Class 12

Balbharti Maharashtra State Board Marathi Yuvakbharati 12th Digest Chapter 5 वीरांना सलामी Notes, Textbook Exercise Important Questions and Answers.

12th Marathi Chapter 5 Exercise Question Answer Maharashtra Board

वीरांना सलामी 12 वी मराठी स्वाध्याय प्रश्नांची उत्तरे

12th Marathi Guide Chapter 5 वीरांना सलामी Textbook Questions and Answers

कृती

1. अ. कृती करा.

प्रश्न 1.

उत्तर :

आ. चौकटीत उत्तरे लिहा.

प्रश्न 1.

1. तोलोलिंगच्या पायथ्याशी असलेले स्मारक [ ]
2. भयाण पर्वतांवर चढणार [ ]
3. मृत्यूलाच आव्हान देणारी [ ]
4. कारगिल युद्धाच्या आठवणींना उजाळा देणारी [ ]
5. चोवीस जणांची लडाख भेट [ ]

उत्तर :

1. तोलोलिंगच्या पायथ्याशी असलेले स्मारक – ऑपरेशन विजय
2. भयाण पर्वतांवर चढणार – आमचे धैर्यधर सैनिक
3. मृत्यूलाच आव्हान देणारी – 22-23 वर्षांचे तेजस्वी तरुण
4. कारगिल युद्धाच्या आठवणींना उजाळा देणारी – ड्रायव्हर स्टानझिन
5. चोवीस जणांची लडाख भेट – मिशन लडाख

इ. कारणे लिहा.

प्रश्न 1.
थरथरत्या हातांनी आणि डबडबलेल्या डोळ्यांनी ‘ऑपरेशन विजय’च्या स्मारकाला सलाम केला, कारण ………
उत्तर :
थरथरत्या हातांनी आणि डबडबलेल्या डोळ्यांनी ‘ऑपरेशन विजय यांच्या स्मारकाला सलाम केला; कारण ते स्मारक होते हुतात्मा झालेल्या 22 – 23 वर्षांच्या कोवळ्या तरुणांचे!

प्रश्न 2.
‘मिशन लडाख’ साठी ‘राखी पौर्णिमे’चा मुहूर्तनिवडला, कारण ……………
उत्तर :
‘मिशन लडाख ‘साठी ‘राखी पौर्णिमे ‘चा मुहूर्त निवडला; कारण आपल्या रक्षणकर्त्या प्रत्यक्ष भेटून राखी बांधली, आशीर्वाद दिले, तर आपली कृतज्ञता व्यक्त होईल, असे लेखिकांना वाटत होते.

प्रश्न 3.
लष्कराबद्दलच्या आत्मीयतेच्या, अभिमानाच्या पोतडीत आमच्यावरील ॠणाचं एक एक गाठोडं जमा होत होतं, कारण…
उत्तर :
लष्कराबद्दलच्या आत्मीयतेच्या, अभिमानाच्या पोतडीत आमच्यावरील ऋणाचं एक एक गाठोडं जमा होत होतं; कारण लष्कर म्हटले की रुक्ष, भावनाहीन माणसे या कल्पनेच्या अगदी विरुद्ध असे त्यांचे वर्तन होते. अत्यंत प्रेमाने ते सर्वांचे आतिथ्य करीत होते.

प्रश्न 4.
लष्कराबद्दलच्या आत्मीयतेच्या, अभिमानाच्या पोतडीत आमच्यावरील ॠणाचं एक एक गाठोडं जमा होत होतं, कारण …………..
उत्तर :
लष्कराबद्दलच्या आत्मीयतेच्या, अभिमानाच्या पोतडीत आमच्यावरील ऋणाचं एक एक गाठोडं जमा होत होतं; कारण लष्कर म्हटले की रुक्ष, भावनाहीन माणसे या कल्पनेच्या अगदी विरुद्ध असे त्यांचे वर्तन होते. अत्यंत प्रेमाने ते सर्वांचे आतिथ्य करीत होते.

प्रश्न 5.
समाजात होत जाणाऱ्या बदलांबद्दल कर्नल राणा थोडे व्यथित होते, कारण ……
उत्तर :
समाजात होत जाणाऱ्या बदलाबद्दल कर्नल राणा थोडे व्यथित होते; कारण समाजात वाढलेल्या उथळपणामुळे नवीन तरुणांमधून खरा सैनिक घडवणे जिकिरीचे बनले होते.

ई. पाठाच्या आधारे खालील वाक्यांचा अर्थ स्पष्ट करा.

प्रश्न 1.
एवढासा भावनिक ओलावाही त्यांना उबदार वाटत होता.
उत्तर :
आपली माणसे, आपला गाव सोडून सैनिक हजारो मैल दूर वर्षानुवर्षे राहतात. आपली माणसं, नातेवाईक, मित्रमंडळी यांच्याशी वागताना मिळणारा भावभावनांचा गोड अनुभव त्यांना मिळत नाही. म्हणून लेखिका व त्यांच्या सोबती यांचा अल्पसा सहवासही त्यांना सुखद वाटतो.

प्रश्न 2.
‘सेवा परमो धर्म:’
उत्तर :
लेखिका कारगिल-द्वास येथून परतत असताना घडलेला प्रसंग आहे हा – रात्रीचे साडेदहा वाजले होते. मिट्ट काळोख पसरला होता. खल्सेचा पूल कोसळला होता. मागे-पुढे कुठेही जाण्याची सोय नव्हती. कर्नलना फोन लावला. विशेष म्हणजे ते फोनची वाटच पाहत होते. कर्नल लष्करी अधिकारी. कार्यव्यग्र. पण तशातही त्यांनी आठवण ठेवून लेखिकांसहित सर्व 34 जणांची खाण्यापिण्याची व राहण्याची सोय केली. दुसऱ्या दिवशी सकाळी भेटण्याचे आश्वासन दिले. सेवावृत्ती असल्याशिवाय इतका प्रतिसाद मिळालाच नसता.

प्रश्न 3.
गालावरती वाहणाऱ्या अश्रूंच्या माळा एका क्षणात हिरेजडित झाल्या.
उत्तर :
लडाखच्या दऱ्याखोऱ्यात, मिट्ट काळोखी रात्र. पावसामुळे जमिनीवरून पाण्याचे ओहोळ वाहत होते. खल्सेचा पूल कोसळला होता. काळजाचे पाणी पाणी करणारा प्रसंग! अशातच लेखिकांनी कर्नल राणा यांना फोन केला, तेव्हा त्यांचा आशादायक, दिलासादायक स्वर लेखिकांच्या कानांवर पडला. त्यांनी सर्व व्यवस्था आधीच केली होती. लेखिकांचे मन भरून आले. त्यांच्या डोळ्यांतून कृतज्ञतेचे, आनंदाचे अश्रू येऊ लागले.

प्रश्न 4.
लष्कर आणि नागरिकांमध्ये तुम्ही एक भावनिक सेतू बांधत आहात.
उत्तर :
लष्कराबद्दल सर्वसाधारण नागरिकांत गैरसमज फार असतात. लष्करातील जीवन अत्यंत खडतर असते. तेथे सुखकारक काहीच नसते. संपूर्णपणे बंदिस्त जीवन असते. सतत घरादारापासून दूर राहावे लागते. म्हणून बुद्धिमान तरुण लष्कराकडे वळत नाहीत. मुली सैनिकांशी लग्न करण्यास राजी नसतात. एक प्रकारे लष्कर आणि सामान्य जनता यांच्यात फार मोठी दरी निर्माण झाली आहे. ही दरी भरून काढण्याचे व दोन्ही बाजूंमध्ये संवाद निर्माण करण्याचे कार्य लेखिका त्यांच्या उपक्रमांद्वारे करीत होत्या.

2. व्याकरण

अ. खालील वाक्प्रचारांचा अर्थ लिहून वाक्यांत उपयोग करा.

प्रश्न 1.
जमीन अस्मानाचा फरक असणे.
उत्तर :
अर्थ – खूप तफावत असणे.
वाक्य – सुशिला समंजस व सुनिला हेकट आहे. दोघींच्या स्वभावात जमीन अस्मानाचा फरक आहे.

प्रश्न 2.
अंगावर काटा येणे.
उत्तर :
अर्थ – तीव्र मारा करणे.
वाक्य – भारतीय जवानांनी शत्रूवर तोफांतून आग ओकली.

प्रश्न 3.
आग ओकणे.
उत्तर :
अर्थ – भीतीने अंगावर शहारा येणे.
वाक्य – जंगलातून जाताना अचानक समोर वाघ पाहून प्रवाशांच्या अंगावर काटा आला.

प्रश्न 4.
मनातील मळभ दूर होणे.
उत्तर :
अर्थ – गैरसमज दूर होणे.
वाक्य – मनीषा पटेल असा त्याच्या वागण्याचा खुलासा केल्यानंतर सुदेशच्या मनातील मळभ दूर झाले.

आ. खालील तक्ता पूर्ण करा.

प्रश्न 1.

उत्तर :

वाक्य	वाक्यप्रकार	बदलासाठी सूचना
जमेल का हे सारं आपल्याला?	प्रश्नार्थी वाक्य	विधानार्थी – हे सारं आपल्याला जमेल.
तुम्ही लष्कराचं मनोबळ खूप वाढवत आहात.	विधानार्थी वाक्य	उद्गारार्थी – किती वाढवत आहात तुम्ही लष्कराचं मनोबल!
यापेक्षा मोठा सन्मान कोणताही नव्हता.	नकारार्थी वाक्य	प्रश्नार्थक – यापेक्षा मोठा सन्मान कोणता होता का?
पुढील सगळे मार्ग बंदच होते.	होकारार्थी वाक्य	नकारार्थी – पुढील कोणतेच मार्ग खुले नव्हते.

इ. खालील तक्ता पूर्ण करा.

प्रश्न 1.

उत्तर :

सामासिक शब्द	विग्रह	समासाचे नाव
बावीसतेवीस	बावीस किंवा तेवीस	वैकल्पिक द्वंद्व
ठायीठायी	प्रत्येक ठिकाणी	अव्ययीभाव
शब्दकोश	शब्दांचा कोश	विभक्ती तत्पुरुष
यथोचित	उचित (योग्यते) प्रमाणे	अव्ययीभाव

ई. योग्य पर्याय निवडा व लिहा.

प्रश्न 1.
तुम्ही गाडीतच बसा. या वाक्यातील प्रयोग-
अ. भावे प्रयोग
आ. कर्तरी प्रयोग
इ. कर्मणी प्रयोग
उत्तर :
तुम्ही गाडीतच बसा. या वाक्यातील प्रयोग – कर्तरी प्रयोग.

प्रश्न 2.
त्यांना आपण जपलं पाहिजे. या वाक्यातील प्रयोग-
अ. कर्तरी प्रयोग
आ. भावे प्रयोग
इ. कर्मणी प्रयोग
उत्तर :
त्यांना आपण जपलं पाहिजे. या वाक्यातील प्रयोग – भावे प्रयोग.

प्रश्न 3.
पुढीलपैकी कर्मणी प्रयोगाचे वाक्य-
अ. त्यांनी आम्हांला दृक्-श्राव्य दालनात नेले
आ. भाग्यश्री जणू आमच्यात नव्हतीच
इ. आम्ही धैर्याचा मुखवटाच चढवला होता
उत्तर :
पुढीलपैकी कर्मणी प्रयोगाचे वाक्य – आम्ही धैर्याचा मुखवटाच चढवला होता

3. स्वमत.

प्रश्न अ.
‘जिस देश पर मैंने अपना बच्चा कुर्बान किया है, उस देश से थोडासा प्यार तो करो ।’ असे शहीद झालेल्या वीराच्या आईने का म्हटले आहे, ते स्पष्ट करा.
उत्तर :
जेव्हा जेव्हा देशावर शत्रूचे आक्रमण होते किंवा अतिरेक्यांचे हल्ले होतात, तेव्हा नागरिकांची देशभक्ती जागी होते. सैनिकांबद्दलचे प्रेम उफाळून येते आणि वीरमरण आलेल्या सैनिकांवर फुलांचा वर्षाव होतो. त्याच्या अंत्यदर्शनासाठी हजारोंनी लोक उपस्थित राहतात. एरव्ही सर्व नागरिक आपापल्या सुखात मशगुल असतात. देशावर प्रेम करायचे म्हणजे नाटक, सिनेमाच्या वेळी राष्ट्रगीताला उभे राहायचे किंवा १५ ऑगस्ट – २६ जानेवारीला झेंडावंदन करायचे. शेवटी, मूठ वळलेला हात हवेत उंचावून ‘भारतमाता की जय’ असे जोरात म्हणायचे! हीच देशभक्ती! आपली देशभक्ती कल्पना एवढ्यापुरतीच मर्यादित आहे.

वीरमरण आलेल्या सैनिकाच्या आईचे उद्गार सर्व देशवासीयांच्या डोळ्यांत अंजन घालणारे आहेत. ती आई सर्वांना देशावर थोडे तरी प्रेम करा, असे विनवीत आहे. देशावर प्रेम करणे याचा खरा अर्थ आपण नीट समजून घेतला पाहिजे.

देशावर प्रेम करायचे म्हणजे देशाचे भले चिंतायचे, देशाचे ज्या ज्या गोष्टीत भले होते, त्या सर्व गोष्टी केल्या पाहिजेत आणि ज्या गोष्टी देशाला हानिकारक आहेत त्या सर्वांचा त्याग केला पाहिजे. आता हेच बघा ना – काही काळापूर्वी कोरोनाचा कहर चालू झाला होता. लागलीच नाक-तोंड झाकायचा पाच रुपयांचा मास्क पंचवीस रुपयांना विकला जाऊ लागला. ताबडतोब काळाबाजार सुरू. काही समाजकंटक वापरलेले मास्क इस्त्री करून विकत होते.

दुधात भेसळ, अन्नधान्यात भेसळ, भाज्या तर 150 200 रुपयांना किलो अशा सुद्धा विकल्या गेल्या होत्या. लोक लाच घेतात. कामात घोटाळे करतात. कोणतेही काम प्रामाणिकपणे करीत नाहीत. त्यामुळे उत्पादने वाईट निर्माण होतात. सेवा चांगल्या मिळत नाहीत. हे सर्व देशाचेच नागरिक ना? असे केल्याने देशाची प्रगती कशी होईल?

सगळ्यांनी प्रामाणिकपणे उत्कृष्ट काम करणे ही देशभक्ती आहे. हेच देशावर प्रेम आहे. विद्यार्थ्यांपासून ते मंत्र्यांपर्यंत सगळ्यांनीच सचोटीने कामे केली तर देशाची प्रगती होईल.

प्रश्न आ.
ब्रिगेडियर ठाकूर यांनी शहरातील कुशाग्र बुद्धीच्या मुलांना मार्गदर्शन करण्याची विनंती लेखिकेला का केली असावी, ते स्पष्ट करा.
उत्तर :
सर्व लोकांच्या मनात सेनादलांविषयी गैरसमज फार आहेत. परकीयांचे आक्रमण होते त्या वेळी सेनादलांबद्दल अफाट प्रेम आणि अभिमान उफाळून येतो. पण गैरसमज वितळून जात नाहीत.

सेनादलातील जीवन खूपच कष्टाचे असते. ते नियमांनी करकचून बांधलेले असते. त्यात वैविध्य नसते. म्हणून ते कंटाळवाणे असते. सेनादलांविषयीचा हा दृष्टिकोन वरवर पाहिले, तर बरोबर आहे, असे वाटेल. पण हे गैरसमज आहेत. अगदी घट्ट रुतून बसले आहेत.

मुलांनी आपले शिक्षण पूर्ण करीत आणले की भविष्याचा विचार सुरू होतो. कुशाग्र बुद्धिमत्तेची मुले MBBS, IIM, B.Tech, M.Tech, BE, ME या अभ्यासक्रमाकडे डोळे लावून बसतात. बाकीचे विद्यार्थी आपापल्या मगदुराप्रमाणे अभ्यासक्रम निवडतात. पण कोणीही अगदी कोणीही, ‘मी सेनादलात जवान म्हणून जाईन, अधिकारी म्हणून जाईन,’ असे म्हणत नाहीत. हे कशाला? मुलीच्या लग्नाच्या वेळी कोणीही सेनादलातील मुलांचा नवरा म्हणून विचार करीत नाही. यामागे खरे तर गैरसमज आहेत.

कष्ट काय फक्त सैन्यातच असतात. सध्या आयटीमधील मुले 12 – 12, 15 – 15 तास काम करतात. घरी आल्यावरही ऑफिसचे काम असतेच. हे काय कष्ट नाहीत? वास्तविक लष्करातील कष्टाची व शिस्तीची शिकवण मिळाली, तर माणूस जीवनातील कोणत्याही क्षेत्रात सहज यश मिळवू शकतो. तसेच, लष्करी जीवनात प्रचंड विविधता असते.

किंबहुना लष्करातील थरारक अनुभव अन्यत्र कुठेच मिळू शकत नाही. शिवाय, लष्करात गेले की लढाई होणारच आणि आपण मरणारच असे थोडेच असते? नागरी जीवनात अपघाताने मृत्यू येत नाही? मुले आयुष्यभर कुटुंबापासून दूर राहतात, हेही पटण्यासारखे नाही. अलीकडे मुले अमेरिका, युरोप, ऑस्ट्रेलिया असे किती तरी दूर दूर जातात. त्याचे काय?

सगळ्यात महत्त्वाचे म्हणजे लष्करात फक्त पाच वर्षे नोकरी केली की मुक्त होता येते. ही सोय इतरत्र असते का? लष्कराचे अत्यंत मूल्यवान प्रशिक्षण मिळाले, तर नंतर कुठेही चमकदार जीवन जगता येऊ शकते. पण हे कोणीतरी जिव्हाळ्याने समजावून सांगितले पाहिजे आणि हे काम लेखिका अनुराधा प्रभुदेसाई करू शकतात, असा विश्वास ब्रिगेडियर ठाकूर यांना वाटत होता.

प्रश्न इ.
‘आम्हांला सैनिक नावाचा माणूस कळू लागला’, या विधानाचा तुम्हांला कळलेला अर्थ लिहा.
उत्तर :
कर्नल राणा लेखिकांशी अत्यंत आत्मीयतेने बोलले. त्यांच्या बोलण्यात रूक्षपणा, परकेपणा किंवा केवळ औपचारिकपणा नव्हता. त्यांच्या मनात सेनादलाविषयी विलक्षण कळकळ होती. ती कळकळ लेखक समजून घेऊ शकत होत्या. याचा कर्नल राणा यांना खूप आनंद झाला होता. त्यांच्या मनात सैनिकी जीवनाविषयी ठाम धारणा होत्या. त्या धारणांना अनुसरून सैनिक घडवायला हवा, असे त्यांना मनोमन वाटत असे. तसा सैनिक घडवणे आता जिकिरीचे बनले होते. राणा यांना ही स्थिती तीव्रपणे जाणवत होती.

सध्याच्या तरुणांवर टीव्ही व सामाजिक माध्यमे यांचा फार मोठा प्रभाव आहे. टीव्हीवरील कार्यक्रम बहुतांश वेळा वास्तवापासून दूर गेलेले असतात. किंबहुना प्रेक्षकांना वास्तवापासून दूर नेणे हेच त्यांचे उद्दिष्ट असते. त्या कार्यक्रमांतील सामाजिक समस्या या वास्तव नसतात. त्या काल्पनिक असतात. एखाद्या कार्यक्रमातील कथानकात वास्तवाच्या जवळ जाण्याचा प्रयत्न असतो, नाही असे नाही.

पण ते वास्तव खूप सुलभ केलेले असते. त्यातले ताणतणाव अस्सल नसतात. ते सुलभीकृत असतात. त्यामुळे त्यातील चित्रणात, जीवनाच्या दर्शनात उथळपणा असतो. सैनिक घडण्यासाठी ज्या धारणांची आवश्यकता असते, त्या धारणा तरुणांना परिचयाच्या नसतात. त्यामुळे त्यांना सैनिक म्हणून घडवणे जिकिरीचे बनते. सेनादलातील वास्तव हे रोकडे, रांगडे असते. तर टीव्हीमुळे सैनिकांविषयी रोमँटिक कल्पना निर्माण केली गेलेली आहे. सेनादलाला रोमँटिकपणा, हळवेपणा चालत नाही. तेथे रोखठोक, कठोर वास्तवाला सामोरे जावे लागते. हे नवीन तरुणांना जमत नाही.

नागरी जीवन व सैनिक जीवन यांच्यात अंतर पडलेले आहे. चांगला सैनिक होण्यासाठी हे अंतर दूर करणे आवश्यक आहे. तरच देशाला चांगला सैनिक मिळू शकतो. त्यासाठी आपण प्रथम सैनिक समजून घेतला पाहिजे. लेखिकांना कर्नल राणांकडून हा दृष्टिकोन मिळाला. या जाणिवेमुळे सैनिकातला माणूस समजून घेणे आपल्याला अधिक सोपे जाईल, असे लेखिकांना वाटले. ही भावना व्यक्त करण्यासाठी त्यांनी ‘आम्हांला सैनिक नावाचा माणूस कळू लागला,’ असे विधान केले आहे.

4. अभिव्यक्ती.

प्रश्न अ.
सैनिकी जीवन आणि सामान्य नागरिकांचे जीवन यांची तुलना तुमच्या शब्दांत करा.
उत्तर :
सैनिकाला स्वत:चे जीवन हजारो मैल दूर अंतरावर, कुटुंबीयांपासून लांब राहून जगावे लागते. आपल्या माणसांत राहून, त्यांच्या सुखदुःखात सहभागी होत रोजचे जीवन जगता येत नाही. कष्टमय दैनंदिन जीवन त्याच्या वाट्याला येते. आरामदायी जीवन जवळजवळ नाही. दऱ्याखोऱ्यांतून, वाळवंटातून, जंगलांतून किंवा हिमालयासारख्या बर्फाच्छादित पर्वतातून हिंडावे लागते.

तासन्तास एकाच जागी उभे राहून पहारे करावे लागतात. आज्ञा आली की सांगितलेले काम निमूटपणे करावे लागते. हे असे का? ते तसे नको. हे मला जमणार नाही, ते मी नंतर करीन, मला आता कंटाळा आला आहे, असे काहीही बोलता येत नाही. सैनिकाला संचारस्वातंत्र्य नसते. कुठेही जावे, कोणालाही भेटावे, काहीही करावे किंवा काहीही करू नये, असले कोणतेही स्वातंत्र्य सैनिकाला नसते. खरे तर अत्यंत खडतर, कष्टमय जीवन सैनिक जगत असतो.

याउलट, नागरिकांना दैनंदिन जीवन जगण्याचे पूर्ण स्वातंत्र्य असते. नागरिक कुटुंबीयांसोबत राहतो. सुखदुःखाचे सगळे क्षण तो कुटुंबीयांसोबत अनुभवतो. त्याला कुटुंबीयांचा सहवास मिळतो. कुटुंबीयांना त्याचा सहवास मिळतो. नागरिकाला पूर्ण संचार स्वातंत्र्य असते. तो कुठेही, कधीही, कोणाहीकडे जाऊ शकतो. कोणालाही भेटू शकतो; हवे ते करू शकतो.

कोणत्याही प्रकारे तो मनोरंजन करून घेऊ शकतो. असे स्वातंत्र्य सैनिकाला नसते. त्याच्यासमोर एकच काम असते – देशाचे रक्षण करणे. त्यात तो हयगय करू शकत नाही. त्याच्या जीवावर आपण सुरक्षित आयुष्य जगतो. त्याच्या भरोवशावर आपण सण-उत्सव साजरे करू शकतो. आपण नेहमीच सैनिकाचे ऋणी राहिले पाहिजे.

प्रश्न आ.
कारगिलमधील पुलावर पहारा करणाऱ्या सैनिकाच्या, ‘सिर्फ दिमाग में डाल देना है।’ या उद्गारातील आशय तुमच्या जीवनात तुम्ही कसा अंमलात आणाल ते लिहा.
उत्तर :
सिर्फ दिमाग में डालना है!’ हा मंत्र मला खूप मोलाचा वाटतो. हा मंत्र मला खूप आवडला आहे. तो मी प्रत्यक्षात अमलात आणणारच आहे. मी काही वेळा असे केलेलेच आहे. फरक एवढाच की, त्या वेळी हा मंत्र मला ठाऊक नव्हता. मी धडाक्यात काही गोष्टी पार पाडल्या आहेत. मी दोन उदाहरणे सांगतो. त्यावरून मी काय करणार आहे, हे लक्षात येईलच.

गेल्या वर्षीचीच गोष्ट आहे ही, मला निबंध लिहिणे अजिबात जमत नसे. लिहायला बसलो की सुरुवात कशी करू?, या प्रश्नावरच गाडी अडायची. एकदा मी झटक्यात ठरवले.. निबंध लिहायचाच. आता वाट बघत बसायचे नाही. मी लिहायला सुरुवात केली. पहिली दोन तीन वाक्ये लिहिल्यावर पुढे लिहिता येईना. विचार केला. तेव्हा लक्षात आले… माझा मुद्द्यांबाबत गोंधळ उडतोय. मग मुद्दे लिहायला घेतले.

सुचतील ते मुद्दे लिहून काढले. मग त्यांचा क्रम लावला. दोनतीन वेळा ते मुद्दे नवीन क्रमाने वाचले. प्रत्येक मुद्द्याबाबत मी काय विवेचन करीन, याचा मागोवा घेतला. … आणि सरळ लिहायला सुरुवात केली. न थांबता लिहितच गेलो. निबंध पूर्ण झाला. तो मी सरांना दाखवला. सरांनी ‘उत्तम’ असा शेरा देऊन शाबासकी दिली. मी खूश!

दुसरा प्रसंग. मी सकाळी सकाळी टीव्हीवर मॅच बघत होतो. सहज माझे लक्ष गेले. आईने बादलीत गरम पाणी काढले होते. त्यात साबणपूड मिसळली आणि बरेच कपडे जमा करून त्या पाण्यात तिने ते कपडे भिजवले. बादली उचलून बाजूला ठेवतानाही तिला खूप कष्ट पडलेले मी पाहिले. मला कसेसेच वाटले.

मी इथे आरामात टीव्ही पाहणार आणि जेवढे तिला उचलायलाही झेपत नाहीत, तेवढे कपडे ती धुणार! मनात आले… आपणच का धुवू नयेत? पण शंका आली… आपल्याला झेपेल? किती वेळ लागेल? हात दुखतील? पण तत्क्षणी विचार आला… आईला हे प्रश्न पडतात? ती कशी धुणार? ते काही नाही. मी ठरवून टाकले… आपणच धुवायचे. मी न्हाणीघरात गेलो. एकेक कपडा नीट पाहून, मळलेला भाग लक्षात घेऊन कपडे ब्रशने व्यवस्थित घासले. एकेक कपडा घेऊन हासळून घुसळून सर्व कपडे धुवून टाकले. माझे मलाच आश्चर्य वाटले.

हे मला कसे जमले? आता माझ्या लक्षात आले. हाच तो मंत्र ‘सिर्फ दिमाग में डालना है!’ आता मी ठरवून टाकले आहे… मी माझ्या कामांचे नियोजन करणार आणि हे असेच नियोजनानुसार पार पाडणार… असे… दिमाग में डाल दे दूँगा! मला खात्री आहे मी यशस्वी होणारच.

उपक्रम :

अ. रजा घेऊन गावाकडे आलेल्या एखादया सैनिकाची किंवा माजी सैनिकाची मुलाखत घेण्यासाठी प्रश्नावली तयार करा.
आ. पाठात आलेले ‘आर्मी’शी संबंधित शब्द शोधा व त्यांचे अर्थ जाणून घेऊन ते गटासमोर सांगा.

तोंडी परीक्षा.

अ. ‘विजयस्तंभासमोर लेखिकेने घेतलेली शपथ’ हा प्रसंग तुमच्या शब्दांत थोडक्यात सांगा.
आ. ‘मी सैनिक होणार’ या विषयावर पाच मिनिटांचे भाषण दया.

Marathi Yuvakbharati 12th Digest Chapter 5 वीरांना सलामी Additional Important Questions and Answers

कृती करा.

प्रश्न 1.

उत्तर :

प्रश्न 2.

उत्तर :

प्रश्न 3.

उत्तर :

प्रश्न 4.


उत्तर :

चौकटींत उत्तरे लिहा :

प्रश्न 1.

1. कारगील युद्धाचे वर्ष [ ]
2. कारगील युद्धाच्या स्मारकाचे नाव [ ]
3. 14 कोअरच्या कर्नलांचे नाव [ ]
4. ‘मिशन लडाख ‘चा चमू आणि सैनिक यांना बांधणारा [ ]
5. ‘मिशन लडाख ‘चा शेवटचा टप्पा [ ]

उत्तर :

1. 1999
2. ऑपरेशन विजय
3. कर्नल झा
4. राखीचा धागा
5. द्रास-कारगील

प्रश्न 2.

1. कधीही पाऊस न पडणारा प्रदेश [ ]
2. लेहमधील लष्करी अधिकारी [ ]
3. खल्सेचा पूल कोसळल्यामुळे प्रवाशांना आसरा मिळालेले ठिकाण [ ]
4. कार्यतत्परतेमुळे लेखिकांनी सैनिकांना दिलेली उपमा [ ]
5. वेगवेगळ्या रेजिमेंटला जाण्याची परवानगी देणारा विभाग [ ]
6. समाजातील बदलांमुळे व्यथित झालेले [ ]
7. “या वातावरणात भारतीयत्वाचा सुगंध आहे,” असे म्हणणारी [ ]
8. रक्षाबंधनासाठी लडाखला नियमितपणे ग्रुप घेऊन येणाऱ्या [ ]
9. ‘शहरातील कुशाग्र बुद्धीच्या मुलांची आम्हांला गरज आहे,’ असे म्हणणारे [ ]

उत्तर :

1. लडाख
2. कर्नल राणा
3. ट्रॅफिक चेक पोस्ट
4. कामकरी मुंग्या
5. 14 कोअर
6. कर्नल राणा
7. भाग्यश्री
8. लेखिका अनुराधा प्रभुदेसाई
9. ब्रिगेडियर ठाकूर

वर्णन करा :

प्रश्न 1.
1. शपथेनंतरची अवस्था : ……………………
2. मिशन लडाखचा हेतू : …………………….
उत्तर :
1. शपथेनंतरची अवस्था : शपथेनंतर भावनिक आवेग ओसरल्यावर मनात शंका आली की, आपल्याला हे जमेल का? मन अस्वस्थ झाले. पण काही क्षणातच लेखिकांनी निर्धार केला.
2. मिशन लडाखचा हेतू : सर्वस्वाचा त्याग करून आपले सैनिक देशाचे रक्षण करतात म्हणून बहीण या नात्याने त्यांना राखी बांधून त्यांच्या असीम त्यागाबद्दल कृतज्ञता व्यक्त करावी, हा मिशन लडाखचा हेतू होता.

पुढील वाक्यांचा तुम्हाला समजलेला अर्थ लिहा :

प्रश्न 1.
मृत्यू समोर दिसत असतानाही त्याच्या जबड्यात हात घालून मृत्यूलाच आव्हान देणारी बावीस-तेवीस वर्षांची तेजोमय स्फुल्लिग होती ती!
उत्तर :
कारगील युद्धात हुतात्मा झालेले सैनिक २२-२३ वर्षांचे कोवळे तरुण होते. पण त्यांची देशनिष्ठा देदीप्यमान होती. शिखरावरून येणारे तोफगोळे कोणत्याही क्षणी आपला घास घेतील, हे उघड दिसत होते; पण त्याला ते घाबरले नाहीत. त्यांची निष्ठा ढळली नाही. ते मृत्यूला आव्हान देत पुढे सरकत होते. त्या वेळी त्यांची मने म्हणजे तेजस्वी ठिणग्याच वाटत होत्या.

प्रश्न 2.
ज्यांना आशीवाद दयायचे, त्यांच्यासमोर नतमस्तक होऊन सलामी देणं किती कष्टप्रद आहे, याची जाणीव झाली.
उत्तर :
कारगील युद्धात हुतात्मा झालेले सैनिक २२-२३ वर्षांचे कोवळे तरुण होते. हे त्यांचे वय त्यांना आशीर्वाद प्यावे, असे होते. त्यांचे संपूर्ण आयुष्य अजून घडायचे होते. त्या वयात त्यांना मृत्यू आला होता, ही जाणीवच वेदनादायक होती.

प्रश्न 3.
सैनिकांच्या रेजिमेंटमध्ये जायचं, सैनिकांना भेटायचं; म्हणजे जणू सिंहाच्या गुहेत प्रवेश मिळवायचा होता.
उत्तर :
सैनिक म्हणजे भावभावना बाजूला सारून कर्तव्य कठोरतेने कृती करणारी माणसे. ही माणसे भेटल्यावर प्रतिसाद कसा देतील, आपल्याला समजून घेतील का, अशा अनेक शंका लेखिकांच्या मनात होत्या. त्यामुळे सिंहाची भीती वाटावी, तशी त्यांना सैनिकांची भीती वाटत होती.

प्रश्न 4.
सिर्फ दिमाग में डाल देना है।
उत्तर :
सैनिक दिलेली आज्ञा पाळतात. सांगितलेली कृती जमेल का, त्रास होईल का, काही नुकसान होईल का, यश मिळेल का, वगैरे कोणतेही प्रश्न विचारण्याची, मनात आणण्याचीही त्यांना सवय नसते. फक्त ‘हे हे करायचे आहे’ एवढेच ते मनाला बजावतात.

गेल्या वर्षीचीच गोष्ट आहे ही. मला निबंध लिहिणे अजिबात जमत नसे. लिहायला बसलो की सुरुवात कशी करू?, या प्रश्नावरच गाडी अडायची. एकदा मी झटक्यात ठरवले… निबंध लिहायचाच, आता वाट बघत बसायचे नाही. मी लिहायला सुरुवात केली. पहिली दोनतीन वाक्ये लिहिल्यावर पुढे लिहिता येईना. विचार केला. तेव्हा लक्षात आले… माझा मुद्द्यांबाबत गोंधळ उडतोय.

मग मुद्दे लिहायला घेतले. सुचतील ते मुद्दे लिहून काढले. मग त्यांचा क्रम लावला. दोनतीन वेळा ते मुद्दे नवीन क्रमाने वाचले, प्रत्येक मुद्दयाबाबत मी काय विवेचन करीन, याचा मागोवा घेतला. … आणि सरळ लिहायला सुरुवात केली. न थांबता लिहितच गेलो, निबंध पूर्ण झाला. तो मी सरांना दाखवला, सरांनी ‘उत्तम’ असा शेरा देऊन शाबासकी दिली. मी खूश!

दुसरा प्रसंग. मी सकाळी सकाळी टीव्हीवर मॅच बघत होतो. सहज माझे लक्ष गेले. आईने बादलीत गरम पाणी काढले होते. त्यात साबणपूड मिसळली आणि बरेच कपडे जमा करून त्या पाण्यात तिने ते कपडे भिजवले. बादली उचलून बाजूला ठेवतानाही तिला खूप कष्ट पडलेले मी पाहिले. मला कसेसेच वाटले.

मी इथे आरामात टीव्ही पाहणार आणि जेवढे तिला उचलायलाही झेपत नाहीत, तेवढे कपडे ती धुणार! मनात आले… आपणच का धुवू नयेत? पण शंका आली… आपल्याला झेपेल ? किती वेळ लागेल? हात दुखत्तील? पण तत्क्षणी विचार आला… आईला हे प्रश्न पडतात? ती कशी धुणार? ते काही नाही. मी ठरवून टाकले… आपणच धुवायचे. मी न्हाणीघरात गेलो. एकेक कपडा नीट पाहून, मळलेला भाग लक्षात घेऊन कपडे ब्रशने व्यवस्थित घासले. एकेक कपडा घेऊन हासळून घुसळून सर्व कपडे धुवून टाकले. माझे मलाच आश्चर्य वाटले.

हे मला कसे जमले? आता माझ्या लक्षात आले. हाच तो मंत्र – ‘सिर्फ दिमाग में डालना है!’ आता मी ठरवून टाकले आहे… मी माझ्या कामांचे नियोजन करणार आणि हे असेच नियोजनानुसार पार पाडणार… असे… दिमाग में डाल दे दूंगा! मला खात्री आहे मी यशस्वी होणारच.

लेखिकांना जाणवलेले कर्नल झा यांचे व्यक्तित्व गुण :

प्रश्न 1.

1. ………………………….
2. ………………………….
3. ………………………….

उत्तर :

1. प्रसन्न व्यक्तिमत्त्व.
2. लेखिकांच्या कार्याचे मोल जाणणे.
3. लेखिका आणि त्यांचे कार्य यांची आठवण वर्षानुवर्षे जपणे.

एका तरुण सैनिकाला लेखिकांमध्ये त्याची मावशी दिसली, तेव्हाची लेखिकांची प्रतिक्रिया :

प्रश्न 1.

1. ………………..
2. ……………….
3. ……………….

उत्तर :

1. “खरं की काय? बरं ती मंगल मावशी, तर मी अनु मावशी!” असे उद्गार लेखिकांनी काढले.
2. त्याला गळाभेटीची अनुमती दिली. .
3. अन्य सोबत्यांचीही गळाभेट घडवून आणली.

कारणे लिहा :

प्रश्न 1.
कर्नल झा यांना भेटायला जाताना मन धास्तावले होते; कारण –
उत्तर :
कर्नल झा यांना भेटायला जाताना मन धास्तावले होते; कारण सेनाधिकाऱ्याला भेटण्याचे खूप दडपण मनावर होते.

प्रश्न 2.
एक तरुण सैनिक सगळ्यांची गळाभेट घेत होता; कारण –
उत्तर :
एक तरुण सैनिक सगळ्यांची गळाभेट घेत होता; कारण त्याच्या मंगल मावशीच्या मुलीच्या म्हणजेच मावस बहिणीच्या लग्नाला त्याला हजर राहता आले नव्हते. लेखिका व त्यांच्या सोबत्यांमध्ये तो मंगल मावशी व नातेवाईक यांना शोधीत होता.

प्रश्न 3.
लडाखी मुलांना हे सगळं अप्रूपच होतं; कारण –
उत्तर :
लडाखी मुलांना हे सगळं अप्रूपच होतं; कारण तेथे कधीच पाऊस पडत नाही.

प्रश्न 4.
थंडीमुळे चेहरे झाकलेले तीन जण टॉर्चच्या प्रकाशात, भयाण वातावरणाला अधिक गडद करीत आम्हाला परत जायला सांगत होते; कारण
उत्तर :
थंडीमुळे चेहेरे झाकलेले तीन जण टॉर्चच्या प्रकाशात, भयाण वातावरणाला अधिक गडद करीत आम्हाला परत जायला सांगत होते; कारण पुढे खल्सेचा पूल कोसळला होता.

पाठाच्या आधारे पुढील वाक्यांचा अर्थ स्पष्ट करा :

प्रश्न 1.
या वातावरणात भारतीयत्वाचा सुगंध आहे.
उत्तर :
कारगील परिसराच्या वातावरणात भारतीयत्वाची भावना भरून राहिलेली आहे. जात-पात, धर्म-पंथ, भाषा-प्रांत असल्या कोणत्याही भेदभावाचे दर्शन घडत नाही.

प्रश्न 2.
‘आपली माणसं’ भेटल्याचा गहिवर दाटून येतो.
उत्तर :
दऱ्याखोऱ्यात भन्नाट एकाकी, रौद्र आणि जरासुद्धा हिरवळ नसलेल्या प्रदेशात आपले सैनिक राहतात. तरीही ममत्व, बंधुभाव जपतात, नाती जोडतात. म्हणून सैनिक ‘आपलीच माणसे’ वाटतात.

वीरांना सलामी Summary in Marathi

पाठ परिचय :

लेखिका 2004 साली पर्यटक म्हणून लेह-लडाखला गेल्या होत्या. त्या पर्यटनात त्यांना सैनिकांचे खडतर जीवन व सर्वस्वाचे समर्पण करण्याची वृत्ती यांचे दर्शन घडले. लेखिका भारावून गेल्या, सैनिकांच्या त्यागाबद्दल कृतज्ञता व्यक्त करण्याचा एक भाग म्हणून सैनिक व सामान्य नागरिक यांच्यात प्रेमाचा पूल बांधण्याची कल्पना त्यांच्या मनात आली. आपला तो सर्व अनुभव या पाठात त्यांनी मांडला आहे.

एक वेगळी सहल म्हणून द्रास-कारगीलचा प्रवास सुरू झाला. लेह ते कारगील प्रवास, सोबतचा ड्रायव्हर कारगील युद्धाची थरारक हकिगत सांगत होता. ती हकिगत ऐकत ऐकत मुक्काम गाठला.

प्रत्यक्ष रणभूमी पाहिल्यावर 1999 सालच्या कारगील युद्धाची भीषणता लक्षात आली. उभ्या चढणीच्या पहाडावरून शत्रूच्या तोफा धडाडत होत्या. त्याच स्थितीत आपले जवान उभी चढण अथक चढत होते. स्वत:हून मृत्यूच्या तोंडात शिरण्यासारखा प्रकार होता तो! बावीस-तेवीस वर्षांचे कोवळे जीव स्फुल्लिंगाप्रमाणे चमकत होते. त्यांच्या स्मारकाला वंदन करताना या आठवणी मनाला वेदना देत होत्या.

दृक्श्राव्य केंद्रात कारगील युद्धाची फिल्म दाखवण्यात आली. सैनिकांच्या त्यागाची कल्पना लेखिकांना आली. संपूर्ण जीवनच देशासाठी अर्पण करणाऱ्या सैनिकांच्या त्यागाचा परिचय देशवासीयांना घडवण्यासाठी त्यांना इथे आणण्याची प्रतिज्ञा लेखिकांनी केली.

जवानांना राखी बांधण्याचा उपक्रम अनेक वर्षे सलग केला. या प्रसंगी अनेक सैनिकांच्या व्यक्तिगत जीवनातील हकिगती ऐकायला मिळाल्या.

लेह-लडाखच्या भेर्टीमुळे लेखिकांच्या स्वत:च्या मनातील अहंकार, बडेजाव, प्रतिष्ठितपणाच्या कल्पना गळून पडल्या. सैनिकांच्या उदात्त भावनांचे दर्शन घडले. ब्रिगेडियर कुशल ठाकूर यांनी सेनादलाशी निर्माण झालेली जवळिकता कमी होऊ देऊ नका, अशी लेखिकांना विनंती केली. तसेच, निदान पाच वर्षे तरी कमिशन्ड ऑफिसर म्हणून सेनादलात दाखल व्हावे, असा निरोप तरुणांपर्यंत पोहोचवण्याची विनंती त्यांनी लेखिकांना केली, ती विनंती परिपूर्ण करण्याचा निश्चय करून लेखिका परतल्या.

शब्दार्थ :

1. उत्पात – ज्यात फार मोठा नाश आहे असे संकट.
2. स्फुल्लिग – ठिणगी.
3. विव्हळ – यातना, पिडा यांनी व्याकूळ.
4. सपक – बेचव, निसत्त्व.
5. भाट – स्तुती करण्यासाठी नेमलेला पगारी नोकर.
6. भेंडोळी – लांबलचक कागदाच्या गुंडाळया.
7. कॉम्बॅट वर्दी – वंद्व युद्धाचा गणवेश.
8. पुनरागमनायच – पुन्हा येण्यासाठीच.
9. नीरव – आवाजविरहित.
10. समर्पण – संपूर्णपणे अर्पण.
11. याच्यापरता – याच्यापेक्षा.

Marathi Yuvakbharati 12th Digest Pdf भाग-१

• वेगवशता Question Answer
• रोज मातीत Question Answer
• आयुष्य… आनंदाचा उत्सव Question Answer
• रे थांब जरा आषाढघना Question Answer
• वीरांना सलामी Question Answer
• रंग माझा वेगळा Question Answer
• आत्मविश्वासासारखी शक्ती नाही Question Answer

Balbharti Maharashtra State Board Marathi Yuvakbharati 12th Digest Chapter 4 रे थांब जरा आषाढघना Notes, Textbook Exercise Important Questions and Answers.

12th Marathi Chapter 4 Exercise Question Answer Maharashtra Board

रे थांब जरा आषाढघना 12 वी मराठी स्वाध्याय प्रश्नांची उत्तरे

12th Marathi Guide Chapter 4 रे थांब जरा आषाढघना Textbook Questions and Answers

कृती

1. अ. कारणे शोधा.

प्रश्न 1.
कवी आषाढघनाला थांबायला सांगतात, कारण …………….
उत्तर :
कवी आषाढघनाला थांबायला सांगतात; कारण आषाढघनाच्या कृपेने निर्माण झालेले निसर्गसौंदर्य त्याच्यासोबत कवींना डोळे भरून पाहायचे आहे.

प्रश्न 2.
कवीने आषाढघनाला घडीभर उघडण्यास सांगितले, कारण ……………..
उत्तर :
कवींनी आषाढघनाला घडीभर उघडण्यास सांगितले; कारण आकाशातून नवीन कोवळी हळदीच्या रंगांची उन्हे धरतीवर यावीत.

आ. खालील वर्णनासाठी कवितेत आलेले शब्द लिहा.

प्रश्न 1.

1. शेतातील हिरवीगार पिके [ ]
2. पोवळ्यांसारखी लाल कणीदार माती [ ]
3. वेळूच्या बेटांचे वर्णन करणारा शब्द [ ]
4. फुलपाखरांच्या पंखांवरील रत्नासारखे तेज दर्शवणारा शब्द [ ]

उत्तर :

1. शेतातील हिरवीगार पिके – कोमल पाचूंची शेते
2. पोवळ्यांसारखी लाल कणीदार माती – प्रवाळ माती
3. वेळूंच्या बेटांचे वर्णन करणारा शब्द – इंद्रनीळ
4. फुलपाखरांच्या पंखांवरील रत्नासारखे तेज दर्शवणारा शब्द – रत्नकळा

इ. एका शब्दात उत्तर लिहा.

प्रश्न 1.

1. रोमांचित होणारी
2. नव्याने फुलणारी
3. लाजणाऱ्या

उत्तर :

1. रोमांचित होणारी – थरारक
2. नव्याने फुलणारी – नवे फुलले
3. लाजणाऱ्या – लाजिरवाणे

ई. कृती करा.

प्रश्न 1.

उत्तर :

2. जोड्या लावा.

प्रश्न 1.

‘अ’ गट	‘ब’ गट
1. काळोखाची पीत आंसवें	अ. पाऊस उघडला तर पाण्यातील चंद्रबिंब पाहत
2. पालवींत उमलतां काजवे	आ. ओलसर वातावरणातील मिट्ट काळोखाचे दुःख अनुभवत
3. करूं दे मज हितगूज त्यांसवें	इ. वृक्षपालवीत उघडमीट करत चमकणाऱ्या काजव्यासोबत
4. निरखीत जळांतिल विधुवदना	ई. मला गुजगोष्टी करू दे

उत्तर :

‘अ’ गट	‘ब’ गट
1. काळोखाची पीत आंसवें	आ. ओलसर वातावरणातील मिट्ट काळोखाचे दुःख अनुभवत
2. पालवींत उमलतां काजवे	इ. वृक्षपालवीत उघडमीट करत चमकणाऱ्या काजव्यासोबत
3. करूं दे मज हितगूज त्यांसवें	ई. मला गुजगोष्टी करू दे
4. निरखीत जळांतिल विधुवदना	अ. पाऊस उघडला तर पाण्यातील चंद्रबिंब पाहात

3. खालील ओळींचा अर्थ लिहा.

प्रश्न 1.
कणस भरूं दे जिवस दुधानें
देठ फुलांचा अरळ मधानें
कंठ खगांचा मधु गानानें
आणीत शहारा तृणपर्णा
उत्तर :
पाऊस थांबल्यावर जराशी उघडीप होऊन कोवळे ऊन जेव्हा धरतीवर येईल, तेव्हा पौष्टिक दुधाने भरलेले कणीस दिसते. फुलांचा देठ अलवार मधाने भरलेला असतो. पक्ष्यांच्या गळ्यातली गोड किलबिल – स्वर ऐकून गवताच्या पात्यांच्या अंगावर शहारा फुललेला दिसतो.

4. काव्यसौंदर्य.

प्रश्न 1.
आश्लेषांच्या तुषारस्नानी
भिउन पिसोळी थव्याथव्यांनी
रत्नकळा उधळित माध्यान्हीं
न्हाणोत इंद्रवर्णांत वना, या ओळींतील काव्यसौंदर्य स्पष्ट करा.
उत्तर :
कवी बा. भ. बोरकर यांनी ‘रे थांब जरा आषाढघना’ या कवितेमध्ये आषाढ महिन्यात धरतीवर पडणाऱ्या पावसामुळे निसर्गसृष्टीत झालेले सौंदर्यमय बदल नादमय व ओघवत्या शब्दकळेत चित्रित केले आहेत. वरील ओळींमध्ये भिरभिरणाऱ्या फुलपाखरांच्या थव्याचे वर्णन केले आहे.

आषाढातील पाऊस थोडासा थांबल्यावर खाली येणाऱ्या कोवळ्या उन्हाने सृष्टी लख्ख झाली. आश्लेषा या पावसाळी नक्षत्रातील पाऊस पडताना त्यांच्या टपटपणाऱ्या थेंबांची आंघोळ फुलपाखरांना होत आहे. त्या थेंबाना भिऊन फुलपाखरे थव्याथव्यांनी भिरभिरत फुलांवरून रुंजी घालत आहेत. माध्यान्ही म्हणजेच भर दुपारी आपल्या रंगीबेरंगी पंखाची रत्ने प्रभाव उधळीत त्याच्या निळ्या रंगात साऱ्या रानाला जणू भिजवीत उडत आहेत.

फुलपाखरांचे अतिशय प्रत्ययकारी चित्र डोळ्यांसमोर उभे राहील, असे ओघवते वर्णन उपरोक्त ओळींत कवींनी शब्दलाघवाने केले आहे. पिसोळी’ या ग्रामीण शब्दांने फुलपाखरांचा इवला भिरभिरणारा देह डोळे दिपवणारा ठरला आहे.

5. रसग्रहण.

खालील ओळींचे रसग्रहण करा.

प्रश्न 1.
रे थांब जरा आषाढघना
बघु दे दिठि भरुन तुझी करुणा
कोमल पाचूंची ही शेतें
प्रवाळमातीमधली औतें
इंद्रनीळ वेळूची बेटे
या तुझ्याच पदविन्यासखुणा
रोमांचित ही गंध-केतकी
फुटे फुली ही सोनचंपकी
लाजुन या जाईच्या लेकी
तुज चोरुन बघती पुन्हापुन्हा
उत्तर :
आशयसौंदर्य : कवी बा. भ. बोरकर यांच्या ‘रे थांब जरा आषाढघना’ या निसर्ग कवितेतील या उपरोक्त ओळी आहेत. आषाढ महिन्यात धुवाधार पाऊस पडतो आणि सृष्टीसौंदर्य फुलून येते. या नयनरम्य दृश्याचे वर्णन करताना कवी आषाढमेघाला थोडेसे थांबून हा सौंदर्यसोहळा पाहण्याची विनवणी करीत आहेत.

काव्यसौंदर्य : आकाशात आषाढमेघ दाटून आले आहेत. त्या आषाढमेघाला उद्देशून कवी म्हणतात – हे आषाढमेघा, जरासा थांब आणि तुझ्या कृपेने नटलेले निसर्गसौंदर्य मला तुझ्यासोबत डोळे भरून पाहू दे. कोमल नाजूक पाचूंच्या रंगाची ही हिरवीगार शेते, पोवळ्याच्या लाल रंगाच्या मातीत चालणारे नांगर, ही इंद्रनील रत्नांच्या प्रभेसारखी बांबूची बेटे या सर्व तुझ्याच पाऊलखुणा आहेत. तुझ्या आगमनाने रोमांचित झालेली सुवासिक केतकी, नुकतीच उमललेली सोनचाफ्याची कळी आणि जाईच्या लाजऱ्या मुली, तुला पुन्हा पुन्हा चोरून बघत आहेत. अशी ही तू निर्माण केलेली किमया पाहा.

भाषा वैशिष्ट्ये : उपरोक्त पंक्तीमध्ये कवींनी संस्कृतप्रचुर नादमय शब्दरचना केली आहे. आषाढाच्या आगमनाने भवतालची नटलेली सृष्टी नादमय शब्दकळेत रंगवलेली आहे. विशेष म्हणजे ‘आषाढघन, केतकी, सोनचाफ्याची कळी, जाईची फुले’ यावर मानवी भावनांचे आरोपण करून कवींनी

अंत : करणाला भिडणारे सौंदर्य प्रत्ययकारी रितीने मांडले आहे. निसर्ग आणि मानव यांतील सजीव अतूट नाते लालित्यपूर्ण शब्दांत चित्रित केले आहे. ‘लाजणाऱ्या जाई नि रोमांचित होणारी केतकी’ यातला हृदय भावनावेग रसिकांच्या मनाला भिडतो. नादानुकूल गेय शब्दकळेमुळे या ओळी ओठांवर रेंगाळतात.

6. अभिव्यक्ती.

प्रश्न अ.
आषाढातील पावसाचा तुम्ही घेतलेला एखादा अनुभव शब्दबद्ध करा.
उत्तर :
आषाढाच्या पहिल्या दिवशी कवी कुलगुरू ‘कालिदास जयंतीला’ मी माझ्या गावी होतो. त्या दिवशी सकाळी सकाळी मी एकटाच गावाबाहेरच्या टेकडीवर फिरायला गेलो होतो. ‘शिवानी टेकडी’ ही खूप निसर्गरम्य आहे. माथ्यावर दाट झाडी आहे. मी झाडाखाली बसून आकाश न्याहाळत होतो. अचानक चोहोबाजूंनी काळ्या ढगांची फौज आकाशात गोळा झाली.

आभाळाची निळाई दाट जांभळ्या रंगात झाकोळून गेली, झोंबणारे गार वारे चोहोकडून अंगावर आले नि टपटप टपटप टपोर थेंब बरसू लागले. मी छत्री नेली नव्हती, त्यामुळे यथेच्छ सचैल भिजायचे मी ठरवले. आषाढ मेघांचे तुषार झेलत मी मस्तपैकी निथळत होतो. झाडांच्या फांदया घुसळत जणू झाडे झिम्मा खेळत होती. घरट्यांतले पक्षी पंखावर थेंबाचे मोती घेऊन चिडीचूप होते.

पावसाची सतार डोंगरावर गुंजत होती नि आषाढमेघ मल्हार राग गात होते. मी डोळ्यांत ते अनोखे दृश्य साठवत आत्मिक आनंद घेत होता. सडींचा तंबोरा लागला होता. मला वाटले मीपण त्या वृक्षराजीतले एक झाड आहे आणि मला आषाढमेघाचे फळ फुटले आहे. सारा आसमंत ओल्या समाधीत बुडून गेला आहे.

प्रश्न आ.
‘आषाढघनाचे आगमन झाले नाही तर…’ या विषयावर निबंध लिहा.
उत्तर :
आषाढघनाचे आगमन झाले नाही तर?
मध्यंतरी कोरोनाने अक्षरश: हैदोस घातला होता. जगातली सर्व कुटुंबे आपापल्या घरात कोंडून पडली होती. माणसाच्या गेल्या दहा हजार वर्षांच्या इतिहासात पहिल्यांदाच घडले हे. निसर्गाने माणसाला शिक्षाच द्यायला सुरुवात केली नसेल ना? गेली दहा हजार वर्षे माणूस स्वार्थासाठी निसर्गाचा ओरबाडतो आहे. पर्यावरण उद्ध्वस्त करीत आहे. त्याचा बदला तर नाही ना हा? आणखी काय काय घडणार आहे कोण जाणे! सध्याचाच ताप पाहा आधी. तापमानाचा पारा 40° ला स्पर्श करीत आहे. आता पाऊस येईल तेव्हाच गारवा. त्यातच पाऊस या वर्षी उशिरा आला तर? अरे देवा! पण तो आलाच नाही तर?आषाढघनाचे दर्शनच घडले नाही तर?

परवाच बा. भ. बोरकर यांची कविता वाचत होतो. वाचता वाचता हरखून गेलो होतो. या पावसाळ्यात जायचेच, असा आमच्या घरात बेत आखला जात होता. गावी जायला मिळाले, तर आषाढघनाने नटलेले निसर्गसौंदर्य डोळे भरून पाहता येईल. कोमल, नाजूक पाचूच्या रांगांची हिरवीगार शेते, पोवळ्याच्या रंगाची लाल माती, रत्नांच्या प्रभेसारखी बांबूची बेटे, सोनचाफा, केतकी, जाईजुई यांचे आषाढी स्पर्शाने प्रफुल्लित झालेले सौंदर्य अनुभवायला मिळेल, हे खरे आहे. पण पाऊसच नसेल तर?

आषाढ महिना हा धुवाधार पावसाचा महिना. गडगडाटासह धो धो कोसळणाऱ्या पावसाचा महिना. कधी कधी हे आषाढघन रौद्ररूप धारण करतात. गावेच्या गावे जलमय होतात. डोंगरकडे कोसळतात. घरे बुडतात. गटारे ओसंडून वाहतात. सांडपाण्याची, मलमूत्राची सर्व घाण रस्तोरस्ती पसरते. घराघरात घुसते. मुकी जनावरे बिचारी वाहून जातात. हे सर्व परिणाम किरकोळ वाटावेत, अशी भीषण संकटे समोर उभी ठाकतात. दैनंदिन जीवन कोलमडून पडते. रोगराईचे तांडव सुरू होते. पाऊस नसेल, तर हे सर्व टळेल, यात शंकाच नाही.

मात्र, पाण्याशिवाय जीवन नाही. आणि माणूस हा तर करामती प्राणी आहे. तो पाणी मिळवण्याचे मार्ग शोधू लागेल. समुद्राचे पाणी वापरण्याजोगे करण्याचे कारखाने सुरू होतील. त्यामुळे प्यायला पाणी मिळेल. काही प्रमाणात शेती होईल. पण हे जेवढ्यास तेवढेच असेल. सर्वत्र पाऊस पडत आहे. रान हिरवेगार झाले आहे. फळाफुलांनी झाडे लगडली आहेत, अशी दृश्ये कधीच आणि कुठेही दिसणार नाही. बा. भ. बोरकरांच्या कवितेतील रमणीय दृश्य हे कल्पनारम्य चित्रपटातील फॅन्टसीसारखे असेल फक्त.

समुद्रातून पाणी मिळवण्याचा उपाय तसा खूप महागडा असेल. त्यातून सर्व मानवजातीच्या सर्व गरजा भागवता येणे अशक्य होईल. उपासमार मोठ्या प्रमाणात होईल. दंगली घडतील. लुटालुटीचे प्रकार सुरू होतील. थोडकीच माणसे शिल्लक राहिली, तर ती जगूच शकणार नाहीत. इतर प्राणी त्यांना जगू देणार नाहीत. माणूस फक्त स्वत:साठी पाणी मिळवील. पण उरलेल्या प्राणिसृष्टीचे काय? ही प्राणिसृष्टी माणसांवर चाल करून येईल. वरवर वाटते तितके जीवन सोपे नसेल. माणसांचे, प्राण्यांचे मृतदेह सर्वत्र दिसू लागतील. त्यांतून कल्पनातीत रोगांची निर्मिती होईल. एकूण काय? ती सर्वनाशाकडची वाटचाल असेल.

पाऊस नसेल, तर वीजही नसेल. एका रात्रीत सर्व कारखाने थंडगार पडतील. पाणी नसल्यामुळे शेती नसेल. फळबागाईत नसेल. नेहमीच्या अन्नधान्यासाठी माणूस समुद्रातून पाणी काढील, इथपर्यंत ठीक आहे. पण अन्य अनेक पिके घेणे महाप्रचंड कठीण होईल. या परिस्थितीतून अल्प माणसांकडे काही अधिकीच्या गोष्टी असतील. बाकी प्रचंड समुदाय दारिद्र्यात खितपत राहील. त्यातून प्रचंड अराजकता माजेल. याची भाषण चित्रे रंगवण्याची गरजच नाही. अल्पकाळातच जीवसृष्टी नष्ट होईल. उरेल फक्त रखरखीत, रणरणते वाळवंट. सूर्यमालिकेतील कोणत्याच ग्रहावर जीवसृष्टी अशीच नष्ट झाली नसेल ना?

नको, नको ते प्रश्न आणि त्या दृश्यांची ती वर्णने! एकच चिरकालिक सत्य आहे. ते म्हणजे पाऊस हवा, आषाढघन बरसायला हवाच!

उपक्रम :

अ. पाच निसर्गकवितांचे संकलन करा आणि त्याचे वर्गात प्रकट वाचन करा.
आ. पावसाशी संबंधित पाठ्यपुस्तकाबाहेरील पाच कवितांचे सादरीकरण करा.

तोंडी परीक्षा.

रे थांब जरा आषाढघना’ या कवितेचे प्रकट वाचन लयीत करा.

Marathi Yuvakbharati 12th Digest Chapter 4 रे थांब जरा आषाढघना Additional Important Questions and Answers

व्याकरण

वाक्यप्रकार :

प्रश्न 1.
क्रियापदाच्या रूपानुसार पुढील वाक्यांचे प्रकार लिहा :

1. मुले शाळेत गेली. → [ ]
2. ती खिडकी लावून घे. → [ ]
3. विदयार्थ्यांनी वर्गात शांतता राखावी. → [ ]
4. मला जर सुट्टी मिळाली, तर मी गावी जाईन. → [ ]

उत्तर :

1. स्वार्थी वाक्य
2. आज्ञार्थी वाक्य
3. विध्यर्थी वाक्य
4. संकेतार्थी वाक्य

वाक्यरूपांतर :

प्रश्न 1.
कंसातील सूचनेप्रमाणे वाक्यरूपांतर करा :
1. किती गडगडाट झाला ढगांचा काल रात्री! (विधानार्थी करा.)
2. तू नियमित अभ्यास करावास. (आज्ञार्थी करा.)
उत्तर :
1. काल रात्री ढगांचा खूप गडगडाट झाला.
2. तू नियमित अभ्यास कर.

समास :

प्रश्न 1.
‘विग्रहावरून सामासिक शब्द लिहा :

1. ज्ञानरूपी अमृत/ज्ञान हेच अमृत. → [ ]
2. जिंकली आहेत इंद्रिये ज्याने असा तो. → [ ]
3. तीन कोनांचा समूह. → [ ]
4. क्रमाप्रमाणे. → [ ]

उत्तर :

1. ज्ञानामृत
2. जितेंद्रिय
3. त्रिकोण
4. यथाक्रम

प्रयोग :

पुढील वाक्यांतील प्रयोग ओळखा :

प्रश्न 1.

1. शेतकऱ्याने कणसाला मातीतून उपटले. → [ ]
2. कवी पावसाचे वर्णन करतो. → [ ]
3. केशवने गाणे गायिले. → [ ]

उत्तर :

1. भावे प्रयोग
2. कर्तरी प्रयोग
3. कर्मणी प्रयोग

अलंकार :

पुढील ओळींमधील अलंकार ओळखा :

प्रश्न 1.
1. आहे ताजमहल एक जगती तो तोच त्याच्यापरी → [ ]
2. हे नव्हे चांदणे ही तर मीरा गाते. → [ ]
उत्तर :
1. अनन्वय अलंकार
2. अपन्हुती अलंकार

रे थांब जरा आषाढघना Summary in Marathi

कवितेचा भावार्थ :

आषाढ महिन्यातील पावसामुळे चोहीकडे बहरलेल्या निसर्गसौंदर्याचा आस्वाद खुद्द आषाढमेघाने घ्यावा, अशी विनवणी करताना कवी म्हणतात – हे आषाढ मेघा, जरासा थांब. तुझ्या करुणेमुळे निर्माण केलेले सृष्टिसौंदर्य तुझ्यासह मला डोळे भरून पाहू दे. कोवळ्या नाजूक पाचूसारखी दिसणारी ही हिरवीगार शेते, पोवळ्यासारख्या लाल मातीमध्ये चालणारी नांगरणी, इंद्रनील रत्नासारखी ही बांबूची बने, हे सर्व सौंदर्य म्हणजे धरतीवर उमटलेल्या तुझ्याच पाऊलखुणा आहेत. तुझ्या आगमनाने ही सुवासिक केतकी रोमांचित झाली आहे. नव्याने फुललेली सोनचाफ्याची कळी झुलते आहे. तुला पुन्हा पुन्हा चोरून बघताना या जाईच्या मुली लाजून चूर झाल्या आहेत.

थोडीशी (न बरसता) उघडीप करून हे सूर्याचे घर उघडून खुले कर, हे आकाश स्वच्छ दिसू दे. तुझ्या जादूने नवीन कोवळे हळदीच्या रंगाचे ऊन धरतीवर येऊ दे. ताटावर झुलणारे कणसाचे दाणे तुझ्या पौष्टिक दुधाने भरू देत आणि फुलांच्या देठात अलवार कोवळा मध साठू दे. आनंदाच्या गोड गाण्याचे बोल पक्ष्यांच्या गळ्यात येऊ देत. पक्ष्यांच्या किलबिल स्वरांनी गवत पात्यांवर आनंदाचा शहारा फुलू दे.

आश्लेषा नक्षत्रातील पावसाच्या अमाप थेबांची अंघोळ करणारी फुलपाखरे थव्याथव्यांनी भिरभिरत राहू देत. भर दुपारी रत्नांची किरणे उधळीत ही एकत्र भिरभिरणारी फुलपाखरे या वनराईला निळ्या रंगात बुडवू दे.

काळोखाचे अश्रू पिऊन, ओलसर वातावरणातील मिट्ट काळोखाचे दुःख अनुभवत झाडांच्या कोवळ्या पानांतून उमललेल्या काजव्यांशी मला गुजगोष्टी करू दे. पाण्यात तरंगणाऱ्या चंद्रबिंबाचे सौंदर्य न्याहाळीत मला काजव्यांशी हितगूज करू दे.

शब्दार्थ :

1. घन – ढग, मेघ.
2. दिठी – दृष्टी, नजर.
3. करुणा – दया.
4. प्रवाळ – पोवळे; (एक लाल रत्न).
5. औत – नांगर.
6. वेळूची बेटे – बांबूचे वन, पदविन्यास
7. खुणा – पाऊलखुणा.
8. रोमांचित – शहारलेली, सुखद शहारा आलेली.
9. गंध – सुवास.
10. सोनचंपक – सोनचाफा.
11. लेकी – मुली.
12. तुज – तुला.
13. गगन – आकाश.
14. घडिभर – थोडा वेळ.
15. आसर – उघडीप, पाऊस थोडा वेळ थांबणे.
16. वासरमणी – सूर्य.
17. तव – तुझ्या.
18. किमया – जादू.
19. हळव्या – हळदीच्या पिवळ्या रंगांचे.
20. कणस – कणीस.
21. जिवस – पौष्टिक.
22. अरळ – अलवार, कोमल.
23. कंठ – गळा.
24. खग – पक्षी.
25. मधुगान – गोड, सुरेल गीत.
26. तृणपर्ण – गवताचे पाते.
27. तुषार – शिंतोडे.
28. स्नान – अंघोळ.
29. पिसोळी – फुलपाखरू.
30. रत्नकळा – रत्नाचे तेज.
31. माध्यान्ह – भर दुपार.
32. न्हाणोत – भिजवत.
33. इंद्रवर्ण – निळा रंग.
34. वन – बन, रान.
35. पीत – पिऊन.
36. आसवे – अश्रू.
37. हितगुज – मनातील गोष्ट, मनोगत.
38. त्यांसवे – त्यांच्याबरोबर.
39. निरखीत – न्याहाळत, पाहत.
40. जळ – पाणी.
41. विधुवदन – चंद्रबिंब.

टिपा :

1. आषाढ-चौथा मराठी महिना.
2. पाचू-हिरवे रत्न.
3. प्रवाळ-(लाल रंगाचे) पोवळे (रत्न).
4. इंद्रनीळ – निळ्या रंगाचे रत्न.
5. केतकी-केवड्याचे झाड (फुले).
6. चंपक, जाई-फुलांची नावे.
7. आश्लेषा-एक पावसाळी नक्षत्र.
8. पालवी-कोवळी पाने.

Marathi Yuvakbharati 12th Digest Pdf भाग-१

• वेगवशता Question Answer
• रोज मातीत Question Answer
• आयुष्य… आनंदाचा उत्सव Question Answer
• रे थांब जरा आषाढघना Question Answer
• वीरांना सलामी Question Answer
• रंग माझा वेगळा Question Answer
• आत्मविश्वासासारखी शक्ती नाही Question Answer

Balbharti Maharashtra State Board Marathi Yuvakbharati 12th Digest Chapter 3 आयुष्य… आनंदाचा उत्सव Notes, Textbook Exercise Important Questions and Answers.

12th Marathi Chapter 3 Exercise Question Answer Maharashtra Board

आयुष्य… आनंदाचा उत्सव 12 वी मराठी स्वाध्याय प्रश्नांची उत्तरे

12th Marathi Guide Chapter 3 आयुष्य… आनंदाचा उत्सव Textbook Questions and Answers

कृती

1. अ. कृती करा.

प्रश्न अ.
कृती करा.

उत्तर :

आ. खालील विधाने योग्य की अयोग्य ते लिहा.

प्रश्न 1.

1. यश, वैभव ही आनंद अनुभवण्याची निमित्तं आहेत.
2. पैशाने आनंद विकत घेता येऊ शकतो.
3. शिकण्यातला आनंद तात्पुरता असतो.
4. यशामुळे आत्मविश्वास वाढतो.
5. ज्यात तुम्हांला खरा आनंद वाटतो, तेच काम करा.

उत्तर :

1. योग्य
2. अयोग्य
3. अयोग्य
4. योग्य
5. योग्य

इ. हे केव्हा घडेल ते लिहा.

प्रश्न 1.

1. माणसाला आनंद दुसऱ्याला वाटावासा वाटतो, जेव्हा …….
2. माणूस दु:खातून बाहेर पडत नाही, जेव्हा …….
3. आनंद हा तुमचा स्वभाव होईल, जेव्हा ……..
4. एका वेगळ्या विश्वात वावरता येतं, जेव्हा ……

उत्तर :

1. माणसाला आनंद दुसऱ्याला वाटावासा वाटतो, जेव्हा त्याच्या मनात आनंद मावेनासा होतो.
2. माणूस दु:खातून बाहेर पडत नाही, जेव्हा तो दुःखाला स्वत:च्या मनाबाहेर जाऊ देत नाही.
3. आनंद हा तुमचा स्वभाव होईल, जेव्हा आनंदातच राहायची सवय तुम्हांला पडते.
4. एका वेगळ्या विश्वात वावरता येते, जेव्हा आपण एखाद्या कलेशी दोस्ती करतो.

2. अ. खालील शब्दसमूहांचा तुम्हांला समजलेला अर्थ लिहा.

प्रश्न 1.
मनाची कवाडं-
उत्तर :
मनाची कवाडं : मनाची कवाडं म्हणजे मनाची दारे. घराचे दार उघडल्यावर आपण बाहेरच्या जगात प्रवेश करतो. घरातले विश्व चार भिंतीच्या आतले असते. ते संकुचित असते. बाहेरचे जग अफाट असते. दार आपल्याला अफाट जगात नेते. मनाची दारे उघडली, तर म्हणजे मन मोकळे ठेवले, तर आपण व्यापक जगात प्रवेश करतो.

प्रश्न 2.
आनंदाचा पाऊस-
उत्तर :
आनंदाचा पाऊस : मनात दुःख, चिंता असेल, तर आनंद मनात शिरत नाही. आनंदाचे खुल्या मनाने स्वागत करावे लागते. मन मोकळे ठेवले तर आनंद भरभरून मनात शिरतो. यालाच आनंदाचा पाऊस म्हटले आहे.

आ. खालील चौकटी पूर्ण करा.

प्रश्न 1.

1. आनंदाला आकर्षित करणारा – [ ]
2. शरीर आणि मन यांना जोडणारा सेतू – [ ]
3. बाहेर दाराशी घुटमळणारा – [ ]
4. आनंदाला प्रसवणारा – [ ]
5. आनंद अनुभवण्याची निमित्तं – [ ] [ ]

उत्तर :

1. आनंदाला आकर्षित करणारा – आनंद
2. शरीर आणि मन यांना जोडणारा सेतू – श्वास
3. बाहेर दाराशी घुटमळणारा – आनंद
4. आनंदाला प्रसवणारा – आनंद
5. आनंद अनुभवण्याची निमित्तं – यश वैभव

3. व्याकरण.

अ. खालील वाक्यांचा प्रकार ओळखून लिहा.

प्रश्न 1.

1. एवढं मिळवूनही मी आनंदात का नाहीये? …………………….
2. ‘गोडधोड’ हे सुद्धा पूर्णब्रह्मच असतं की! …………………….
3. आनंदासाठी मन मोकळं असावं लागतं. …………………….

उत्तर :

1. प्रश्नार्थी वाक्य
2. उद्गारार्थी वाक्य
3. विधानार्थी वाक्य.

आ. योग्य पर्याय निवडा व लिहा.

प्रश्न 1.
माणसं स्वत:चा छंद कसा विसरू शकतात? या वाक्याचे विधानार्थी वाक्य
(अ) माणसं स्वत:चा छंद नेहमी विसरतात.
(आ) माणसं स्वत:चा छंद लक्षात ठेवतात.
(इ) माणसं स्वत:चा छंद विसरू शकत नाहीत.
(ई) माणसं स्वत:चा छंद किती लक्षात ठेवतात.
उत्तर :
(इ) माणसं स्वत:चा छंद विसरू शकत नाहीत.

प्रश्न 2.
हा आनंद सर्वत्र असतो. या वाक्याचे प्रश्नार्थी वाक्य
(अ) हा आनंद कुठे नसतो?
(आ) हा आनंद कुठे असतो?
(इ) हा आनंद सर्वत्र नसतो का?
(ई) हा आनंद सर्वत्र असतो का?
उत्तर :
(अ) हा आनंद कुठे नसतो?

प्रश्न 3.
किती आतून हसतात ती! या वाक्याचे विधानार्थी वाक्य
(अ) ती आतून हसतात.
(आ) ती फार हसतात आतून.
(इ) ती आतून हसत राहतात.
(ई) ती खूप आतून हसतात.
उत्तर :
(ई) ती खूप आतून हसतात.

इ. खालील तक्ता पूर्ण करा.

प्रश्न 1.

उत्तर :

सामासिक शब्द	विग्रह	समासाचे नाव
झुणका भाकर	झुणका, भाकर वगैरे	समाहार द्वंद्व
सूर्यास्त	सूर्याचा अस्त	विभक्ती तत्पुरुष
अक्षरानंद	अक्षर असा आनंद	कर्मधारय
प्रतिक्षण	प्रत्येक क्षणाला	अव्ययीभाव

ई. खालील वाक्यांतील प्रयोग ओळखा व लिहा.

प्रश्न 1.

1. स्वत:च्या आवडीचे काम निवडा ………..
2. लोकांना पेढे वाटणं वेगळं ………..
3. कष्टाची भाकर गोड लागते ………..

उत्तर :

1. स्वत:च्या आवडीचे काम निवडा. कर्तरी प्रयोग
2. लोकांना पेढे वाटणं वेगळं. भावे प्रयोग
3. कष्टाची भाकर गोड लागते. कर्तरी प्रयोग

उ. ‘आनंद’ या शब्दासाठी पाठात आलेली विशेषणे शोधा व लिहा.

प्रश्न 1.
‘आनंद’ या शब्दासाठी पाठात आलेली विशेषणे शोधा व लिहा.
…………. ………… ………….. ………… …………
उत्तर :

1. खरा (आनंद)
2. आत्मिक (आनंद)
3. अनोखा (आनंद)
4. वेगळा (आनंद)
5. टिकाऊ (आनंद).

4. स्वमत.

प्रश्न अ
‘जे काम करायचचं आहे, त्यात आनंद घ्यायला शिकणं हेही शक्य असतं’, या विधानाबाबत तुमचे मत सविस्तर लिहा.
उत्तर :
शिक्षण घेताना आपण आपल्या आवडीचा विषय घेऊ शकतो, हे खरे आहे. काही वेळा आईवडिलांच्या आग्रहाला आपण बळी पडतो किंवा आपले सर्व मित्र जिकडे जातात, ती शाखा आपण निवडतो. कालांतराने आपली आपल्याला चूक उमगते. पण उशीर झालेला असतो. त्यानंतर काहीही करता येत नाही. निराश मनाने आपण शिक्षण घेतो अणि आयुष्यभर तशाच मन:स्थितीत जीवन जगत राहतो. त्यात सुख अजिबात नसते.

शिक्षणानंतर नोकरी-व्यवसाय निवडताना तसाच प्रश्न उद्भवतो. इथे मात्र आपल्याला निवड करण्याची बरीच संधी असते. या वेळी आपण आवडीचे क्षेत्र निवडायला हवे. क्षेत्र आवडीचे असल्यास आपण आनंदाने काम करू शकतो. मग काम कष्टाचे राहत नाही. आपल्या कामातून, कामाच्या कष्टातून आनंद मिळू शकतो.

मात्र इथेही एक अडचण असतेच. पण आवडीच्या विषयातील ज्ञान मिळवलेले असले, तरी नोकरी-व्यवसाय आवडीचाच मिळेल याची खात्री नसते. शिक्षण घेतलेले लाखो विद्यार्थी असतात. पण नोकऱ्या मात्र संख्येने खूप कमी असतात. त्यामुळे आपल्या आवडीची नोकरी आपल्याला मिळेल याची खात्री नसते. उपजीविका तर पार पाडायची असते. त्यामुळे मिळेल ती नोकरी स्वीकारावी लागते. अशा वेळी काय करायचे?

अशा वेळी वाट्याला आलेली नोकरी किंवा व्यवसाय आनंदाने केला पाहिजे. पण आनंदाने करायचा म्हणजे काय करायचे? कसे करायचे? तोपर्यंत आपण जे शिक्षण घेतलेले आहे, त्यातील सर्व ज्ञान, सर्व कौशल्ये पणाला लावली पाहिजेत. मग आपले काम आपल्याला अधिक जवळचे वाटू लागेल. तसेच, एवढे प्रयत्न अपुरे पडले तर आपले काम उत्तमातल्या उत्तम पद्धतीने करण्यासाठी गरज पडली, तर नवीन कौशल्ये शिकून घेतली पाहिजेत. काहीही करून आपले काम सर्वोत्कृष्ट झाले पाहिजे, असा आग्रह हवा. मग आपोआपच आपले काम सुंदर होईल. आपल्याला आनंद मिळेल आणि आपल्या कामाला प्रतिष्ठाही मिळेल.

प्रश्न आ.
‘सौंदर्य जसं पाहणाऱ्याच्या दृष्टीत असतं, तसा आनंद घेणाऱ्याच्या वृत्तीत असतो’, या विधानाबाबत तुमचे मत स्पष्ट करा.
उत्तर :
एखादी व्यक्ती काहीजणांना सुंदर दिसते. तर अन्य काहीजण ती सुंदर नाहीच, यावर पैज लावायला तयार होतात. हा व्यक्ति – व्यक्तींच्या दृष्टींतला फरक आहे. कोणत्या कारणांनी कोणती व्यक्ती कोणाला आवडेल हे काहीही सांगता येत नाही. त्याप्रमाणे कोणाला कशात आनंद मिळेल, हेही सांगता येत नाही. आनंदाच्या तऱ्हा वेगवेगळ्या असतात. प्रत्येकाचा आनंद वेगळा असतो. पोस्टाची तिकिटे किंवा नाणी गोळा करण्याचा नेहमीचा छंद असलेली माणसे आपल्याला ठाऊक असतात. पण एकाला लोकांकडची जुनी पत्रे गोळा करण्याचा छंद होता.

एकजण आठवड्यातून एकदा आसपासचा एकेक गाव पायी चालून यायचा. एकच सिनेमा एकाच महिन्यात सात-आठ वेळा पाहणारेही सापडतात. सिनेमातले सर्व संवाद त्यांना तोंडपाठ असतात. ते संवाद ते सिनेमाप्रेमी पुन्हा पुन्हा ऐकवतात. यातून त्याला कोणता आनंद मिळत असेल? यावरून एकच दिसते की, प्रत्येकाची आनंदाची ठिकाणे भिन्न असतात. आनंद शोधण्याची वृत्ती भिन्न असते.

व्यक्तिव्यक्तींमधला हा वेगळेपणा आपण लक्षात घेतला, तर समाजातील अनेक भांडणे संपतील; समाजासमोरच्या समस्यासुद्धा सुटतील. प्रत्येक व्यक्तीची प्रकृती भिन्न असते. आवडीनिवडी भिन्न असतात. हे वास्तव आपण ओळखले पाहिजे.

व्यक्तींची ही विविधता ओळखली पाहिजे. या विविधतेची बूज राखली पाहिजे. मग समाजात विविध प्रकारच्या रंगीबेरंगी वस्तू निर्माण होतील. रंगीबेरंगी घटना घडत राहतील. समाजजीवन अनेक रंगांनी बहरून जाईल.

प्रश्न इ.
‘आनंदाचं खुल्या दिलानं स्वागत करावं लागतं’, या विधानाचा तुम्हाला कळलेला अर्थ स्पष्ट करा.
उत्तर :
एखादया दिवशी आपल्याला नको असलेला माणूस भेटतो. “कशाला भेटली ही ब्याद सकाळी सकाळी!” असे आपण मनातल्या मनात म्हणतो. तरीही आपण तोंड भरून हसत स्वागत करतो. आपल्या बोलण्यात, हसण्यात खोटेपणा भरलेला असतो. हे असे बऱ्याच वेळा होते. आपण खोटेपणाने जगतो. भेटलेल्या व्यक्तीमुळे आपल्याला आनंद होतच नाही.

आनंदाचा, सुखाचा अनुभव आपल्याला मिळतच नाही; कारण आपले मन आधीच राग, द्वेष, मत्सराच्या भावनांनी भरलेले. अशा भावनांच्या वातावरणात आनंद निर्माण होऊच शकत नाही. मन ढगाळलेले असले की तेथे स्वच्छ सूर्यप्रकाश येऊच शकत नाही.

आनंदाचा, सुखाचा अनुभव मिळण्यासाठी आपले मन निर्मळ असले पाहिजे. कुत्सितपणा, द्वेष, मत्सर, हेवा असल्या कुभावनांपासून मन मुक्त हवे. जेथे कुभावनांची वस्ती असते, तेथे निर्मळपणा अशक्य असतो. निर्मळपणा असला की मन मोकळे होते. स्वच्छ होते. अशा मनातच आनंदाचा पाऊस पडतो. आपल्याला खरे सुख, खरा आनंद हवा असेल, तर मन स्वच्छ, मोकळे असले पाहिजे; कुभावनांना तिथून हाकलले पाहिजे.

आमच्या शेजारी सिद्धा नावाची बाई राहते. सिद्धाच्या मनात समोरच राहणाऱ्या अमिताविषयी दाट किल्मिषे भरलेली आहेत. अमिताविषयी बोलताना ती सर्व किल्मिषे जळमटांसारखी सिद्धाच्या तोंडून बाहेर पडतात. सिद्धा निर्मळ मनाने अमिताकडे पाहूच शकत नाही. साहजिकच अमिताच्या सहवासाचा सिद्धाचा अनुभव कधीही सुखकारक, आनंददायक नसतो.

ज्या ज्या वेळी अमिताविषयी बोलणे निघते, त्या त्या वेळी सिद्धाचे मन कडवट होते. मनात कुभावनांचे ढग घेऊन वावरण्यामुळे सिद्धाला आनंद, खराखुरा आनंद मिळूच शकत नाही. लेखकांनी ‘आनंदाच खुल्या दिलानं स्वागत करावं लागतं,’ असे म्हटले आहे, ते खरेच आहे.

प्रश्न ई.
‘प्रत्येक माणसाला आपल्या अस्तित्वाचे भान असणे अत्यंत गरजेचे आहे’, तुमचे मत लिहा.
उत्तर :
प्रत्येकाला आपल्या अस्तित्वाचे भान असणे आवश्यक आहे; हे अगदी खरे आहे. आपण हे भान बाळगत नाही. त्यामुळे आपले नुकसानही होते. आपल्या साध्या साध्या कृतींकडे लक्ष दिले, तरी हा मुद्दा लक्षात येईल. रस्ता ओलांडताना भरधाव येणाऱ्या गाड्यांना आपण लीलया चुकवत चुकवत जातो. खो-खोमध्ये किती चपळाई दाखवतो आपण! आपण सवयीने या हालचाली करतो.

त्यामुळे त्यांतली किमया आपल्या लक्षातच येत नाही. ‘चक दे इंडिया हा चित्रपट पाहताना है खूपदा लक्षात आले आहे. सर्व हालचाली करताना आपण आपल्या शरीराचा उपयोग करतो. ‘हे माझे शरीर आहे आणि या शरीराच्या आधाराने मी जगतो,’ ही भावना सतत जागी असली पाहिजे. मग आपल्या प्रत्येक हालचालीचा आपण बारकाईने विचार करू शकतो. शरीराला प्रशिक्षण देऊ शकतो. अनेकदा आपल्याला नाचण्याची लहर येते. पण पावले नीट पडत नाहीत. आपण मनातल्या मनात खटू होतो. पण शरीराची जाणीव असेल, तर नृत्यातल्या हालचाली शिकून घेता येतात. तिथेच आपली चूक होते.

खरे तर प्रत्येक पाऊल टाकताना आपण आपल्या शरीराचा डौल राखला पाहिजे. कोणाही समोर जातो, तेव्हा हेच लक्षात ठेवले पाहिजे. आपण इतरांसमोर स्वत:ला सादर करीत असतो. ते सादरीकरण सुंदर केले पाहिजे. आपल्याला लाभलेले अस्तित्व प्रत्येक क्षणाला साजरे केले पाहिजे. तर मग आपण जगण्याचा आनंद घेऊ शकतो.

अभिनेते, खेळाडू अनेक कसलेले सादरकर्ते डौलदार का दिसतात? एखादी अभिनेत्री फोटोसाठी उभी राहते, तेव्हा तीच लक्षणीय का दिसते? ही सगळी माणसे आपल्या देहाचे, आपल्या अस्तित्वाचे भान बाळगतात. आपले अस्तित्व देखणे करायचा प्रयत्न करतात. ती स्वत:च्या अस्तित्वाचा आनंद घेतात आणि दुसऱ्यांना देतातही. हेच सुख असते. त्यातच आनंद असतो.

5. अभिव्यक्ती.

प्रश्न अ.
खरा, टिकाऊ आनंद मिळवण्यासाठी करावे लागणारे प्रयत्न तुमच्या शब्दांत लिहा.
उत्तर :
टिकाऊ आनंद मिळवण्यासाठी सर्वप्रथम टाकायचे पाऊल म्हणजे स्वत:च्या शरीरावर प्रेम करणे. आपण स्वत: असे प्रेम करायचेच; पण इतरांनाही तो मार्ग शिकवायचा.

स्वत:च्या शरीरावर प्रेम करायचे म्हणजे काय करायचे? शरीर नीटनेटके, स्वच्छ व प्रसन्न राखायचे. आपल्याला पाहताच कोणालाही आनंद झाला पाहिजे. त्याला प्रसन्न वाटले पाहिजे. त्यासाठी स्वच्छतेच्या सवयी अंगी बाणवल्या पाहिजेत. आहार विचारपूर्वक घ्यायचा, व्यसने करायची नाहीत, दरोज नियमितपणे योगासने किंवा अन्य व्यायाम किंवा रोज तीन-चार किमी चालणे. कामासाठी चालणे यात मोजायचे नाही. काहीही करण्यासाठी नव्हे, तर चालण्यासाठी चालायचे. चालणे हेच काम समजायचे.

मनात ईर्षा, असूया, हेवा, मत्सर, सूड अशा कुभावना बाळगायच्या नाहीत. आपले मन या भावनांपासून दूर ठेवण्यासाठी म्हणजे चांगले होण्यासाठी स्वत: कोणत्या तरी एका क्षेत्रात, एखाद्या कौशल्यात प्रभुत्व मिळवले पाहिजे. स्वतःच्या कर्तबगारीवर विश्वास ठेवायचा. त्यामुळे अन्य कोणाहीबद्दल मनात कुभावना बाळगण्याची इच्छाच होणार नाही.

यश, वैभव मिळवण्याचा प्रयत्न करण्यात गैर काहीच नाही. मात्र यश, वैभव या गोष्टी बाह्य असतात. आत्मिक समाधानाशी संबंध नसतो. म्हणून यश, वैभव मिळाल्यावरही मन अशांत, अस्वस्थ होऊ शकते. अशा वेळी आणखी यश, आणखी वैभव यांच्या मागे न लागता आपल्याला नेमके काय हवे आहे. याचा शोध घेतला पाहिजे.

मात्र, एक गोष्ट कायम लक्षात ठेवली पाहिजे. पैशाने खरा, टिकाऊ आनंद कधीही मिळवता येत नाही. आपल्या मनाच्या सोबत राहण्यासाठी आवडेल तेच काम करायला घ्यावे. आवडेल त्या क्षेत्रात नोकरी, व्यवसाय पत्करावा. अर्थात, प्रत्येकाला स्वत:च्या आवडीप्रमाणे नोकरी, व्यवसाय मिळेलच असे नसते. अशा वेळी मिळालेले काम आवडीने केले पाहिजे.

एवढी पथ्ये प्रामाणिकपणे पाळली तर आपण खऱ्या आनंदाच्या जवळ असू.

प्रश्न आ.
तुमचे जीवन आनंदी होण्यासाठी तुम्ही काय काय कराल, ते लिहा.
उत्तर :
जीवन आनंदी होण्यासाठी आवश्यक असलेल्या अनेक गोष्टी मी करीन. त्यापैकी काही कृती शारीरिक पातळीवरील आहेत. तर काही मानसिक पातळीवरील आहेत.

शारीरिक पातळीवरील कृतींपैकी सर्वांत महत्त्वाची कृती म्हणजे स्वत:च्या शरीराची काळजी घेणे. स्वत:च्या शरीराची काळजी घेण्यासाठी प्रथम स्वत:च्या शरीरावर मनापासून प्रेम केले पाहिजे. स्वतःचे शरीर नीटनेटके, देखणे राखायचे, इतके की कोणालाही भेटल्यावर ती व्यक्ती आनंदित, प्रसन्न झाली पाहिजे. शरीर फक्त बाह्यतः सजवून ते देखणे होणार नाही. ते सतेज, सुदृढ व निरोगी राखले पाहिजे. त्या दृष्टीने मी योगासने किंवा व्यायाम सुरू करीन. नियमित व जीवनसत्त्वयुक्त आहाराचा अवलंब करीन. व्यसनांपासून चार हात दूरच राहीन.

शरीराबरोबरच मनाचे पोषण करण्यासाठी मी कलेचा आश्रय घेईन. मी अत्यंत चिकाटीने गायन, वादन, नर्तन, साहित्य, चित्रपट, नाट्य यांपैकी एका तरी कलेचा जाणतेपणाने आस्वाद घ्यायला शिकेन. शक्यतो एखादी कला आत्मसात करीन. माझी स्वत:ची बौद्धिक, शारीरिक व मानसिक क्षमता लक्षात घेऊन माझे यशाचे लक्ष्य निश्चित करीन आणि त्याचा पाठपुरावा करीन. अर्थात मला हेही ठाऊक आहे की केवळ यशामुळे उच्च पातळीवरचे मानसिक समाधान मिळू शकत नाही. साफल्याचा आनंद भौतिक यशाने पूर्णांशाने मिळत नाही. म्हणून कला क्रीडा-ज्ञान या क्षेत्रांत उच्च प्रतीचे कौशल्य मिळवायचा प्रयत्न करीन.

नोकरी-व्यवसायाच्या बाबतीत आवडीचेच क्षेत्र मिळेल असे सांगता येत नाही. मी माझ्या आवडीचे शिक्षण घेईन. आवडीच्या क्षेत्रात उपजीविकेचे साधन मिळवायचा प्रयत्न करीन. तसे नाही मिळाले, तर मिळालेले काम अत्यंत आवडीने करीन. मी घेतलेल्या शिक्षणातून मिळालेले ज्ञान माझ्या नोकरी-व्यवसायात वापरीन.

मला तर खात्रीने वाटते की माझा हा बेत यशस्वी झाला, तर मला सुखीसमाधानी आयुष्य मिळेल.

उपक्रम :

प्रस्तुत पाठात आलेल्या इंग्रजी शब्दांची यादी करा. त्यांसाठी वापरले जाणारे मराठी शब्द लिहा.

तोंडी परीक्षा.

अ. खालील वाक्प्रचारांचा अर्थ सांगून वाक्यांत उपयोग करा.

1. आभाळाकडे डोळे लावणे.
2. विसर्ग देणे.

आ. ‘माझ्या जीवनातील आनंदाचे क्षण’ या विषयावर पाच मिनिटांचे भाषण सादर करा.

Marathi Yuvakbharati 12th Digest Chapter 3 आयुष्य… आनंदाचा उत्सव Additional Important Questions and Answers

कृती करा.

प्रश्न 1.

उत्तर :

प्रश्न 2.

उत्तर :

प्रश्न 3.

उत्तर :

प्रश्न 4.

उत्तर :

पुढील चौकटी पूर्ण करा :

प्रश्न 1.

1. एक अद्भुत सत्य [ ]
2. आनंदाच्या झऱ्याच्या उगमाचे ठिकाण : [ ]
3. आनंदाच्या चक्रवाढीवर फिरणारे [ ]
4. एखादया ध्येयाने, स्वप्नाने झपाटणे [ ]

उत्तर :

1. एक अद्भुत सत्य – आपले अस्तित्व
2. आनंदाच्या झऱ्याच्या उगमाचे ठिकाण – आपले मन
3. आनंदाच्या चक्रवाढीवर फिरणारे – आयुष्याचे चक्र
4. एखादया ध्येयाने, स्वप्नाने झपाटणे – माणसाचे जगणे

प्रश्न 2.

1. मनाची कवाडं कायमची बंद करणारा [ ]
2. निरागस, आनंदी वृत्तीची [ ]
3. आनंदाची इस्टेट [ ]
4. आयुष्यभर न संपणारा [ ]
5. शहाणंसुरतं करणारा [ ]
6. कलेच्या मस्तीत जगणारे [ ]

उत्तर :

1. मनाची कवाडं कायमची बंद करणारा : – दुःखी माणूस
2. निरागस, आनंदी वृत्तीची : – लहान मुले
3. आनंदाची इस्टेट – शास्त्रीय संगीत
4. आयुष्यभर न संपणारा – शिकण्यातला आनंद
5. शहाणंसुरतं करणारा – वाचनाचा छंद
6. कलेच्या मस्तीत जगणारे – कलावंत

योग्य की अयोग्य ते लिहा :

प्रश्न 1.

1. मनावरचे ताण नाहीसे होणे हे आनंदाचे लक्षण [ ]
2. आपल्याला दृष्टी लाभली आहे, हे आपण विसरतो [ ]
3. आत्म्याच्या भाषेत गाता आले नाही तरी ऐकता येऊ शकते. [ ]
4. वाचन माणसाला शहाणे करते. [ ]

उत्तर :

1. योग्य
2. अयोग्य
3. योग्य
4. योग्य

पुढील वाक्याचा तुम्हांला समजलेला अर्थ लिहा :

प्रश्न 1.
आपल्या अस्तित्वाच्या आनंदाचं भान हवं.
उत्तर :
आपला श्वास, आपला दिवस-रात्र, सूर्योदय-सूर्यास्त वगैरेंकडे आपण लक्षपूर्वक कधी बघतच नाही. म्हणजे आपले अनुभव आपण लक्षपूर्वक घेत नाही. आपण ते सर्व गृहीतच धरतो. आपल्याला दृष्टी आहे, याचेही आपल्याला भान नसते. त्यामुळे आपल्याभोवती पसरलेल्या सुंदर सृष्टीचे आपल्याला कौतुक वाटत नाही. ही सृष्टी जिच्यामुळे आपल्याला दिसते, त्या आपल्या दृष्टीचेही आपल्याला कौतुक वाटत नाही. साहजिक आपले अस्तित्व आणि त्या अस्तित्वामुळे लाभलेला आनंद हे दोन्ही दुर्लक्षित राहतात.

चूक की बरोबर लिहा :

प्रश्न 1.
1. खरा आनंद दुसऱ्याच्या दुःखावर पोसला जात नाही. [ ]
2. खऱ्या आनंदात असलेल्या व्यक्तीला जग सुंदर दिसतं. [ ]
उत्तर :
1. बरोबर
2. बरोबर

हे केव्हा घडेल ते लिहा

प्रश्न 1.
दु:खासाठी आपण भरपूर कारणे शोधतो, जेव्हा …………..
उत्तर :
दुःखासाठी आपण भरपूर कारणे शोधतो, जेव्हा आपल्याला आनंद दयायला वेळच नसतो.

प्रश्न 2.

1. माणसे स्वत:चा छंद कधीही विसरत नाहीत, जेव्हा …………
2. तुम्ही स्वत:च्या अंत:करणात हलकेच डोकावू शकता, जेव्हा ……….
3. तुम्ही वर्तमानात जगू शकता, जेव्हा ………….

उत्तर :

1. माणसे स्वत:चा छंद कधीही विसरत नाहीत, जेव्हा त्याचा उद्देश केवळ आनंद मिळवणे हाच असतो.
2. तुम्ही स्वत:च्या अंत:करणात हलकेच डोकावू शकता, जेव्हा तुम्ही एकटे असता.
3. तुम्ही वर्तमानात जगू शकता, जेव्हा भूतकाळाची स्मृती व भविष्यकाळाची भीती या दोन्हींपासून मन मुक्त होते.

वाक्ये पूर्ण करा :

प्रश्न 1.
1. चिंता, टेन्शन यांच्या दाटीवाटीत आनंद कधीच घुसत नाही; कारण ……………..
2. लहान मुले आनंद घेण्यात तरबेज असतात; कारण ………….
उत्तर :
1. चिंता, टेन्शन यांच्या दाटीवाटीत आनंद कधीच घुसत नाही; कारण त्याला मोकळी जागा हवी असते.
2. लहान मुले आनंद घेण्यात तरबेज असतात; कारण ती निरागस व आनंदी वृत्तीची असतात.

विधाने पूर्ण करा :

प्रश्न 1.

1. आपल्याला काय हवे, हे शोधणे हेच ……..
2. कष्टाचे गोड हे अधिक गोड लागते, जर त्यात …………
3. मुळात आनंदच शून्य असेल, तर शून्याला ………..
4. आनंद जर ‘मानता’ येत असेल, तर तो …………….

उत्तर :

1. आपल्याला काय हवे, हे शोधणे हेच आपण आनंदी का नाही, या प्रश्नाचे उत्तर शोधणे होय.
2. कष्टाचे गोड हे अधिक गोड लागते, जर त्यात स्वकर्तृत्वाची गोडी मिसळली असेल.
3. मुळात आनंदच शून्य असेल, तर शून्याला कितीही मोठ्या यशाने किंवा पैशाने गुणले तरी गुणाकार शून्यच.
4. आनंद जर ‘मानता’ येत असेल, तर तो ‘मिळवण्याचा’ प्रयत्न कशाला करायचा?

अलंकार :

पुढील ओळींमधील अलंकार ओळखा :

प्रश्न 1.
1. हे हृदय नसे, परि स्थंडिल धगधगलेले → [ ]
2. काव्य अगोदर झाले नंतर जग झाले सुंदर, रामायण आधी मग झाला राम जानकीवर → [ ]
उत्तर :
1. अपन्हुती अलंकार
2. अतिशयोक्ती अलंकार

आयुष्य… आनंदाचा उत्सव Summary in Marathi

पाठ परिचय :

प्रस्तुत पाठ म्हणजे ‘मजेत जगावं कसं?’ या गाजलेल्या पुस्तकातील एक लेख आहे. जीवन आनंदात कसे जगावे, हे सांगण्याचा या लेखात लेखकांनी प्रयत्न केला आहे.

आनंद हा यांत्रिकपणे, खूप प्रयत्न करून किंवा पैसे देऊन मिळत नाही. स्वतःचे मन, अंत:करण आनंदी ठेवले पाहिजे. तरच आनंद मिळतो. स्वत:च्या मनातील सर्व किल्मिषे, सर्व नकारात्मक भाव काढून टाकले, तर मन शुद्ध होते. शुद्ध मन हाच आनंदाचा स्रोत असतो.

कला, साहित्य व निसर्गसहवास यांच्या माध्यमातून आपण स्वत:चे मन शुद्ध करू शकतो. ही क्षेत्रे आनंदाला पूरक अशी मनोवृत्ती निर्माण करतात.

शब्दार्थ :

1. शाश्वत – चिरकालिक, चिरंतन, अविनाशी.
2. कळसा – नळ लावलेली मातीची घागर.
3. निखळ – पवित्र, शुद्ध, निर्भेळ.
4. ईर्षा – चुरस, चढाओढ, हेवा.
5. असूया – द्वेष, मत्सर.
6. वैषम्य – खेद, दुःख, विषमता.
7. कवाडे – घराची किंवा खिडक्यांची दारे.
8. जडणे – सांधणे, कोंदणात बसवणे.

वाक्प्रचार व त्यांचे अर्थ :

1. आटापिटा करणे – खटाटोप करणे, खूप कष्टाने प्रयत्न करणे.
2. मनाची कवाडे बंद करणे – मन मोकळे न ठेवणे, पूर्वग्रहदूषित वृत्ती बाळगणे.
3. (एखाद्या गोष्टीत) रंगून जाणे – विलीन होण, पूर्णपणे मिसळून जाणे.

Marathi Yuvakbharati 12th Digest Pdf भाग-१

• वेगवशता Question Answer
• रोज मातीत Question Answer
• आयुष्य… आनंदाचा उत्सव Question Answer
• रे थांब जरा आषाढघना Question Answer
• वीरांना सलामी Question Answer
• रंग माझा वेगळा Question Answer
• आत्मविश्वासासारखी शक्ती नाही Question Answer

Balbharti Maharashtra State Board Marathi Yuvakbharati 12th Digest Chapter 2 रोज मातीत Notes, Textbook Exercise Important Questions and Answers.

12th Marathi Chapter 2 Exercise Question Answer Maharashtra Board

रोज मातीत 12 वी मराठी स्वाध्याय प्रश्नांची उत्तरे

12th Marathi Guide Chapter 2 रोज मातीत Textbook Questions and Answers

कृती 

1. अ. कृती करा

प्रश्न अ.
कृती करा

उत्तर :

आ. संदर्भानुसार योग्य जोड्या लावा.

प्रश्न आ.

‘अ’ गट	‘ब’ गट
1. नाही कांदा गं जीव लावते	(अ) गोंदणाच्या हिरव्या नक्षीप्रमाणे शेत पिकाने सजवते.
2. काळ्या आईला, हिरवे गोंदते	(आ) अतोनात कष्टानंतर हिरव्या समृद्धीच्या स्वरूपात शिल्लक राहत.
3. हिरवी होऊन, मागं उरते	(इ) स्वत:चा जीवच जणू कांद्याच्या रोपाच्या रूपात लावते.

उत्तर :

‘अ’ गट	‘ब’ गट
1. नाही कांदा गं जीव लावते	(इ) स्वत:चा जीवच जणू कांद्याच्या रोपाच्या रूपात लावते.
2. काळ्या आईला, हिरवे गोंदते	(अ) गोंदणाच्या हिरव्या नक्षीप्रमाणे शेत पिकाने सजवते.
3. हिरवी होऊन, मागं उरते	(आ) अतोनात कष्टानंतर हिरव्या समृद्धीच्या स्वरूपात शिल्लक राहते.

2. खालील ओळींचा अर्थलिहा.

प्रश्न 1.
सरी-वाफ्यात, कांदं लावते
बाई लावते
नाही कांदं ग, जीव लावते
बाई लावते
उत्तर :
कष्टकरी शेतकरी स्त्री शेतमळ्यामध्ये खणलेल्या चरात कांद्याची रोपे लावते. ते कांदे नव्हतेच; जणू ती स्वत:चा जीव कांद्याच्या रोपाच्या रूपात लावते.

3. काव्यसौंदर्य.

प्रश्न अ.
‘काळ्या आईला, हिरवं गोंदते
बाई गोंदते’ या ओळींतील भावसौंदर्य स्पष्ट करा.
उत्तर :
‘रोज मातीत’ या कवितेमध्ये कवयित्री कल्पना दुधाळ यांनी दिवसरात्र शेतात राबणाऱ्या कष्टकरी शेतकरी स्त्रीचे हृदय मनोगत आर्त शब्दांत व्यक्त केले आहे.

काळ्याभोर मातीचे शेत हे शेतकरी स्त्रीचे सर्वस्व आहे. शेतातल्या धान्याने शेतकऱ्यांचे जीवन पोसले जाते. म्हणून या काळ्या शिवाराला शेतकरी स्त्री ‘आई’ असे संबोधते. लेकरांचे संगोपन करणाऱ्या आईचा दर्जा ती शेतीला देते. ती तिची ‘काळी आई’ आहे. या काळ्या मातीवर स्वत:च्या घामाचे शिंपण करून जेव्हा त्यातून हिरवेगार पीक येते. तेव्हा या काळ्या-आईचे आपण पांग फेडले, अशी शेतकऱ्यांची श्रद्धा आहे. जणू ती गोंदणाऱ्या हिरव्या नक्षीप्रमाणे शेत पिकाने सजवते.

पिकाने फुलून आलेले शिवार म्हणजे धरतीच्या अंगावरचे हिरवे गोंदण अशी हृदय कल्पना कवयित्रींनी केली आहे. स्त्रीसुलभ नितळ, प्रेमळ भावना या ओळीतून कमालीच्या साधेपणाने व्यक्त झाली आहे. शेतकरी स्त्रीच्या मनातील हृदय भाव या ओळींतून समर्पकरीत्या प्रकट झाला आहे.

प्रश्न आ.
‘नाही बेणं ग, मन दाबते
बाई दाबते
कांड्या-कांड्यांनी, संसार सांधते
बाई सांधते’ या ओळींतील विचारसौंदर्य स्पष्ट करा.
उत्तर :
कवयित्री कल्पना दुधाळ यांनी ‘रोज मातीत’ या कवितेमध्ये शेतकरी स्त्रीचे कष्टमय जीवन यथायोग्य शब्दांत चित्रित केले आहे.

शेतकरी स्त्री दिनरात शेतामधील अनेक कष्टांची कामे करते. ती जशी वाफ्याच्या सरीत कांद्याची रोपे लावते, तशी ती उसाची लागवडही करते. उसाचे पीक घेण्यासाठी आधी मातीमध्ये उसाची छोटी कांडे पेरावी लागतात. हे उसाचे बेणे रुजवणे हे जिकिरीचे व कष्टाचे काम असते. भविष्यकालीन उपजीविकेसाठी हे बेणे रोवण्याचे कष्टाचे काम ती करते. बेणे नव्हे तर ती स्वत:चे मन त्यात दाबते. स्वत:ला मातीत गाडून ती संसाराचा गाडा सावरते. अशा प्रकारे काडी-काडी जोडून ती तिचा संसार सावरते. शेतकरी स्त्री ही संसाराचा कणा आहे.

शेतकरी स्त्री जी अहोरात्र शेतात जीव ओतून काम करते, त्याचे वर्णन करताना ‘मन दाबणे’ हा वाक्यप्रयोग करून शेतकरी स्त्रीचे मनोगत समर्थपणे कवयित्रीने या ओळीत व्यक्त केले आहे. काडी-काडी जोडून संसार सांधणे यातून तिच्या अविरत कष्टाचे यथोचित चित्र साधले आहे.

4. रसग्रहण.

खालील ओळींचे रसग्रहण करा.

प्रश्न 1.
उन्हातान्हात, रोज मरते
बाई मरते
हिरवी होऊन, मागं उरते
बाई उरते
खोल विहिरीचं, पाणी शेंदते
बाई शेंदते
रोज मातीत, मी ग नांदते
बाई नांदते
उत्तर :
आशयसौंदर्य : ‘रोज मातीत’ या कवितेमध्ये कवयित्री कल्पना दुधाळ यांनी शेतकरी स्त्रीच्या कष्टाचे वर्णन यशोचित शब्दांत केले आहे. उपरोक्त ओळींमध्ये शेतात शेतकरी स्त्रीचे नांदणे कसे कष्टमय असते याचे चित्र हृदय शब्दांत केले आहे.

काव्यसौंदर्य : शेतकरी महिला आपल्या संसारासाठी शेतजमिनीत अहोरात्र खपत असते. ती वाफ्याच्या सरीने कांदा लावते. मन दाबून उसांची कांडे जमिनीत पुरते. हे कष्ट भर उन्हात, उन्हाची पर्वा न करता अविरत करीत असते. ती जमिनीत आपले आयुष्य समर्पित करते. पुढचे हिरवे स्वप्न पाहते. सुगीच्या हंगामात जेव्हा तरारलेले हिरवेगार शेत फुलते, तेव्हा जणू या हिरवेपणात तिचे कष्टच उगवून आलेले असतात. खोल विहिरीतून पोहऱ्याने ती पाणी उपसते व पिकांना पाजते. अशा प्रकारे संसार फुलवण्यासाठी शेतकरी स्त्री रोज मातीत नांदत असते.

भाषासौंदर्य : अतिशय साध्या, सोज्ज्वळ भाषेमध्ये कवितेतील शेतकरीण आपले मनोगत व्यक्त करते. तिच्या हृदयातील बोलांमधून ती सोसत असलेले कष्ट कळून येतात. तिच्या अभिव्यक्तीसाठी कवयित्रीने या कवितेत लोकगीतांसारखा सैल छंद वापरला आहे. नादयुक्त शब्दकळा हा कवितेचा घाट आहे. त्यातल्या ‘हिरवे होऊन मागे उरणे’, ‘रोज मातीत नांदणे’ या प्रतिमा काळीज हेलावून टाकणाऱ्या आहेत. या कवितेत प्रत्ययकारी शब्द रचनेतून शेतकरी स्त्रीचे कष्टमय जीवन डोळ्यांसमोर साकारत व उलगडत जाते.

5. अभिव्यक्ती.

प्रश्न अ.
शेतकरी स्त्रियांच्या कष्टमय जीवनाचे वर्णन कवितेच्या आधारे लिहा.
उत्तर :
‘रोज मातीत’ या कवितेमध्ये कवयित्री कल्पना दुधाळ यांनी शेतकरी स्त्रियांच्या कष्टमय जीवनाचे हृदयद्रावक चित्रण सार्थ शब्दांत केले आहे. कष्टकरी शेतकरी महिला शेतातल्या वाफ्यातील सरीत कांदे लावते. जीव ओतून काम करते. काळ्या मातीला हिरव्या गोंदणाने सजवते. सोन्यासारखी झेंडूची फुले तोडून, त्यांची माळ करून घरादाराला तोरण लावते.

उसाच्या पिकासाठी उसाची छोटी कांडे मातीत दाबते. जणू ती स्वत:चे मनच त्यात दाबते. काड्या-काड्या जमवून आपला संसार सांधते. उन्हातान्हात दिवसभर खपून भविष्यातले हिरवे सुगीचे स्वप्न पाहते. विहिरीचे पाणी शेंदन काढते. अशा प्रकारे अहोरात्र शेतात कष्ट करून शेतकरी स्त्री आपल्या संसारातील साऱ्या माणसांना आनंदी राखण्यासाठी झटत असते. काळ्या आईच्या कुशीत हिरवेगार पिकाचे स्वप्न पाहत मातीतच नांदत असते.

प्रश्न आ.
तुमच्या परिसरातील कष्टकरी स्त्रियांचे कुटुंबाच्या उदरनिर्वाहातील योगदान स्पष्ट करा.
उत्तर :
आमच्या इमारतीच्या समोर रस्त्याच्या पलीकडे कामगारांची वस्ती आहे. या वस्तीतील काही स्त्रिया सकाळी इमारतीच्या बांधकामात मजुरीसाठी जातात. पहाटे पहाटे आपापल्या खोपटात चुलीवर जेवण करतात. जाळाचा धूर घरभर पसरलेला असतो. त्यातही त्या आपल्या लहानग्या मुलांना जोजवत भाजी-भाकरी करीत असतात. लगबगीने सर्व आवरून पटकुरात भाकरी गुंडाळून नि छोट्यांना कमरेवर घेऊन झपाझपा मजुरीसाठी निघतात.

कष्टकरी स्त्रिया घाईघाईने कामावर मजुरीच्या ठिकाणी पोहोचतात. ठेकेदाराचा आरडाओरडा सहन करीत लहानग्याला झोळीत ठेवतात अन् मग रेतीची घमेली डोईवर घेऊन त्यांची मजुरी सुरू होते. न थकता ओझे उचलून नि शारीरिक दुखण्याकडे दुर्लक्ष करून इमानेइतबारे दिवसभर उन्हातान्हात पायऱ्यांवरून चढ-उतार करून आपले काम नेटाने करतात.

दुपारी थोडा वेळ एकत्र जमून मीठ-भाकर खाऊन तिथल्याच एखादया नळाचे पाणी पितात आणि पुन्हा झटझटून त्यांचे ओझी उचलणे सुरू होते. दिवस सरून गेल्यावर जड पावलांनी घरी परततात. मिळालेल्या रोजगारातून रात्रीच्या जेवणाचे सामान खरेदी करून घरी येतात. पुन्हा त्यांच्या वाट्याला पेटलेली चूल, रडणारे मूल व ‘आ’वासलेली भुकेली तोंडे हेच येते. काहीही तक्रार न करता निमूटपणे ही कामगार स्त्री आपल्या संसारासाठी हाडाची काडे करून जगत असते.

उपक्रम :

प्रश्न अ.
शेतकरी महिलेची मुलाखत घेण्यासाठी प्रश्नावली तयार करा.

प्रश्न आ.
यू-ट्यूबवरील कवी विठ्ठल वाघ यांची ‘तिफण’ ही कविता ऐका.

तोंडी परीक्षा.

प्रश्न अ.
प्रस्तुत कवितेचे तालासुरात सादरीकरण करा.

प्रश्न आ.
प्रस्तुत कवितेचा सारांश तुमच्या शब्दांत सांगा.

Marathi Yuvakbharati 12th Digest Chapter 2 रोज मातीत Additional Important Questions and Answers

कृती 1:

चौकटी पूर्ण करा :

प्रश्न 1.

1. हिरवं गोंदलेली जमीन → [ ]
2. फुले कोणती → [ ]
3. घरादाराला बांधलेले → [ ]
4. काड्या-काड्यांनी सांधलेला → [ ]
5. यातून पाणी शेंदते → [ ]

उत्तर :

1. हिरवं गोंदलेली जमीन → काळी आई
2. फुले कोणती → झेंडूची फुले
3. घरादाराला बांधलेले → तोरण
4. काड्या-काड्यांनी सांधलेला → संसार
5. यातून पाणी शेंदते → विहिरीतून

व्याकरण

वाक्यप्रकार :

प्रश्न 1.
वाक्याच्या आशयानुसार पुढील वाक्यांचे प्रकार लिहा :
1. काल फार पाऊस पडला. → [ ]
2. तू बाहेर केव्हा जाणार आहेस? → [ ]
उत्तर :
1. विधानार्थी वाक्य
2. प्रश्नार्थी वाक्य

वाक्यरूपांतर :

प्रश्न 1.
कंसांतील सूचनांप्रमाणे वाक्यरूपांतर करा :
1. अपमान केल्यास कुणाला राग येत नाही? (विधानार्थी करा.)
2. ही इमारत फारच उंच आहे. (उद्गारार्थी करा.)
उत्तर :
1. अपमान केल्यास प्रत्येकाला राग येतो.
2. बापरे! केवढी उंच ही इमारत!

समास :

प्रश्न 1.
पुढील सामासिक शब्दांचा विग्रह करा :
1. घरोघर → ……………..
2. अहोरात्र → ……………
उत्तर :
1. घरोघर → प्रत्येक घरी
2. अहोरात्र → (अह) दिवस आणि रात्र.

प्रयोग :

प्रश्न 1.
पुढील वाक्यांचे प्रयोग ओळखा :

1. समीर चित्र रंगवतो. → [ ]
2. कमलने बक्षीस मिळवले. → [ ]
3. सैनिकाने शत्रूला पराभूत केले. → [ ]
4. स्वाती गाणे म्हणते. → [ ]

उत्तर :

1. कर्तरी प्रयोग
2. कर्मणी प्रयोग।
3. भावे प्रयोग
4. कर्तरी प्रयोग

अलंकार :

प्रश्न 1.
पुढील उदाहरणातील उपमेय व उपमाने ओळखा :

1. ह्या आंब्यासारखा गोड आंबा हाच.
   उपमेय → [ ] उपमान → [ ]
2. नयन नव्हे हे पाकळ्या कमळाच्या.
   उपमेय → [ ] उपमान → [ ]

उत्तर :

1. उपमेय → [आंबा] उपमान → [आंबा[
2. उपमेय → [नयन] उपमान → [कमळ-पाकळ्या]

रोज मातीत Summary in Marathi

कवितेचा भावार्थ :

शेतामध्ये कष्ट उपसणाऱ्या शेतकरी स्त्रीचे मनोगत व्यक्त करताना कवयित्री म्हणतात – शेतमळ्यामध्ये रोपे पेरण्यासाठी खोदलेल्या लांबलचक चरांमध्ये मी कांदयाची रोपे लावते आहे. हे कांदे नाहीत, तर मातीमध्ये पेरलेला हा माझा जीव आहे, प्राण आहे.

या माझ्या शेतातील काळ्या मातीला मी हिरव्या रोपांच्या रंगाने गोंदते आहे. गोंदणाच्या हिरव्या नक्षीप्रमाणे शेत पिकाने सजवते. काळ्या मातीत हिरवे स्वप्न उसवते आहे. या शेतजमिनीतच माझा संसार आहे. या मातीतच मी नांदते आहे. सोन्यासारखी पिवळीधमक झेंडूची फुले तोडून मी परडीत गोळा करते. ही फुले नाहीतच; जणू माझे शरीर मी त्या देठापासून फुलांच्या रूपाने तोडते आहे.

खुडलेल्या टपोऱ्या झेंडूच्या फुलाची मी पताका करून, ती फुले माळेत गुंफून मी त्याचे तोरण घराच्या दाराला शुभचिन्ह म्हणून बांधत आहे. घरादाराचा असा उत्सव मी प्राणपणाने साजरा करते. मी या काळ्याभोर मातीत रोजची नांदत आहे, वावरत आहे.

उसाचे पीक येण्यासाठी वाफ्यातील चरात मी उसाची बारीक कांडे बियाणे म्हणून दाबून बसवते. खरे म्हटले तर ही उसांची कांडे नाहीतच, माझे मन मी त्यात दाबून बसवते आहे. मनापासून माझे मी शेतीचे काम आवडीने करते आहे.

काडी-काडी जोडून मी माझा प्रपंच सांधते आहे. म्हणजे कष्ट करून संसाराचा गाडा इमानाने स्वत:च्या हिमतीने ओढते आहे. संसारातील खस्ता खाते आहे. मी रोज या माझ्या प्रिय काळ्याशार मातीत नांदत आहे.

उन्हातान्हाची पर्वा न करता, मरणाची वेदना सहन करून मी रोज राबते आहे. जेव्हा पीक हिरवेगार होऊन काळ्या जमिनीत लहरेल, समृद्धीच्या रूपात मागे उरेन, तेव्हा या कष्टाचे फळ मला मिळेल, असा माझा ठाम विश्वास आहे. पिके हिरवीगार राहावीत व दाण्यांनी लगडावीत म्हणून मी खोल विहिरीत पोहरा टाकून पाणी उपसते व ते शेतात सोडते. अशा प्रकारे माझे हिरवे स्वप्न साकार होण्यासाठी मी दररोज या मातीत काया झिजवत आहे; कष्ट करीत आहे.

शब्दार्थ :

1. वाफा – शेतमळा.
2. नांदते – वावरते, आनंदाने स्थाईक होते.
3. देह – शरीर.
4. बेणं – बी, बियाणे, बीज.
5. सांधते – जोडते.
6. उन्हातान्हात – भर उन्हात.
7. शेंदते – (आडातील पाणी) पोहऱ्याने उपसून काढते.

टिपा :

1. सरी – रोप लावण्यासाठी खणलेले लांब चर.
2. हिरवं गोंदण – हिरव्या पिकांनी ठसवलेली (जमीन).
3. काळी आई – शेतकऱ्याची काळीभोर शेतजमीन.
4. तोरण – शुभपताकांची माळ.
5. झेंडू – एक प्रकारचे फूल.

वाक्प्रचार व त्यांचे अर्थ :

1. देह तोडणे – देह (शरीर) कष्टवणे.
2. मन दाबणे – (मातीत) मन गाढणे, मनापासून कष्ट करणे.
3. संसार सांधणे – प्रपंच सावरणे.
4. पाणी शेंदणे – रहाटाद्वारे विहिरीचे पाणी उपसणे.

Marathi Yuvakbharati 12th Digest Pdf भाग-१

• वेगवशता Question Answer
• रोज मातीत Question Answer
• आयुष्य… आनंदाचा उत्सव Question Answer
• रे थांब जरा आषाढघना Question Answer
• वीरांना सलामी Question Answer
• रंग माझा वेगळा Question Answer
• आत्मविश्वासासारखी शक्ती नाही Question Answer

Balbharti Maharashtra State Board Marathi Yuvakbharati 12th Digest Chapter 1 वेगवशता Notes, Textbook Exercise Important Questions and Answers.

12th Marathi Chapter 1 Exercise Question Answer Maharashtra Board

वेगवशता 12 वी मराठी स्वाध्याय प्रश्नांची उत्तरे

12th Marathi Guide Chapter 1 वेगवशता Textbook Questions and Answers

कृती 

1. अ. पाठाच्या आधारे खालील चौकटी पूर्ण करा.

प्रश्न 1. अ
पाठाच्या आधारे खालील चौकटी पूर्ण करा.

उत्तर :

आ. कृती करा.

प्रश्न 1. आ.
कृती करा

उत्तर :

इ. कारणे शोधा व लिहा.

प्रश्न 1.
अमेरिकेतील माणसांचे जीवन वेगवान असते, कारण ………………. .
उत्तर :
अमेरिकेतील माणसांचे जीवन वेगवान असते; कारण वेगवेगळ्या ठिकाणांमधील अंतर खूपच असते आणि दरडोई वाहन उपलब्ध असते

प्रश्न 2.
लेखकांच्या मते, गरजेच्या वेळी वाहनांचा वापर करायला हवा; कारण ………………… .
उत्तर :
लेखकांच्या मते, गरजेच्या वेळी वाहनांचा वापर करायला हवा; कारण रस्त्यावर अडचणी निर्माण होणार नाहीत.

2. अ. योग्य पर्याय निवडून उत्तर लिहा.

प्रश्न 1.
जीवन अर्थ पूर्ण होईल, जर ………………….
अ. वाहन कामापुरतेच वापरले तर.
आ. वाहन आवश्यक कामासाठी वापरले तर
इ. वाहनाचा वेग आटोक्यात ठेवला तर.
ई. वरील तिन्ही गोष्टींचा अवलंब केला तर.
उत्तर :
ई. वरील तिन्ही गोष्टींचा अवलंब केला तर.

प्रश्न 2.
निसर्गविरोधी वर्तन नसणे, म्हणजे……………..
अ. स्वत:ला वाहनाशी सतत जखडून ठेवणे.
आ. वाहनाचा अतिवेग अंगीकारणे.
इ. तातडीचा भाग म्हणून कधीतरी वाहन वापरणे.
ई. गरज नसताना वाहन वापरणे.
उत्तर :
इ. तातडीचा भाग म्हणून कधीतरी वाहन वापरणे.

आ. वाहन वापरातील फरक स्पष्ट करा.

प्रश्न 1.

उत्तर :

अमेरिका	भारत
घरोघर, दरडोई वाहन उपलब्ध असते.	अंतरे कमी आहेत.
रस्ते रुंद, सरळ, निर्विघ्न व एकमार्गी	माणसे खूप आहेत.
कामांची वेगवेगळी ठिकाणे किमान शंभर मैल अंतरावर असतात.	कामे फारशी नसतात.
दूरदूरची ठिकाणे गाठण्यासाठी वेगाचा आश्रय घ्यावा लागतो.	महानगरे रेल्वेने जोडलेली आहेत.

3. खालील वाक्यांचा अर्थ सोदाहरण स्पष्ट करा.

प्रश्न अ.
यथाप्रमाण गती ही गरज आहे ; पण अप्रमाण, अवास्तव आणि अनावश्यक गती ही एक विकृती आहे.
उत्तर :
योग्य त्या प्रमाणात, आवश्यक त्या प्रमाणात वाहन वापरणे ही माणसाची गरज आहे. योग्य त्या प्रमाणात वाहन न वापरणे, अव्यवहार्य रितीने वापरणे आणि गरज नसताना वापरणे हे अनैसर्गिक आहे.

प्रश्न आ.
आरंभी माणसे वाहनांवर स्वार होतात. मग वाहने माणसांवर स्वार होतात.
उत्तर :
सुरुवातीला लोक गाडी जपून चालवतात. थोड्या काळासाठीच जपून चालवतात. मात्र हळूहळू त्यांना गाडीची चटक लागते. मग ते गरज असतानाच नव्हे, तर केवळ मौजमजा करण्यासाठीसुद्धा गाडीचा वापर करतात. हळूहळू त्यांना गाडीशिवाय कुठे जाताही येत नाही. पूर्णपणे ते गाडीवरच अवलंबून राहतात. हे सिगारेटच्या व्यसनासारखेच आहे.

सुरुवातीला फक्त एकदाच, मग फक्त एकच. असे करता करता दिवसाला एक पाकीट कधी होते हे कळतच नाही. नंतर नंतर सिगारेट मिळाली नाही तर त्या व्यक्तीचे मनःस्वास्थ्यच नाहीसे होते. सिगारेटशिवाय ती राहू शकत नाही. ती व्यक्ती सिगारेटचा गुलाम होऊन जाते. तद्वतच माणसेही गाड्यांचे गुलाम होतात. त्यांच्या वापराबाबत माणसांना कोणतेही तारतम्य राहत नाही.

प्रश्न इ.
उगाच भावविवश होऊन वेगवश होऊ नये.
उत्तर :
वाहन हे सोयीसाठी असते. ते साधन आहे. आपला वेळ व आपले श्रम वाहनामुळे वाचतात. आपली कामे भराभर होतात. वाहनाचे हे स्थान ओळखले पाहिजे. यापलीकडे आपल्या भावना गुंतवू नयेत. वाऱ्यासोबत त्याच्या वेगाने धावू लागलो तर काही क्षण आनंद मिळतो. उत्साह, उल्हास शरीरात सळसळतो. म्हणजे आपल्या भावना उचंबळून येतात. या भावनांवर आपण आरूढ झालो, तर आपला वाहनावर ताबा राहत नाही आणि अपघातांची शक्यता निर्माण होते.

आपल्या वाहनाला धडकेल का, आपल्याला जिथे वळायचे आहे तिथे वळता येईल का, त्या वेळी बाकीच्या वाहनांची स्थिती कशी असेल, त्यांच्यापैकी कोणीही स्वत:ची दिशा बदलण्याचा संभव आहे का इत्यादी अनेक बाबींचा विचार काही क्षणांत करावा लागतो. त्या अनुषंगाने सतत विचार करीत राहावे लागते. वाहन आणि वाहनाची गती यांखेरीज अन्य कोणतेही विचार मनात आणता येत नाहीत.

एकाच विचाराला जखडले गेल्यामुळे डोळ्यांवर, शरीरावर व मनावर विलक्षण ताण येतो. अपघाताची भीती मनात सावलीसारखी वावरत असते. तासन्तास तणावाखाली राहावे लागल्याने मनावर विपरीत परिणाम होतात. वाहनाचा वेग जास्त असल्यामुळे अगदी बारीकशा खड्ड्यानेसुद्धा वाहनाला हादरे बसतात. सांधे दुखतात. ते कमकुवत होतात. अशा प्रकारे वाढता वेग म्हणजे ताण, हे समीकरण तयार होते.

4. व्याकरण.

अ. समानार्थी शब्द लिहा.

प्रश्न अ.
समानार्थी शब्द लिहा.

1. निकड –
2. उचित –
3. उसंत –
4. व्यग्न –

उत्तर :

1. निकड – गरज
2. उचित – योग्य
3. उसंत – सवड
4. व्यग्र – गर्क

आ. खालील सामासिक शब्दांचा विग्रह करून समास ओळखा.

प्रश्न आ.
खालील सामासिक शब्दांचा विग्रह करून समास ओळखा.

1. ताणतणाव –
2. दरडोई –
3. यथाप्रमाण –
4. जीवनशैली –

उत्तर :

1. ताणतणाव – ताण, तणाव वगैरे → समाहार व्वंद्व
2. दरडोई – प्रत्येक डोईला → अव्ययीभाव
3. यथाप्रमाण – प्रमाणाप्रमाणे → अव्ययीभाव
4. जीवनशैली – जीवनाची शैली → विभक्ती तत्पुरुष

इ. कंसातील सूचनेनुसार वाक्यरूपांतर करा.

प्रश्न इ.
कंसातील सूचनेनुसार वाक्यरूपांतर करा.

1. आजच्या जीवनात विलक्षण वेगवानता आढळते. (उद्गारार्थी करा.)
2. आपल्याकडे कामाच्या ठिकाणाची अंतरे कमी आहेत. (नकारार्थी करा.)
3. निसर्गरम्य स्थान किंवा मंदिर पाहण्यासाठी ही माणसे का जात नाहीत? (विधानार्थी करा.)

उत्तर :

1. किती विलक्षण वेगवानता आढळते आजच्या जीवनात!
2. आपल्याकडे कामाच्या ठिकाणांची अंतरे जास्त नाहीत.
3. माणसांनी निसर्गरम्य स्थान किंवा मंदिर पाहण्यासाठी जायला हरकत नाही.

5. स्वमत.

प्रश्न अ.
‘वाहनांच्या अतिवापराने शरीर व्यापारात अडथळे निर्माण होतात’, तुमचे मत सोदाहरण स्पष्ट करा.
उत्तर :
अलीकडच्या काळात जीवन विलक्षण गतिमान झाले आहे. एकाच माणसाला अनेक कामे पार पाडावी लागतात. तीसुद्धा कमी अवधीत. कामांशी संबंधित ठिकाणी अनेक माणसांना अनेक ठिकाणी गाठावे लागते. मोठमोठी अंतरे कापावी लागतात. चालत जाऊन ही कामे करता येणे शक्य नसते. साहजिकच वाहनांचा उपयोग अपरिहार्य ठरतो.

फक्त एका-दोघांना किंवा फक्त काहीजणांनाच वाहन वापरावे लागते असे नाही. सामान्य माणसांनाही वाहन वापरणे गरजेचे होऊन बसले आहे. सतत वाहन वापरण्याचे दुष्परिणाम खूप होतात. आपण चालत चालत जाऊन कामे करतो, तेव्हा शरीराच्या सर्व प्रकारच्या हालचाली होतात. इकडे-तिकडे वळणे, खाली वाकणे, वर पाहणे, मागे पाहणे, हात वर-खाली करणे, पाय दुमडून बसणे.

पाय लांब करून बसणे, उकिडवे बसणे अशा कितीतरी लहान लहान कृतींतून शारीरिक हालचाली घडत असतात. या हालचालींमुळे शरीराच्या सगळ्याच स्नायूंना आणि सांध्यांना भरपूर व्यायाम मिळतो. शरीर लवचीक बनते. आपण या हालचाली सहजगत्या, एका लयीत करू शकतो. एक सुंदर, नैसर्गिक लय शरीराला लाभते. मात्र, सतत वाहनांचा उपयोग करावा लागल्यामुळे हालचालींना आपण मुकतो.

शरीराला लवचिकता प्राप्त होत नाही. शरीराच्या अनेक व्याधींना सुरुवात होते. दुःखे, कटकटी भोगाव्या लागतात. पैसा, वेळ खर्च होतो. दैनंदिन जीवन विस्कळीत होते. जगण्यातला आनंद नाहीसा होतो. म्हणजे आपल्या शरीर व्यापारात अनेक अडथळे निर्माण होतात.

प्रश्न आ.
‘वाढता वेग म्हणजे ताण’, याविषयी तुमचे मत सविस्तर लिहा.
उत्तर :
माणसे वाहनात बसली की ते दृश्य पाहण्यासारखे असते. सर्वजण उल्हसित मन:स्थितीत असतात. सगळ्यांच्या बोलण्याच्या कोलाहलामुळे वातावरणात आनंद भरून जातो. वाहनचालकाला हळूहळू सुरसुरी येते. तो हळूहळू वेग वाढवू लागतो. सर्वजण उत्तेजित होतात. गाडीचा वेग वाढतच जातो. मागे पडत जाणाऱ्या वाहनांकडे सगळेजण विजयी मुद्रेने पाहू लागतात.

चालक हळूहळू बेभान होतो. अन्य गाडीवाले सामान्य आहेत, कमकुवत आहेत, आपण सम्राट आहोत, अशी भावना मनातून उसळी घेऊ लागते. अशा मन:स्थितीत माणूस विवेक गमावतो. गाडी सुरक्षितपणे चालवण्यासाठी ही मन:स्थिती अनुकूल नसते. गाडी सुरक्षितपणे चालवण्यासाठी चित्त एकवटून वाहनावर केंद्रित करावे लागते. हात आणि पाय यांच्या हालचाली अचूक जुळवून घेण्यासाठी सतत मनाची तयारी ठेवावी लागते.

क्लच, ब्रेक, अक्सलरेटर, यांच्याकडे बारीक लक्ष ठेवावे लागते. त्याच वेळी पाठीमागून व बाजूने येणारी वाहने आणि आपण यांच्यात सुरक्षित अंतर ठेवण्याचा कसोशीने प्रयत्न करावा लागतो. अन्य एखादे वाहन मध्येच आडवे येईल का, आपल्या वाहनाला धडकेल का, आपल्याला जिथे वळायचे आहे तिथे वळता येईल का, त्या वेळी बाकीच्या वाहनांची स्थिती कशी असेल, त्यांच्यापैकी कोणीही स्वत:ची दिशा बदलण्याचा संभव आहे का इत्यादी अनेक बाबींचा विचार काही क्षणांत करावा लागतो.

त्या अनुषंगाने सतत विचार करीत राहावे लागते. वाहन आणि वाहनाची गती यांखेरीज अन्य कोणतेही विचार मनात आणता येत नाहीत. एकाच विचाराला जखडले गेल्यामुळे डोळ्यांवर, शरीरावर व मनावर विलक्षण ताण येतो. अपघाताची भीती मनात सावलीसारखी वावरत असते. तासन्तास तणावाखाली राहावे लागल्याने मनावर विपरीत परिणाम होतात. वाहनाचा वेग जास्त असल्यामुळे अगदी बारीकशा खड्ड्यानेसुद्धा वाहनाला हादरे बसतात. सांधे दुखतात. ते कमकुवत होतात. अशा प्रकारे वाढता वेग म्हणजे ताण, हे समीकरण तयार होते.

प्रश्न इ.
‘वाहन हे वेळ वाचवण्यासाठी असते. ते वेळ घालवण्यासाठी नसते’, हे विधान तुमच्या शब्दांत स्पष्ट करा.
उत्तर :
खरे तर प्राचीन काळापासून वाहन निर्माण करणे, हे माणसाचे स्वप्न होते. त्याच्या मनात खोलवर रुजलेले हे स्वप्न प्राचीन कथांमधून, देवदेवतांच्या कथांमधून सतत व्यक्त होत राहिले आहे. माणसाच्या मनातल्या या प्रबळ प्रेरणेतूनच वाहनाची निर्मिती झाली आहे. वेळ आणि श्रम वाचवणे हाच वाहनाच्या निर्मितीमागील हेतू आहे. अलीकडच्या काळात जीवनाचा वेग प्रचंड वाढला आहे. वेळ थोडा असतो. कामे भरपूर असतात. कामाची ठिकाणेसुद्धा दूर दूर असतात. अनेक ठिकाणी जावे लागते.

अनेक माणसांना भेटावे लागते. म्हणूनच वाहनांची निर्मिती झाली आहे. वाहनांमुळे माणसाची प्रचंड प्रगती झाली आहे. त्यामुळे वाहनाला माणसाच्या जीवनात फार मोठे स्थान मिळालेले आहे. अशी ही अत्यंत महत्त्वाची वस्तू आपल्याकडे असावी, असे सगळ्यांना वाटू लागते. माणसे धडपडून वाहने प्राप्त करतात. प्रतिष्ठा मिळवतात. पण वेळ व श्रम वाचवणे हा उद्देश मात्र त्यांच्या मनातून केव्हाच दूर होतो. वाहन हे साधन आहे.

ते आपला वेळ वाचवते यात शंकाच नाही. परंतु काहीही केले तरी किमान वेळ हा लागतोच. शून्य वेळामध्ये आपण कुठेही पोहोचू शकत नाही. वाहन ही अखेरीस एक वस्तू आहे. वस्तूला तिच्या मर्यादा असतात. हे लक्षात न घेता आपण जास्तीत जास्त वेग वाढवून कमीत कमी वेळात पोहोचण्याचा हव्यास बाळगतो. अतिवेगामुळे आपलेच नुकसान होते. अनेक शारीरिक व्याधी आपल्याला जडतात. शारीरिक क्षमता उणावते. जगण्यातला आनंद कमी होतो. हे सर्व आपण सतत लक्षात ठेवले पाहिजे.

पण हे कोणीही लक्षात घेत नाही. केवळ हौसेसाठी, गंमत-जंमत करण्यासाठी, आपल्याकडे गाडी आहे, ऐश्वर्य आहे हे दाखवण्यासाठी लोक गाडीचा उपयोग करतात. हळूहळू गाडीचे गुलाम बनतात. गाडी हे एक साधन आहे, हे आपण सतत लक्षात ठेवले पाहिजे.

प्रश्न ई.
‘वाहनाची अतिगती ही विकृती आहे’, स्पष्ट करा.
उत्तर :
वाहनाची अतिगती ही विकृती आहे, हे विधान शंभर टक्के सत्य आहे. हे विधान मला पूर्णपणे मान्य आहे. विकृती म्हणजे जे सहज नाही, नैसर्गिक नाही ते. कल्पना करा. आपल्याला चॉकलेट खूप आवडते. सर्व जगात असे किती जण आहेत, जे सकाळी, दुपारी, संध्याकाळी व रात्री आवडते म्हणून फक्त चॉकलेटच खातात? समजा एखादयाला पांढरा रंग खूप आवडतो, म्हणून तो घरातल्या सर्व माणसांना फक्त पांढऱ्या रंगाचेच कपडे घेतो. घराला पांढरा रंग देतो. अंथरुणे-पांघरुणे पांढरी, खिडक्यांचे पडदे पांढरे, भांडीकुंडी, फर्निचर पांढऱ्या रंगाचे. हे असे करणारा जगामध्ये.

एक तरी माणूस असेल का? सर्वजण पायांनी चालतात. उलटे होऊन हातांवर तोल सावरत प्रयत्नपूर्वक चालता येऊ शकते. पण अशा त-हेने नियमितपणे जाणारा एक तरी माणूस सापडेल का? जे सहज आहे, नैसर्गिक आहे तेच साधारणपणे माणूस करतो. तीच खरे तर प्रकृती असते. याच्या विरुद्ध वागणे म्हणजे विकृती होय. रोजच्या जेवणात वरण-भात आणि भाजी-पोळी असणे, घरात विविध रंगसंगती योजणे, पायांनी चालणे हे सर्व सहज, नैसर्गिक आहे.

सर्व माणसे तसेच वागतात. हाच न्याय वाहनांनासुद्धा लागू पडतो. मर्यादित वेगाने वाहन चालवत, अपघाताची शक्यता निर्माण होऊ न देता, सुरक्षितपणे, वेळेत पोहोचणे हा वाहनाने प्रवास करण्याचा हेतू असतो. हा हेतू आपण अतिवेगाचा हव्यास बाळगला नाही तरच यशस्वी होतो. म्हणून अतिवेग ही विकृती होय, हेच खरे.

6. अभिव्यक्ती.

प्रश्न अ.
रस्त्यावरील वाहतूक कोंडीत सापडल्यावर तुमची भूमिका काय असेल ते लिहा.
उत्तर :
सध्या वाहनांची प्रचंड गर्दी झाली आहे. रस्ते मात्र पूर्वीएवढेच आहेत. रस्त्यांची संख्या पूर्वीइतकीच आणि त्यांची लांबी-रुंदीसुद्धा पूर्वीइतकीच. गाड्यांची संख्या मात्र प्रचंड वाढली आहे. कमी वेळात पोहोचण्याच्या इच्छेने वाहन खरेदी केले जाते खरे; पण वाहतूक कोंडीतच तासन्तास वाया जातात. या परिस्थितीमुळे मनाचा संताप होतो. वाहन आपल्या मालकीचे असते. पण रस्ता.

आपल्या मालकीचा नसतो. मग वाहतूक कोंडीच्या ठिकाणी प्रचंड गदारोळ माजतो. प्रत्येकजण स्वत:ची गाडी वाटेल तशी पुढे दामटत राहतो. सर्व गाड्या एकमेकांच्या वाटा अडवून उभ्या राहतात. कोणीही पुढे जाऊ शकत नाही की मागे परतू शकत नाही. गाड्यांचे हॉर्न कर्कश आवाजात मोठमोठ्याने कोकलत असतात. काही जणांची भांडणे सुरू होतात. पोलीस हतबल होतात.

अशा प्रसंगात मी सापडलो तर? सर्वप्रथम हे लक्षात घेईन की परिस्थिती माझ्या नियंत्रणात नाही. मी पूर्णपणे शांत राहीन. मनाची चिडचिड होऊ देणार नाही. अस्वस्थ होणार नाही. हॉर्न तर मुळीच वाजवणार नाही. मध्ये मध्ये घुसून पुढे जाण्याचा प्रयत्न करणार नाही. तसे करणाऱ्यांना समजावून सांगण्याचा प्रयत्न करीन. कारण अशा पद्धतीने कोणीही पुढे जाऊ शकत नाही.

उलट अडचणींमध्ये भर पडण्याची शक्यता जास्त. आपण स्वतः पुढे होऊन रहदारीचे नियंत्रण करू लागलो तर लोक आपले ऐकणार नाहीत. पण आणखी एका दोघांशी बोलून दोघे-तिघे जण तिथल्या पोलीस काकांना भेटू. आमची मदत करण्याची इच्छा बोलून दाखवू. त्यांच्याशी चर्चा करून काय काय करायचे ते ठरवून घेऊ. कामांची आपापसांत वाटणी करून घेऊ आणि पोलीस काकांच्या मार्गदर्शनाखाली वाहतूक नियंत्रण सुरू करू.

प्रश्न आ.
वाहन चालवत असताना कोणती काळजी घ्यावी, ते तुमच्या शब्दांत लिहा.
उत्तर :
गाडी चालवताना काळजी घेतली आणि वाहतुकीचे नियम काटेकोरपणे पाळले तर प्रवास सुखाचा, सुरक्षित आणि कमीत कमी वेळेत पूर्ण होतो.

गाडी चालवायला बसण्यापूर्वीची पूर्वतयारी :

• प्रत्येक वेळी गाडी चालवायला बसण्यापूर्वी वाहन चालवण्याचा परवाना (ड्रायव्हिंग लायसन्स), अन्य आवश्यक कागदपत्रे (विमा, पीयुसी इत्यादी) घेतल्याची खात्री करून घ्यावी.
• टायरमधील हवा आणि गाडीतील इंधन पुरेपूर असल्याची खात्री करावी.
• गाडीतील प्रवाशांना वाहतुकीच्या सामान्य नियमांची कल्पना दयावी. आणीबाणीच्या प्रसंगी काय करावे त्याची माहिती दयावी.

प्रत्यक्ष गाडी चालवताना घ्यायची काळजी :

• गाडीवर पूर्ण लक्ष ठेवावे.
• गाडीतील प्रवाशांच्या गप्पांत सामील होऊ नये.
• गाडीचा वेग पन्नास-साठ किलोमीटरच्या पलीकडे जाऊ देऊ नये; कारण आपल्याकडील रस्ते अजूनही साठ किलोमीटरपेक्षा जास्त वेगाने जाण्यास योग्य बनवलेले नाहीत.
• जास्त वेगामुळे सतत हादरे बसतात आणि सर्वांनाच त्रास होतो. शारीरिक व्याधी जडतात. म्हणून जास्त वेगाचा मोह टाळावा.
• गाडीतील प्रवाशांना गप्पा मारण्यास बंदी घालता येत नाही. तरीही गप्पांच्या ओघात अचानक मोठ्याने ओरडणे किंवा हास्यस्फोटक विनोद करणे या गोष्टी टाळण्याच्या सूचना दयाव्यात.
• स्वत:ची लेन सोडून जाऊ नये.
• लेन बदलताना, वळण घेताना, रस्ता बदलताना खूप आधीपासून तयारी करावी. योग्य ते सिग्नल दयावेत.
• वाटेत जागोजागी लावलेल्या वाहतुकीच्या सूचनांचे काटेकोर पालन करावे.
• गाडीत धूम्रपान, मद्यपान करू नये. गाडी चालकाने तर मुळीच करू नये.

अशा प्रकारे काळजी घेतल्यास आपला प्रवास सुखाचा होतो.

उपक्रम :

‘वाहतूक नियंत्रण पोलीस कर्मचारी’ यांची अभिरूप मुलाखत तुमच्या वर्गमित्राच्या/मैत्रिणीच्या मदतीने वर्गात सादर करा.

तोंडी परीक्षा :

‘वाहतूक सुरक्षेची गरज’ या विषयावर पाच मिनिटांचे भाषण दया.

Marathi Yuvakbharati 12th Digest Chapter 1 वेगवशता Additional Important Questions and Answers

प्रश्न. पुढील उतारा वाचा आणि दिलेल्या सूचनांनुसार कृती करा :

कृती 1 : (आकलन)

योग्य पर्याय निवडून उत्तर लिहा.

प्रश्न 1.
1. वाहनाचा वेग अनिवार झाला, तर …….
2. शरीर-मनावरील ताण नाहीसे होतात.
3. शरीरभर आनंदाची स्पंदने निर्माण होतात.
4. आरोग्याची हानी होते.
5. एकाच जागी तासन्तास जखडून बसण्याचे शारीरिक कौशल्य अवगत होते.
उत्तर :
4. आरोग्याची हानी होते.

पुढील वाक्यांचा अर्थ सोदाहरण स्पष्ट करा :

प्रश्न 1.
जीवन हे दशदिशांना विभागले आहे.
उत्तर :
आधुनिक काळात खूप प्रगती झाल्यामुळे माणसे पूर्वीच्या काळापेक्षा कमी वेळात जास्त कामे करतात. त्यामुळे कामांची ठिकाणे अनेक असतात. ही ठिकाणे दूर दूर पसरलेली असतात.

प्रश्न 2.
अंतरावरच्या गोष्टींशी जवळीक साधण्यासाठी दूरवर जावे लागते.
उत्तर :
अमेरिकेसारख्या देशामध्ये राहण्याची ठिकाणे, नोकरीव्यवसायाची ठिकाणे, अन्य कामाची ठिकाणे ही सर्व दूर दूर अंतरावर असतात. ही अंतरे पार करण्यासाठी खूप प्रवास करावा लागतो. भारतातील अनेक व्यक्तींची मुले अमेरिकेसारख्या दूरदूरच्या देशांमध्ये राहतात. ही सर्व माणसे एकमेकांना नियमितपणे व सहजपणे भेटू शकत नाहीत. साहजिकच अंतरामुळे त्यांच्यात दुरावा निर्माण होतो.

शकत नाही. गाड्यांचे हॉर्न कर्कश आवाजात मोठमोठ्याने कोकलत असतात. काही जणांची भांडणे सुरू होतात. पोलीस हतबल होतात. अशा प्रसंगात मी सापडलो तर? सर्वप्रथम हे लक्षात घेईन की परिस्थिती माझ्या नियंत्रणात नाही. मी पूर्णपणे शांत राहीन. मनाची चिडचिड होऊ देणार नाही. अस्वस्थ होणार नाही. हॉर्न तर मुळीच वाजवणार नाही.

मध्ये मध्ये घुसून पुढे जाण्याचा प्रयत्न करणार नाही. तसे करणाऱ्यांना समजावून सांगण्याचा प्रयत्न करीन. कारण अशा पद्धतीने कोणीही पुढे जाऊ शकत नाही. उलट अडचणींमध्ये भर पडण्याची शक्यता जास्त. आपण स्वतः पुढे होऊन रहदारीचे नियंत्रण करू लागलो तर लोक आपले ऐकणार नाहीत. पण आणखी एका दोघांशी बोलून दोघे-तिघे जण तिथल्या पोलीस काकांना भेटू. आमची मदत करण्याची इच्छा बोलून दाखवू. त्यांच्याशी चर्चा करून काय काय करायचे ते ठरवून घेऊ. कामांची आपापसांत वाटणी करून घेऊ आणि पोलीस काकांच्या मार्गदर्शनाखाली वाहतूक नियंत्रण सुरू करू.

प्रश्न 3.
रस्त्याने कोणी चालण्याऐवजी पळू लागला तर त्याचे कौतुक करावे का?
उत्तर :
रस्त्याने कोणीही चालण्याऐवजी पळू लागला, तर कोणीही कौतुक करणार नाही. रस्ते, वाटा या चालण्यासाठी असतात. माणसे सर्वसाधारणपणे जशा कृती करतात, जशी वागतात, तशी वागली तर लोकांना बरे वाटते. वेगळी वागली, तर काहीतरी विचित्र घडत आहे, असे वाटू लागते.

लिहा :

प्रश्न 1.

1. घरोघर व दरडोई वाहन उपलब्ध असलेला देश : ………….
2. वेगामुळे बेभान होणारी : ………….
3. अमेरिकन जीवनशैली ज्यांनी पत्करू नये ते : ………….
4. गाड्यांनी एकमेकांना जोडली जाणारी : ………….
5. वाहनांमुळे वाचतात : ………….
6. माणसांवर स्वार होणारी : ………….

उत्तर :

1. अमेरिका
2. माणसे
3. भारतीय
4. महानगरे
5. वेळ, श्रम
6. वाहने.

कृती करा :

प्रश्न 1.

उत्तर :

प्रश्न 2.


उत्तर :

प्रश्न 3.

उत्तर :

रिकाम्या चौकटी भरा :

प्रश्न 1.

उत्तर :

रिकाम्या जागा भरा :

प्रश्न 1.
वाई, सातारा अशा गावी वाहनाचा उपयोग होऊ शकतो, जर …
i. ………………….
ii. …………………
उत्तर :
वाई, सातारा अशा गावी वाहनाचा उपयोग होऊ शकतो, जर …
i. तातडीने शेतमळ्यावर जाण्याची वेळ आली.
ii. आपण गावाबाहेर राहत असू.

प्रश्न 2.
इतरांशी मानसिक स्पर्धा करण्यासाठी किंवा आपल्या ऐश्वर्याचे प्रदर्शन घडवण्यासाठी माणसे …..
उत्तर :
इतरांशी मानसिक स्पर्धा करण्यासाठी किंवा आपल्या ऐश्वर्याचे प्रदर्शन घडवण्यासाठी माणसे गरज नसताना कर्ज काढून वाहने खरेदी करतात.

सूचनेप्रमाणे उत्तरे लिहा : 

प्रश्न 1.
वाहनाचा वेग बेताचा हवा, असे लेखक सांगतात त्यामागील कारण लिहा.
उत्तर :
वाहनाचा वेग बेताचा हवा, असे लेखक सांगतात, त्यामागील कारण अतिघाई किंवा अतिवेग यांत कोणतेही औचित्य नसते.

प्रश्न 2.
अपघात होण्याची दोन कारणे लिहा.
उत्तर :

• वेग वाढल्यामुळे वाहनावरचा ताबा सुटणे आणि
• पुढच्या वाहनाला मागे टाकून पुढे जाण्याचा हव्यास या दोन कारणांनी अपघात होतात.

वाक्ये पूर्ण करा :

प्रश्न 1.

1. जर वाहनाचा वेग वाढला, तर …………..
2. पुढचे वाहन मागे टाकून पुढे जाण्याचा जर हव्यास बाळगला, तर …………
3. रात्री भरधाव वेगाने प्रवास करू नये; कारण ………….

उत्तर :

1. जर वाहनाचा वेग वाढला, तर त्यावरचा ताबा कमी होतो.
2. पुढचे वाहन मागे टाकून पुढे जाण्याचा जर हव्यास बाळगला, तर अपघात होतो.
3. रात्री भरधाव वेगाने प्रवास करू नये; कारण झटपट पार पडलीच पाहिजेत अशी महत्त्वाची कामे दरवेळी नसतात.

व्याकरण :

वाक्यप्रकार:

वाक्यांच्या आशयावरून वाक्यप्रकार ओळखा :

प्रश्न 1.

1. वेग हे गतीचे रूप आहे. → [ ]
2. जीवनाची ही टोके सांधणार कशी? → [ ]
3. बापरे! किती हा जीवघेणा वेग! → [ ]

उत्तर :

1. विधानार्थी वाक्य
2. प्रश्नार्थी वाक्य
3. उद्गारार्थी वाक्य

प्रश्न 2.
क्रियापदाच्या रूपांवरून वाक्यप्रकार ओळखा :

1. गतीला जेव्हा दिशा असते, तेव्हाच ती प्रगती या संज्ञेला पात्र ठरते. → [ ]
2. सुसाट गतीला आवरा. → [ ]
3. कामापुरते व कामासाठी वाहन काढावे. → [ ]
4. वाहनांच्या वेगाची चिंता वाटते. → [ ]

उत्तर :

1. संकेतार्थी वाक्य
2. आज्ञार्थी वाक्य
3. विध्यर्थी वाक्य
4. स्वार्थी वाक्य

प्रयोग ओळखा :

प्रश्न 1.

1. अचानक वेग वाढतो. → [ ]
2. माणसाने वाहन चालविले. → [ ]
3. माणसाने वेगाला आवरावे. → [ ]

उत्तर :

1. कर्तरी प्रयोग
2. कर्मणी प्रयोग
3. भावे प्रयोग

अलंकार :

पुढील अलंकार ओळखा :

प्रश्न 1.
आईसारखे दैवत आईच होय!
उत्तर :
अनन्वय अलंकार

शब्दार्थ :

1. प्रगती – जीवनाचा स्तर, दर्जा उंचावणे.
2. अगतिक – असहाय, केविलवाणे.
3. अवखळ – खट्याळ, उपद्रवी.
4. उरकणे – आटोपणे.
5. यथाप्रमाण – आवश्यक तेवढे.
6. त्वरा – घाई, जलदगती.
7. कृतकृत्य – धन्य, यशस्वी.
8. अनिवार – अतिशय.
9. भावविवश – हळवा, भावनाप्रधान.
10. यथासांग – (यथा + स + अंग) आवश्यक त्या सर्व बाजूंनी.

वाक्प्रचार व त्याचा अर्थ :

यथासांग पार पाडणे – सर्व बाजू पूर्ण करून पार पाडणे.

Marathi Yuvakbharati 12th Digest Pdf भाग-१

• वेगवशता Question Answer
• रोज मातीत Question Answer
• आयुष्य… आनंदाचा उत्सव Question Answer
• रे थांब जरा आषाढघना Question Answer
• वीरांना सलामी Question Answer
• रंग माझा वेगळा Question Answer
• आत्मविश्वासासारखी शक्ती नाही Question Answer

Sociology Class 12 Chapter 1 Introduction to Indian Society Question Answers Maharashtra Board

Balbharti Maharashtra State Board Class 12 Sociology Solutions Chapter 1 Introduction to Indian Society Textbook Exercise Questions and Answers.

Introduction to Indian Society Class 12 Sociology Chapter 1 Questions and Answers

1A. Complete the following statements by choosing the correct alternative given in the brackets and rewrite it.

Question 1.
Monks in Buddhist monasteries were called __________ (Bhikkus, Bhikkhunis, Rishis)
Answer:
Bhikkus

Question 2.
The Special Marriage Act was passed in the year __________ (1950, 1952, 1954)
Answer:
1954

1B. Correct the incorrect pair and rewrite it.

Question 1.
(a) Raj Marg – Hinduism
(b) Teerthankar – Jainism
(c) Saint Thomas – Sikhism
(d) Eight-fold Path – Buddhism
Answer:
(c) Saint Thomas – Christianity

1C. Identify the appropriate term from the given options in the box and rewrite it against the given statement.

Brahmo Samaj, Dr. B. R. Ambedkar, Harijan Sevak Sangh

Question 1.
An association was established by Raja Rammohan Roy.
Answer:
Brahmo Samaj

Question 2.
Head of the Drafting Committee of the Constitution of India.
Answer:
Dr. B.R Ambedkar

1D. Correct underlined words and complete the statement.

Question 1.
Elementary education was imparted in Khanqahs during the medieval period.
Answer:
Elementary education was imparted in Maktab during the medieval period.

Question 2.
The Theosophical Society was the Initiative of Mahatma Gandhi.
Answer:
The Theosophical Society was the Initiative of Annie Besant.

2. Write short notes.

Question 1.
Education during the Early Vedic period.
Answer:
During the Early Vedic period the content of education was based on sacred literature which was written in Sanskrit – which was not the language of the masses. The Yajur Veda commands education for all classes including women. The Atharva Veda states that “all classes have an equal right to study the Veda”.

To enter Vedic schools, it was a prerequisite for students of the first three Varnas to perform the Upanayana thread ceremony and they had to observe Brahmacharya for as long as they lived at the school to study the Vedas. There was an oral tradition of imparting knowledge, which was through rote-learning. Enunciation and pronunciation were an integral part of the oral tradition of learning. The aim of education was to sharpen the intellect as well as for character formation. Value was attached to being truthful, carrying out one’s duties (dharma), devotion to the guru and to one’s parents, hospitality, faith, and generosity.

The Kshatriyas learned the art of warfare and administration. Vaishyas studied trade and commerce and Shudras learned agriculture and animal husbandry. The Brahmanas stayed in the school until they attained mastery of the four Vedas They were known as Brahmanas – the possessors of Brahman (supreme knowledge)

Question 2.
Status of women during the Medieval period.
Answer:
The status of women deteriorated in Medieval India. Invasions from the Central Asian region along with zealous Brahmanical iron laws were the main causes for the degradation were Invasions from the Central Asian region and zealous Brahmanical iron laws.

Freedom of women was curtailed, knowledge of the scriptures and literacy was denied to them and her status was reduced to being dependent on men throughout her lifetime. Only women from upper castes and aristocracy were given education in private.

Widow remarriage which was permitted in the Vedic period came to be considered taboo. Women continued to be excluded from family inheritances. Practices of child marriage, sati, purdah system, and Devadasi system made women the objects of exploitation.

The patriarchal joint family, the customs of polygamy, and early marriage – all contributed to Curtailing the free development and growth of women.

3. Write differences.

Question 1.
Status of Women in the Early Vedic period and Later Vedic period.
Answer:

Status of Women in the Early Vedic period	Status of Women in the Later Vedic period
(i) Status: Indian women enjoyed a high status during the early Vedic period.	(i) Status: There was a decline in the status of women in society in the Later Vedic period.
(ii) Education: Women during the Early Vedic period had access to Vedic education.	(ii) Education: Women during the later Vedic period were denied access to education.
(iii) Participation in Social Activities: Women during the Early Vedic period could participate in social assemblies (vidath).	(iii) Participation in Social Activities: Women during the Later Vedic period were barred from attending social assemblies.
(iv) Marriage: Women during the Early Vedic period could pursue their education just until they were married or could remain unmarried. Adult marriage was practiced.	(iv) Marriage: Later Vedic period was the beginning of the practice of dowry and child marriage.

Question 2.
Education in the Ancient Period and Colonial Period in Indian society.
Answer:

Education in the Ancient Period in Indian society	Education in the Colonial Period in Indian society
(i) Education: In ancient times, education was provided on the basis of the caste system under the guidance of a guru.	(i) Education: Schools and colleges were open to all individuals, irrespective of caste, creed, gender, etc.
(ii) Medium of Instruction: During the ancient period education was imparted orally and the medium of instruction was Sanskrit.	(ii) Medium of Instruction: During the coloanal period medium of instruction was English and in written form.
(iii) The Content of Education: The content of education was religion-oriented.	(iii) The Content of Education: The content of education was not religion-oriented It was secular.
(iv) Values: The education was based on values like truthfulness, carrying out one’s duties (dharma), devotion to the guru and to one’s parents, hospitality, faith, and generosity.	(iv) Values: The education was based on values like rationality, equality, social justice, secular approach, and individualism.
(v) Centre of Education: During ancient times Buddhists established Nalanda and Takshashila which were centers of education.	Centre of Education: During the Buddhist period, the British established Universities, at Calcutta, Bombay, and Madras.

4. Explain the following concepts with examples.

Question 1.
Varna
Answer:
During the ancient period, Hindu society was divided into four Varna’s namely: The Kshatriyas learned the art of warfare and administration. Vaishyas studied trade and commerce and Shudras learned agriculture and animal husbandry.

The Brahmanas stayed in the school until they attained mastery of the four Vedas. The first three varnas began to call themselves the upper varnas. They became the ‘twice-born (dvija) because they were entitled to the initiation ceremony (upanayana)

In the beginning, there was flexibility and fluidity with respect to occupation. It was only towards the end of the Vedic period that Varna turned into a rigid jati (caste) hierarchy based on the ideology of purity and pollution. Notions of purity and pollution continue to be followed in everyday practices such as food and water intake, dressing, occupation, worship, social interactions, travel, etc. Thus, the flexible varna system was converted into a rigid caste system.
Example:

• Brahmin – priests, teachers, intellectuals
• Kshatriya – rulers, and warriors
• Vaishya – merchants’ traders, farmers
• Shudra – menial work

Question 2.
Social Legislation
Answer:
It refers to laws passed to promote social justice, social welfare, desirable social change, as well as protection of vulnerable and weaker sections of Indian society.

The increase in the number of reformative groups enabled Indians to exert pressure upon the British government, for passing laws against prevalent social evils. Concerns and problems of people and administration get recognized through academic research, scientific studies, media, advocacy groups, and interest groups. Laws are enacted accordingly.

It may be noted that laws by themselves cannot transform society, but they provided hope to those who were victims of injustice oppression, exploitation, and abuse.

Example:
Some significant legislation include

• 1829 – The Sati Prohibition Act
• 1843 – The Indian Slavery Act
• 1856 – The Hindu Widow Remarriage Act
• 1872 – The Civil (or Special) Marriage ACT
• 1929 – The Child Marriage Restraint Act

5A. Complete the concept map.

Question 1.

Answer:

5B. State whether the following statements are True or False with reasons.

Question 1.
The colonial rule has a significant impact on Indian society.
Answer:
This statement is True.

The British continued to rule India till the 20th century. Several systems were set in place under British rule in India. Some of the social reforms were also possible because of British policies. Let us look at some consequences of colonialism in India which had a significant impact on Indian society.

Education: The British set up a system of education that had a far-reaching impact on Indian society. The medium of instruction in the high school communication among the learned people now became English, schools, and colleges were open to all individuals, irrespective of caste, creed, gender, etc.

The content of education was secular – which included subjects like Mathematics, Science, Philosophy, Sociology, History, etc.

This led to the rise of a new class of intelligentsia, who were of Indian origin but trained in ‘Western’ values, customs, and practices. Some of them played a significant role in the reform movements.

New values like rationality, equality, social justice, secular approach, and individualism gained firmer ground in Indian society.

Culture: Many of the educated elite took to the lifestyle of the British with respect to food habits, dressing, customs mannerisms, attitudes, beliefs, language, sports, and entertainment, etc., M. N. Srinivas referred to this process of imitation of the British, as ‘westernization’.

Administration: The British started new systems of administration like the Economic Service, Education Service, Revenue Service, and Administrative Service. It was the English-educated Indians who entered the administrative services to assist the British rulers in governing the land and its people.

A new judiciary system was created, which took into consideration the earlier legal traditions of the Indian communities. However, its implementation was carried out on a secular basis; each individual was judged on an equal basis, irrespective of one’s caste and creed.

The Indian Councils Act, The Indian High Court Act, and The Indian Civil Service Act of 1861, all led to major changes in the Executive, Legislative and Judicial administration of India.

Question 2.
Buddhism spread to several parts of India and beyond.
Answer:
This statement is True.

The teachings of Gautama Buddha did not make reference to the concept of God. Also, the sacred literature (Tripitkas) was written in the language of the common people, namely, Pali. Buddha made monasticism an inseparable part of his creed. The function of monasticism was to provide suitable conditions for personal and societal development.

Thus, Jainism and Buddhism are perceived as ‘protest religions’. Both these religious traditions opened their doors to all sections of society. The right to salvation was no longer limited to a particular stratum of society. Understandably, Buddhism with its fewer rigid rules and regulations in comparison to Jainism was embraced by many.

Buddhism gave great importance to the moral upliftment of human beings and directed people to lead moral lives. It insisted on virtues like charity, self-sacrifice, control over passions, and non-injury in thought and action. These virtues are also advocated in the Upanishads and also widely practiced through the Buddhist way of life.

Buddhism thus spread far and wide even beyond the boundaries of India because of the patronage of the Mauryan emperor, Ashoka. As a missionary religion, Buddhism spread to foreign lands like Tibet, China, Japan, Mongolia, Burma, Java, Sumatra, and Sri Lanka.

6. Give your personal response.

Question 1.
Jainism and Buddhism provided hope to all people.
Answer:
In the Later Vedic period, the caste system and Brahminic supremacy became entrenched. Caste groups became rigid with the passage of time. The varna system now turned into an oppressive Jati (caste) system.

In all this, women became doubly oppressed. Jainism and Buddhism are perceived as “protest religions”. Both these religious traditions opened their doors to all sections of society.

The right to salvation was no longer limited to a particular stratum of society. Understandably, Buddhism with its fewer rigid rules and regulations in comparison to Jainism was embraced by many.

Gautama Buddha permitted women to join his monastic community and to fully participate in it. Buddhist doctrines do not differentiate between women and men, since everyone, regardless of gender, status or age, is subject to old age, illness, and mortality, thus suffering applies to all.

Several Jain nuns have played a very active part in the abolition of sati practice, abolition of slavery of women, and in the prohibition of animal sacrifices.

Jainism, being a religion of religious equality, is devoted to recognizing the rights of all living creatures. Jainism and Buddhism opposed the caste system in India. Thus, Jainism and Buddhism provided hope to all people.

Question 2.
Social reform movements are present even in 21st century India.
Answer:
A social movement is a mass movement and a collective attempt of people to bring about a change or to resist any change. In the 21st century, India, Industrialisation, and urbanisation technological advancements, and ongoing democratization have allowed people to push for change collectively, and question the legitimacy of the existing order. Social movements can be defined as collective challenges based on common purposes.

The emancipation of women, the spread of mass education, the removal of untouchability, the equality of opportunity for both the sexes and the growth of secularism are some examples of cultural drift which have led to the emergence of social movements today.

Changing society is, to some extent, disorganized because changes in different parts of society do not take place simultaneously. One part changes more rapidly than the other, thereby producing numerous lags. When there is an absence of social justice and a threat to the environmental system, social movements emerge.

For example, Meira Paibi struggle in Manipur was for the safety and well-being of their community. They have shifted their focus from anti-alcoholism to human rights. Women played a major role in this movement. Meria Paibi led a boycott of elections and used relay hunger strikes as means to fight for their rights. Irom Sharmila had been on hunger strike for nearly 16 years.

7. Answer the following question in detail. (About 150-200 words)

Question 1.
Discuss with relevant examples, how the following factors have changed Indian society today.
(i) English medium of instruction
(ii) Lowering the age for voting
(iii) Social legislations
(iv) Transport and Communication
Answer:
(i) English medium of instruction: Education in the English language was introduced by the British in India. The increased economic and cultural influence of globalisation has spread English, as has the rapid spread of the Internet and other technologies. As a result of this, in many states throughout Indian society where English is not the predominant language, there are English-medium schools. Also in higher education, due to the recent trend towards internationalization an increasing number of degree courses, are being taught through the medium of English.

(ii) Lowering the age for voting: The present-day youth are literate and enlightened and the lowering of the voting age has provided the unrepresented youth of the country an opportunity to express their feelings and opinions and help them become a part of the political process. It has increased the political participation of the people and the creation of public opinion.

(iii) Social Legislation: It refers to laws passed to promote social justice, social protection of vulnerable and weaker sections of Indian society. Concerns and problems of people and administration get recognized through academic research, scientific studies, media, advocacy groups, and interest groups.

Laws are made by the Indian Parliament. Several laws related to civil and criminal matters have been enacted, which may be amended or repealed. The problems of differences in caste, sex, religion, poverty, terrorism are serious and therefore, the impetus is given to enactment and enforcement of laws.

For example, the untouchability offense act 1955, is enacted and enforced to curb the problem of practice untouchability, to eradicate gender inequality the government has passed various legislations. The Special Marriage Act 1954, The Hindu Dowry Prohibition Act 1961. Prohibition of early marriage and fixing the minimum age of marriage under the Child Marriage Restraint Act 1929, and the Hindu Marriage Act, 1955, have lengthened the period of education for girls.

Now the position of women is far better as a result of the enactment of laws. Similarly, the distinction between touchable and untouchable is not much felt in modern times.

(iv) Transport and Communication: Transport facilitates trade and commerce by carrying goods from the areas of production to that of consumption. Goods from the areas that have surplus are shifted to those areas which are deficient in those items. Movement of people from one place to another place in search of job, education, and emergency through transport facility. Communication keeps us informed about the world’s events and trends. It has brought in positive changes in the life of the people and thereby enhancing their economic conditions.

Class 12 Sociology Chapter 1 Introduction to Indian Society Intext Questions and Answers

Check your progress (Textbook Page No. 15)

1. What was the nature of education during the Early Vedic Period?
Answer:

• During the Early Vedic period the content of education was based on sacred literature which was written in Sanskrit.
• The Yajur Veda commands education for all classes including women.
• To enter Vedic schools it was a prerequisite for students of the first three Varnas to perform the upanayana (thread) ceremony and they had to observe Brahmacharya for as long as they lived at the school to study the Vedas.
• There was an oral tradition of imparting knowledge, which was through rote-learning. Enunciation and pronunciation were an integral part of the oral were to sharpen the intellect as well as for character formation. Most scholars hold the view that the art of writing was unknown during this period.
• Value was attached to being truthful, carrying out one’s duties (dharma), devotion to the guru and to one’s parents, hospitality, faith, and generosity.
• The Kshatriyas learned the art of warfare and administration. Vaishyas studied trade and commerce and Shudras learned agriculture and animal husbandry. The Brahmanas probably stayed in the school until they attained mastery of the four Vedas.

2. State two indicators of the declining status of women during the Later Vedic Period.
Answer:
The first indicator of the declining status of women during the Later Vedic Period, is education being replaced by marriage and the practice of child marriage. In the Later Vedic Period, since education for girls was stopped, so was the sacrament of upanayana (thread ceremony) which initiated them into the Gurukul. It was replaced with marriage (‘vivaha) and child marriage. Marriage now became the only sacrament (samskara) permissible for women.

The second indicator of the declining status of women during the Later Vedic Period is the practice of dowry. The birth of a daughter began to be looked down upon and there is evidence to suggest the beginning of the practice of dowry.

3. Mention any two characteristics of Indian society in the Medieval Period.
Answer:
Status of women:
The status of women deteriorated in Medieval India. Invasions from the Central Asian region along with zealous Brahmanical iron laws were the main cause for this degradation. Freedom of women was curtailed; knowledge of the scriptures and literacy was denied to them and her status was reduced to being dependent on men throughout her lifetime.

Nature of education:
Education during the Medieval Period is centered on the Quran. The Prophet Mohammed exhorts all people of faith to acquire knowledge. Unlike the previous systems of learning, there was no requirement for being through with Vedic schools nor renunciation of the world. The Islamic system of education is open to all followers of the faith irrespective of one’s status.

Check your progress (Textbook Page No. 18)

With reference to the Colonial period:
1. Name two educational changes.
2. State two economic changes.
3. Cite two administrative changes.
Answer:
1. Name two educational changes.

• The medium of instruction in high school now became English which also became the common language of communication among the learned people.
• Schools and colleges were open to all individuals, irrespective of caste, creed, gender, etc.

2. State two economic changes.

• The economic system got transformed by industrial growth and the process of urbanization. Caste-based skills and occupations and social relationships gradually changed due to the impact of a changing economy and the rise of factories.
• New revenue systems were started by the British in different parts of India which affected the peasants adversely. There was the commercialization of agriculture also. The subsistence economy was replaced by a market system that was profit-oriented.

3. Cite two administrative changes.

• A new judiciary system was created, which took into consideration the earlier legal traditions of the Indian communities. However, its implementation was carried out on a secular basis, each individual judged on an equal basis, irrespective of one’s caste and creed.
• The authority of feudal lords and zamindars was abolished, affecting the gradual spread of democratic values into Indian society.

Activity 1 (Textbook Page No. 4)

Find out about the Eight-Fold Path of Buddhism.
Answer:
The Eightfold Path is composed of eight primary teachings that Buddhists follow and use in their everyday lives:

• Right View or Right Understanding: Insight into the true nature of reality
• Right Intention: The unselfish desire to realize enlightenment
• Right Speech: Using speech compassionately
• Right Action: Using ethical conduct to manifest compassion
• Right Livelihood: Making a living through ethical and no harmful means
• Right Effort: Cultivating wholesome qualities and releasing unwholesome qualities
• Right Mindfulness: Whole body-and-mind awareness
• Right Concentration: Meditation or some other dedicated, concentrated practice
• In Buddhist symbolism, the Noble Eightfold Path is often represented by means of the dharma wheel (dharma chakra), in which its eight spokes represent the eight elements of the path.

Activity 2 (Textbook Page No. 8)

Discuss whether there are similarities between the status of women in the Later Vedic period and modern Indian women. To what extent are there changes? Do some beliefs and practices still continue in 21st century India?
Answer:
Similarities between the status of women in the Later Vedic:

• The status of Hindu women in India has been fluctuating. It has gone through several changes during various historical stages.
• The Rig-Vedic society was a free society. During later Vedic, Women were deprived of the Upanayana ceremony and thereby of education. Many evil social practices, like the practice of prepuberty marriages, denial of the right of women to education and also to mate selection, etc. were imposed on women. Efforts have been taken to improve the status of women. According to India’s Constitution, women are legal citizens of the country and have equal rights with men.
• Because of the lack of acceptance from the male dominant society, Indian women suffer immensely. Women are responsible for bearing children, yet they are malnourished and in poor health. Most Indian women are uneducated, the constitutional dream of gender equality is miles away from becoming a reality.
• Even today, ‘the mainstream remains very much a male stream’.
• As compared to the past, the status of women in modern times has changed a lot but in reality, they have to still travel a long way.

Activity 3 (Textbook Page No. 12)

Find out more about the impact of Muslim rule on the following:

• Painting
• Architecture
• Music

Present your findings in class.
Answer:
Painting: Both Hindus and Muslim artists were encouraged at Mughals courts. The development of painting was very fast in the reign, of Jahangir. King Jahangir was interested in collecting pictures of historical interests. Hindu artists were also famous during this period.

Architecture: Mugal architecture started during the reign of Babar. During Mughal, reign mosques were built at Dholapur, Gwalior, and any other places. Akbar was a lover of art. Akbar fort and many other beautiful buildings were constructed during Akbar’s reign. Shahjahan was a great lover of architecture. The Red Fort of Delhi, Jama Masjid, Taj Mahal erected in the memory of his wife Mumtaj are the unforgettable work of Shahjahan.

Music: Babar and Humayun were interested in music. Tansen was one of the nine jewels of Akbar. Singers and musicians were encouraged during the Mughal period. Indian instruments were also influenced by Islam. The Indian Veena and the Irani Tambura merged together to emerge as Sitar.

Activity 4 (Textbook Page No. 18)

Discussion: Social reform movements are still present in India.
Answer:
Today, social movements have raised diverse demands pertaining to the environment, human rights, and equality. These are powerful means for ordinary people to participate directly in creating positive social change. These are deeply rooted in values of justice and democracy and many a time secure public support.

Example of social movements which we can see today: During the last few decades tribal and marginal farmers are also being threatened by commercial farmers, mining corporations, and dam projects. The Narmada Bachao Andolan (NBA) movement combines in itself many strands like the movement of indigenous people, the movement against neo-liberal policies, the struggle of farmers to hold on to their land as attempts are being made to take them over for dams, urbanization, industries, mines, and forests.

Class 12 Sociology Textbook Solutions Digest 

• Sociology Class 12 Chapter 1 Question Answers
• Sociology Class 12 Chapter 2 Question Answers
• Sociology Class 12 Chapter 3 Question Answers
• Sociology Class 12 Chapter 4 Question Answers
• Sociology Class 12 Chapter 5 Question Answers
• Sociology Class 12 Chapter 6 Question Answers
• Sociology Class 12 Passages Answers

Sociology Class 12 Chapter 3 Diversity and Unity in Indian Society Question Answers Maharashtra Board

Balbharti Maharashtra State Board Class 12 Sociology Solutions Chapter 3 Diversity and Unity in Indian Society Textbook Exercise Questions and Answers.

Diversity and Unity in Indian Society Class 12 Sociology Chapter 3 Questions and Answers

1A. Complete the following statements by choosing the correct alternative given in the brackets and rewrite it.

Question 1.
Gender is __________ (innate, genetic, learnt)
Answer:
learnt

Question 2.
Social disparity encourages __________ (unity, divisiveness, homogeneity)
Answer:
divisiveness

1B. Correct the incorrect pair and rewrite it.

Question 1.
(a) Conflict based on language – Linguism
(b) Conflict based on religion – Terrorism
(c) Conflict based on caste – Casteism
(d) Conflict based on region – Regionalism
Answer:
(b) Conflict based on religion – Communalism

1C. Identify the appropriate term from the given options in the box and rewrite it against the given statement.

Totalitarianism, Class, Egalitarianism

Question 1.
It is an achieved status.
Answer:
Class

Question 2.
Promotes healthier relationships.
Answer:
Egalitarian society

1D. Correct underlined words and complete the statement.

Question 1.
Conflict based on caste is called communalism.
Answer:
Conflict based on caste is called casteism.

Question 2.
Saravadharmasamabhav denotes the Indian concept of unity amidst diversity.
Answer:
Saravadharmasamabhav denotes the Indian concept of secularism.

2. Write short notes.

Question 1.
Gender Diversity.
Answer:
Gender diversity is linked to the notion of ‘gender’ (a social construct), which in turn is related to concepts such as gender binary, gender expression, sexuality, and sexual orientation. Gender includes diversities that go beyond gender binaries of female-male, feminine-masculine, her- his, etc. Today, our understanding of gender diversity also includes the sexual orientation of people.

The acronym ‘LGBT’, Lesbian: Female-Female relationship, Gay: Male-Male relationship Bisexual: People who are attracted to two sexes (namely, Female and Male) Transgender: A person whose biological sex does not match one’s psychological sense of self emphasize the diversity of sexuality and gender identity.

There are individuals, groups, and societies that have challenged the notion of a binary and thus are more inclusive of sexual and gender pluralities. Most of us are coerced into conformity to follow the expectations of gender-linked to one’s sex known as gender expression linked to gender socialization also leads to diversity.

Today, societies are gradually opening up to understanding and accepting gender fluidity i.e. understanding that gender is not limited to binary and not necessarily tied to physical appearance or characteristics. One’s sexuality and helps us to understand the sexual orientation of a person is not a preference. Historic judgment of the Supreme Court of India on 6th September 2018 decriminalized homosexuality. The Government of India has also recognized transgender people and their rights.

Awareness about and sensitivity to diversities based on gender will help:

• dispel ignorance and myths related to gender
• restore dignity to people with different gender identities
• eradicate hate, violence prejudice, and discrimination towards gender non-conforming individuals
• promote equality and justice as enshrined in the Indian Constitution.

Question 2.
Importance of Unity in Diversity
Answer:
India is a country whose society is united in diversity. The religions language, culture, etc. everything differs yet the people of our country are untied. The significance of unity in diversity is necessary for peaceful coexistence with different groups and diverse cultural backgrounds. It improves healthy human relationships and protects equal human rights for all.

According to D.P. Singhal, in his book- “India and World Civilizations” unity in diversity is a theme that runs through the entire course of Indian history. Though there is so much diversity in India along lines of region, language, religion, caste, etc., there are cross-cutting solidarities that help us as a nation to combine and recombine. India has always assimilated cultures that it came into contact with and at the same time has retained the essentials of its own.

Indians today, despite their differences, have adapted to political democracy, which indicates the underlying unity in diversity. One important point is that the Indian people have never regarded diversity as a problem but more as a treasure to be cherished. The inner strength of India lies in our ability to accommodate variety and multiplicity within the framework of a larger unity. It is the sign of a healthy organism that the processes of integration and differentiation go on side by side.

The underlying unity in diversity has created a composite culture decisively pan-Indian in nature. Unity amidst diversity can be seen in the geopolitical sphere, institution of pilgrimage, tradition of accommodation, the tradition of interdependence, emotional bonding, etc. Given the nature of our religious plurality, the concept of secularism in India fosters a modern outlook showing religious tolerance. In India, secularism implies respect and tolerance for people of all faiths, beautifully encapsulated in the term, ‘sarvadharmasamabhav’. India has been and continues to be a land with multiple faith systems. This necessarily includes acceptance of people who do not subscribe to any religious identity, custom or practice, but who may express their loyalty and commitment to secular values such as scientific endeavor, humanitarianism, humanism, and so forth.

Need for unity

• To strengthen and enrich our cultural Heritage
• To protect the multiple diversities of
• To protect the Human Rights of all Indian society citizens.
• To boost workplace, organizational, and community morale.
• For effective and inclusive Communication.
• For conflict resolution.
• For peaceful coexistence.
• For the welfare of all people irrespective of caste, creed, sex, gender, race, economic class, culture etc.
• For the prosperity of our land and its people.

3. Write differences.

Question 1.
Regionalism and Linguism
Answer:

Regionalism	Linguism
(i) Meaning: Regionalism refers to loyalty to one’s own State or region before one’s nation.	(i) Meaning: Linguism is a form of excess loyalty towards one’s own language.
(ii) Causes: Regionalism emerges due to the desire of people speaking one language to have one State. Differences in states and regions create the problem of regionalism.	(ii) Causes: Differences in State and regions creates the problem of regionalism linguism emerges if the minorities begin to feel that their interests are being disregarded and their welfare ignored.
(iii) Origin: It was developed by the British government.	(iii) Origin: It develops from the idea of separation and division of people on the basis of language.
(iv) Impact: Regionalism is a divisive force that creates disrespect for people from other regions of the same country.	(iv) Impact: Linguism has led to a definite form of linguistic nationalism which can provide enough fuel for separatism in India.
(v) Example: Regionalism has led to regional movements for State rights and militant movements for separatism. For example, the Jammu and Kashmir issue, the Punjab problem, Assam issue, etc.	(v) Example: Linguism has led to the unacceptance of Hindi as an official language of the Union across the country. For example, the atrocities committed on linguistic minorities.

Question 2.
Casteism and Communalism
Answer:

Casteism	Communalism
(i) Meaning: Casteism refers to loyalty to One’s own caste before loyalty to the nation.	(i) Meaning: Communalism refers to loyalty to one’s own religion before the nation.
(ii) Manifestations: Caste ties may lead to caste members protecting their own caste group through social service, education, medical and other welfare schemes.	(ii) Manifestations: Religious fundamentalists try to impose their religious practices on others, which leads to communal conflict and antagonism between members of different religious communities.
(iii) Effects: Caste conflict has led to caste and Caste prejudices.	(iii) Effects: Religious fundamentalism can lead to, acts of terrorism which can create a fear psychosis in the minds of people.
(iv) Impact: Casteism leads to excessive caste-based loyalty, particularly evident at the time of elections.	(iv) Impact: Communal conflict weakens democracy, for example, Mumbai riots, etc. riots during India Pakistan partition.

4. Explain the following concepts with examples.

Question 1.
Heteronormativity
Answer:
Heteronormativity:
The belief is that people fall into distinct and complementary genders (man and women) with natural roles in life.

It assumes the heterosexuality is the only sexual orientation or only norm and states that sexual and marital relations are most fining between people of the opposite sex. Heteronormativity is an assumption that all people are straight and only a normal and natural expression of sexuality.

What constitutes appropriate behaviour for girls/women and boys/men is a result of social conditioning, indoctrination, and cultural definitions. Hence, there is variability between societies, as well as within groups in a specific society. This leads us to understand the dominance of ‘heteronormativity’ (that is the norm that reinforces and ‘normalizes’ the gender binary) in society and in all its institutions such as family, marriage, polity, economy, religion, etc.

Example: Marriage between men and women gives them social recognition and support for an intimate relationship i.e., socially and legally approved in our society.

Question 2.
Communalism
Answer:
Communalism:
Communalism refers mainly to loyalty to one’s own religion before the nation. It implies extreme pride in and identification with one’s own religion. India is one of the countries in the world where so many religions co-exist side by side. Communal conflict is a displeasing factor that affects the unity of the nation.

Socially, communal conflict creates feelings of deep hatred, bitterness, and antagonism between members of different religious communities. Such conflicts also lead to feelings of insecurity and they loosen bonds of solidarity. Economically, communal conflicts retard economic growth and development. Often, resources have to be diverted for the damage caused by communal riots and clashes. Production suffers and there is a severe monetary loss for the nation. Politically, communal conflict weakens democracy. It allows politicians to use religion as a means to acquire positions of prominence for their vested interests.

Also, on the international front, communal conflict affects India’s image adversely and weakens it considerably. Religious antagonism has posed a serious challenge to national integration in India. People belonging to different religions feel that their religion is superior; this is a problem of enhanced ethnocentrism.

Political manipulation is often known to project one religion against the other which has resulted in communal riots, mutual distrust, and disintegration. Large-scale illiteracy and superstitions are responsible, along with other causes for the rise of communal violence and divisive tendencies in the country. Religious fundamentalism can lead to acts of terrorism which can create a fear psychosis in the minds of people. Communalism is a severe threat to the harmony and secular spirit of a country.

Example: Incidence of communal riots.
The Ram Mandir -Babari Masjid issue in the year 1990, Mumbai riots in 1992 & Godhra riots in 2002, the partition riots of 1947 – the worst incident of Hindu Muslim conflict in the history of India.

5A. Complete the concept map.

Question 1.

Answer:

B. State whether the following statements are True or False with reasons.

Question 1.
Economic inequality has no effect on society.
Answer:
This statement is False.

Economic inequality has an adverse effect on society. A high level of economic inequality means a high level or poverty, widening rich-poor gap intends to increase, unequal income distribution increases political instability and this hinders economic growth in the society.

The economic standard of people in a State depends on several factors like resources available, management and organization, fertility of land distribution of wealth and so on. All States are not equal in this regard and this leads to economic imbalances. Unequal distribution of wealth within a State causes tension and conflict. Very often, wealth is concentrated in the hands of a few. Profits from the private sector end up in the hands of a few privileged sections and not for the common good. This kind of monopoly does not allow healthy competition.

Thus, economic inequality leads to economic imbalance and hampers the development of the country. Effects of economic inequality can be seen on the society in the following way, e.g., if one belongs to the ‘Below Poverty Line (BPL) category it may be difficult for the parents to provide healthy nutrition.

The large part of resources available is consumed by relatively few people who have the means to do so, e.g., The ‘mall’ culture found in the big cities clearly favors who ‘have’ than the ‘have not’s.

Question 2.
Constitutional and legal provisions provide hope to weaker sections in Indian society.
Answer:
This statement is True.

Our Indian constitution has laid down certain provisions for the protection and welfare of the weaker sections. Article 14 to 18 of the constitution provides the right to equality in the interest of people belonging to minority groups.

Representation and reservation of seats for minorities in the state and central services Abolition of practice untouchability, banning human trafficking and forced labour, provision of various welfare schemes, etc. All these constitutional measures aim at the upliftment of weaker sections in Indian society.

The Constitution of India has established the “rule of law” throughout the country. All citizens are equal and subject to the same authority. Religion, language, region, caste, gender, or community is no longer the basis of special social status, powers, and privileges. The weaker sections of society – the Scheduled Castes, the Scheduled Tribes, Denotified Tribes, other Backward Classes, Religious, Linguistic and Sexual Minorities have been given special concessions for their development.

6. Give your personal response.

Question 1.
How can participation in sports foster national integration?
Answer:

• India is a country with great diversity and a large population. Sports can be a great means to promote national unity.
• In any nation-state, unity and patriotism are two major benefits obtainable from sports.
• When people of different cultures and colors participate in the same game, they stand united with a common goal to win.
• Participation in sports creates sportsmanship, team spirit, leadership, and friendships that bring people of different backgrounds together. This fosters national unity and promotes a healthy lifestyle.
• For instance, in a national football team members are from different religious groups, languages and geographical origins all are combined in a team. They put all their hardship together not only to win but to uplift the entire nation.
• In the end, everyone overlooks the differences, giving way to patriotic spirit and feeling of oneness.
• Thus, sports provide a healthy platform for youthful competition and encouraging youngsters in nation-building.

Question 2.
What is the significance of school uniforms in Indian schools, with regard to the value of unity?
Answer:

• School is not just a temple of knowledge but school gives a platform to NURTURE our emotions in the early stages of life.
• School uniforms are essential in Indian society, wearing the same dress brings a sense of oneness among students. In every school students come from different backgrounds, to promote a sense of togetherness and harmony school uniforms are a must.
• Students come from different walks of life some can afford expensive clothes whereas others cannot afford them. This leads to superior and inferior mindsets. To avoid this situation school uniforms are made compulsory and develop equality among students.
• The importance of school Uniforms is related to uniformity and gives an identity that they are the representatives of the same school. School uniforms play an important role in the maintenance of discipline in the students and make them safe by keeping an eye on everyone.
• Hence school uniform builds a sense of teamwork and community spirit from early life. So when students come together from different environments with many differences, but when they stand together in the same uniforms, the phrase unity in diversity becomes reality.

7. Answer the following question in detail. (about 150-200 words)

Question 1.
What does unity mean to you? Discuss any three factors which hinder unity. Describe two ways in which tribal and urban people can benefit each other to promote unity. Give examples to illustrate yOur points.
Answer:
Meaning of unity
Unity means oneness or a state of togetherness. Unity is being in harmony or one in spirit feeling of unity brings the nation together.
In India we see unity in diversity, there are so many differences with respect to region language race, religion, caste, etc. Through all these differences there is solidarity and integrity.
After independence, India faced several challenges that obstruct national unity.

These obstacles to national integration are as follows:
Casteism
Casteism refers to loyalty to one own caste before the loyalty nation:
Discrimination based on caste is the major hurdle for national integration.
In India everything can change except ‘caste’, everything is organized on the line of caste.

Caste loyalty is looming large, different caste looks to the benefit of their own caste, in present times power of caste is concentrated in the hands of the dominant caste who develop the feeling of superiority or the low caste who faces exploitation.

The politicization of caste, various caste carry their vote banks with typical caste prejudice in politics and political party select candidate on the basis of caste moreover elected members use their privilege position for achieving interest in their own caste, in this way casteism is responsible for breaking the bonds of the unity among citizens.

Communalism
Communalism refers to extreme loyalty to one’s own religion. Religious fundamentalism and communal fanatism have created an atmosphere of hatred and violence. Communal conflicts create a sense of insecurity and loosen the bond of unity among the members of different religious groups.

Examples of communal violence have strong motivation based on religious identity, 1947 partition of India, 1990 Babari Masjid demolition, 1992 Mumbai riots, 2002 Godhra riot and Gujarat violence, etc.
Communal conflicts weaken democracy and on the international front communal conflicts affect India’s image.

Regionalism
Regionalism is showing more loyalty to one on state or region before one’s nation.
In India, the most important factors responsible for the growth of regionalism have been regional imbalance and regional disparity.

On many occasions, people promote regional interest even at the cost of national priorities,
despite decades of plan development all regions in our country have not been developed in the desired manner.

Socio-economic development results in the demand for a new state e.g., separation of Telangana. Andhra Pradesh disputes over the distribution of water e.g., Tamil Nadu and Karnataka having a dispute over the Kaveri river. Other issues like the construction of dams and the supply of electricity.

Aggressive regionalism leads to separatism e.g., issues at Jammu and Kashmir. These challenges are a threat to national unity and hamper peace.

The two ways in which tribal and urban people can benefit each other in recent times are:

• Tribal people live in isolation away from the modern world, in recent times due to industrialization new modes of transport and communication have emerged. Due to urbanization, we see the mobility of the tribal population in an urban setting.
• Apart from employment opportunities, tribal exhibitions, tribal fairs or bazaar has given them the chance to improve their lives without any mediators.
• Tribal art and handicraft are most valuable today especially across 100 smart cities, these handicraft items, paintings (Warli) are purchased by urban consumers. Tribal organic products like medicinal herbs, honey, flowers, fruits, pulses are in great demand in the urban markets.
• On the other side industrialization has transformed tribal society for instance industrial development has taken place in tribal areas of Madhya Pradesh, Bihar, Orissa, e.g., iron and steel plants, this has brought drastic changes in the socio-economic lives of tribal people.
• Here, we see both the community are advancing towards the integration of the population.
  Integration of tribals in the mainstream of national life has removed their backwardness and an identity that they are one among us.
• From the above statement, tribal and urban people are interdependent on each other for their survival and this brings unity among them.

Class 12 Sociology Chapter 3 Diversity and Unity in Indian Society Intext Questions and Answers

Check your progress (Textbook Page No. 56)

Question 1.
Identify two Constitutional provisions to protect weaker sections in the Indian society.
Answer:
Article 14 confer equal rights and opportunities to all.
Article 15 prohibits discrimination against any citizen on the grounds of sex, religion, race, caste etc.

Question 2.
What do you understand by the three-language formula?
Answer:

• The three-language formula enables the inculcation of Hindi and English as languages to connect with the Union, English to connect with the outside world, and the regional/local language for communication within the State. As per the policy, the three languages recommended are as following:
• First language as regional language or mother tongue.
• The second language is English or Modern Indian Language (Hindi speaking states), Hindi or English (in non-Hindi speaking states)
• The third language is English or the modern Indian language (in Hindi-speaking states).
• Most states in India have implemented the three-language formula and it is followed by all State Education Boards.

Question 3.
Identify three factors that hinder National Unity.
Answer:
The three factors that hinder National Unity are as follows:
Casteism: It refers to extreme loyalty to one’s caste before loyalty to the nation, at the cost of peaceful co-existence and national integration. The members of the various castes carry with them their typical caste prejudices into politics.

Regionalism: It refers to loyalty to one’s own state or region before one’s nation. This interferes with national integration to a great extent. Regionalism emerges due to the desire of people speaking one language to have one state.

Communalism: It refers to loyalty to one’s own religion before the nation. This occurs mainly due to the conflict between different religions which give rise to communal conflict.

Activity 1 (Textbook Page No. 45)

Form groups of 5 -7 students. Identify a specific religion. Interview 5 people of the specific religion chosen by you and find out about their religious customs and traditions. Write a report and present your findings in your class.
Answer:
Report on five religions presented by students in the class, for example, Hinduism, Islam, Christianity, Buddhism, and Sikhism then identify any one specific religion.
For example, Sikhism — The world’s fifth-largest organized religion in the world.
Guru Nanak, the founder of this religion taught a monotheistic creed (belief in one God), opposed idol worships, caste system, preached the karma theory, equality and respect all religions, love, and affection for all fellow beings.

Another unique feature of this religion is the tenth Guru Gobind Singh who established the five Ks or the Khalsa Panth i.e., Kirpan (sword), Kuchera (short undergarments ending above the knee), Kesh (uncut hair), Kara (iron bangle) and Kangha (comb) this gave Sikhs a distinct identity.

Its holy book Guru Granth Sahib is not written by one human but by many saints who teaches to believe in one God and respect all humans of every religion.

A Sikh temple is called a Gurudwara. It’s not just place of worship but temple also serve free food called Langar where all come together, food is prepared and cooked by volunteers which is shared with all communities who visit the temple.

The most famous temple of Sikhs is the Golden Temple in Amritsar covered with gold.

Sikhism inspires us to uplift humankind to live a life of truth, righteousness and spirituality.

Activity 2 (Textbook Page No. 46)

Make groups of 5 students. Identify one state in India and the languages and dialects spoken in it. If possible make audio recordings of some languages and dialects. Share with your class. Display their written script (if any).
Answer:
For example, the State of Karnataka, having Kannada as an official language and native language spoken. English is also preferred for communication due to the spread of higher education and burgeoning IT industry.

The major linguistic minority groups in the state are comprised of Urdu, Telugu, Tulu, Tamil, Malayalam, Marathi, Konkani and Hindi speakers. Apart from this, there are 50 tribal languages, besides the speakers of 22 scheduled languages.

We find the Tulu language spoken by people of southern coastal Karnataka. Malayalam is spoken near the coastal and borders of Kerala and Karnataka. Telegu and Tamil is used in the northeast and southeast of Karnataka districts bordering Telangana and Andhra Pradesh. Marathi is spoken in the Karnataka and Maharashtra borders.

Kannada is one of the classical languages of India. Tigalari script is the oldest surviving script, used by Brahmins to write the Sanskrit language. Kannada script is used for writing Tulu due to the non-availability of Tulu script.

Hence, Karnataka is one of the few states which has a great variety when it comes to languages.

Activity 3 (Textbook Page No. 49)

There have been protests regarding The Transgender Persons (Protection of Rights) Act, 2019. Find out more about this and hold a class discussion.
Answer:
The issues to be discussed are as follows:

• The proposed measure would increase discrimination against transgender people.
• These communities often live on extreme fringes of Indian society, with many forced into prostitution, begging or menial jobs.
• Discrimination with regards to education, employment, and the ability to rent or buy a property.
• The bill fails to maintain Civil Rights like marriage, adoption, social security benefits, etc.
• Need to raise awareness and express solidarity with the transgender community.

Activity 4 (Textbook Page No. 51)

Class Discussion in small groups:
Topic – Religion can be a force that unifies and divides society. (Assignment based on discussion).
Answer:

• Discuss the factors of unification and diversification of Indian society.
• Unifying forces like festivals, religious celebrations exist throughout the many cultures in our nation. Every region has its own unique history which has shaped its present. Our country is multi-linguistic, multi-cultural, and secular this gives us a sense of oneness.
• Dividing forces like disrespect toward other religions, terrorism, student unrest, the absence of strong ideal leaders, the vested interest of political parties, and other such factors create unrest in the society.

Activity 5 (Textbook Page No. 51)

Find out about various schemes started by the government for the welfare of (i) STs (ii) SCs (iii) Women (iv) Disabled persons. Share your findings in the class.
Answer:
Welfare schemes to uplift weaker sections are:
(i) Schemes and Programmes for STs and SCs:
Swarna Jayanti Gram Swarojgar Scheme – This programme was launched in April 1999. The objective of SGSY is to provide sustainable income to the rural poor. The programme aims at establishing a large number of micro-enterprises in the rural areas, based upon the potential of the rural poor. This programme cover families below the poverty line in rural areas of the country.

Indira Gandhi Awas Yojana – The government of India has decided the allocation of funds under IAY (Indira Gandhi Awas Yojana) will be on the basis of poverty ratio and housing shortage. The objective of IAY is primarily to help the construction of new dwelling units.

Nagari Dalit Vasti Sudhar Yojana – The State Government is implementing ‘Nagari Dalit Vasti Sudhar Yojana’ since 1995-96 in the urban areas having a higher population of backward class.

Mahatma Gandhi National Rural Employment Guarantee Act – The Act aims at enhancing the livelihood security of households in rural areas of the country by providing at least one hundred days of guaranteed wage employment in a financial year to every household.

(ii) Welfare Schemes for Women:
Bharatiya Mahila Bank, Orient Mahila Vikas Yojana Scheme, Udyogini Scheme, Mudra Yojana for Women – These schemes aim at providing financial support, they give loans at very low-interest rates for start-ups or new ventures for women in India.
Annapurna Scheme – To start up your own catering business, the government provides financial support.
Beti Bachao, Beti Padhao – Aims to save girl child and encourage girls is with free education.
UJJAWALA – A comprehensive scheme for prevention of trafficking and rescue, rehabilitation of victims of trafficking, and sexual exploitation.

(iii) Welfare Schemes for Disabled:
Scholarships for persons with disabilities.
AD IP schemes financial support for disabled for purchase/fitting of aids/ appliances
National award for the empowerment of persons with disabilities.
Financial support to parents of students with disabilities from post-matric till higher education.
Divyangjan Swavalamban Yojana Scheme providing concessional loans for the economical and overall empowerment of disabled persons.

Activity 6 (Textbook Page No. 56)

Conduct a debate on:
(i) Laws to protect minority groups help to integrate them into society.
(ii) The caste system should be abolished.
(iii) Protective discrimination is necessary for Indian society.
Answer:
(i) List of constitutional measures that have abolished the caste system, discrimination, and upliftment of the weaker section.

• Article 14: The right to equality, all citizens are given equal treatment and equal protection of the law. No state discriminates against any citizen on grounds of religion, caste, race, creed, gender, or place of birth, or any of.
• Article 16: equal opportunities with matters relating to employment and appointment in any office at the state or central levels.
• Article 25 to 28: all persons, belonging to any religious denominations or sections have been given the right to profess, practice, propagate their religion.
• Article 30: all minorities, whether based on religion or language, shall have the right to establish and administer education or institution of their choice.
• Article 39 A: to promote justice, aims at ensuring equal treatment before the law in securing justice.
• Article 46: to protect and promote special care in terms of education and employment to the weaker sections.
• Apart from these, there are various other measures laid down to uplift the weaker sections.

(ii) Caste system can be made less relevant by creating awareness about the ill effects of the caste system and promotion of inter-caste marriages.

(iii) The Constitution has given more than 20 articles for the upliftment of the underprivileged, with policies on positive discrimination and affirmative action. They have helped in the educational development of scheduled castes, scheduled tribes, and other backward classes. Hence, it is necessary for India.

Activity 7 (Textbook Page No. 56)

Conduct a class/group discussion on: ‘Measures to promote National Unity.’
Answer:
Points to be discussed by making groups. Highlight the main points that bring peace and unity to society.

• Building of national spirit and promoting secular ideas that unify all religions as one.
• Religious harmony, respect all religious faiths, teachings, and belief patterns as one.
• Role of education in promoting national unity by creating effective education policy.
• The role of mass media for instance cinemas like Uri, Boarder, Range De Basanti — became an inspirational source to bring out feelings of oneness and patriotism.
• Various constitutional measures were laid down to safeguard the interest of minorities and weaker sections of society.

Class 12 Sociology Textbook Solutions Digest 

• Sociology Class 12 Chapter 1 Question Answers
• Sociology Class 12 Chapter 2 Question Answers
• Sociology Class 12 Chapter 3 Question Answers
• Sociology Class 12 Chapter 4 Question Answers
• Sociology Class 12 Chapter 5 Question Answers
• Sociology Class 12 Chapter 6 Question Answers
• Sociology Class 12 Passages Answers

Sociology Class 12 Passages Answers Maharashtra Board

Balbharti Maharashtra State Board Class 12 Sociology Solutions Passages Answers.

Maharashtra State Board Class 12 Sociology Passages Answers

Passage 1
Read the passages and answer the questions given below.

This is a real-life story of Rukmini Devi who lives in a small hut in Gaigotha Village in Wada Taluka of Palghar District in Maharashtra State. She belongs to the Warli tribe. Her husband is a marginal farmer who cultivates on two acres of land. They have two children, one daughter aged 10 years and an I son aged 6 years. Both the children walk to school and back daily (located about 3 miles away).

When cultivation season is over, (or if the rice crop is damaged due to heavy rains or pests) they face many hardships. A section of the crop is kept for their personal use, for the year. Tur Dal (lentil) is also grown in one small area, again for personal use. Ina small backyard, they grow vegetables like chilies, cucumber, and bitter gourd (karela).

During the off-season, both husband and wife go to the brick kilns (about 7 miles away) to do piece-rate work (That is, they get paid for each brick that they make.) While the men earn Rs. 300 per day, the women earn Rs. 150-200. Rukmini Devi stated that they prefer to walk the 7 miles both ways because the bus fare is Rs. 35/- per head one way. They cannot afford it.

Question 1.
Identify any three problems that the family of Rukmini Devi has to face.
Answer:
The main problem of the family of Rukmini Devi is poverty. The productivity of their economic activities is very less as they cannot use modern production techniques like fertilizers, pesticides, etc., their agriculture depends upon monsoons and there is a lack of adequate irrigation facilities. Due to the seasonal nature of agriculture, they have to face hardships and exploitation by non-tribal people. They are also being exploited by their employers who take maximum work from them and pay them minimum wages.

Question 2.
Point out and discuss briefly, gender discrimination in this setting.
Answer:
We find Rukmini Devi facing wage discrimination i.e., discrimination on the basis of sex in the payment of wages, where Rukmini Devi and her husband perform work of similar skill, effort, and responsibility for the same employer under similar working conditions but they don’t earn the same amount of money. This implies discriminative employers save on the cost by employing the tribal females. Rukmini Devi is working in, informal labour market where there is an absence of policies to safeguard gender rights.

Question 3.
Discuss the nature of the economy of the Warli tribes.
Answer:
The economy practiced by Warli Tribe is subsistence economy and simple. They use out model techniques therefore their production is insufficient. They cannot fulfill their basic needs. They try to fulfill their needs by collective efforts. Thus, the simple and collective economic life is an important characteristic of the tribal economy. The main occupation of the Warli tribe is agriculture which is in a state of backwardness. They live below the poverty line.

Passage 2
Read the passages and answer the questions given below.

Education, since the coming of the British to India, has been secular in content. By this we mean, the content of education did not include the study of sacred texts. Schools were open for all – to learn and climb the ladder of vertical mobility. The study of the English language, as well as the opportunity to study in the English medium, was available.

It is true that several Indians from certain social and economic strata were the first to access an English education. Many of them later constituted the intelligentsia of our society. We refer to many of them as social reformers, such as Raja Rammohan Roy, Ishwar Chandra Vidyasagar, Pandita Ramabai, Maharshi Dhondo Keshav Karve. They worked for religious, social, and educational reform in Indian society.

Such visionaries of society continue even in the post-Independence era, to the present time.

Educational opportunities have grown by leaps and bounds in the last 73 years since Independence. One questions if the educated have merely acquired education or if the education has helped citizens become gainfully employed and more importantly, enlightened enough to transform society at the micro-level.

It is necessary for the government to consider the interests of all sections of society.

Each citizen can play a dynamic role in the development of all people in our society.

Question 1.
Explain the impact of the introduction of a new education system by the British on Indian society.
Answer:
According to the new liberal education policy introduced by the British, education was not restricted to special sections of society. The spread of secular-based education widened the minds of the people living in India. Well-educated Indians were influenced by western values. They recognized that various customs and traditions were unjust and unfair. Therefore, they started various religious and social movements to reform Indian society.

Question 2.
Explain the role of education in the transformation of society at the micro-level.
Answer:
The role of education is effective to bring change at the individual level i.e., micro-level. The role of education as an agent or instrument of social change and social development is widely recognized today. Education can initiate social changes by bringing about a change in the outlook and attitude of man. It can bring about a change in the pattern of social relationships and thereby it may cause social changes Education has brought about phenomenal changes in every aspect of men’s life. Education is a process that brings about changes in the behaviour of society. It is a process that enables every individual to effectively participate in the activities of society and to make a positive contribution to the progress of society.

Question 3.
Discuss education as an instrument of social change.
Answer:
Education changes the outlook and traditional approach towards social and economic problems. It sharpens the skills, and knowledge of the children. Technical education helps in the process of industrialization which helps to bring a vast change in society. Education not only preserves the cultural traditions of the society but helps to transmit them from one generation to the next. Education fulfills needs of the society and propagates ideas to promote social change in all fields of life.

Passage 3
Read the passages and answer the questions given below.

Indian society is a melting pot of cultures. The history of Indian society gives enough evidence of the process of accommodation. From early times migrants integrated into Indian society and influenced its culture. Our historical past is testimony to this fact of cultural diffusion.

Today, we describe our society as a composite whole that includes tribal, rural, and urban communities. The way of life in these segments have their unique characteristics. However, is it also an observation that no one segment or community can be seen in its “pure” state. On the one hand, there is interdependence between communities and on the other, this would imply a certain extent of loss of cultural elements such as language, beliefs, customary practices, etc. Have we not seen how, for example, Warli or Madhubani Art has made it to T-shirts and wall hangings in many urban households? Also, how technology has reached the remotest corners of our country?

A question that may cross your mind may be, ‘Is there anything such as ‘pure culture? What constitutes “Indian culture”? ‘Can cultural extremism be valuable in the present world? These questions are valid
as they set us thinking. Perhaps there is no single “answer”?

Question 1.
What constitutes “Indian culture”, discuss with respect to cultural diffusion in Indian society.
Answer:
Over the years, India has changed a lot in terms of living standards and lifestyles, but even then the values and traditions are still intact and remain unchanged. Another aspect of India’s culture can be seen when someone is facing deep trouble. Irrespective of the class, tribe, or religion, everyone will step forward to provide help and support. Culture in India is a dimension that has been composed by its long history and its unique way of accepting customs and traditions, right since the Indus valley civilization took birth. India is a melting pot of various religions and cultures and it is the very nature of the unity in diversity, which has largely shaped the growth of Indian culture as a whole. The property of togetherness among people of various cultures and traditions has made India, a unique country.

Question 2.
Discuss tribal art and its role in cultural identity.
Answer:
Tribal art has progressed considerably due to the constant developmental efforts of the Indian government and other organizations. Tribal art generally reflects the creative energy found in the tribal areas. Tribal art ranges through a wide range of art forms, such as wall paintings, tribal dances, tribal music, and so on. Folk art in India apparently has great potential in the international market because of its traditional aesthetic sensibility. Some of the most famous folk paintings of India are the Madhubani paintings of Bihar, Warli folk paintings of Maharashtra

Question 3.
How interdependence between communities has resulted to a certain extent loss of cultural elements?
Answer:
Though the interdependence of communities connects all the cultures of the country it has also weakened cultural bonds of tribal and rural communities and also lead to the loss of cultural identity. It also makes one forget their own values, customs, and traditions. Although it has played an immense role in the unification of our country, a great amount of cultural identity and traditional values have also been lost.

Passage 4
Read the passages and answer the questions given below.

The causes of disharmony and strife are several-fold. Resistance to social change is one among many. Problems of contemporary Indian society include domestic violence, sexual abuse, child rights, problems of senior citizens, migrants, ethnocentrism, religious fundamentalism, linguistic fanaticism, environmental degradation, substance abuse and addiction to devices, mob lynching, and so on.

Given the varied types of social problems and their changing nature, there emerges a need to examine them in a scientific manner. The applicability of Sociology in its widest sense includes the exploration of various themes that cut across fields such as Masculinity Studies, Minority Studies, Film and Media Studies, Sociology of Sports, Environmental Sociology, Forensic Sociology, Gerontology, Sociology of Music, Medical Sociology, Marketing Sociology and so on.

Various government departments and voluntary organizations include sociologists on their panels to help steer policies and programmes. As Sociology is a people-centered discipline, it tends to create awareness and dialogue regarding human relationships. This is a valuable asset in governance and conflict resolution.

Question 1.
How does sociology perceive social problems in a scientific manner?
Answer:
Sociology views social problems as problems which arise out of the functioning of systems and structures in a society, or which are the result of group influences. They are also concerned with social relationships which emerge and are sustained because of the social problems. Thus, in analyzing alcoholism, a sociologist will be concerned with its effects on social relations and roles, that is, the relations with family members, with colleagues in the office, and with neighbours and friends as well as its effect on work efficiency, status, and so on. The study of social problems in sociology aspires toward a body of valid and logically related principles to get solutions for the social problems.

Question 2.
Discuss how resistance to social change leads to disharmony in society.
Answer:
Certain resistance to change is there everywhere. In no society, all the changes are welcomed by the people without questioning and resistance. To some extent, the removal of evil practices such as child marriage, human sacrifice, animal sacrifice, untouchability, taboos on inter-caste marriages, etc., could be achieved after a long struggle in India. Due to ignorance people often oppose new changes. Habit is another obstacle to social change. Individuals are very much influenced by habits and customs. People dislike or fear the unfamiliar. They are not ready to give up a practice to which they have been habituated and adopt a new one. Hence, the new practice is looked down upon or rejected which leads to social harmony.

Passage 5
Read the passages and answer the questions given below.

Given below is a make-believe scenario.
Yogini and Yogita are twins of the Patkar family who live in a small room measuring 225 sq. ft. in a
small town. Yogini is brilliant in studies and Kabbadi. Yogita is an outstanding cricketer who represents the Western India region; she also was a topper in the State-level Marathi language Competition.

Their parents come from a small village in Marathwada; they were farmers. For the sake of their daughters, they shifted to a small town to facilitate their children’s further education and sports training.

Their relatives and others in their village have heard of the Patkar girl’s success and are also encouraged to send their children to big cities with the hope that they too will become successful and famous one day.

Today, if one visits the village you will notice that in many homes, there are only the elderly folk. The youth seem to have migrated to better their prospects. Can you imagine the effect of such migration on the local village community?

Question 1.
What are the challenges faced by rural people while sending their children for higher education?
Answer:
Rural people migrate to cities for a better standard of living and better future prospects. They face lot of hardships, face all sorts of exploitations for survival and to shape the lives of their children. They work hard to meet the needs of their children and try to give them better education so that they have a decent life. Patkar’s family come from a small village in Marathwada, live in a small. For the sake of their daughters, they shifted to a small town to facilitate their children’s further education and sports training.

Question 2.
What makes rural people migrate to cities?
Answer:
Rural people are plagued with various problems of agriculture, the ownership of land, lack of cottage industries, lack of educational facilities like schools and colleges, lack of health care centers, unemployment, traditionalism, and conservatism all these factors force rural people to migrate to cities. Cites attract rural people with better job opportunities, education, and a better lifestyle. Cities are centers of opportunities for the rural people so they migrate in hope of having a better standard of livings.

Question 3.
What are the effects of migration on rural communities?
Answer:
When rural people migrate to urban areas for better prospects leaving behind everything. The negative impact of migration on rural communities are there is labour shortage in farms, only senior citizens, women and children are left behind, increase in child labour, children’s are forced, to work in fields, increased workload for women’s decreased population, disorganization of family, customs and in this way rural culture slowly fades away.

Passage 6
Read the passages and answer the questions given below.

Social movements arise generally from needs felt by one or more members of any given society. Through social interactions, these needs and concerns are communicated to many more persons. A network of people who share these concerns becomes the driving force for change in that particular society. Movements are usually guided by some underlying philosophies and goals. Indeed, several movements are associated with a founder or a core group. It can take several years, or even decades for a social movement to become very wide and expansive, across vast geographical territories.

Social movements such as the Social Reform Movement, Trade Union Movement, Tribal Movement, Dalit Movement, Women’s Movement, Chipko Movement, LGBT Movement, Civil Rights Movement, Rationalist Movement and so many more have emerged and grown.

As a social movement gains momentum, greater awareness is created in society. In fact, the study of several movements has found its way into the academic curriculum as well as research. For example, courses on Labour Studies, Gender Studies, minority’ Studies, and Environmental Studies. Social movements can stimulate critical thinking about social issues in the wider society of which we are apart. Some of these concerns lead to the passing of legislation. Every era or generation has its share of concerns from which may emerge new social movements.

Question 1.
What do you understand by social movement and discuss how it functions?
Answer:
Social Movement is a collection of a large group of people, who come with the desired objective to create a change or resist change. Through social interactions, individuals communicate and show their concern on various issues where they feel it necessary to change. Social movements arise generally from needs felt by one or more members of any given society. A network of people who share these concerns becomes the driving force for change in that particular society. Movements are usually guided by some underlying philosophies and goals. Indeed, several movements are associated with a founder. It can take several years, or even decades for a social movement to become very wide and expansive, across vast geographical territories.

Question 2.
How does the social movement arise in Society?
Answer:
Social movements arise in the society when certain issues bring unrest and discontent like unwanted social order and outdated norms like early child marriage, women emancipation, human rights, LGBT rights, etc., in the society. At this junction groups of people organize themselves, raise their voices and feelings and opinions set to influence the opinion and emotions of others, and prepare for reform. The need of society to bring changes in the existing system leads to a social movement.

Question 3.
Discuss any three social movements in the given passage.
Answer:
The three types of social movements are Social Reform Movements, Trade Union Movement, and Chipko Movement.
The social Reform Movement started in the 19th century. The movement promoted to change the traditional and conservative Indian society. Issues of main concern were religion, untouchability, early child marriage, sati, widowhood, exploitation of poor, etc. With the help of various social reformers and British legislative systems, changes took place.

Trade Union Movement was organized to fight against the exploitation of workers like they worked for long hours and were paid less, poor working conditions, lack of promotions, management disputes, strikes, etc.

Chipko movement took place in Uttarakhand, where Sunderlal Bahuguna and villagers came together and hugged the trees protected them from being chopped by the contractors. This was a protest to save forests and preserve the environment. The government set up a committee to look into the matter eventually ruled in favour of the villagers.

Question 4.
In what ways do you think the social movement is beneficial for society?
Answer:
Through social movements, various issues have been raised, which has brought changes. It has changed the mindset, attitudes and, behaviour patterns for instance women’s education, acceptance of transgender, etc. As a social movement gains momentum, greater awareness is created in society. The study of several movements has found its way into the academic curriculum as well as research.

For example, courses on Labour Studies, Gender Studies, minority’ Studies, and Environmental Studies. Social movements can stimulate critical thinking about social issues in the wider society of which we are apart. Some of these concerns lead to the passing of legislation like the untouchability removal act 1955, the sati act of 1829, the marriage act of 1954, the factory act of 1948, the child labour act 1986, and many more to go.

Passage 7
Read the passages and answer the questions given below.

Can human societies be flawless? What is considered acceptable, desirable, valuable varies from time to time, place to place, and in different contexts.

There is sometimes a tendency to encourage excessive ethnocentric attitudes about one’s culture or group to which one belongs. Ethnocentrism in its extreme form is an obstacle to social harmony. For the sake of social solidarity, respect of other cultures, self-criticism, critical appraisal, reflection, and introspection is necessary. This may help to develop a pluralist way of appreciating the diversities within which we live. The life stories of people are a useful means to understand underlying feelings, beliefs, threats, and so on.

Civil society can play a part in this process to eliminate or minimize factors that hinder progress, or those which divide us.

Question 1.
Explain the term Ethnocentrism. How it is an obstacle to social harmony?
Answer:
Ethnocentrism makes one feel that one’s own culture and way of life are superior to all others. Ethnocentrism can lead to a biased understanding of other cultures. The ethnocentric group feels their culture is superior, this creates a negative outlook which can lead to arrogance and hatred for others. Ethnocentrism in its extreme form is an obstacle to social harmony as there is sometimes a tendency to encourage excessive ethnocentric attitudes about one’s culture or group to which one belongs leading to antagonism and hatred among various religions and cultures.

Question 2.
What can one do to bring social solidarity to society?
Answer:
The term social solidarity means various social groups bind together as one in society.

We need to throw away prejudices, self-interest, self-criticism, learn to respect other’s cultures, reducing inequality and injustice in society. Solidarity can be cultivated through education. Promote new policies or initiatives to eradicate poverty, volunteering and practicing in charity events, donating money, food, clothes, etc. This brings empathy towards others encourages people to bring equality, justice, and peace.

For the sake of social solidarity, respect for other cultures, self-criticism, critical appraisal, reflection, and introspection is necessary. This may help to develop a pluralist way of appreciating the diversities within which we live. The life stories of people are a useful means to understand underlying feelings, beliefs, and threats, and so on.

Question 3.
What are the divisive forces that hinder the progress of Indian society?
Answer:
India is a secular, multilingual, and multicultural country. These diversities become at times challenges that hinder the progress of society. Various divisive forces like regional disputes, language problems, discrimination on the basis of caste, communal conflicts, terrorism, unequal distribution of wealth, poverty, etc. This divisive force obstructs progress and disturbs the peace and harmony in society.

Passage 8
Read the passages and answer the questions given below.

All of you have been studying Sociology for over a year. Sociology is the scientific study of human social behaviour. However, it is not the only discipline that studies human behaviour. The study of human behaviour is of interest to historians, psychologists, sociologists, economists, political scientists, etc. Surely, this question may have crossed your mind, or your family or friends might have asked you – ‘What is the use of studying Sociology? What work will you do with a degree in Sociology? Perhaps you too have wondered about the same.

As a start, you could surely consider a career in teaching. However, you must be prepared to read extensively, be creative and develop a learner-centric personality. Indeed, you would have to be passionate about teaching and interacting with learners. For some, a career in research is another possibility, though that route is a long journey to attain the status of ‘sociologist’. Many sociology students and others too, choose to offer Sociology as their subject of special study for Civil Service Examinations like UPSC (Central Services) and MPSC (in Maharashtra). To clear these highly ‘ competitive examinations, it is necessary to read widely and be well aware of the totality of Indian society – its past, present; goals, and plans for the future.

Then, of course, there are many allied occupations where a degree in Sociology can provide insights that are useful to take on other people-oriented professions such as Policy and Programme Development, Social Work with specialization in Family and Child Welfare, Community Development, Medical and Psychiatric Social Work, School Social Work, etc.

The fact remains: it is not merely an obtaining degree in sociology that matters today, but the skill sets, sensitivity, and personality that you develop; your ability to modify and adapt to new needs and challenging situations of even daily living. Also, your ability to have a humanistic perspective whether dealing with research or creating empowerment programmes, or programmes for social change.

Question 1.
What is the scope of sociology?
Answer:
Sociology is the scientific study of human social behaviour. The scope of sociology is wide they are: It studies social relationships, social institution patterns of human behaviour in society. Sociology deals with social changes, development, and analysis of various social problems like poverty, crime, suicide. Gender inequality population etc., and suggest various measures to solve them. One can surely consider a career in teaching; however, one must be passionate about teaching and interacting with learners.

A career in research is another possibility, one may choose to offer Sociology as their subject of special study for Civil Service Examinations like UPSC (Central Services) and MPSC (in Maharashtra). There are many allied occupations where a degree in Sociology can provide insights that are useful to take on other people-oriented professions such as Policy and Programme Development, Social Work with specialization in Family and Child Welfare, Community Development, Medical and Psychiatric Social Work, School Social work, etc.

Question 2.
Discuss the uses of Sociology in present society?
Answer:
In today’s changing world the importance of sociology is growing day by day.
It makes a scientific study of society detects and solves various social problems.
Helps in planning and development. The knowledge of sociology, its application is increasing in the field of industry, social work, law, competitive examinations like UPSC and MPSC, management studies public relations, journalism, etc.
Present time sociology has become useful in framing policies and programme for development like family and child welfare schemes, community development, etc.

Question 3.
Discuss how studying Sociology is beyond obtaining a degree.
Answer:
Today, it is not merely obtaining a degree in sociology that matters, but the skill sets, sensitivity, and personality that you develop; your ability to modify and adapt to new needs and challenging situations of even daily living. Also, your ability to have a humanistic perspective whether dealing with research or creating empowerment programmes or programmes for social change plays an important role.

Passage 9
Read the passages and answer the questions given below.

Read the make-believe speech made by a representative of the Governing Body to its Executive Committee meeting, in a well-known international firm located in Pune.

“Good morning. The Board of Directors has asked me to communicate with you all a policy decision that has been taken by the higher management. Two policies have been taken by our company. One, there shall be a confidential, two-way appraisal of all employees from the coming financial year. Every employee will be assessed by one’s immediate senior, one’s team members, and by oneself through self-appraisal. Juniors will also assess the seniors to whom they report. There are specific criteria on which assessment will take place. A second policy decision is for the company to make every effort to Go Green’s keeping with the international commitment towards a cleaner and greener environment. You may please share this decision with members of your respective departments today, through our e-portal systems. Feedback from all employees is welcome but they must be made within a week from today to the Human Resource Department, via the e-portal. ”

Question 1.
Explain the 1st policy decision that has been taken by the higher management.
Answer:
Two policies have been taken by the higher management. One, there shall be a confidential, two-way appraisal of all employees from the coming financial year. Every employee will be assessed by one’s immediate senior, one’s team members, and by oneself through self-appraisal. Juniors will also assess the seniors to whom they report. There are specific criteria on which assessment will take place.

Question 2.
Discuss the action to be taken by the employee with respect to ‘Go Green’.
Answer:
A second policy decision is for the company to make every effort to ‘Go Green’ in keeping with the international commitment towards a cleaner and greener environment which they can share with members of their respective departments, through the company’s e-portal systems.

Question 3.
Explain the advantages of appraisal.
Answer:
It is said that performance appraisal is an investment for the company. Performance appraisal helps the supervisors to chalk out the promotion programmes for efficient employees.

Passage 10
Read the passages and answer the questions given below.

Indian films have a history of their emergence, growth, and development. There were the days of silent films where viewers interpreted visuals on screen and constructed their own understanding of what the films may have tried to communicate. Then came the days of audio-visual films, black and white films, and later, colour films.

People who can afford to watch films at theatres and those who can do so on their television screens at home are entertained by the stories that films tell us. There are all kinds of ideas, ideologies, tragedies, themes, and values that films communicate. Today one can watch films on the internet on one’s mobile phone. Sometimes the explicit and implicit messages are received by viewers, but they can also be lost on them.

Besides actors’ abilities to ‘play varied roles or characters, there are a whole lot of persons involved with the production process as well as its marketing. This may include the film director, screenplay writers, designers, sound engineers, make-up artists and stylists, casting experts, musicians and so on.

Fields like Visual Sociology, Sociology of Mass Communication, and Marketing Sociology have a role to play in the study of these varied dimensions. Films as a source of knowledge play multiple roles even today. The storylines and types of films are ever-increasing. Films are not limited to nor bound by standard themes, love stories, or gender stereotyping. Films can cause much upheaval on the one hand and generate much interest on the other. Regional films and international films have been added to the list of viewing possibilities and multiple interests.

Question 1.
Write an account of the popularity of Indian cinema.
Answer:
Indian cinema was always enjoyed, whether it was the days of silent films where viewers interpreted visuals on screen and constructed their own understanding of what the films may have tried to communicate. Then came the days of audio-visual films, black and white films, and later, colour films. People entertained themselves by the stories that films conveyed either by watching films at theatres or on their television screens at home. The Hindi language film industry of Mumbai also known as Bollywood, it is the largest and most popular branch of Indian cinema. Hindi cinema initially explored issues of caste and culture in films such as Achhut Kanya (1936) and Sujata (1959). The audience’s reaction towards Hindi cinema is distinctive with involvement in the films by the audience’s clapping, singing, reciting familiar dialogue with the actors.

Question 2.
What do you understand by explicit and implicit messages of films?
Answer:
The film’s main message is loud and clear through the majority of films is known as an explicit message. It also has underlying morals for its audience known as implicit messages which are not so obvious. For example, morals such as, it’s not what’s on the outside, it’s on the inside that counts.

Question 3.
Discuss types of movie genres.
Answer:
Movies consist of many genres and categories like drama, comedy, action, thriller, horror, romance, experimental, documentaries, etc. The producers, directors try to create new genres experimenting with their creativity. The storylines and types of films are ever-increasing. There is no limitation to the subject matter of the films.

Question 4.
Discuss the impact of Indian cinema on society.
Answer:
Indian cinema is no longer restricted to India and is now being well appreciated by international audiences. The contribution of the overseas market to Bollywood box office collections is quite remarkable. Indian cinema has become a part and parcel of our daily life whether it is a regional or a Bollywood movie. It has a major role to play in our society. Though entertainment is the keyword of Indian cinema it has far more responsibility as it impacts the mind of the audiences.

Passage 11
Read the passages and answer the questions given below.

How does one tackle social problems? How do societies deal with the social problems that they have to confront? Why do social problems arise? These are some questions that learners of Sociology need to address.

Societies have culture; both of these are created by people, cumulatively, through the network of relationships over thousands of years. Every society has its normative system – customs, folkways, fashions, mores, taboos, fads, laws. Social norms are guidelines for human behaviour. They tell us what is expected of us and at the same time, what to expect from others.

Are these expectations permanent and unchanging? When can they change? Who changes them? Why must they change? Again, these are questions that one might ask. Social problems can arise when the expectations are not communicated effectively, or when individuals or groups choose to disagree with the expectation. This can lead to situations of conflict – not just ideological but also a conflict that leads to hurting others’ sentiments, abuse, violence, injustice, upheavals, normlessness, and even war.

Question 1.
What do you understand by normative aspects of culture, are these expectations permanent? When do they change?
Answer:
The normative aspects of culture consist of customs, folkways, fashions, mores, taboos, fads, laws. Social norms are guidelines for human behaviour. They tell us what is expected of us and at the same time, what to expect from others. These expectations are not permanent as appropriate and inappropriate behaviour often changes dramatically from one generation to the next. Norms can and do change over time. Karl Marx believed that norms are used to promote the creation of roles in society which allows people of different levels of social class structure to be able to function properly, hence any change in social structure may lead to change in the normative aspect of culture.

Question 2.
How does the social problems arise in society?
Answer:
Although not considered to be formal laws within society, norms still work to promote a great deal of control. Norms are more specific and they are rules of conduct that guide people’s behaviour. Therefore, when an individual or a group of people behave and act in a certain way that is in contradiction to society’s values or norms, it can create a social problem. Social problems can arise when the expectations are not communicated effectively, or when individuals or groups choose to disagree with the expectation. This can lead to situations of conflict – not just ideological but also a conflict that leads to hurting others’ sentiments, abuse, violence, injustice, upheavals, normlessness, and even war.

Passage 12
Read the passages and answer the questions given below.

Sarva Shiksha Abhiyan (SSA) is a Government of India programme that makes education for children between the ages 6-14 free and compulsory. This programme was pioneered by the former Indian Prime Minister Shri Atal Behari Vajpayee in 1993-94. It became totally operational from 2000-2001. This programme made education a Fundamental Right.

Along with this, the Government of India also launched the National Programme of Nutritional Support to Primary Education (NP-NSPE) on 15th August 1995. From here emerged the concept of free ‘Midday Meal’for for children going to schools which were managed by local bodies like Gram Panchayats and Municipal Corporations. The Midday Meal is mandatory. It is taken for granted that the children should be given good, nutritious food on a daily basis. A lot of organisation goes into the cooking and delivering of these meals to the schools on time.

Universal Education goes hand in hand with Nutrition. Children of the village and municipal schools look forward to this meal. For several of them, it is perhaps the main meal of the day.

Question 1.
Discuss the various child welfare programmes launched by the government of India.
Answer:
Sarva Shiksha Abhiyan (SSA) is a Government of India programme that makes education for children between the ages 6-14 free and compulsory. This programme was pioneered by the former Indian Prime Minister Shri. Atal Behari Vajpayee in 1993-94. It became totally operational from 2000-2001. This programme made education a Fundamental Right.

The Government of India also launched the National Programme of Nutritional Support to Primary Education (NP-NSPE) on 15th August 1995.

Free ‘Midday Meal’ for children going to schools which were managed by local bodies like Gram Panchayats and Municipal Corporations was also launched later. The Midday Meal is mandatory. It is based on the fact that the children should be given good, nutritious food on a daily basis.

Question 2.
What is the objective of the Midday Meal Scheme? Where does the responsibility of implementation of midday meal scheme lie?
Answer:
The Midday Meal Scheme is a school meal programme of the government of India designed to improve the nutritional status of school children nation wise. The objective of the Midday Meal Scheme is to provide a cooked meal to the children as should be given good, nutritious on a daily basis. The meal is mandatory.

A lot of organisation goes into the cooking and delivering of these meals to the schools on time. Universal Education goes hand in hand with nutrition. Children of the village and municipal schools look forward to this meal. For several of them, it is perhaps the main meal of the day.

The responsibility of implementation of the Midday Meal Scheme lies with local bodies like Gram Panchayats and Municipal Corporations.

Question 3.
How effective are the children’s welfare programmes in India?
Answer:
Keeping in view the problems and challenges faced by children various programmes and policies are implemented for the welfare of children in India. Sarva Shiksha Abhiyan (SSA) is a Government of India programme that makes education for children between the ages 6-14 free and compulsory. As a result, the enrolment percentage of school children has gone up. Similarly, Mid-day Meal is mandatory. A lot of organisations goes into the cooking and delivering of these meals to the schools on time. Universal Education goes hand in hand with Nutrition. Children of the village and municipal schools look forward to this meal. For several of them, it is perhaps the main meal of the day.

Class 12 Sociology Textbook Solutions Digest 

• Sociology Class 12 Chapter 1 Question Answers
• Sociology Class 12 Chapter 2 Question Answers
• Sociology Class 12 Chapter 3 Question Answers
• Sociology Class 12 Chapter 4 Question Answers
• Sociology Class 12 Chapter 5 Question Answers
• Sociology Class 12 Chapter 6 Question Answers
• Sociology Class 12 Passages Answers

Sociology Class 12 Chapter 2 Segments of Indian Society Question Answers Maharashtra Board

Balbharti Maharashtra State Board Class 12 Sociology Solutions Chapter 2 Segments of Indian Society Textbook Exercise Questions and Answers.

Segments of Indian Society Class 12 Sociology Chapter 2 Questions and Answers

1A. Complete the following statements by choosing the correct alternative given in the brackets and rewrite it.

Question 1.
Secondary type relations are significant in ___________ community. (rural, tribal, urban)
Answer:
urban

Question 2.
Over 55% of the tribal population in India is found in the ___________ region of the country. (Western, Central, Southern)
Answer:
central

1B. Correct the incorrect pair and rewrite it.

Question 1.
(a) Landlord – Zamindar
(b) Initiative for rural development programme – Community Development Programme
(c) Three-tier system of governance – Integrated Rural Development Programme
(d) Primary occupations – Traditional societies
Answer:
(c) Three-tier system of governance – The village panchayat

1C. Identify the appropriate term from the given options in the box and rewrite it against the given statement.

Urban society, Devrai, Gramdevata

Question 1.
Sacred groves in the tribal community.
Answer:
Devrai

Question 2.
Instances of white-collar crime.
Answer:
Urban society

1D. Correct underlined words and complete the statement.

Question 1.
Individual status in urban society is mostly ascribed.
Answer:
Individual status in urban society is mostly achieved.

Question 2.
The custom of worshipping non-living bodies is called animism.
Answer:
The custom of worshipping non-living bodies is called animatism.

2. Write short notes.

Question 1.
Problems of the tribal community.
Answer:
Problems faced by the tribal community:
Alienation from forest land: Many tribes engage in primary agriculture, food-gathering and hunting hence they are heavily dependent on the produce of the forest. Therefore, when outsiders exploit the tribal land and its resources, the natural eco-cycle and the tribal life dependent on it is greatly disturbed. Industrialization and construction of water reservoirs resulted in the further acquisition of land by the State.

Bonded labour: Though Bonded labour is banned by Indian Law, it still prevails in some tribal areas. Bonded labour is considered to be a serious problem, which started due to rampant poverty and lack of stable income among the tribals. In fact, land alienation, indebtedness, bonded labour, and poverty are problems that exist hand-in-hand. However, due to the efforts of the government and voluntary organizations, many tribals are being freed from this problem.

Shifting cultivation: Shifting cultivation among tribals is a problem since it involves large-scale deforestation and soil erosion. Shifting cultivation is known by various names such as Jhum, Khallu, and Podu.

Illiteracy: Illiteracy among tribal is a major hindrance towards their development. School hours often clash with agricultural and wage-earning activities of children. Children are looked upon as economic assets and are thus expected to supplement their parents’ income Also, schools are often not located in the vicinity of tribal settlements. The formal courses in schools are not taught in tribal languages, so children lose interest in learning, leading to a high dropout rate.

Question 2.
Characteristics of urban community.
Answer:
Urban community includes towns, cities, and metros with their different way of life.
Urban communities have the following characteristics:
Heterogeneity: In urban areas, you will find people belonging to diverse groups as there is continuous migration from tribal and rural areas as people come in search of employment, education, healthcare, and the hope of raising their standard of living.

The high density of population: Cities and towns have a higher density of population due to the large population and also because of a steady influx of people pouring into urban centers.

Different occupations: Occupations are more specialized, as there is a widespread division of labour and specializations.

Secondary relations: In urban areas, interaction among people is not personal rather characterized by formal interactions and impersonal relationships which are based on vested interests.

3. Write differences.

Question 1.
Rural Economy and Urban Economy.
Answer:

Rural economy	Urban economy
(i) Occupation: The main occupation of the rural community is agriculture which is in a state of backwardness.	(i) Occupation: The occupation in urban areas is mainly non-agricultural, i.e. based on manufacturing, trade and commerce, professional and governance, services, etc.
(ii) Technology: Rural economy is dependent on the use of plough, animal power, seeds, fertilizers for agricultural activities.	(ii) Technology: The urban economy is dependent on advanced technology and up-to-date machinery for economic activities.
(iii) Division of Labour: There is less scope for division of labour and specializations in rural communities.	(iii) Division of Labour: Occupations are more specialized and based on the division of labour.
(iv) Markets: Rural weekly market is the main economic institution as rural economy is associated with various crafts like pottery, carpentry, etc.	(iv) Markets: Marketisation is an essential feature of urban centers today – E-marketing, E-biz, etc.
(v) Nature of Employment: Unemployment such as educated, total unemployment seasonal unemployment, underemployment are found in the rural community.	(v) Nature of Employment: All types of unemployment like literate, illiterate, skilled unemployment, unskilled unemployment are found in cities.
(vi) Dependence on Nature: Rural economy depends upon natural factors like a monsoon for agriculture.	(vi) Dependence on Nature: The problem of unemployment has intensified other problems like poverty, malnutrition, beggary, prostitution, etc.

Question 2.
Tribal Community and Urban Community.
Answer:

Tribal Community	Urban Community
(i) Size: According to in 2011 census, the tribal population constitutes about 8.6 percent of the total population.	(i) Size: According to the 2011 Census, 31% of the population lives in urban agglomerations/towns.
(ii) Density of Population: They are located in remote forests and hilly areas and the density of population is low.	(ii) Density of Population: An urban area is a human settlement with a high population density.
(iii) Occupation: They are engaged in varied occupations such as hunting, fishing, and food gathering of forest produce, basket making, weaving, iron-smith, etc.	(iii) Occupation: The occupation in urban areas is mainly non-agricultural, i.e. based on manufacturing, trade and commerce, professional and governance, services, etc.
(iv) Nature of Social Control: In tribal communities informal means of social control like Customs, traditions, religion, magic are effective social control mechanisms.	(iv) Nature of Social Control: In urban community formal means of social control like laws, police, court, maintain law and order.
(v) Way of Life: Tribal community has its own culture i.e common way of life, they share common behavior patterns dialect traditions, norms, and values.	(v) Way of Life: Urban community consists of people coming from different socio-cultural backgrounds belonging to different religions, caste, languages, etc, hence wide difference is found in the ways of living of urban people.

4. Explain the following concepts with examples.

Question 1.
Urban crime
Answer:
Urban crime: The problem of crime increases with the growth in urbanization.
The problem of urban crime is becoming more complicated in the present-day world because criminals often get protection from politicians, bureaucrats, and other urban elite.

Some criminals reach high political positions by using their money and muscle power. In fact, the increasing trend in urban crimes leads to much tension and insecurity which makes city life unsafe.

Not only the poor, deprived and slum dwellers take to crime; people from well-to-do families also resort to crime in order to make a fast buck and to meet cravings for a lavish life occasional failure in life also may drag youngsters to crime.

Examples: Violent urban crimes like abuse, rape, murder, kidnapping, cybercrime, economic offenses, and various forms of white-collar crime are rampant in many large cities.

Question 2.
Sacred groves
Answer:
Sacred groves:
Sacred groves are an integral part of tribal society. Sacred Groves are tracts of forest land dedicated to local deities who are manifestations of the energy of the universe. Since hunter-gatherer times, the tribal and rural people of India have been revering the ‘Earth-Energy’ and the ‘Cosmic-Forces’ manifested in the forests and the groves.

These deities are believed by the tribal people to be fiercely protective about the grove and the village. Sacred Groves are like a separate institution through which a myriad of relationships spread, giving rise to a cultural pattern. This pattern connects the local people with their fields, forests, and with one another.

Worship in the sacred groves is related to fields, forests, and to the survival of the tribal and rural which in turn have helped to conserve biodiversity.

Examples: “Shedoba Cha Van” (Forest of Shedoba) Sacred Grove in Murbad Taluka, Dist. Thane.
The common examples of sacred groves are Ficus Religiosa (Peepal tree), Ficus benghalensis (Banyan tree).

Other examples of sacred groves in India include:
Pavithravana in Andhra Pradesh, Gumpa Forests attached to Buddhist monasteries in Arunachal Pradesh, Sarana in Jharkhand, Kavu, and Sara Kavu in Kerala and Devrai, Devrahati, and Devgudi groves in Maharashtra.

5A. Complete the concept map.

Question 1.

Answer:

5B. State whether the following statements are True or False with reasons.

Question 1.
Division of labour is complex in urban communities.
Answer:
This statement is True.

• A very clear and specialized division of labour is found in urban areas. People are trained for their job and skills according to institutional and professional requirements.
• One can find the division of labour and specialization in every walk of life such as industry, trade, education, etc.
• An interdependence of professions is observed in almost all fields of life.
• Every work is divided among the employees, on the basis of age, sex, educational qualification, training, talents, etc.
• For example, in the medical profession, there are gynecologists, radiologists, pediatricians, anesthetists, and physicians.

Question 2.
The traditional influence of caste has changed today.
Answer:
This statement is True.

• Today the traditional influence of caste has changed due to the impact of industrialization, urbanization, advanced means of transport and communication, the spread of modern education, constitutional provisions, social legislations, etc.
  The restrictions of food habits of the Indian people have been relaxed. The distinction between touchable and untouchable is not felt in modern times.
• The special civil and religious privileges enjoyed by the upper castes and disabilities by the lower castes have been removed by the constitutional provisions and social legislations.
• Occupations are becoming more and more caste-free. The people have greater choice to take up an occupation based on their skills, education, and aptitude.
• Inter-caste marriages have increased. The caste councils have disappeared and their authority has been transferred to the State.
• The traditional rights, authorities, and sanctions based on caste hierarchy may not be apparent today, however, it is so deeply entrenched in people’s minds that it permeates social interactions Nevertheless, in the ordinary transactions of daily life, village people tend to cooperate with each other.

6. Give your personal response.

Question 1.
Why is there a lack of community feeling in cities?
Answer:
In cities, people are more individualistic in their attitudes. They behave and live independently without taking into consideration the will of others. Even the neighbors are often found to be strangers. Means of modern communications such as telephone, radio, and internet are mostly used by the people in cities for personal contacts. The connections in cities today are more superficial, less meaningful. City life is characterized by the predominance of secondary contacts, impersonal, casual, and short-lived relations. Due to these reasons we often find a lack of community feeling in cities.

Question 2.
Explain the need for rural development.
Answer:
The rural economy is an example of an agrarian economy. Although farming and agriculture are some of the most important primary activities, the problem lies in the fact that they share in the GDP of the agriculture sector is on a constant decline. At the same time, about two-thirds of India’s population depends on agriculture. As a result, productivity is not up to the mark. Moreover, public investment declined since 1991 coupled with a lack of adequate infrastructure, credit, transport, unemployment, etc. Henceforth the agricultural output has grown at only 3.2% during 2007-2011. All these factors have been denting the process of development. Therefore there is a need to focus on rural development and not just urban development.

7. Answer the following question in detail. (About 150-200 words)

Question 1.
Traditional communities tend to hold on to their customs, traditions, and beliefs.’ Using examples of your own, explain the statement with special reference to either family or religion. Also, discuss any three ways by which change is introduced into traditional communities.
Answer:
Traditions customs and beliefs bind people together and build bonds between them. By sharing a sacred quality and worshipping together a ‘collective conscience emerges’ religion is not just a set of beliefs, it involved sacred rituals. It creates a single moral community that is collective. Religion legitimizes society’s values, customs, and traditions by making them sacred. Hence ‘Traditional communities tend to hold on to their customs, traditions, and beliefs.’

With reference to family
In India in a typical joint family, all members reside together in one house. They eat food prepared jointly; they hold common property. In the Indian family, the feeling of dependence and discipline is found on a large scale. The social-economic, religious and cultural life of Indian families is collective in nature. In the family of traditional communities, the members believe in one religion and they worship the same deities. Various religious rituals are jointly celebrated and all the members participate in them. All family members take part in the common worship, rituals, rites, and ceremonies. They are homogeneous in nature and everybody works for a common goal and welfare of all members.it provides shelter to all its members, including the weak, aged, and widows.

The change introduced into traditional communities
Due to the impact of various factors like industrialization, urbanization, advanced means of transport and communication, social legislation, the spread of modern education, democratic political system, changes are occurring in the structure and functions of traditional communities. Accordingly, the family in India has undergone significant changes. Due to the impact of industrialization and urbanization traditional joint family is replaced by the nuclear family. Due to urbanization social relationships have become more formal and contractual. Customs, traditions, values, rituals, beliefs have changed.

Today the size of the family is decreasing. The power of patriarchal authority has been declining. Various social legislations have provided individuals many rights. Besides, due to the impact of the spread of education, individualism, democratic values like liberty and equality, personal desires are becoming dominant. Though the head of the family is the husband, and he has to make decisions by taking into consideration the opinions and desires of his wife and children. Families or religion in the traditional communities was based on collectivity. Due to the impact of individualism, the importance of kinship is decreasing. The recreational function of the family is losing its importance because modern means of recreation have become popular.

Class 12 Sociology Chapter 2 Segments of Indian Society Intext Questions and Answers

Check your progress (Textbook Page No. 28)

Question 1.
Name one tribe in South India, Western India, and North-East region.
Answer:

• Tribe in South India – Toda, Kota.
• Western India – Bhil, Warli.
• North-East region – Garo, Khasi

Question 2.
Identify any three tribal occupations.
Answer:

• Hunting and fishing.
• Simple agriculture and shifting cultivation.
• Food gathering of forest products.

Question 3.
Give examples of tribal belief systems.
Answer:
Belief in black and white magic, ancestor worship, benevolent and malevolent spirits. Sacred Groves are an integral part of tribal society, a tract of forest land dedicated to local deities who are believed by the tribal people to be fiercely protective about the grove and the village.

Check your progress (Textbook Page No. 30)

Question 1.
Why are tribal people slow to change? Give two reasons.
Answer:

• Tribal people are slow to change because.
• Tribal practice simple occupations based on primitive technology. Most of the occupations fall into the primary categories such as hunting, gathering, and agriculture. There is no profit nor surplus making in such an economy.
• Illiteracy among tribal is a major hindrance to their development.

Question 2.
Identify three forms of tribal religion.
Answer:

• Animism: The custom of worshipping the soul or ancestors.
• Manaism: The custom of worshipping force which is believed to move swiftly across the world and enter into objects and people, giving them powers that they previously lacked.
• Naturism: The custom of worshipping elements of nature like river, stream, Sun, Moon, forest, etc.

Question 3.
State two problems caused by cultural contact with non-tribal people.
Answer:
The two problems caused by cultural contact with non-tribal people are:

• The exploitation of tribal resources, which were rich in minerals and natural resources.
• Alienation of tribals from their traditional medicine due to the entry of specialists like medical professionals, agents, and vendors into the tribal areas.

Check your progress (Textbook Page No. 35)

Question 1.
State three characteristics of the rural community.
Answer:

• The dominance of agriculture.
• Primary relations.
• Social homogeneity.

Question 2.
Enumerate three changes in rural communities.
Answer:

• The joint family was once upon a time a significant pillar of village organization, has diminished significantly.
• The traditional rights, authorities, and sanctions based on caste hierarchy is not apparent today in a rural community.
• Abolition of intermediaries such as the zamindari system.

Question 3.
Identify any three programmes started by the Government for rural development.
Answer:

• The Community Development Programme (CDP) was started in 1952.
• The Integrated Rural Development Programme (IRDP) replaced the CDP in 1979.
• Pradhan Mantri Gram Sadak Yojana.

Check your progress (Textbook Page No. 37)

Question 1.
State three characteristics of urban life.
Answer:

• Large-scale social mobility.
• Different occupations.
• The high density of population

Question 2.
Why are nuclear families more common in urban than rural communities?
Answer:
Nuclear families are more common in urban than rural communities due to individualism which has led to a significant increase in nuclear families. Family is less stable today. More than the family as a unit, it is the individual who is given more importance. Joint families are comparatively less in number, nuclear families are on the rise in the cities.

Question 3.
Why are secondary relationships a significant characteristic of urban areas?
Answer:
In urban areas, interaction among people is largely based on anonymity and secondary contact. It is not personal nor face-to-face, rather, cities are characterized by formal interactions and impersonal relationships which tend to become time-bound and based on vested interests.

Activity 1 (Textbook Page No. 25)

Question 1.
Form groups of five students. Refer to the geographical classification of tribes in India. Choose a tribe and prepare a PPT / or Chart Presentation of 8 – 10 slides of its cultural traits.
Answer:
Geographical Distribution of Indian Tribes: L. P. Vidyarthi (1977) has given a five-fold geographical classification of tribes in India on the basis of ecological, social, economic, administrative, ethnic, and racial.

Region	Location	Names of Tribes
Himalayan Region	It has three sub-regions: (a) North-Eastern Himalayan region (b) Central Himalayan region (c) North-Western Himalayan region	Garo, Khasi, Jainta, Naga, Mizo, Khasa, Lepcha, Gaddi
Middle Indian Region	Bihar, Jharkhand, West Bengal, Odisha, Madhya Pradesh, and Chhattisgarh. Over 55 percent of the tribal people of India live in this zone.	Gond, Santhal, Munda, Ho, Oraon, Birhor
Western-Indian Region	Rajasthan, Gujarat, Maharashtra, Goa, Dadra, and Nagar Haveli. It has about one crore tribal population.	Bhil, Katkari, Warli, Baina
South India Region	Andhra Pradesh, Telangana, Tamil Nadu, Karnataka and Kerala. About one-sixth of the tribal population of India is found in the Southern zone.	Toda, Kota, Irula, Badaga, Chenchu, Kurumba
The Island Region	The Islands of Andaman and Nicobar in the Bay of Bengal and Lakshadweep in the Arabian Sea.	Andamanese, Nicobarese, Onge, Jarawa, Sentinelese

[Presentation to be done in the classroom by students.]

Activity 2 (Textbook Page No. 29)

Visit a tribal settlement in your region and document different aspects of their life (e.g., clothing, shifting cultivation, sacred groves). If a physical visit is not possible then take information from the internet. Make a short presentation to your class and follow it up with a discussion.
Answer:
Presentation to be done in the classroom by students.

Activity 3 (Textbook Page No. 30)

Find out about any tribal scheme started by the government or an NGG. Share your findings with your class.
Answer:
Scheme of strengthening education among Scheduled Tribe (ST) girls in low literacy districts.
Objective – The scheme aims to bridge the gap in literacy levels between the general female population and tribal women, through facilitating 100% enrolment of tribal girls in the identified districts or blocks, more particularly in Naxal affected areas and in areas inhabited by Primitive Tribal Groups (PTGs), and reducing drop-outs at the elementary level by creating the required ambiance for education. Improvement of the literacy rate of tribal girls is essential to enable them to participate effectively in and benefit from socio-economic development.

The scheme is implemented through Voluntary Organisations/Non-governmental Organisations (NGOs) and autonomous society/institutions of State Government/Union Territory Administration.

Activity 4 (Textbook Page No. 35)

Class Debate/Discussion:
‘The impact of caste on Indian society has reduced today’.
Answer:
After India attained independence in 1947, the country introduced laws to make discrimination against lower castes illegal and to improve their socioeconomic positions. As a result, some from the underprivileged groups have made it to leading positions, such as Dr. B. R. Ambedkar, who wrote the Indian constitution, and KR Narayanan, who was elected president in 1997.

Reservations were introduced for college admissions and jobs. The scenario within the country has undergone a lot of change with the progress in technology, education, social outlook, urbanization, and modernization. With the spread of urbanization and secular education, the influence of caste has decreased. This has occurred especially in cities where inter-caste marriages and people of different castes living reside in societies. However, despite the growing changes the caste identity still holds a lot of importance in society.

Activity 5 (Textbook Page No. 36)

Debate the positive and negative effects of heterogeneity in an urban setting.
Answer:
In urban areas, you will find people belonging to diverse groups such as class, occupation, caste, language, and religion, etc., all living in the same territory. There is continuous migration from tribal and rural areas as people come in search of employment, education, and healthcare and with the hope of raising their standard of living. Heterogeneity can be an advantage because it creates a cosmopolitan and tolerant approach, traditions, values, and customs helps to improve the social life of people as they learn about a new culture, customs, and languages which helps to improve brotherhood among people.

It can also create tensions, the ways of life of a city’s inhabitants are culturally differentiated and most cities have significant minority populations that are dominated by specific ethnic groups/cultures.

Activity 6 (Textbook Page No. 39)

In schools located in urban areas conduct a survey using a questionnaire or interview techniques, to understand problems in slum areas. Students from rural and tribal areas should do the same exercise on farmers’ problems. Write and present your report to the class.
Answer:
A survey or interview is to be conducted by students to understand problems in slum areas or tribal/rural farmer’s problems.
Sample of a questionnaire for the slum survey

• General Information
• Location
• No. of years you’ve been living here
• No. of earning members
• Total members in the family
• Education level of male adults
• Education level of female adults
• The monthly income of the family
• How often do the members fall in sick
• No. of elderly people (above 60 years)
• Principle occupation and industry of the adults.

Activity 7 (Textbook Page No. 40)

Gather information on various tribal, rural, and urban development programmes in your area. Present your findings to your class and follow them up with a discussion.
Answer:
(i) Urban Development Programmes
Pradhan Mantri Awas Yojana (Urban) or Housing for All by 2022 Mission:
The ‘Housing for All by 2022’ under the scheme of “Pradhan Mantri Awas Yojana — Housing for All (Urban)” launched by the Central Government aims to provide housing to all urban people by 2022. It provides central assistance to States and UTs for constructing houses to all eligible sections by concentrating on urban slums and economically weaker sections.

Swachh Bharat Mission (SBM):
A major associated urban development programme is making India’s urban centers clean. For this, the SBM targets to achieve 100 percent scientific management of municipal solid waste in 4041 statutory towns/ cities in the country by 2019.

(ii) Rural Development Programmes
The government assured to provide electricity and clean cooking facility to all willing rural families by 2022 under Ujjwala and Saubhagya Yojana.

Pradhan Mantri Awas Yojana – Gramin (PMAY-G) will provide 1.95 crore houses to eligible beneficiaries during its second phase (2019-20 to 2021-22) along with amenities like toilets, electricity, and LPG connections.

(iii) Tribal Development Programmes
On March 19, 2020, TRIFED, the Tribal Cooperative Marketing Development Federation of India launched the “Tech for Tribal” initiative. The initiative aims at providing entrepreneurship skills to the tribal people.
Pradhan Mantri Van Dhan Yojana It is an initiative that was launched in 2018. The Scheme aims to strengthen tribal producer companies. It was launched in 27 states.

Activity 8 (Textbook Page No. 42)

Visit a government primary or Ashram school in a tribal or rural or urban area. Find out from the school head about enrolment numbers, classes taught, the number of teachers, subjects they teach, problems they face, needs that they have. Write a report on your findings.
Answer:
[To be done by the student.]
General information:
There are a total number of 502 government Ashram schools under the tribal development department for the students belonging to socio-educationally backward tribal groups in the remote areas of the state. In order to provide quality education to the Scheduled Tribe students, the Central Government initiated “Ekalavya Residential Schools” on the basis of Navodaya Vidyalayas, through the funds distributed under Articles 275 (2) of the Indian constitutions, for the socio-economic development of the tribals in the country.

Activity 9 (Textbook Page No. 42)

What do you mean by rural reconstruction? Find out about programmes started by (a) government and (b) voluntary associations for people in rural India. Prepare a poster exhibition in your school or library.
Answer:
Rural reconstruction implies renovation of the villages for the total well-being of the people in villages. It is oriented to their social, economic, and political development. The principal objectives of rural reconstruction include (a) eradication of poverty by means of regeneration of cottage industries, the establishment of cooperative societies, improvement of transport, (b) spread of education, (c) progress of health, (d) the abolition of social malpractices like casteism, untouchability and the like.

In Post-Independence India, rural reconstruction programmes are affected through specific efforts. They include Land Reforms, Panchayati Raj, Co-operative Movement, Community Development Projects, and Five-Year Plans.

The Firka Development Scheme launched by Madras Government in 1946 aimed at the attainment of the Gandhian ideal of “Village Swaraj” by bringing about not only educational, economic, sanitary, and other developmental activities of villages but also by revitalizing the spirit of the people and making them self-confident and self-reliant. Sarvodaya Scheme was launched by the Bombay Government with a view to promoting the furtherance of Gandhiji’s constructive programme.

Class 12 Sociology Textbook Solutions Digest 

• Sociology Class 12 Chapter 1 Question Answers
• Sociology Class 12 Chapter 2 Question Answers
• Sociology Class 12 Chapter 3 Question Answers
• Sociology Class 12 Chapter 4 Question Answers
• Sociology Class 12 Chapter 5 Question Answers
• Sociology Class 12 Chapter 6 Question Answers
• Sociology Class 12 Passages Answers

Sociology Class 12 Chapter 5 Social Movements in India Question Answers Maharashtra Board

Balbharti Maharashtra State Board Class 12 Sociology Solutions Chapter 5 Social Movements in India Textbook Exercise Questions and Answers.

Social Movements in India Class 12 Sociology Chapter 5 Questions and Answers

1A. Complete the following statements by choosing the correct alternative given in the brackets and rewrite it.

Question 1.
The Chipko Movement is for ____________ (women’s empowerment, labour rights, saving the environment)
Answer:
saving the environment

Question 2.
The Bhartiya Lok Dal was started in the year ____________ (1954, 1964, 1974)
Answer:
1974

1B. Correct the incorrect pair and rewrite it.

Question 1.
(a) Women’s Movement – Gender equality
(b) International Decade of Women – From 1991-2001
(c) Towards Equality – Report on the Status of Women in India
(d) Feminist Movements – India after Independence
Answer:
(b) International Decade of Women – 1975-1998

1C. Identify the appropriate term from the given options in the box and rewrite it against the given statement.

S. A. Dange, Sarala Devi, Medha Patkar

Question 1.
Leader of Narmada Bachao Andolan.
Answer:
Medha Patkar

Question 2.
Significant role in the Trade Union Movement.
Answer:
S. A. Dange

1D. Correct underlined words and complete the statement.

Question 1.
The first Kisan Congress held in 1935 led to the establishment of the United Trade Union Congress.
Answer:
The first Kisan Congress held in 1935 led to the establishment of the All India Kisan Sabha.

Question 2.
The Women’s Indian Association was formed in Bombay.
Answer:
The Women’s Indian Association was formed in Madras.

2. Write short notes.

Question 1.
Farmers’ Movement
Answer:
Early Agitations: the early part of British rule was marked by an exploitative revenue system and zamindari system. Many small cultivators lost their rights over their hereditary land and resources. The famines and natural calamities during this period increased Indebtedness and exploitation This led to massive discontent among farmer Several revolts like the Deccan riots against money lenders, the upsurge by Bengal tenants against Zamindari, the Punjab Kisan struggles against money lenders, etc, took place during this period, two peasant struggles led by the National Congress the Champaran Struggle in Bihar against Indigo planters and the Satyagraha movement of the peasants in against collection of land revenue in a situation of crop failure

The emergence of Kisan Sabhas: many Kisan Sabhas were organised in Bengal, Punjab, and Uttar Pradesh to revolt against the initiative taken by the Congress party to support the interests of landlords. The Kisan Sabha movement started in Bihar under the leadership of Swami Sahajanand Saraswati, to oppose zamindari system Two struggles of the peasantry of the Bardoli district (Gujarat) broke out in succession which resulted in the formation of the All India Kisan Sabha (ALKS) at the Lucknow session of the Indian National Congress in April 1936. In Punjab, the farmers’ movement erupted under the leadership of Raja Mahendra Pratap. The Ghadar party played a very important role in mobilising farmers and peasants of Punjab together. In Gujarat, Mahatma Gandhi led the struggle of poor farmers against the British government in Kheda. In the Southern belt, the struggle erupted against the Forest Law. This phase is also characterized by the worsening of peasant position.

Post-Independence period: During this period the unrest was felt in the States were agriculturally, commercially developed States like Punjab, Haryana, Uttar Pradesh, Maharashtra, Gujarat, Karnataka, and Tamil Nadu, the movement became more organised, under Charansingh He opposed heavy mechanisation.the Bharatiya Kranti Dal (BKD) and the Bhartiya Lok Dal (BLD) in 1974. In 1973 a convention of farmers was held in New Delhi, followed by another convention in 1978. Which presented a 20-point charter of demands to the government like representation of farmers on decision-making bodies, bridging the imbalance between agriculture and industry, etc., In 1980, the formation of the Shetkari Sangatana under the leadership of Sharad Joshi and Karnataka Rajya Ryot Sangh under the leadership of M. D. Nanjundaswamy are milestones in the Farmers’ movement in India. With the processes of industrialization and globalisation, conditions have changed rapidly for farmers. In March 2018, thousands of farmers from different parts of Maharashtra got together to march to Azad Maidan (Mumbai), to convey to the government their grievances and frustrations.

Question 2.
Characteristics of Social Movement
Answer:
Social movement means when a group of people come together in an organized way, in order to bring change in society. Social Movements are different in nature, features, pace, and operations.

The important characteristics of Social Movements are:
Essentially collective in nature: Social movement is not an individual action. It involves collective action. A group collectively has to be part of the movement. A collective action that creates interest and awakening in a relatively large number of people.

Planned and deliberate action: Social movements have to be preplanned to be executed effectively. Movements are deliberate initiatives and not spontaneous or sudden in nature.

Ideology and objectives: A social movement is backed by an ideology. The ideology guides the course of the movement. There are set objectives and goals to achieve to bring about change in the social system.

Social change: Social movements are oriented towards bringing about a change. It usually demands a change in the already established order or it resists change initiated by the authorities.

Leadership: Collective action must be marked by some degree of organisation. The organisation must include leadership and a structure that defines how members relate to each other, make decisions and how to carry them. Leaders are must for guidance and person who influences others to accomplish the mission.

3. Write differences.

Question 1.
Pre-Independence and Post-Independence periods of the Women’s Movement in India.
Answer:

Pre-Independence period of women’s movement	Post-Independence period of women’s movement
(i) Pre-Independence period of the women’s movement overlapped with the Social Reform Movement in many ways.	(i) Post-Independence period of the women’s movement witnessed several issues like tribal unrest, economic crisis, which took away the singular focus of the women’s movement.
(ii) Pre-Independence movements challenged the customary practices which were discriminatory and revolted mainly against human rights violations in the form of Sati and ill-treatment of widows.	(ii) Post-Independence movements focused more on violence against women, sex stereotyping, and further legislative demands for equality of women.
(iii) Pre-Independence movements were led by social reformers like Raja Rammohan Roy, Jyotiba Phule, Maharshi Karve, and so on.	(iii) Post-Independence movements have mobilised masses in the form of women’s organisation, NGOs, SEWA, etc.
(iv) Pre-Independence movement needed the voice of others (social reformers) for the problems to be spoken.	(iv) Post-independence movement women are educated and aware and are ready to speak up for themselves.
(v) Pre-Independence movement lacked revolutionary social media.	(v) Social media plays a major role during the Post-Independence movement where these movements can reach across the globe and mobilised the youth on a large scale.
(vi) The Pre-Independence movement was more of a socio-religious movement.	(vi) The Post-Independence movement was more progressive in nature.

4. Explain the following concepts with examples.

Question 1.
Social Movement
Answer:
A social movement is a collective action to change or influence the existing social system by a group. Herbert Blumer has defined the social movement as “Collective enterprises to establish a new order of life.”

A social movement is defined as a collectively acting with some continuity to promote ore resist a change in the society or group of which it is a part. Some movements are directed to modify certain aspects of the existing social order whereas others may aim to change it completely.

A social movement is an organised effort of a large group of people to achieve a particular goal typically a social or political or political one, this may be to carry out resistance or undo a social change.

It is a collective challenge to the authorities organised group of people to come together to establish a new order of life.

Examples

• Environmental movements like the Chipko Movement and Narmada Bachao Andolan organised to protect and preserve our environment.
• Workers movement to protest against the exploit action done on workers like the minimisation of wages, poor working conditions, etc. by the industrialisation factory owners.
• Reform Movements – Arya Samaj, Satyashodhak Samaj, Peasant Movements, Backward Castes Movement, etc.

Question 2.
Environmental Movement
Answer:
Gadgil and Guha have defined Environmental Movement as, “An organised social activity consciously directed towards promoting sustainable use of the natural resource, halting environmental degradation or bringing about environmental restoration.” The terms Green Movement, Conservation Movement are also used alternatively to refer to the Environmental Movement.

Environmental Movement, is centered around a genuine concern for the conservation and improvement of the habitat around us, more specifically the environment and civilization.

Environmental Movement as an organized social activity consciously directed towards promoting sustainable use of natural resources halting Environmental degradation or bringing about Environmental restoration.

Environmental Movement has utilized non-violent ways to fight on issues like sustainable management of natural resources, protection of the Environment many movements are centered on ecology, tribal rights, human rights, ecofeminism, etc.

Environmental Movements are highly organised, its scope is wide ranges from being local to the global level.

The environmental movement surrounds issues related to ecology, health, human rights, tribal rights eco-feminism etc.

Harsh Sethi has presented five prominent categories of struggles associated with environmentalism, namely

• forest and forest resources
• land use
• water
• anti-dam
• against different types of pollution and marine resources.

Examples
The Chipko Movement took place in 1973 in the Chamoli district of Uttarakhand where villagers and women in large numbers hugged the trees where the contractors reached the villages to cut the tree. This was to protest against deforestation and save the forest.
Narmada Bachao Andolan – When it was realised that the building of a dam would deprive local inhabitants of their livelihood and displace them, the need to mobilsed and protest against such a venture was felt. In 1985, the Narmada Bachao Andolan (NBA) emerged as one of the powerful resistance movements under the leadership of Medha Patkar.

5A. Complete the concept map.

Question 1.

Answer:

6. Give your personal response.

Question 1.
Has the study of Environmental Education had any effect on your behaviour?
Answer:
The study of environmental education has promoted pro-environmental behaviour which plays important role in solving the problem of the environment. It has increased concern about global and local environmental problems and issues.

Environmental education has created awareness about various environmental issues like how industrialisation and development have led to deforestation and after problems like various pollution, land sliding degradation that endangers our human life and society Above all it has made me release there is need to protect and preserve our environment.

It has helped me to engage in environmental activism like taking shorter showers, reducing private transport, etc. It has taught us how to use the present and future resources optimally to avoid further depletion of the ozone layer, global warming, etc.

Field trips and cleanliness drive camp has taught us to keep our surrounding clean and preserve our natural resources for future. Environmental education has promoted a sense of community involvement in me and has helped me to understand how nature works.

Question 2.
Why is it important to raise social concerns through social movements?
Answer:

• In democratic societies, collective voice on various issues like rights, welfare, and well-being of people has brought changes in society.
• Social movements are collective actions of organised groups who have goals or a demand to change the existing system.
• For instance, during the women’s movement when various issues of consent like equal rights, education, women’s empowerment were raised they demanded a change in the existing system of authority.
• The result of their protest brought various changes. The Constitution of India and Indian law laid down measures for the protection of women’s rights, all these have improved the position of women in present times.
• So, when social concern is raised through social movement, it brings about changes in all aspects of society.

7. Answer the following question in detail. (About 150-200 words)

Question 1.
‘Social movements play an important role in bringing about changes in society. With reference to this statement, choose any two different social movements that you have studied and comment on:
(i) The Issues related to the movement, and
(ii) How the movement has brought about changes in Indian society.
Answer:
A social movement is an organized effort by a significant number of people to change or resist change. It is a collective action where individuals work tirelessly for months, years, or decades together to change that has mobilised the social structure and social system of the society.

The two movements that had a great impact in changing Indian society are:
(i) Women’s Movement
Women have suffered for countless centuries. The Women’s Movement is divided into three phases they are as follows:
The first phase covers the period of the 19th century where various social reformers like Raja Rammohan Roy, Jyotirao Phule. Justice Govind Ranade and many reformers. Who challenge the unwanted customs like Sati, child marriage, widow remarriage, etc., their efforts and supports of British legislation various laws were enacted like Sati Prohibition Act (1829), The Widow Remarriage Act (1856), The Female Infanticide (Prevention) Act (1870) and so on.

The second phase of the movement gave a new look to the Women’s Movement, it leads to women participating in the liberation of women and freedom movement till the 20th century.

Feminists like Margaret Cousins formed the Women’s Indian Association, they came up with new ideas about education for women. Participation of women in various national movements like civil disobedience, satyagraha’s, non-cooperation movement, etc., and the influence of Gandhian philosophy inspired women to speak up for themselves.

The third phase of the Women’s Movement shifted towards equality issues of patriarchy, violence against women, crime, dowry deaths, etc. In this phase, various women’s organisations, NGOs, etc. participated to fight for women’s rights and injustice done to them.

In the fourth phase, women from different walks of life joined their hands together in the mission of women’s empowerment in India, summarise women’s movements in India has certain ideologies and objectives like women’s liberation, right to education, struggle for equal rights, violence against women’s and their empowerment. These have changed the position of women in India to a great extent.

(ii) Workers Movement in India
Industrialization not only boomed the Indian economy but brought two classes in society i.e., the industrialist and the working class.

Modern Industry thrives on profit, this brought exploitation of workers. This occurred in terms of extraction of work, minimization of wages, long hours of work, delays in promotion, reduced wages, and poor working conditions.

These issues led to the formation of the Worker’s Movement in India.

The first phase of protest was a group of workers without planning and organization. In 1875 Shapurji Bengalee revolted against bad conditions of labour, his efforts resulted in the enactment of the First Factories Act 1881.

Narayan Meghaji Lokhande known as the father of the Indian workers’ movement set up the first workers’ organization in India i.e., The Bombay Mill hands association 1884, highlighted the problems of workers and passed resolutions to improve the conditions.

The second phase saw the formation of the Trade Union. Strikes became a Powerful Weapon in hands of labour, several strikes were seen from 1918 to 1920.

The Industrial disputes forced to organized Trade Union in India i.e., the establishment of AITUC- All India Trade Union Congress 1926, under the chairmanship of Lala Lajpat Rai, Bombay Textile Labour Union by N. M. Joshi first union to gets its recognition under Act in 1926.

Trade unions diversified on different ideologies, in order to bring in different coordination’s the National Trade Union Federation (NTUF) was established. Still, there were differences of opinion, in 1947s the Indian National UNION Congress (INUC) was established to safeguard and promote the rights of workers. Various trade unions emerged when Congress came into power, like the Bharatiya Mazdoor Sangh (BMS), United Trade Union Congress (UTUC), and so on.

There were strikes and disputes between management and factory workers meantime came the Industrial Dispute Act of 1947, which used mechanisms like conciliation, arbitration, and adjudication, to resolve the conflicts between management and workers.

The workers’ movement lost its momentum after the 1970s. Textile industries went on strikes, the Great Bombay Textile Strike 1982, under the leadership of Datta Samant. The demands of the workers were a hike in wages, bonuses, scrapping of the Bombay Industrial act of 1947. The strike lasted for a long time and resulted in a negative impact on the industrial relations between labour, industry, and the government.

Further in recent times, the Ministry of Labour gave recognition to central trade union organizations like AITUC, INTUC, AND SEWA.

To sum up, the worker’s movement, began with philanthropists working for the betterment of workers, later on, workers themselves became leaders who started fighting for the workers’ rights, the role of government to solve disputes with globalization the role of the government has altered.

Activity 1 (Textbook Page No. 70)

Small group discussion: Form groups of 5-7 students. Identify various forms of social injustice that you have observed in your village/town/locality. Make a list of the same. Find out names of various organisations that work to remove such injustices or which create awareness about the injustices. (For example, the problems faced by disabled persons, or migrants.)
Answer:
List of social injustice found in Indian society.
The caste system, poverty, child labor, child marriage, low status of women, gender inequality at work, dowry system, the problem faced by women, the problem faced by slum children, migrants, disabled, etc.

(i) Social injustice seen among slum children’s
Form of social injustice we see in our nearby slum area such as lack of proper sanitation, safe drinking water, shortage of space, lack of quality education in municipal schools, high proportion of girls are dropouts to support their family, they work as domestic maids. Though there are legal measures to protect human rights we see child labour is on rampant in slums.

Smile Foundation, beginning in the corridors of education, it has adopted a lifecycle approach with intensive programmes which addresses the needs of less privileged children, their families and the larger community.

Asha for education projects deal with educational issues from pre-primary schooling to professional education in locations from urban slums to isolated rural areas.

(ii) The problem faced by migrants
Migrants are more vulnerable to discrimination and exploitation as many of them are poor, illiterate, and live in slums and hazardous locations prone to disaster and natural calamities. There is a lack of urban policies and programmes catering to the needs and settlements of migrants.

The National Domestic Workers’ Movement.

(iii) Challenges faced by disability
Disabled face problem of loss of independence, transportation, accessibility issue, loss of independence, education, employment etc.

Narayan Seva Sansthan, established in 1985, is a non-profit charitable organization based in Udaipur, Rajasthan. It is known for providing philanthropic services in the field of treatment and rehabilitation of polio-affected people without discrimination of religion, region, caste, or gender.

Activity 2 (Textbook Page No. 72)

Find out about women’s groups/NGOs in your locality (e.g. anganwadi women teachers, lesbian women, Dalit women’s groups, Muslim women’s organisations). Visit their organisation to find out about the work that they do. You may interview the group members or their volunteers, to find out about the nature of their work or outreach programmes, problems they face etc. Present your findings in class. Initiate a discussion.
Answer:
(i) Self Employed Women’s Association: SEWA is a trade union registered in 1972. It is an organisation of poor, self-employed women workers. These are women who earn a living through their own labour or small businesses. They do not obtain regular salaried employment with welfare benefits like workers in the organised sector. They are the unprotected labour force of our country. Constituting 93% of the labour force, these are workers Of the unorganised sector. Of the female labour force in India, more than 94% are in the unorganised sector. However, their work is not counted and hence remains invisible.

(ii) National Federation of Dalit Women (NFDW): All India Dalit Women Forum and Maharashtra Dalit Mahila Sangasthan etc., address the issues of women empowerment from socially marginalized communities.

Activity 3 (Textbook Page No. 75)

Form groups of 6 students. Identify a workers’ movement in your locality or region. Make a PPT of 12 slides. The content should provide information on how they were established, the significant persons associated with the movement, their major output or successes, the challenges they faced. Make your presentation in class. All group members should discuss a minimum of 2-3 points. The presentation may be followed by a Q&A session.
Answer:
The National Domestic Workers’ Movement [Registered as National Domestic Workers’ Welfare Trust under the Bombay Public Trust Act 1950, Regd. No. E-17253-(Mumbai)] has been at the forefront of championing the rights of domestic workers, children in domestic work and migrant domestic workers, since 1985. It was founded by Dr. (Sr.) Jeanne Devos.
NDWM encourages empowerment of domestic workers through solidarity, participation and leadership training. Together we work for the labour rights of domestic workers, seeking dignity and justice.

The challenges faced by them are:

• The stigmatisation of domestic workers and their work.
• Total absence of Rights and Legal protection.
• Absence of training, support and bargaining power.

The objectives of the movement are:

• Dignity for domestic work and domestic workers.
• Rights and Legal Protection.
• Support and empowerment.

Activity 4 (Textbook Page No. 77)

Collect newspaper and journal reports on farmer suicides in the past year. Display this information on your class bulletin board.
Answer:
Articles on farmer’s suicide for reference
The geography of farmer suicide
Vishnu Padmanabhan, Pooja Dantewadia | Livemint | Updated : Jan 16, 2020

12 Nashik farmers ended lives in’ 20 so far, 63% drop since last year
Abhilash Botekar | TNN | Times of India | Updated : May 26, 2020

10,349 farmers committed suicide in 2018 : NCRB
PTI | Last Updated Jan 09, 2020 | The Economic Times

Activity 5 (Textbook Page No. 80)

(A) Have you heard of Greta Thunberg? Discuss the effect of her activism.
(B) View the film ‘Lakir ke is Taraf by Shilpa Ballal.
Then have a class discussion.
Answer:
(A) Swedish climate youth activist Greta Thunberg, has received worldwide recognition for her efforts to fight climate change. With the simple message “School strike for climate” handwritten on poster board, she began skipping school on Fridays and protesting outside the Swedish Parliament. Thanks to social media, her actions have spread and influenced millions of young people all over the world to organise and protest.

(B) ‘Lakir ke is taraf a documentary made by Shilpa Ballal, highlights some of the concerns surrounding the Sardar Sarovar Project that led to the beginning of the Narmada Bachao Andolan in 1985. It is 85 minute documentary which enables viewers to understand the situation through the lens of the disadvantaged villagers, who were compelled to leave their ancestral property and witness the submergence of their homes, land and cattle.

Activity 6 (Textbook Page No. 81)

(i) Identify any 5 conservation/environmental initiatives (e.g. Go Green, Save the Forests, Save Aarey, Eco-friendly Ganpati)
(ii) Make group presentations in class about their aims, objectives, and activities.
(iii) This may be followed by a class discussion or home assignment.
Answer:
(i) Swachh Bharat Abhiyaan, is a mass movement launched by Prime Minister Narendra Modi in 2014, develops the responsibility among Indian citizens to keep our surroundings clean and to achieve Mahatma Gandhiji’s aim to clean India.

(ii) Namami Gange Programme Narendra Modi took over as the Prime Minister of India in 2014. In June that year, recognizing the cultural and environmental importance of the river Ganga, the ‘Namami Gange Programme’ was approved by the Union Government.

(iii) Project Tiger, is a tiger conservation programme launched in April 1973 by the Government of India during Prime Minister Indira Gandhi’s tenure. The project aims at ensuring a viable population of Bengal tigers in their natural habitats, protecting them from extinction, and preserving areas of biological importance as a natural heritage.

Class 12 Sociology Textbook Solutions Digest 

• Sociology Class 12 Chapter 1 Question Answers
• Sociology Class 12 Chapter 2 Question Answers
• Sociology Class 12 Chapter 3 Question Answers
• Sociology Class 12 Chapter 4 Question Answers
• Sociology Class 12 Chapter 5 Question Answers
• Sociology Class 12 Chapter 6 Question Answers
• Sociology Class 12 Passages Answers