan in West Bengal. Tagore started a learning centre in Shantiniketan in West Bengal as a forest school. The school became a university in 1921, growing into one of India’s most famous centres of learning. Vandana takes this forest school as a model and tells the readers that just as in Tagore’s time, we need to turn to nature and the forest for lessons in freedom. Then she refers to Tagore’s essay ‘Tapovan’ (Forest of Purity) in which Tagore has expressed his understanding of the Indian civilization.

Tagore asserts that India’s best ideas have come from where the man was in communion with trees and rivers and lakes, away from the crowds. He adds that the peace of the forest has helped the intellectual evolution of man. Furthermore, he says that the culture that has arisen from the forest has been influenced by the diverse processes of renewal of life and these processes of renewal of life are always at play in the forest, varying from season to season, in sight, sound and smell. This culture of the forest has fueled the culture of Indian society.

Vandana Shiva says that unity in diversity is the basis of both ecological sustainability and democracy. She adds that this is true of both nature and culture, and through our relationship with the forest we are united with nature.

Vandana Shiva further elaborates the features of the culture of the forest. She refers to Tagore’s writings and says that in his writings the forest was not just the source of knowledge and freedom, but was also the source of beauty and joy, of art and aesthetics, of harmony and perfection. It symbolized the universe. Vandana Shiva says that the forest teaches us union and compassion. It also teaches us ‘enoughness’. It means, it teaches us the principle of equity. It shows us how to enjoy the gifts of nature without exploitation. Furthermore, she says that no species in a forest takes away the share of another species and every species sustains itself in co-operation with others. She concludes saying that the end of consumerism and accumulation is the beginning of the joy of living.

Finally, Vandana rounds off her article saying that the conflict between greed and compassion, conquest and co-operation, violence and harmony continues even today and in this situation, it is the forest that can show us the way beyond this conflict. Thus, Vandana Shiva wants to assure us that the forests teach us the values of diversity, freedom and co-existence.

Everything I Need to Know I Learned in the Forest Summary in Kannada

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Glossary:

  • Ecology: the study of relationships of organisms with each other and their surroundings.
  • Bio-diversity: the variety of life in the world or in a particular habitat or ecosystem.
  • Monoculture: the cultivation of a single crop (on a farm or area or country).
  • Earth Democracy: the freedom for all species to evolve within the web of life.
  • Anthropocentrism: Regarding humans as the central element of the universe.
  • Organic farming: ಸಾವಯವ ಕೃಷಿ
  • Pluralism: a condition or system in which two or more states, groups, principles, sources of authority, etc., coexist.
  • Equity: the quality of being fair and impartial.
  • Renunciation: the formal rejection of a belief, claim, or a course of action.
  • Consumerism: the protection or promotion of the interests of consumers
  • logging: the cutting, skidding, on-site processing, and loading of trees or logs onto trucks

The main aim is to share the knowledge and help the students of 2nd PUC to secure the best score in their final exams. Use the concepts of Karnataka 2nd PUC English Answers Chapter 4 Everything I Need to Know I Learned in the Forest in Real time to enhance your skills. If you have any doubts you can post your comments in the comment section, We will clarify your doubts as soon as possible without any delay.

2nd PUC Hindi Textbook Answers Sahitya Gaurav Chapter 8 यात्रा जापान की

You can Download Chapter 8 यात्रा जापान की Questions and Answers Pdf, Notes, Summary, 2nd PUC Hindi Textbook Answers, Karnataka State Board Solutions help you to revise complete Syllabus and score more marks in your examinations.

Karnataka 2nd PUC Hindi Textbook Answers Sahitya Gaurav Chapter 8 यात्रा जापान की

यात्रा जापान की Questions and Answers, Notes, Summary

I. एक शब्द या वाक्यांश या वाक्य में उत्तर लिखिए :

प्रश्न 1.
लेखिका जापान किस हेतु गई थीं?
उत्तर:
लेखिका अन्तरराष्ट्रीय हिन्दी सम्मेलन में भाग लेने हेतु जापान गई थीं।

प्रश्न 2.
जापान के होटलों का रिवाज़ क्या है?
उत्तर:
जापान के होटलों का रिवाज़ है कि वहाँ सबसे पहले गर्म पानी पीने के लिए दिया जाता है।

KSEEB Solutions

प्रश्न 3.
जापान का गुणधर्म क्या है?
उत्तर:
शालीनता जापान का गुणधर्म है।

प्रश्न 4.
‘तोक्यो यूनिवर्सिटी ऑफ़ फ़ॉरेन स्टड़ीज़’ के निदेशक कौन हैं?
उत्तर:
‘तोक्यो यूनिवर्सिटी ऑफ़ फ़ॉरेन स्टड़ीज़’ के निदेशक प्रोफेसर फुजिई ताकेशी हैं।

प्रश्न 5.
पुस्तकालय से बाहर निकलते समय अलार्म क्या जताता है?
उत्तर:
पुस्तकालय से बाहर निकलते समय अलार्म इस लिए होता है कि आपके पास कोई छुपाई हुई पुस्तक है क्या इसका पता चले।

प्रश्न 6.
लेखिका ने किसे अनुशासन प्रिय कहा है?
उत्तर:
लेखिका ने जापानी लोगों को अनुशासन प्रिय कहा है।

प्रश्न 7.
शिन्कान्सेन’ का शाब्दिक अर्थ क्या है?
उत्तर:
‘शिन्कान्सेन’ का शाब्दिक अर्थ है- न्यू ट्रंक लाइन।

प्रश्न 8.
‘पानी’ के लिए जापानी भाषा में कौन-सा शब्द है?
उत्तर:
‘पानी’ के लिए जापानी भाषा में शब्द है- मिजु।

प्रश्न 9.
‘स्लम डाग मिलियनेर’ फिल्म किसकी पुस्तक के आधार पर बनी है?
उत्तर:
‘स्लम डाग मिलियनेर’ फिल्म विकास स्वरूप की पुस्तक पर बनी है।

प्रश्न 10.
‘नारा’ का प्रसिद्ध मंदिर कौन सा है?
उत्तर:
‘नारा’ का प्रसिद्ध मंदिर है – तोदायजी।

KSEEB Solutions

प्रश्न 11.
गौतम बुद्ध को जापानी भाषा में क्या कहते हैं?
उत्तर:
गौतम बुद्ध को जापानी भाषा में दायबुत्सु कहते हैं।

प्रश्न 12.
नारा मंदिर में बुद्ध प्रतिमा की ऊंचाई कितनी है?
उत्तर:
नारा मंदिर में बुद्ध प्रतिमा की ऊँचाई 55 फुट है।

प्रश्न 13.
एक जमाने में कौन-सा शहर जापान की राजधानी हुआ करता था?
उत्तर:
एक जमाने में नारा शहर जापान की राजधानी हुआ करता था।

अतिरिक्त प्रश्न :

प्रश्न 1.
एयर इंडिया की उड़ान कितने मिनट विलम्ब से चली?
उत्तर:
एयर इंडिया की उड़ान तीस मिनट विलम्ब से चली।

प्रश्न 2.
लेखिका और उनके साथी तोक्यो में किस होटल में ठहरे?
उत्तर:
लेखिका और उनके साथी तोक्यो में सनपेटियो होटल में ठहरे।

प्रश्न 3.
लेखिका और उनके साथियों के पथ-प्रदर्शक कौन थे?
उत्तर:
सुरेश ऋतुपर्ण लेखिका और उनके साथियों के पथ-प्रदर्शक थे।

प्रश्न 4.
‘स्टेशन’ को जापानी भाषा में क्या कहते हैं?
उत्तर:
‘स्टेशन’ को जापानी भाषा में ‘इकी’ कहते हैं।

KSEEB Solutions

प्रश्न 5.
‘ओके’ को जापानी भाषा में क्या कहते हैं?
उत्तर:
‘ओके’ को जापानी भाषा में ‘ऊकी’ कहते हैं।

II. निम्नलिखित प्रश्नों के उत्तर लिखिए :

प्रश्न 1.
जापान के भारतीय रेस्तराँ ‘कलकत्ता’ का वर्णन कीजिए।
उत्तर:
तोक्यो विश्वविद्यालय के अतिथि प्रोफेसर सुरेश ऋतुपर्ण नमूदार उन्हें भारतीय रेस्तराँ ले गए। जहाँ की एक दीवार पर ताजमहल के सामने ऊँटों की तसवीर लगी थी और उसपर Incredible India लिखा था। हिन्दी संगीत चल रहा था। वहाँ की रीतिनुसार पहले उनको गरम पानी पीने को दिया। भारतीय मसालों की और डोसा-साम्भार की सुगन्ध वहाँ छाई हुई थी। वहाँ की दालचीनी काली मिर्च डली हुई मसाला चाय उन्हें पसन्द आई। और तड़केवाली साबुत काली उड़द की दाल, तन्दूरी रोटी, आलू के पराँठे और सरसों का साग खाकर तो ऐसे लगा उन्हें जैसे पंजाब में बैठे स्वादिष्ठ खाना खा रहे है।

प्रश्न 2.
जापान के रेलवे स्टेशन और रेल-यात्रा के बारे में लेखिका क्या कहती हैं?
उत्तर:
जापान में रेल-व्यवस्था पर टिप्पणी करते हुए लेखिका कहती हैं कि जापान में कदम-कदम पर रेलवे स्टेशन हैं। रेलें कई धरातलों पर चलती रहती हैं। प्लेटफार्म पर थोड़ी-थोड़ी दूरी पर लाल लकीरें खिंची हैं। हर डिब्बा ऐन उस लकीर के सामने ही पड़ता है। गाड़ी जैसे रुकती है, टिकट खाँचे में डालकर अंदर घुसो, उस पार जाकर अपना टिकट उठा लो। रेल के अंदर बैठने के स्थान कम और खड़े होने के ज्यादा हैं। वृद्धों, स्त्रियों, रोगियों के लिए courtesy seats अर्थात् सौजन्यस्थान आरक्षित हैं। रेल में चढ़ते समय धक्का-मुक्की नहीं होती। शालीनता जापान का गुण धर्म है। रेल में लोग खड़े-खड़े पढ़ते हैं। हर जगह स्वच्छता। यहाँ की सबसे तेज गति से चलनेवाली रेल है – ‘शिन्कान्सेन’ जिसे बुलेट ट्रेन भी कहते हैं।

प्रश्न 3.
‘टफ्स’ के पुस्तकालय के बारे में लिखिए।
उत्तर:
टफ्स का पुस्तकालय अपने आप में अद्भुत है। इस चार मंजिल इमारत की हर मंजिल पर विशाल वाचनालय है। पुस्तकालय में कुल 6,18,615 पुस्तकें हैं। विद्युतचालित आलमारियों में रखी ये पुस्तकें मात्र एक बटन दबाने से सामने उपलब्ध होती हैं। आप जी-भरकर पढ़िए, पन्ने पलटिये या नोट्स बनाइये, वापस बटन दबाइए, आलमारी अपने-आप बंद हो जाएगी। इससे जगह की बचत और पुस्तकों की सुरक्षा भी होती है। पुस्तकों के बीच मनमाना समय गुजारने के बाद जब पुस्तकालय के द्वार से बाहर निकलते हैं, एक अलार्म जता देता है कि आपके पास कोई छुपी हुई पुस्तक नहीं है। यहाँ इंडिक भाषा विभाग में कई दुर्लभ ग्रंथ देखने को मिलते हैं। यहाँ हिन्दी, अवधी, ब्रज भाषा, राजस्थानी, भोजपुरी, पहाड़ी और मैथिली की अनेकों पुस्तकें हैं। यहाँ पर कई दुर्लभतम पुस्तकों के लिए ‘नवलकिशोर संग्रह’ है जिसमें 187 ग्रन्थ उपलब्ध है। सरस्वती, विशाल भारत और माधुरी के अंक भी यहाँ उपलब्ध हैं। यहाँ फीजी का प्रथम हिन्दी उपन्यास ‘डउका पुरान’ भी देखने को मिलता है।

प्रश्न 4.
जापान के ‘बुलेट-ट्रेन’ पर टिप्पणी लिखिए।
उत्तर:
जापान की सबसे तेज़ गति रेल ‘शिन्कान्सेन’ है जिसका शाब्दिक अर्थ है न्यू ट्रंक लाइन । इस को बुलेट ट्रेन भी कहते हैं। यह 16 डिब्बों की गाड़ी है। हर गाड़ी में 1300 यात्रियों के बैठने का प्रबन्ध है। 1300 फीट लम्बी इस रेल में 40 मोटर जनरेटर लगे होते हैं। जिस वक्त यह 170 कि.मी. प्रति घंटे की रफ़्तार से चलती है, कहीं भी रुकने के लिए कम-से-कम 5 कि.मी. की गुंजाइश चाहिए। 8600 कर्मियों की कार्यक्षमता का उपयोग इसके संचालन में प्रतिदिन लगता है। जापान के निवासी इस रेल से यात्रा करना एक मौलिक अनुभव मानते हैं जहाँ गंतव्य से अधिक गति का महत्व है, मंजिल से ज्यादा सफ़र की अहमियत।

KSEEB Solutions

प्रश्न 5.
ओसाका के किले का चित्रण कीजिए।
उत्तर:
‘जो’ का अर्थ है किला। ओसाका जो 1585 ई. में सम्राट तोयोतोमी हिदेयोशी ने बनवाया था। विशाल परिसर में हरियाली और रंगबिरंगे पुष्प-पादपों से घिरा यह किला अनेक आख्यानों का पुंज है। इनके सब हिस्सों का पुनर्निर्माण हुआ है। किले को लेकर कई किस्से-कहानियाँ है। किले के चारों ओर गहरी खाई और जलाशय है। किले का प्रवेश-द्वार एक काला विशाल फाटक है और काले पत्थर की प्राचीरें है। ओसाका जो कई बार बना और नष्ट हुआ। वहाँ का मन्दिर जो ओसाका होंगाजी ने बनाया था, लकड़ी का होने के कारण कई बार जल चुका था, एक बार बिजली भी गिरी 1931 में उसका नवीनीकरण हुआ। वही पर ओसाका जो का संग्रहालय भी है।

प्रश्न 6.
‘तोदायजी मंदिर’ का वर्णन कीजिए।
उत्तर:
रेल से यह यात्री तोदायजी मंदिर गए जिसकी स्थापना 743 में हुई। गौतम बुद्ध को ‘दायबुत्सु’ कहते हैं। विशाल परिसर में काली भूरी लकड़ी का महाकाय स्थापत्य है जो बिना सीमेंट और पत्थर के टिका हुआ है। बड़े से आँगन के बीचोंबीच एक गोलाकार वृत्त में आग जलती है जिसे दिव्य ज्योति मानकर लोग उसे माथेपर लगाते हैं। दानपत्र है लेकिन दान देने की बाध्यता नहीं। प्रवेश द्वार के दोनों तरफ प्रहरी की प्रतिमाएँ है, एक का मुँह खुला है, दूसरी का बन्द। गर्भगृह में 55 फुट ऊँची बुद्ध की मूर्ति है। जो तांबे की है और जिसका वजन 500 टन है। इस गर्भगृह को दायबुत्सु देन कहते हैं। बौद्ध प्रतिमा के नीचे एक छोटा सा मार्ग है, बहुत ही सँकरा, उमें से जो कई पार निकलता है, उसे मोक्ष प्राप्त होता है मानते हैं।

प्रश्न 7.
जापान के ‘हिरन-वन’ के बारे में लिखिए।
उत्तर:
हिरन वन में हिरन भारतीय हिरनों की तुलना में ज्यादा हट्टे-कट्टे है, दूर से देखने पर तगड़े, बछड़ों की तरह है। वन में जगह जगह आटे के बिस्किटों का पैकेट मिलता है, १५० येन में उसे खरीदकर लोग खिलाते हैं।

वे अपने सुडौल गर्दन ऊपर कर उसे खा लेते हैं। कुछ लोग बिस्किटों के जगह हिरनों का केले खिलाते – हैं। आसपास के हिरन बिना डरे लेखिका के हाथ से केला छीन कर खा जाते हैं।

प्रश्न 8.
अंतरराष्ट्रीय हिन्दी सम्मेलन के बारे में लेखिका के क्या विचार हैं?
उत्तर:
अंतर्राष्ट्रीय हिन्दी सम्मेलन का उद्घाटन २८ नवंबर को सुबह दस बजे हुआ। उतने सारे जापानी विद्वानों का हिन्दी भाषा और लेखन से जुड़ा रहना देखकर लेखिका को अचरज हुआ। हिन्दी-उर्दू की सामर्थ्य व समृद्धि के प्रति उन सबकी निष्ठा और आस्था सराहनीय थी। प्रथम सत्र की अध्यक्षता अवकाश प्राप्त तोमियो मिज़ोकामी ने की। उन्होंने हिन्दी जापानी के मध्य सेतु बनाने का एक अद्भुत कार्य किया है। जापान में हिन्दी गाने भी बहुत पसन्द किए जाते हैं। सभागार में वे प्रो० मालवीय से मिले। वहाँ पर जैसे सारा इलाहाबाद इकट्ठा हुआ था। जिनके किताब पर स्लमडॉग मिलियनेर’ फिल्म बनी वह विकास स्वरूप भी वहाँ मिले। उद्घाटन सत्र में सबका परिचय देना हुआ, विशेष आलेख पढ़े गए। छात्रों ने उसे पूरी एकाग्रता से सुना, हिन्दी में प्रश्न पूछे। लेखिका को लगा कि डॉ. फुजिई और डॉ. सुरेश ऋतुपर्ण ने संवाद-भाषा के रूप में हिन्दी सिखाने में छात्रों के साथ भरपूर परिश्रम किया है।

प्रश्न 9.
जापान में हिन्दी के प्रभाव-प्रसार पर टिप्पणी लिखिए।
उत्तर:
लेखिका जब अंतर्राष्ट्रीय हिन्दी सम्मेलन गई तो वहाँ के जापानी विद्वानों को हिन्दी भाषा व लेखक की जानकारियों जुड़ा देखना-सुनना अच्छा लगा। हिन्दी-उर्दू की सामर्थ्य व समृद्धि के प्रति उन सब की आस्था और निष्ठा सराहनीय है। जापान में हिन्दी फिल्मी गाने भी बहुत पसन्द किये जाते हैं। मिजेकामी ने हिन्दी फिल्मों के लोकप्रिय गानों का अनुवाद-संकलन किया है जिसमें तीन सौ गीत है। ‘टफ्स’ में हिन्दी-उर्दू शिक्षण की एक शताब्दी बीत गई है। दोनों भाषाओं में यहाँ शोधकार्य करने की सुविधा है। विदेशी भाषा अध्ययन संस्थान के कई विद्यार्थी है जो हिन्दी वार्तालाप की कोशिश कर रहे हैं। पुस्तकालय में दुर्लभ और बहुत ही महत्वपूर्ण सामग्रीवाले हिन्दी किताबें हैं। इस तरह जापान में हिन्दी का प्रचार-प्रसार होता है।

III. निम्नलिखित वाक्य किसने किससे कहे?

प्रश्न 1.
‘यहाँ तो डेंटिस्ट मक्खी मारते होंगे।
उत्तर:
यह वाक्य ममता कालिया ने ऋचा मिश्र से कहा।

अतिरिक्त प्रश्न :

प्रश्न 1.
‘वह देखिये फूजी पर्वत।’
उत्तर:
इशिदा ने लेखिका और उसके साथियों से कहा।

KSEEB Solutions

प्रश्न 2.
‘बताइये, गटापार्चा क्या होता है?’
उत्तर:
सुरेश जी ने लेखिका को कहा।

प्रश्न 3.
‘हफ्ते भर तक यही खाऊँगा और क्या?’
उत्तर:
हरजेन्द्र चौधरी ने लेखिका और उनके साथियों से कहा।

IV. ससंदर्भ स्पष्टीकरण कीजिए :

प्रश्न 1.
“यहाँ टिकट खाँचे में डाल कर जल्द अंदर घुसो, उस पार जाकर अपनी टिकट उठा लो।”
उत्तर:
प्रसंग : प्रस्तुत गद्यांश हमारी पाठ्य पुस्तक ‘साहित्य गौरव’ के ‘यात्रा जापान की’ नामक पाठ से लिया गया है जिसकी लेखिका ममता कालिया हैं।

संदर्भ : सुरेश ऋतुपर्ण ने यह वाक्य मेट्रो-ट्रेन टिकट निकालते समय प्रतिनिधियों से कहा।

स्पष्टीकरण : सुरेश ऋतुपर्ण ने यह वाक्य रेल-टिकट निकलवाते समय प्रतिनिधियों से धैर्य के साथ कहा – यहाँ टिकट खाँचे में डालकर जल्द अन्दर घुसो, उस पार जाकर अपनी टिकट उठा लो। मेट्रो-ट्रेन के टिकट के लिए सावधानी व फुर्ती दोनों की आवश्यकता होती है।

प्रश्न 2.
“यहाँ तो डेंटिस्ट मक्खी मारते होंगे।”
उत्तर:
प्रसंग : प्रस्तुत गद्यांश हमारी पाठ्य पुस्तक ‘साहित्य गौरव’ के ‘यात्रा जापान की’ नामक पाठ से लिया गया है जिसकी लेखिका ममता कालिया हैं।

संदर्भ : जापान की सभी लड़कियाँ खाना खाने के बाद हर बार, बिना नागा दाँत साफ़ करती हैं।

स्पष्टीकरण : अंतर्राष्ट्रीय हिन्दी सम्मेलन में भाग लेने हेतु छः सदस्यीय प्रतिनिधि मंडल जापान की यात्रा करते हैं। जापानियों के रीति-रिवाज, तथा जापान में हिन्दी प्रचार-प्रसार का वर्णन इस यात्रावृत्तांत में मिलता है। विदेशी भाषा अध्ययन संस्थान के कार्यक्रम के दौरान लेखिका और ऋचा मिश्र बाथरूम जाते हैं। वहाँ उन्हें एक दिलचस्प नजारा देखने को मिलता है। वॉशबेसिन के सामने छात्राओं की लम्बी कतार है। सबने अपने पर्स से टूथब्रश और टूथ पेस्ट निकालकर रखे हैं। बाद में पता चला, सभी लड़कियाँ खाना खाने के बाद हर बार, बिना नागा दाँत साफ़ करती हैं। इसे सुनकर लेखिका ममता कालिया ने इस वाक्य को कहा।

प्रश्न 3.
“इनकी हर मंज़िल पर इतनी जगह जानबूझकर छोड़ी गई है जो भूकम्प के धक्के सह सके।”
उत्तर:
प्रसंग : प्रस्तुत गद्यांश हमारी पाठ्य पुस्तक ‘साहित्य गौरव’ के ‘यात्रा जापान की’ नामक पाठ से लिया गया है जिसकी लेखिका ममता कालिया हैं।

संदर्भ : जापान में इतने तूफान और भूचाल आते हैं, इतनी गगनचुम्बी इमारते फिर क्यों बनायी गयीं हैं? इस प्रश्न के उत्तर में सुरेश जी इस वाक्य को कहते हैं।

स्पष्टीकरण : ओसाका यूनिवर्सिटी के अंतराष्ट्रीय हिन्दी सम्मेलन में भाग लेने के लिए ममता कालिया ने प्रतिनिधि मंडल के साथ जापान की यात्रा की। जापान में हुई तकनीकी प्रगति, जापानियों की कर्मनिष्ठता का वर्णन इसमें देखने को मिलता है। वे तोक्यो नगर को देखने निकलीं। वे कहती हैं जैसे-जैसे दिन छुपता है, तोक्यो उजागर होता जाता है – गलियों में, बाजारों में, सागर और किनारों में। ममता कालिया सुरेश ऋतुपर्ण से पूछती हैं – जापान में इतने भूचाल और तूफान आते हैं, इतनी गगनचुम्बी इमारतें क्यों बनायी गयी हैं? इस प्रश्न के उत्तर में सुरेश जी कहते हैं – इनकी हर मंजिल पर इतनी जगह जानबूझकर छोड़ी गई है जो भूकम्प के झटके सह सके।

प्रश्न 4.
“यहाँ प्रकृति की तूलिका में सात से अधिक रंग दिखाई दे रहे हैं।”
उत्तर:
प्रसंग : प्रस्तुत गद्यांश हमारी पाठ्य पुस्तक ‘साहित्य गौरव’ के ‘यात्रा जापान की’ नामक पाठ से लिया गया है जिसकी लेखिका ममता कालिया हैं। ओसाका शहर का वर्णन करते हुए ममता कालिया जी ने इसे कहा।

स्पष्टीकरण : जापान की राजधानी तोक्यो का कार्यक्रम समाप्त कर लेखिका का दल बुलेट ट्रेन से ओसाका शहर पहुँचा। ओसाका स्टेशन पर उच्चायोग के प्रतिनिधि वैन लेकर इंतजार कर रहे थे। वैन बहुत क्षिप्र गति से चल रही थी। सड़क की दोनों ओर बड़ी इमारतें थीं। यहाँ अजनबी नामपटों के साथ कुछ ऐसे नामपट भी झलक जाते हैं जिनकी हम भारतीयों को सुनने की, देखने की आदत पड़ गयी है जैसे हिताची, मित्सुबिशि, काकुरा आदि। चमचमाती इमारतों के बाद रंगबिरंगे पेड़ों का सिलसिला शुरू हो जाता है। लेखिका कहती हैं – यहाँ प्रकृति की तूलिका में सात से अधिक रंग दिखाई दे रहे हैं – मोमिजी की पत्तियाँ लाल हैं, कुछ नारंगी और गुलाबी रंग भी मिले हैं, साकुरा के पेड़ सफेद फूलों से ढंके हैं। हरा रंग यहाँ चटक हरा है जैसे पत्तों पर किसी चित्रकार ने एक बार फिर रंग पोत दिया हो।

KSEEB Solutions

प्रश्न 5.
“यह किला जापानी संघर्षधर्मिता और जिजीविषा का प्रतीक है।”
उत्तर:
प्रसंग : प्रस्तुत गद्यांश हमारी पाठ्य पुस्तक ‘साहित्य गौरव’ के ‘यात्रा जापान की’ नामक पाठ से लिया गया है जिसकी लेखिका ममता कालिया हैं।

संदर्भ : जापान के ओसाका किले का वर्णन करते हुए लेखिका इसे कहती हैं।

स्पष्टीकरण : जापानी में ‘जो’ का अर्थ है किला, ‘जी’ का अर्थ है मंदिर। ओसाका ‘जो’ 1585 ई. में सम्राट तोयोतोमी हिदेयोशी ने बनवाया था। विशाल परिसर में हरियाली और रंगबिरंगे पुष्प पादपों से घिरा यह किला अनेक आख्यानों का पुंज है। कई बार इसके कुछ हिस्सों को पुनर्निर्माण हुआ। किले के चारों ओर गहरी खाई और जलाशय है। किले का प्रवेश-द्वार एक काला विशाल फाटक है और काले पत्थर की प्राचीरें हैं। किले के अंदर मंदिर, संग्रहालय, आदि हैं जो देखने लायक हैं। यहाँ लकड़ी का इतना ज्यादा प्रयोग हुआ है कि कई बार इसमें आग लगने की दुर्घटनाएँ होती रहीं। ओसाका ‘जो’ कई बार बना और नष्ट हुआ। जापानवासियों में अपने सम्राट और अपनी संस्कृति के प्रति अपार श्रद्धा और प्रेम है। यह किला जापानी संघर्षधर्मिता और जिजीविषा का प्रतीक है।

V. वाक्य शुद्ध कीजिए :

प्रश्न 1.
हम सातवीं मंज़िल में हैं।
उत्तर:
हम सातवीं मंजिल पर हैं।

प्रश्न 2.
पीने के लिए गरम पानी अवश्य मिलती है।
उत्तर:
पीने के लिए गरम पानी अवश्य मिलता है।

प्रश्न 3.
छात्रों ने पूरी एकाग्रता से हमें सुनी।
उत्तर:
छात्रों ने पूरी एकाग्रता से हमें सुना।

प्रश्न 4.
बाजार का कोई शोर सुनाई नहीं देती।
उत्तर:
बाजार का कोई शोर सुनाई नहीं देता।

प्रश्न 5.
होटल में हिन्दी संगीत चल रही है।
उत्तर:
होटल में हिन्दी संगीत चल रहा है।

VI. निम्नलिखित वाक्यों को सूचनानुसार बदलिए :

प्रश्न 1.
रात की दावत हरजेन्द्र चौधरी के घर पर थी। (वर्तमान काल में बदलिए)
उत्तर:
रात की दावत हरजेन्द्र चौधरी के घर पर है।

प्रश्न 2.
यहाँ हिन्दी-उर्दू प्रेमियों का जमावड़ा है। (भविष्यत्काल में बदलिए)
उत्तर:
यहाँ हिन्दी-उर्दू प्रेमियों का जमावड़ा होगा।

KSEEB Solutions

प्रश्न 3.
कुछ देर तक हम इसका वैभव देखते हैं। (भूतकाल में बदलिए)
उत्तर:
कुछ देर तक हम इसका वैभव देखते रह गए।

VII. अन्य लिंग रूप लिखिए :

विद्वान, छात्र, युवक, पत्नी, बालक।

  1. विद्वान – विदुषी
  2. छात्र – छात्रा
  3. युवक – युवती
  4. पत्नी – पति
  5. बालक – बालिका

VIII. अन्य वचन रूप लिखिए :

दुकान, सुविधा, पुस्तक, टिकट।

  1. दुकान – दुकानें
  2. सुविधा – सुविधाएँ
  3. पुस्तक – पुस्तकें
  4. टिकट – टिकटें

IX. विलोम शब्द लिखिए :

सुगंध, समर्थ, सौम्य, सुरक्षा।

  1. सुगंध × दुर्गंध
  2. समर्थ × असमर्थ
  3. सौम्य × वैषम्य
  4. सुरक्षा × असुरक्षा

X. निम्नलिखित शब्दों के साथ उपसर्ग जोड़कर नए शब्दों का निर्माण कीजिए :

शासन, विश्वास, चालन, व्यवस्थित।

  1. शासन – अनु + शासन = अनुशासन
  2. विश्वास – अ + विश्वास = अविश्वास
  3. चालन – सु + चालन = सुचालन (सं + चालन = संचालन)
  4. व्यवस्थित – अ + व्यवस्थित = अव्यवस्थित

यात्रा जापान की लेखिका परिचय :

ममता कालिया का जन्म 2 नवम्बर 1940 ई. को वृंदावन में हुआ। आपने अपने पिता श्री विद्याभूषण अग्रवाल से साहित्य सृजन की प्रेरणा पाई। आपकी शिक्षा नागपुर, मुम्बई, पुणे, इन्दौर और दिल्ली में हुई। आपने 1963 ई. में दिल्ली विश्वविद्यालय से अंग्रेजी साहित्य में एम.ए. की उपाधि पाई। दिल्ली के दौलतराम कॉलेज में प्राध्यापक के रूप में कार्य किया, तत्पश्चात एस.एन.डी.टी. विश्वविद्यालय में प्राध्यापिका नियुक्त हुईं। बाद में इलाहाबाद के महिला सेवा सदन कॉलेज में प्राचार्या के पद पर कार्यरत रहीं। 2001 ई. में सेवा निवृत होने के उपरान्त 5 वर्ष तक महात्मा गांधी अंतरराष्ट्रीय हिन्दी विश्वविद्यालय की अंग्रेजी पत्रिका ‘हिन्दी’ की संपादिका रहीं। आपको अनेक पुरस्कारों से सम्मानित किया गया है, जिनमें उत्तर प्रदेश हिन्दी संस्थान का ‘यशपाल स्मृति सम्मान’, ‘साहित्य भूषण’, ‘सीता स्मृति सम्मान’, ‘लमही कथा सम्मान’ आदि शामिल हैं।

KSEEB Solutions

आपकी रचनाएँ :
कहानी-संग्रह : ‘छुटकारा’, ‘जांच अभी जारी है’, ‘सीट नंबर छः’, ‘प्रतिदिन’ आदि।
उपन्यास : ‘नरक दर नरक’, ‘दौड़’, ‘बेघर’, ‘अंधेरे का ताला’ आदि।
संस्मरण : ‘कितने शहरों में कितनी बार’ आदि।

यात्रा जापान की Summary in Hindi

प्रस्तुत यात्रा-वृत्तांत में जापान के तोक्यो विश्वविद्यालय में आयोजित अन्तरराष्ट्रीय हिन्दी सम्मेलन का, जापान के लोगों का रहन-सहन, भाषा, सभ्यता, संस्कृति के अलावा वहाँ की प्राकृतिक छटा, ऐतिहासिक धरोहरें, किले, मंदिर, पुस्तकालय, मेट्रो-ट्रेन इत्यादि की विस्तृत जानकारी दी गयी है।

तोक्यो में ‘कलकत्ता’ नामक भारतीय रेस्तराँ है। यहाँ दीवारों पर भारतीय चित्रकारी तथा भारतीय व्यंजनों की व्यवस्था है। सबसे पहले गरम पानी पीने के लिए दिया जाता है। पानी के लिए जापानी भाषा में शब्द है – ‘मिजु।’ शालीनता जापानियों का गुणधर्म है। जापान के रेल स्टेशनों में हर काम पलक झपकते करना होता है। जापानी यात्री धक्का-मुक्की नहीं करते। हमारे देश की तरह महिलाओं के लिए, बुजुर्गों तथा विकलांगों के लिए सीटों का वर्गीकरण नहीं होता है।

तोक्यो के पुस्तकालय में देश-विदेश की अनेक विषयों की पुस्तकें हैं। विद्युतचालित अलमारियों में पुस्तकें सुरक्षित रहती हैं। यहाँ की न्यू ट्रंक लाइन को बुलेट ट्रेन भी कहते हैं। यह 170 किलोमीटर प्रति घंटा चलनेवाली ट्रेन है। इसमें 16 डिब्बे होते हैं और 1300 यात्री सवार हो सकते हैं। तोक्यो और ओसाका के बीच 66 गुफाएँ हैं।

किले को ‘जो’ कहते हैं और ‘जी’ का अर्थ होता है मंदिर। सन् 1585 में सम्राट तोयोतोमी हिदेयोशी नामक सम्राट ने ओसाका का किला बनवाया था। किले के चारों ओर खाई और जलाशय है। प्रवेश द्वार पर विशाल फाटक है। यह किला जापानियों के संघर्ष का प्रतीक है। नारा का प्रसिद्ध मंदिर है – तोदायजी, जिसकी स्थापना 743 ई. में हुई थी। मंदिर के अधिष्ठाता गौतम बुद्ध (दायबुत्सु) हैं। काली व भूरी लकड़ी की स्थापत्य कला देखने लायक है। तोदायजी से जुड़ा एक हिरन वन है। मंदिर से हिरन-वन तक का रास्ता प्राकृतिक छटा से ओतप्रोत है। ऊँची पहाड़ी से नारा शहर का विहंगम दृश्य दिखाई देता है।

KSEEB Solutions

अन्तरराष्ट्रीय हिन्दी सम्मेलन में विश्वभर के हिन्दी विद्वान आये थे। विशेषता यह थी कि जापान में हिन्दी विद्वानों का एक बहुत बड़ा समूह है। वे हिन्दी और उर्दू के विद्वान माने जाते हैं। भारतीय हिन्दी साहित्य के अच्छे ज्ञाता माने जाते हैं। सम्मेलन में कई पुस्तकों का लोकार्पण हुआ और जाने-माने कई विद्वानों को सम्मानित किया गया। जापानियों का हिन्दी प्रेम देखते ही बनता था। सम्मेलन विश्वबंधुत्व का परिचायक था। जापान में बौद्ध धर्म का प्रचार-प्रसार होने से प्रायः वहाँ की सभ्यता, संस्कृति भारतीय संस्कृति से बहुत कुछ मिलती-जुलती है। स्वभाषा-प्रेम तथा स्वदेश-भक्ति की सीख जापानियों से लेनी चाहिए।

यात्रा जापान की Summary in Kannadaयात्रा जापान की Summary in Kannada 1
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यात्रा जापान की Summary in English

This travelogue, by Mamta Kalia, is a description of the author’s trip to Japan, to attend an International Hindi conference in Tokyo University.

In Tokyo, there is an Indian restaurant named ‘Calcutta’. The walls of this restaurant are decorated with Indian art forms and symbols. First, one is served hot water to drink. The word for drinking’ in Japanese, is ‘mizu’. Maintaining decorum and being polite is very important in Japanese culture. In the train stations of Japan, everything has to be done in the blink of an eye. Japanese passengers do not engage in jostling or moving disorderly. Unlike in India, in Japan, there are no seats reserved for either woman, old people, or the physically challenged.

The delegation visited the library of TUFS (Tokyo University of Foreign Language Studies). This is a four-storey building and on every storey, there is a reading hall. The library had 6,18,615 books. These books could be accessed from cupboards by pressing an electrically operated button. When the button was pressed again, the cupboard would close automatically. This arrangement not only saved space but also protected the books. There was sufficient space to stand in front of the cupboards. An alarm would be heard as soon as one came out of the library. The object of this alarm was to ascertain that no book was carried away by the visitor. The members of the Indian delegation saw many rare books in the Indological section.

KSEEB Solutions

The New Trunk Line in Japan is also referred to as the Bullet train. This train can run at speeds up to 170 kilometres per hour. The train has 16 compartments and can hold 1300 passengers. There are 66 tunnels between Tokyo and Osaka through which this train passes.

In Japanese, a fort is called ‘Jo’, while a temple is called ‘ji’. In 1585, Emperor Toyotomi Hideyoshi constructed the fort at Osaka. The fort is surrounded by steep cliffs and a deep moat on all sides. At the entrance, there is a huge door. This fort is a testament to the struggles of the Japanese.

There is a renowned temple located in Nara, called Todai-Ji, which was built in 743 A.D. The temple is dedicated to Gautama Buddha (Daibutsu). There is a 55 feet tall bronze idol of Buddha. Dark and brown wood has been used to build it. There is a deer park attached to Todai-Ji. The path that leads from the temple to the deer forest is full of beautiful sights of pristine nature. From atop tall mountains, one can look at the town of Nara.

The International Hindi Conference was attended by Hindi scholars from the world over. What was special was that in Japan there is a very big congregation of Hindi scholars who are well versed with Indian Hindi literature.

In the conference, many books were released to the public, and many well-known scholars were bestowed with honours. One can know the Japanese love for Hindi if one attends the conference. The conference is a precursor for universal brotherhood. Since most of Japan follows Buddhism, the customs and traditions of Japan seem to resemble Indian customs and traditions. We must learn how to love our mother tongue and how to be patriotic from the Japanese.

कठिन शब्दार्थ :

  • यदा-कदा – कभी-कभी;
  • तकनीकी – Technology;
  • कर्मठ – कर्मनिष्ठ;
  • पथ-प्रदर्शक – रास्ता दिखानेवाला;
  • धरातल – धरती;
  • धकापेल – धक्कम-धक्का;
  • शुमार – गणना;
  • बहुतायत – अधिकता;
  • जिज्ञासा – जानने की इच्छा;
  • जमावड़ा – भीड़;
  • फक्कड – लापरवाह एवं निश्चिंत व्यक्ति;
  • औघड़ – मनमौजी;
  • अदद – संख्या;
  • फिसल पट्टी – स्वचालित सीढ़ियाँ, Elevator;
  • पलक झपकना – बहुत थोड़े ही समय में।

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मुहावरा :
मक्खी मारना – बेकार बैठना।

2nd PUC Hindi Textbook Answers Sahitya Gaurav Chapter 20 प्रतिशोध

You can Download Chapter 20 प्रतिशोध Questions and Answers Pdf, Notes, Summary, 2nd PUC Hindi Textbook Answers, Karnataka State Board Solutions help you to revise complete Syllabus and score more marks in your examinations.

Karnataka 2nd PUC Hindi Textbook Answers Sahitya Gaurav Chapter 20 प्रतिशोध

प्रतिशोध Questions and Answers, Notes, Summary

I. एक शब्द या वाक्यांश या वाक्य में उत्तर लिखिए :

प्रश्न 1.
संस्कृत के महापंडित कौन हैं?
उत्तर:
संस्कृत के महापंडित भारवि के पिता श्रीधर हैं।

प्रश्न 2.
संस्कृत के महाकवि कौन हैं?
उत्तर:
संस्कृत के महाकवि भारवि हैं।

प्रश्न 3.
भारवि की माँ का नाम क्या है?
उत्तर:
भारवि की माँ का नाम सुशीला है।

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प्रश्न 4.
सुशीला किसके लिए बेचैन है?
उत्तर:
सुशीला अपने बेटे भारवि के न आने से बेचैन है।

प्रश्न 5.
कवि किस पर शासन करता है?
उत्तर:
कवि समय पर शासन करता है।

प्रश्न 6.
शास्त्रार्थ के नियमों में किसके हृदय को नहीं बाँधा जा सकता?
उत्तर:
शास्त्रार्थ के नियमों में माता के हृदय को नहीं बाँधा जा सकता।

प्रश्न 7.
पुत्र को कौन निर्वासित कर सकता है?
उत्तर:
पुत्र को पिता निर्वासित कर सकता है।

प्रश्न 8.
पुत्र को कब निर्वासित किया जा सकता है?
उत्तर:
पुत्र यदि अन्याय का आचरण करे, धर्म के प्रतिकूल चले तो उसे निर्वासित किया जा सकता है।

प्रश्न 9.
शास्त्रार्थों में पंडितों को किसने पराजित किया?
उत्तर:
शास्त्रार्थों में पंडितों को भारवि ने पराजित किया।

प्रश्न 10.
भारवि में किस कारण अहंकार बढ़ता जा रहा था?
उत्तर:
पंडितों की हार से भारवि में अहंकार बढ़ता जा रहा था।

प्रश्न 11.
पिता क्या नहीं सहन कर सकता?
उत्तर:
पिता यह नहीं सहन कर सकता कि उसका पुत्र दंभी या घमण्डी हो।

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प्रश्न 12.
पिता ने भारवि की किन शब्दों में ताड़ना की?
उत्तर:
पिता ने भारवि की इन शब्दों में ताड़ना की – कि तू महामूर्ख है, दंभी है, अज्ञानी है।

प्रश्न 13.
पंडित किस प्रकार भारवि का परिहास करने लगे?
उत्तर:
पंडित भारवि की ओर देखकर, उनके स्वर में ही बोलकर वे उसका परिहास करने लगे और ताली पीटने लगे।

प्रश्न 14.
ग्लानि से भरे हुए भारवि को जाने से क्यों नहीं रोका गया?
उत्तर:
अनुशासन की मर्यादा रखने के लिए भारवि को जाने से नहीं रोका गया।

प्रश्न 15. अनुशासन की मर्यादा पर क्या किया जा सकता है?
उत्तर:
अनुशासन की मर्यादा पर बड़े से बड़े व्यक्ति का बलिदान किया जा सकता है।

प्रश्न 16. श्रीधर पंडित का पुत्र क्या नहीं हो सकता?
उत्तर:
श्रीधर पंडित का पुत्र इतना पतित नहीं हो सकता।

प्रश्न 17. श्रीधर पंडित के घर की सेविका का नाम लिखिए।
उत्तर:
श्रीधर पंडित के घर की सेविका का नाम आभा है।

प्रश्न 18. सुशीला किसको खोजकर लाने के लिए आभा से कहती है?
उत्तर:
सुशीला अपने पुत्र भारवि को खोजकर लाने के लिए कहती है।

प्रश्न 19. प्रेम के बिना किसका मूल्य नहीं है?
उत्तर:
प्रेम के बिना अनुशासन का मूल्य नहीं है।

प्रश्न 20.
श्रीधर पंडित भारवि को खोजने के लिए किसका सहारा लेना चाहते थे?
उत्तर:
श्रीधर पंडित भारवि को खोजने के लिए राजकीय सहायता लेना चाहते थे।

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प्रश्न 21.
शास्त्रार्थ के लिए जाते समये भारवि ने किस रंग के कपड़े पहने हुए थे?
उत्तर:
शास्त्रार्थ के लिए जाते समय भारवि ने कौशेय वस्त्र, पीतरंग का अधोवस्त्र और नील रंग का उत्तरीय पहने थे।

प्रश्न 22.
भारवि से मिलने आयी स्त्री का नाम लिखिए।
उत्तर:
भारवि से मिलने आई स्त्री का नाम भारती है।

प्रश्न 23.
वसंत ऋतु में किसके स्वर से सभी परिचित हैं?
उत्तर:
वसंत ऋतु में कोकिल के स्वर से सभी परिचित हैं।

प्रश्न 24.
ब्रह्म ज्ञान किसकी वीणा पर नृत्य करने के समान था?
उत्तर:
ब्रह्मज्ञान सरस्वती की वीणा पर नृत्य करने के समान था।

प्रश्न 25.
भारती ने भारवि को कहाँ देखा था?
उत्तर:
भारती ने भारवि को मालिनी-तट पर देखा था।

प्रश्न 26.
भारती ने जब भारवि को देखा तो उनकी स्थिति कैसी थी?
उत्तर:
भारती ने जब भारवि को देखा, तो वे उस वक्त ध्यानमग्न थे, लगता था कि वे भारती की उपासना कर रहे थे।

प्रश्न 27.
बीज से दूर रहने पर भी फूल क्या नहीं होता?
उत्तर:
बीज से दूर रहने पर भी फूल मलिन नहीं होता।

प्रश्न 28.
भारवि के पिता को किसके पांडित्य को देखकर प्रसन्नता होती थी?
उत्तर:
भारवि के पांडित्य को देखकर उसके पिता को हार्दिक प्रसन्नता होती थी।

प्रश्न 29.
अहंकार किसमें बाधक है?
उत्तर:
अहंकार उन्नति में बाधक है।

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प्रश्न 30.
पिता के क्रोध में किसके प्रति मंगल कामना छिपी है?
उत्तर:
पिता के क्रोध में पुत्र की मंगल कामना छिपी है।

प्रश्न 31.
तलवार का प्रमाण किसका प्रमाण है?
उत्तर:
तलवार का प्रमाण निर्बलों का प्रमाण है।

प्रश्न 32.
जीवन से क्या उत्पन्न होती है?
उत्तर:
जीवन से ग्लानि उत्पन्न होती है।

प्रश्न 33.
ब्रह्म का निवास कहाँ होता है?
उत्तर:
मस्तक में स्थित सहस्रदल में ब्रह्म का निवास होता है।

प्रश्न 34.
भारवि के अनुसार क्या जघन्य पाप है?
उत्तर:
भारवि के अनुसार आत्महत्या जघन्य पाप है।

प्रश्न 35.
भारवि को अपमान किसके समान खटक रहा था?
उत्तर:
भारवि को अपमान शूल के समान खटक रहा था।

प्रश्न 36.
भारवि ने प्रतिशोध की आग में क्या करना चाहा?
उत्तर:
भारवि ने प्रतिशोध की आग में पिता की हत्या करना चाहा।

प्रश्न 37.
पितृ-हत्या का दण्ड क्या नहीं है?
उत्तर:
पितृ-हत्या का दण्ड प्रतिशोध या पुत्र-हत्या नहीं है।

प्रश्न 38.
भारवि के अनुसार जीवन का सबसे बड़ा अपराध क्या है?
उत्तर:
भारवि के अनुसार जीवन का सबसे बड़ा अपराध जीवन को चिंता में घुलाना, पाप में लपेटना और दुःख में बिलखाना है।

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प्रश्न 39.
‘प्रतिशोध’ एकांकी के एकांकीकार का नाम लिखिए।
उत्तर:
‘प्रतिशोध’ एकांकी के एकांकीकार डॉ. रामकुमार वर्मा हैं।

प्रश्न 40.
भारवि किस महाकाव्य की रचना कर महाकवि भारवि बने?
उत्तर:
भारवि ‘किरातार्जुनीयम’ महाकाव्य की रचना कर महाकवि भारवि बने।

अतिरिक्त प्रश्न :

प्रश्न 1.
भारवि किससे तलवार लेकर आया था?
उत्तर:
भारवि मित्र विजयघोष से तलवार लेकर आया था।

II. निम्नलिखित प्रश्नों के उत्तर लिखिए :

प्रश्न 1.
भारवि से संबंधित माता-पिता के बीच होने वाले प्रारंभिक संवाद का सार लिखिए।
उत्तर:
भारवी से संबंधित माता-पिता के बीच होनेवाला प्रारंभिक संवाद इस प्रकार से है – भारवि के पिता श्रीधर अपनी पत्नी सुशीला को वेद सुना रहे हैं। सुशीला का ध्यान कहीं और है क्योंकि अभी तक उसका पुत्र घर नहीं आया। श्रीधर कहते हैं कि भारवि शास्त्रार्थ में पण्डितों को पराजित करता जा रहा था और इस वजह से उसका घमण्ड बढ़ता जा रहा था। मैंने उसे ताड़ना दी क्योंकि मैं चाहता था कि मेरा पुत्र सुमार्ग पर चले। इसके लिए कभी-कभी ताड़ना अनिवार्य हो जाती है। सुशीला कहती है कि माँ के हृदय को शास्त्रार्थ के नियमों में नहीं बाँधा जा सकता।

प्रश्न 2.
शास्त्रार्थ में पंडितों को हराते देख पिता ने भारवि के बारे में क्या सोचा?
उत्तर:
शास्त्रार्थ में पंडितों को हराते देख पिता ने भारवि के बारे में सोचा कि पंडितों की हार से उसका अहंकार बढ़ता जा रहा है। उसे अपनी विद्वता का घमंड हो गया है। उसका गर्व सीमा को पार कर रहा है। भारवि आज संसार का श्रेष्ठ महाकवि है। दूर-दूर के देशों में उसकी समानता करने वाला कोई नहीं है।

उसने शास्त्रार्थ में बड़े से बड़े पण्डितों को पराजित किया है। उसका पांडित्य देखकर पिता को बहुत प्रसन्नता होती है। पर भारवि के मन में धीरे-धीरे अहंकार बढ़ता जा रहा है। पिता चाहते हैं कि भारवि और भी अधिक पंडित और महाकवि बने। पर अहंकार उन्नति में बाधक है। इसलिए पिता ने अहंकार पर अंकुश रखना चाहा। जिसे अपने पांडित्य का अभिमान हो जाता है वह अधिक उन्नति नहीं कर सकता। इसी कारण से पिता भारवि को समय-समय पर मूर्ख और अज्ञानी कहते हैं। पिता नहीं चाहते हैं कि अहंकार के कारण उसके पुत्र की उन्नति रुक जाये।

KSEEB Solutions

प्रश्न 3.
सुशीला के अनुरोध पर श्रीधर ने भारवि को कहाँ-कहाँ और कैसे तलाश करने का वचन दिया?
उत्तर:
जब पुत्र भारवि वापस नहीं लौटा तो माता सुशीला बहुत चिंतित हो गई। बार-बार अपने पुत्र की खोज के लिए पति श्रीधर से आग्रह करने लगी। श्रीधर हिम्मत करते हुए कहते हैं कि पुत्र तो है ही, किन्तु वह संसार का जनक भी है। अपनी कल्पना से वह न जाने कितने संसारों का निर्माण कर सकता है। श्रीधर उसे जनपदों से खोज लाने का वादा करते हैं, राजकीय सहायता लेकर उसको खोजने की बात करते है। सुशीला को शांत रहने के लिए कहते हैं।

प्रश्न 4.
भारती और सुशीला के वार्तालाप को अपने शब्दों में लिखिए।
उत्तर:
भारती भारवि को मालिनी के तट पर ध्यानमग्न बैठे देखती है, वह उन्हें मिलना चाहती थी लेकिन अचानक उद्विग्नता में उठकर भारवि चला गया वह उससे बात न कर सकी। यही बात वह सुशीला से कह रही है। सुशीला ने जानना चाहा कि क्या वह उसे जानती है। तब वह कहती है कि पिछले पूर्णिमा के त्योहार में उन्होंने बहुत ही बढ़िया शास्त्रार्थ किया था, वेदान्त की सुन्दर मीमांसा की थी। उस तरह भारती ने कही भी नहीं सुना था। ऐसे महान कवि भारवि को कौन नहीं जानता? वह कल फिर से आने की बात कर जाने लगती है तो सुशीला उसे कहती है कि उस बीच कुछ पता मिले तो हमें भी बताना।

प्रश्न 5.
भारवि अपने पिता से क्यों बदला लेना चाहता था?
उत्तर:
भारवि महाकवि था, शास्त्रार्थ में सारे पंडितों को हराता था लेकिन जब उसके मन में अहंकार भर गया तब उसके पिता उन्हीं पंडितों के सामने उसे लांछित करते हैं। जिन पंडितों को वह हराया था वे ही उसका परिहास करते थे। दो बार उन्होंने पण्डितों के सामने भारवि को मूर्ख अज्ञानी कहा, उसकी निन्दा की तो भारवि क्रोध और ग्लानि से भर गया। उसने समझा कि जबतक उसके पिता जिंदा है वह ऐसे ही अपमानित होता रहेगा, इसलिए वह अपने पिता से बदला लेना चाहता था।

प्रश्न 6.
‘अहंकार उन्नति में बाधक है।’ एकांकी के आधार पर श्रीधर के इस कथन को स्पष्ट कीजिए।
उत्तर:
श्रीधर का यह कथन ‘अहंकार उन्नति में बाधक है’ बहुत ही सार्थक प्रतीत होता है। भारवि श्रीधर का पुत्र था। वह शास्त्रार्थ में पंड़ितों को पराजित करता जा रहा था। उसके साथ ही साथ उसके अंदर घमंड की भावना बढ़ती जा रही थी। यह श्रीधर के बर्दाश्त के बाहर था। उन्होंने भरी सभा में अपने पुत्र को उग्र रूप से ताड़ना दी। उसे महामूर्ख, दंभी और अज्ञानी कहा। वे उसका भला चाहते थे। वे नहीं चाहते थे कि अहंकार या दंभ उसके पुत्र के मार्ग मे बाधक बने। अहंकार व्यक्ति को आगे बढ़ने से रोकता है। उसकी प्रतिभा का भी एक प्रकार से हनन करता है। अनुशासन के बिना व्यक्ति जीवन में आगे नहीं बढ़ सकता और वह आगे बढ़ भी गया तो अपने जीवन में सफल नहीं हो सकता।

प्रश्न 7.
ग्लानि और जीवन के संबंध में श्रीधर के क्या विचार हैं?
उत्तर:
ग्लानि और जीवन के संबंध में श्रीधर के विचार इस प्रकार हैं – ग्लानि से जीवन उत्पन्न नहीं होता। जीवन से ग्लानि उत्पन्न होती है। इस तरह ग्लानि प्रधान नहीं है, जीवन प्रधान है। श्रीधर अपने पुत्र भारवि से कहते हैं कि जब तुम जीवन के अधिकारी हो तो जीवन की शक्ति से ही ग्लानि को दूर करो, तलवार की अपेक्षा क्यों करते हो? तुम्हारे हाथों में लेखनी चाहिए, तलवार नहीं। ग्लानि काले बादल के समान है जो जीवन के चंद्र को मिटा नहीं सकता। कुछ क्षणों के लिए उसके प्रकाश को रोक ही सकता है। ग्लानि के पोषण के लिए ब्रह्मदेव की आवश्यकता नहीं है।

प्रश्न 8.
प्रायश्चित को लेकर पिता और पुत्र के बीच हुए संवाद को लिखिए।
उत्तर:
प्रायश्चित को लेकर पिता और पुत्र के बीच का संवाद इस प्रकार है – भारवि क्रोध और ग्लानि से भरकर अपने पिता श्रीधर की हत्या करना चाहता था। जब उसे पता चलता है कि उसके पिता की ताड़ना के पीछे उनकी शुभकामनाएँ और मंगल कामनाएँ छिपी हैं तो वह दुखी हो जाता है। उसने अपने पिता से कहा कि वह अपने अपराध के लिए प्रायश्चित करना चाहता है। पिता कहते हैं कि पश्चाताप ही प्रायश्चित है। वे उसे माँ की सेवा कर अपने जीवन को सफल बनाने के लिए कहते हैं। भारवि कहता है – माता की सेवा तो मेरे जीवन की चरम साधना है ही लेकिन यदि आप चाहते हैं कि आपका पुत्र भारवि जीवित रहे तो उसे दण्ड दीजिए। पुत्र के बहुत कहने पर वे उसे दण्ड देते हैं – छः मास तक ससुराल में जाकर सेवा करना और जूठे भोजन पर अपना पोषण करना। भारवि उसे सहर्ष स्वीकार कर लेता है।

KSEEB Solutions

प्रश्न 9.
भारवि ने अपने पिता से किस प्रकार का दण्ड चाहा और उसे क्या दण्ड मिला?
उत्तर:
भारवि बदले की आग में जलते हुए अपने पिता की हत्या करना चाहता था। पिता की प्रताड़ना के पीछे उनकी मंगलकामनाओं का पता चलने पर वह लज्जित हो गया। उसने पिता से तलवार से उसका मस्तक काटने को कहा जिससे उसकी ग्लानि भी कट जाए। पिता कहते हैं कि पितृ-हत्या का दंड पुत्र-हत्या नहीं है। वे भारवि को क्षमा कर देते हैं। भारवि कहता है कि पाप के लिए न सही, उसके प्रायश्चित के लिए भी तो कुछ व्यवस्था होनी चाहिए। वह कहता है कि यदि आप चाहते हैं कि आपका भारवि जीवित रहे तो उसे दंड दीजिए। उसके पिता उसे छः मास तक ससुराल में जाकर सेवा करने तथा जूठे भोजन पर अपना पोषण करने का दंड देते हैं।

प्रश्न 10.
निम्नलिखित पात्रों का चरित्र-चित्रण कीजिए :
१. महापंडित श्रीधर
२. सुशीला
३. महाकवि भारवि
उत्तर:
१. महापंडित श्रीधर
महापण्डित श्रीधर संस्कृत के महापण्डित थे। उनका पुत्र महाकवि था और वह शास्त्रार्थ में पण्डितों को पराजित करता चला जा रहा था। इससे उसका अहंकार बढ़ता जा रहा था। उसे अपनी विद्वता का घमंड हो गया था। श्रीधर अपने पुत्र को सही राह पर लाना चाहते थे। वे अपने पुत्र को ताड़ना देते हैं क्योंकि वे उसका भला चाहते हैं। अहंकार व्यक्ति को आगे बढ़ने से रोकता है। वे एक आदर्श पिता का फर्ज निभाते हुए अपने पुत्र को सही राह पर लाने के लिए ताड़ना देते हैं। उनका पुत्र उन्हें गलत समझता है लेकिन अपने पिता के उद्देश्य का पता चलने पर वह लज्जित हो जाता है। वह अपनी गलती के लिए प्रायश्चित करना चाहता है। इस तरह श्रीधर का चरित्र उच्च कोटि का है।

२. सुशीला
सुशीला महापंडित श्रीधर की पत्नी तथा महाकवि भारवि की माता है। अपने विद्वान पुत्र पर पिता की तरह इसे भी गर्व है। वह अपने पुत्र भारवि के घर न लौटने के कारण दुःखी है। वह पुत्र शोक में सो नहीं पाती। वह मानती है कि यदि पुत्र के लिए माँ की ममता मूर्खता है तो ऐसी मूर्खता हमेशा बनी रहे। पति के समझाने पर भी पुत्र-मोह कम नहीं होता। पुत्र के व्यामोह में वह अपने पति से भी काफी वाद-विवाद करती है, परन्तु अपनी मर्यादा में रहकर, अपने पति-धर्म को निभाती है।

३. महाकवि भारवि
भारवि संस्कृत के महाकवि थे जो आगे चलकर ‘किरातार्जुनीयम’ महाकाव्य की रचना करते हैं। भारवि शास्त्रार्थ में पंडितों को पराजित कर रहे थे। उनके अंदर पंडितों की हार से अहंकार बढ़ता जा रहा था। उन्हें अपनी विद्वत्ता का घमंड होता जा रहा था। उनका गर्व सीमा का अतिक्रमण कर रहा था। उनके पिता श्रीधर भरी सभा में उन्हें ताड़ते हैं। भारवि उनसे बदला लेना चाहता है। जब भारवि को पिता का उनके प्रति मंगलकामना का पता चलता है तो वे विचलित हो जाते हैं। अपनी गलती पर पछताते हुए पिता से दण्ड माँगते हैं। इस तरह भारवि के चरित्र का पता चलता है कि उन्हें अपनी गलती का पछतावा है। वे पिता द्वारा दिए हुए दण्ड को सहर्ष स्वीकार करते हुए पालन करने की आज्ञा माँगते हैं।

KSEEB Solutions

प्रश्न 11.
टिप्पणी लिखिए :
१. आभा
२. भारती
उत्तर:
१. आभा
‘आभा’ भारवि की सेविका है। जब सुशीला ने उससे पूछा कि आभा, भारवि नहीं आया? तो आभा ने कहा – अब तक कवि नहीं आये? मैं तो समझती थी कि वह इस समय तक आ गये होंगे। मैं अभी जाती हूँ, उन्हें खोजकर लाती हूँ। आप भोजन कर लीजिए। मुझे क्षमा करें। एक निवेदन और है – महाकवि से परिचित एक युवती प्रवेश चाहती है। वह स्वामी के दर्शन की अभिलाषा रखती है। ‘आभा’ सच्ची सेविका है।

२. भारती
भारती एक विदुषी है। भारती के हृदय में महाकवि भारवि के प्रति श्रद्धा की भावना है। वह सुशीला से कहती है कि वसंत ऋतु में कोकिल के स्वर से कौन परिचित नहीं? गत पूर्णिमा के पर्व में उन्होंने जो शास्त्रार्थ किया, वह बहुत महत्व का है। आज तक वेदान्त की इतनी सुन्दर मीमांसा मैंने नहीं सुनी, जैसी महाकवि भारवि के मुख से सुनी। वीणापाणि को भी ‘भारती’ ही कहते हैं। वे उस भारती की उपासना कर रहे थे। भारती सुशीला तथा श्रीधर का सम्मान करती है।

प्रतिशोध एकांकीकार का परिचय :

बहुमुखी प्रतिभा के धनी डॉ. रामकुमार वर्मा (1905-1990. आधुनिक हिन्दी साहित्य के महत्वपूर्ण कवि, नाटककार और इतिहासकार के रूप में प्रसिद्ध हैं। आप प्रयाग विश्वविद्यालय में हिन्दी प्राध्यापक तथा विभागाध्यक्ष रहे। आपके व्यक्तित्व और कृतित्व में विद्वत्ता और सृजनात्मकता का अनोखा संगम दर्शनीय है। हिन्दी एकांकी को नवीन और महत्वपूर्ण आयाम प्रदान करने वालों में डॉ. वर्मा का नाम विशेष उल्लेखनीय है। आपने ऐतिहासिक, राजनीतिक, सामाजिक, साहित्यिक, वैज्ञानिक तथा व्यंग्य-विनोद से संबंधित विविध प्रकार के एकांकियों की रचना सफलतापूर्वक की है।

आपके प्रमुख एकांकी संग्रहों में – ‘चारूमित्रा’, ‘ऋतुराज’, ‘रेशमी टाई’, ‘दीपदान’, ‘रिमझिम’, ‘पृथ्वीराज की आँखें’, ‘ध्रुवतारा’, ‘सप्तकिरण’ आदि उल्लेखनीय हैं।

डॉ. वर्मा ‘नागरी काव्य पुरस्कार’, ‘देव पुरस्कार’, ‘उत्तर प्रदेश शासन पुरस्कार’ एवं ‘भारतभारती पुरस्कार’ से सम्मानित हैं। आपकी साहित्य साधना के लिए भारत सरकार ने ‘पद्मभूषण’ से अलंकृत किया।

प्रतिशोध Summary in Hindi

पात्र परिचय :

  • भारवि : संस्कृत के महाकवि
  • श्रीधर : संस्कृत के महापण्डित, भारवि के पिता
  • सुशीला : भारवि की माता
  • भारती : एक विदुषी
  • आभा : सेविका

सारांश :
डॉ. रामकुमार वर्मा की प्रसिद्ध सांस्कृतिक एकांकी ‘प्रतिशोध’ है। इसका कथानक संस्कृत के महाकवि भारवि के जीवन से संबंधित है। भारवि की माँ सुशीला बेटे के घर न लौटने के कारण दुखी है। भारवि के पिता श्रीधर अपनी पत्नी सुशीला को समझाने का भरसक प्रयास करते हैं। परन्तु सुशीला का मन भारवि के मोह से मुक्त नहीं हो पाता है।

KSEEB Solutions

भारवि के पिता का कहना है कि भारवि कवि है और कवि समय पर शासन करता है, समय उस पर शासन नहीं करता। वह समस्त संसार में रहकर भी संसार से परे हो जाता है, किन्तु वह अपनी कल्पना से न जाने कितने संसारों का निर्माण कर सकता है। तो क्या वह कल्पना से अपनी माता का भी निर्माण कर सकता है? कहीं आप ही ने उसे घर आने से तो नहीं रोक दिया, मैं कभी रोक सकता हूँ? पिता सब कुछ कर सकता है, वह घर से, जाति से, समाज से कभी भी निर्वासित कर सकता है, किन्तु हृदय से निर्वासित नहीं कर सकता। किन्तु पिता घर से निर्वासित तभी कर सकता है जब वह अन्याय का आचरण करे, धर्म के प्रतिकूल चले तो यह भी संभव है।

यदि पिता चाहता है कि उसका पुत्र सुमार्ग पर चले, तो कभी ताड़ना भी अनिवार्य हो जाती है। इधर कई दिनों से मैंने देखा कि पंडितों की हार से उसका अहंकार बढ़ता जा रहा है। उसे अपनी विद्वता का घमण्ड हो गया है। उसका गर्व सीमा का अतिक्रमण कर रहा है। मैं यह सहन नहीं कर सकता कि मेरा पुत्र दम्भी हो। इसलिए मैंने उसे ताड़ना दी और उग्र रूप से दी। इसलिए भारवि ने एक बार व्यथित दृष्टि से मेरी ओर देखा, फिर ग्लानि से अपने हाथों से अपना मुख छिपा लिया और चुप-चाप चला गया।

भारवि नाराज होकर अपने पिता से बदला लेना चाहता था। भारवि को समझ में आ जाता है कि उसके पिता श्रीधर ने उसकी उन्नति के लिए और उसके अहंकार को मिटाने के लिए यह निर्णय लिया था।

तत्पश्चात भारवि पश्चाताप के रूप में वह अपना मस्तक कटवाने की भिक्षा माँगता है। पिता कहता है – न तो मैं प्रतिशोध लेता हूँ और न भिक्षा देता हूँ। पिता ने उसे समझाया कि ऐसा दण्ड नहीं दिया जा सकता क्योंकि पितृ-हत्या के लिए पुत्र-हत्या का दंड नहीं दिया जा सकता।

अन्त में दण्ड तो देना ही था। – श्रीधर भारवि को छः मास तक श्वसुरालय में जाकर सेवा करने और जूठे भोजन पर अपना पालन पोषण करने का दण्ड सुनाते हैं। भारवि पितृवाक्य का पालन करता है; परिणामस्वरूप उसका अहंकार मिट जाता है। अन्ततः वह ‘किरातार्जुनीयम’ महाकाव्य की रचना कर ‘महाकवि भारवि’ बनता है।

प्रतिशोध Summary in Kannada

प्रतिशोध Summary in Kannada 1
प्रतिशोध Summary in Kannada 2

प्रतिशोध Summary in English

Dramatis Personae (Characters):

  • Bharavi – A great Sanskrit poet
  • Shreedhar – A great teacher of Sanskrit, also Bharavi’s father
  • Susheela – Bharavi’s mother
  • Bharathi – A learned woman
  • Aabha – A servant

Summary:
The narrative and plot of this play revolve around the life of the great Sanskrit poet Bharavi. Bharavi’s mother, Susheela was sad because her son had not returned home. Bharavi’s father, Shreedhar, makes every effort to console his wife. However, Susheela’s mind is still hung up on the matter of Bharavi’s absence. After all, she is a mother!

Bharavi defeats many great scholars of the Shastras, and along with his victories, he becomes conceited and arrogant. However, his father Shreedhar, wanted Bharavi to cast away his conceit and arrogance because otherwise, he would not be able to make any progress in life. Shreedhar, therefore, admonishes and scolds his son in front of all the other learned scholars. Consequently, Bharavi wants to slay (kill. his own father and take revenge.

KSEEB Solutions

When Bharavi finds out about the true intentions of his father, as repentance he asks his father to punish him. Shreedhar gives Bharavi the punishment of having to serve in his father-in-law’s house and of eating leftover food for a period of six months. Bharavi obediently follows his father’s instructions and does the punishment commanded to him. Thus, his arrogance and conceit are removed. Eventually, he composes the epic poem ‘Kiratarjuneeyam’ and becomes the great poet Mahakavi Bharavi.

कठिन शब्दार्थ :

  • प्रतिशोध – प्रतिकार, बदला;
  • धारणा – विचार;
  • ताड़ना – डाँट-डपट करना;
  • व्याकुलता – चिन्ता;
  • विद्वत्ता – पांडित्य;
  • अतिक्रमण करना – सीमा लांघना;
  • दम्भी – घमण्डी;
  • उग्र – तेज;
  • परिहास – मज़ाक;
  • व्यथित – दुखी;
  • पतित – गिरा हुआ;
  • देशान्तर – देश छोड़ कर जाना;
  • भर्त्सना – निंदा;
  • उत्तरदायी – जिम्मेदारी;
  • मीमांसा – विचारपूर्वक तत्व निर्णय;
  • वार्तालाप – बातचीत;
  • उद्विग्नता – बेचैनी;
  • कृतार्थ – सफल, संतुष्ट;
  • प्रफुल्लित – खिला हुआ;
  • अंकुश – नियंत्रण;
  • ग्लानि – दुःख, खेद;
  • झंझा – तेज हवा;
  • वांछित – इच्छित;
  • लांछित – कलंकित;
  • जघन्य – बहुत बुरा;
  • विद्वत्मंडली – विद्वानों की सभा;
  • शूल – काँटा;
  • ग्रीवा – गर्दन।