IGNOU BPSE-141 Solved Question Paper PDF Download

IGNOU BPSE-141 Previous Year Solved Question Paper in Hindi

IGNOU BPSE-141 Previous Year Solved Question Paper in English

Q1. Briefly examine Gandhi’s views on modern civilization.

Ans. Mahatma Gandhi was a staunch critic of modern Western civilization, which he famously described as a “Satanic” civilization in his seminal work, Hind Swaraj (1909) . His critique was not merely political but stemmed from a deep moral and spiritual concern. Gandhi believed that modern civilization was fundamentally based on materialism and hedonism . It enslaved human beings to the body and its desires while neglecting spiritual and moral development. According to him, this civilization was “godless” because it prioritized material prosperity over morality. Gandhi criticized several symbols of modern civilization:

• Machinery: He was against the large-scale industrialization and “craze for machinery” because it enslaved man, created unemployment, and destroyed the dignity of labour. He believed that the machine should serve man, not replace him.
• Railways, Lawyers, and Doctors: He called railways “carriers of evil,” spreading famines and diseases artificially. He saw lawyers as perpetuating conflicts and doctors as making people heedless of their souls by focusing on bodily ailments.
• Parliamentary Democracy: He described the British Parliament as a “sterile woman” and a “prostitute” because it did not operate on any principle but was subject to pressure groups and was all talk and no action.

Gandhi argued that true civilization is that which teaches the

‘path of duty’

and mastery over the senses. As an alternative to modern civilization, he presented a model of Indian civilization based on

‘Swaraj’

and

‘Sarvodaya’

. This model was founded on self-control, self-reliance (Swadeshi), decentralized village republics (Gram Swaraj), and the welfare of all (‘Antyodaya’ – the rise of the last person).

In conclusion, Gandhi’s critique was not a blanket rejection of modernity but a call for a civilization that was ethical, humane, and spiritual at its core. He was not against technology per se, but in favour of a humanized technology.

Q2. What is ‘Swaraj’ ? Discuss.

Ans. For Gandhi, ‘Swaraj’ was a multi-faceted and profound concept that went far beyond mere political independence. Its literal meaning is ‘self-rule’, but Gandhi defined it on two distinct levels: individual Swaraj and national Swaraj. 1. Individual Swaraj (Self-Rule): For Gandhi, true Swaraj begins at the individual level . It is the ability to rule over oneself, to gain control over one’s senses, mind, and passions. It is a moral and spiritual state where an individual becomes free from fear, greed, and violence. He stated, “Real swaraj is self-rule or self-control.” Thus, Swaraj means self-control, self-purification , and self-discipline . It can only be attained through the practice of Ahimsa (non-violence) and Satya (truth). 2. National Swaraj (Political Independence): At the national level, Swaraj means freedom from foreign rule. However, Gandhi cautioned that merely replacing the British rulers with an Indian elite that perpetuates the same exploitative system would not be Swaraj. He called it “English rule without the Englishman,” which he did not desire. For him, national Swaraj meant a political system that expressed the will of the millions of people of India. Key elements of Gandhi’s concept of Swaraj include:

• Gram Swaraj (Village Self-Sufficiency): The heart of Gandhi’s Swaraj lies in the concept of ‘Gram Swaraj’. Each village should be a self-sufficient and autonomous republic, responsible for its own needs. Governance should be decentralized, with power vested in the hands of the common people.
• Sarvodaya (Welfare of All): The goal of Swaraj is ‘Sarvodaya,’ meaning the ‘welfare of all.’ This includes the welfare of the poorest and the weakest section of society (‘Antyodaya’). It is not the rule of the majority, but the rule of all.
• Swadeshi (Self-Reliance): Swaraj is intrinsically linked to ‘Swadeshi’ or economic self-reliance. It means using goods made in one’s own country and ending dependence on foreign powers for economic needs.

In essence, Gandhi’s Swaraj is a

holistic concept

encompassing political, economic, social, and most importantly, moral and spiritual freedom. It is not just a transfer of power but a transformation of values, paving the way for a just, non-violent, and self-reliant society.

Q3. How different is Gandhian education concept from what India is practising today ?

Ans. The concept of education propounded by Gandhiji, known as ‘Basic Education’ or ‘Nai Talim’ , is fundamentally different from the education system prevalent in India today. There is a profound difference in their philosophy, objectives, and methodology. Gandhian Education Concept (Nai Talim):

• Objective: Its primary aim was the all-round development of the child—a balanced development of the ‘head, heart, and hand’ (3-H) . It emphasized not just intellectual development but also character building, moral values, and the dignity of physical labour. The goal was to create self-reliant, responsible, and non-violent citizens.
• Methodology: The core of Gandhian education was learning through a productive craft (like spinning, weaving, agriculture, carpentry). Education was linked to real-life experiences. Instead of compartmentalizing knowledge, all subjects were to be taught in an integrated manner, correlated with the chosen craft.
• Self-sufficiency: Gandhi believed that education should be self-supporting. The expenses of the school were to be met by selling the products made by the students. This would instill a sense of self-reliance and respect for labour in students.
• Mother Tongue: The medium of instruction should be the mother tongue, enabling the child to learn naturally and creatively.

Current Indian Education System:

• Objective: The current system, largely based on the Macaulayite model, primarily aims to prepare students for examinations and qualify them for white-collar jobs. It is mainly focused on intellectual development (Head) and often neglects character formation and practical skills.
• Methodology: This system is book-centric and theoretical. It lacks practical and experiential learning. Knowledge is strictly divided into various subjects, and rote learning is often encouraged.
• Dependence: The system is entirely dependent on government or private funding and makes students job-seekers rather than self-reliant individuals. Labour, especially manual labour, is often looked down upon.
• Language: The dominance of the English language is increasing, which often alienates students from their cultural roots.

Conclusion:

In short, Gandhian education was ‘education for life,’ whereas the current system has largely become ‘education for a job.’ Gandhi’s ‘Nai Talim’ sought to create a complete human being by connecting the child with society and nature, whereas the current system often throws them into a competitive race that can lead to alienation and unemployment. Although new education policies are emphasizing skill development and vocational education, they are still a long way from Gandhi’s holistic and integrated vision.

Q4. Write short notes on the following in about 200 words each : (a) Religious pluralism (b) Eradication of Untouchability

Ans. (a) Religious pluralism For Gandhiji, religious pluralism was not merely a matter of tolerance but a principle of deep respect and acceptance of all religions. He popularized the idea of ‘Sarva Dharma Sama Bhava’ , which means that all religions are equal and are different paths to the same Truth or God. He believed that religions are like different flowers in the same garden or various branches of the same tree. Gandhi’s perspective was rooted in the belief that no religion is perfect, as they are interpreted by humans who are imperfect. Therefore, no one should consider their religion superior and others inferior. He strongly opposed religious conversion, especially through proselytization. He believed that a Hindu should strive to be a better Hindu, a Muslim a better Muslim, and a Christian a better Christian. His prayer meetings included recitations from the texts of various religions—the Gita, the Quran, the Bible, etc.—which symbolized his faith in religious harmony. He considered the unity of India, especially Hindu-Muslim unity , as an essential precondition for Swaraj. (b) Eradication of Untouchability Mahatma Gandhi regarded untouchability as the “greatest blot on Hinduism” and an unforgivable sin against humanity. He made its eradication a major mission of his life and considered it an essential condition for attaining Swaraj. He believed that a society that kept a section of its own in a sub-human condition was not deserving of freedom. Gandhi worked on multiple fronts against untouchability:

• He gave the ‘untouchables’ the respectful name ‘Harijans’ (Children of God) to accord them dignity.
• He wrote extensively against the evil practice in his newspapers, ‘Harijan’ and ‘Young India’.
• He set a personal example; he lived in Harijan colonies and cleaned his own toilets to establish the dignity of manual labour.
• He undertook a fast unto death during the Poona Pact in 1932 to oppose separate electorates for Harijans, as he believed it would permanently segregate them from Hindu society.

Gandhi’s approach was to reform Hinduism from within. His tireless efforts made the abolition of untouchability an integral part of the national movement, eventually leading to its constitutional banning in India.

Q5. Explain Non-cooperation Movement during freedom struggle.

Ans. The Non-Cooperation Movement (1920-1922) was a watershed moment in the Indian freedom struggle, led by Mahatma Gandhi. It was the first pan-India mass movement that shook the foundations of British rule and established Gandhi as the undisputed leader of Indian nationalism. Background of the Movement: Several immediate factors led to the launch of this movement:

• The Rowlatt Act (1919): This repressive act empowered the government to imprison any person without trial.
• The Jallianwala Bagh Massacre (1919): The firing on a peaceful gathering in Amritsar by General Dyer shocked the entire nation.
• The Khilafat Issue: Indian Muslims were angered by the treatment of the Caliph of Turkey by the British after World War I. Gandhi saw this as an opportunity to forge Hindu-Muslim unity and build a united front against the British.

Programme and Spread of the Movement:

The resolution for non-cooperation was passed at a special session of the Congress in Calcutta in September 1920. The movement had two main aspects:

1. Negative or Boycott Programme:

• Boycott of government schools, colleges, and courts.
• Surrender of government-conferred titles and honours.
• Boycott of elections to legislative councils.
• Boycott of foreign goods, especially foreign cloth, and burning them in bonfires.

2. Positive or Constructive Programme:

• Promotion of Swadeshi , especially the use of hand-spun and hand-woven cloth (Khadi).
• Establishment of national schools and colleges (like Kashi Vidyapith, Gujarat Vidyapith).
• Establishment of Panchayats to settle mutual disputes.
• Strengthening Hindu-Muslim unity and eradication of untouchability.

The movement was an unprecedented success. Students left schools and colleges, lawyers gave up their practice, and millions of people boycotted foreign cloth and adopted Khadi. It was the first time the Indian freedom struggle moved from cities to villages and towns, with massive participation from peasants, workers, and women.

Withdrawal of the Movement:

In February 1922, at a place called

Chauri-Chaura

in Uttar Pradesh, an angry mob set fire to a police station, killing 22 policemen. This violent incident deeply hurt Gandhi. He felt that the country was not yet ready for a non-violent satyagraha and he immediately called off the movement.

Conclusion:

Although the Non-Cooperation Movement could not achieve its declared goal of ‘Swaraj’, it was extremely significant. It transformed the Congress into a revolutionary mass organization, removed the fear of British rule from the minds of the people, and prepared a strong base for future movements.

Q6. Describe Gandhi’s struggles in South Africa.

Ans. Gandhi’s 21 years in South Africa (1893-1914) were a transformative period of his life. It was on this land that the young lawyer, Mohandas Karamchand Gandhi, began his journey to becoming the ‘Mahatma’. South Africa can be called Gandhi’s ‘political laboratory’ , where he developed and tested his most powerful weapon based on truth and non-violence, ‘Satyagraha’ . The Beginning of the Struggles: Gandhi went to South Africa in 1893 as a legal counsel for an Indian firm. Here, he soon encountered the intense racial discrimination and humiliation faced by Indians at the hands of the white rulers. The incident of being forcibly thrown out of a first-class compartment at Pietermaritzburg station was a turning point for him. This personal insult motivated him to fight against racial injustice. Phases of the Struggle: Gandhi’s struggle can be broadly divided into two phases: 1. The Moderate Phase (1894-1906): In this phase, Gandhi used constitutional methods, hoping for justice within the British Empire.

• He established the Natal Indian Congress in 1894 to organize Indians and voice their grievances.
• He filed petitions, submitted memoranda, and traveled to England to make the British government and public aware of the plight of Indians.
• He started a newspaper, ‘Indian Opinion’ , which became a crucial medium for spreading his ideas and uniting the community.

2. The Phase of Satyagraha (1906-1914):

When petitions and prayers yielded no results, Gandhi invented a new method of resistance. Satyagraha was born in response to the

‘Asiatic Registration Act’

(also known as the ‘Black Act’) introduced by the Transvaal government in 1906. This law made it compulsory for all Indians to register and carry a registration certificate at all times.

Under Satyagraha, thousands of Indians, led by Gandhi, non-violently resisted the unjust laws in the following ways:

• They refused to register and publicly burned their registration certificates.
• They refused to pay unjust taxes (like the £3 poll tax).
• They broke the restrictions on travel between provinces.
• Thousands of satyagrahis peacefully courted arrest, enduring prison hardships and police brutality.

During this struggle, Gandhi established the

Phoenix Settlement (1904)

and the

Tolstoy Farm (1910)

for community living and training of Satyagrahis. Ultimately, faced with the relentless struggle of the Indian community and Gandhi’s leadership, the government had to relent, and in 1914, the

Gandhi-Smuts Agreement

led to the repeal of most of the oppressive laws. These struggles in South Africa made Gandhi an experienced leader and Satyagraha a proven political weapon, which he later used successfully in India.

Q7. How does unequal development occur ? Discuss.

Ans. Unequal development is a process where the benefits of economic growth and development do not reach all sections and regions of society equally, leading to a widening gap between the rich and the poor, urban and rural areas, and developed and underdeveloped regions. From a Gandhian perspective, unequal development is an inherent and inevitable outcome of modern, industrial, and materialist civilization. The primary causes of unequal development from a Gandhian perspective are as follows: 1. Centralization of Production and Power: The modern development model is based on large-scale industries and urban centers. This concentrates production and economic power in a few hands and a few places (cities). The cities drain the villages of raw materials, labour, and talent, making the villages impoverished and dependent. This ‘urban bias’ causes the systematic exploitation and backwardness of rural areas, creating a deep regional imbalance. 2. A Model Based on Unlimited Wants and Greed: Gandhi believed that “The world has enough for everyone’s need, but not enough for everyone’s greed.” The modern development model is based on fulfilling humanity’s unlimited wants and promoting consumerism. This greed leads to the over-exploitation of natural resources and the exploitation of human beings by other human beings, which directly fosters inequality. 3. Labour-Displacing Technology: Modern industry uses large-scale machinery that displaces human labour. This creates massive unemployment and underemployment, especially in a labour-surplus country like India. Gandhi was against technology that ‘enslaved man.’ When production is carried out by a few machines, its benefits are also limited to a few capitalists, while the wider masses remain in poverty. 4. Neglect of the Principle of ‘Antyodaya’: The modern development model often relies on the ‘trickle-down’ theory, assuming that the benefits of Gross Domestic Product (GDP) growth will eventually reach the poor. In contrast, Gandhi gave the principle of ‘Sarvodaya’ (rise of all), which begins with ‘Antyodaya’ (rise of the last person). As long as development planning is not done with the weakest person in mind, inequality will persist. Gandhi’s solution lay in a decentralized, village-based, self-sufficient economic model (‘Gram Swaraj’), which emphasizes production by the masses instead of mass production. This model focuses on fulfilling basic needs using local resources and labour, thereby ensuring a more equitable and sustainable development.

Q8. Write short notes on the following in about 200 words each : (a) Khadi Industry (b) Champaran Satyagraha

Ans. (a) Khadi Industry For Gandhiji, Khadi was not just a piece of cloth; it was a living symbol of Swaraj, Swadeshi, and economic freedom . The Khadi industry, based on hand-spun yarn and hand-woven cloth, was the centerpiece of his constructive programme. The significance of Khadi was multi-dimensional:

• Economic Symbol: It was a vital source of supplementary income for India’s rural masses, especially farmers, providing them with employment during their idle periods. It was a direct answer to the economic exploitation by Britain’s Lancashire mills and promoted rural self-sufficiency. It was the embodiment of the Gandhian principle of ‘production by the masses.’
• Political Symbol: Khadi became a symbol of the boycott of foreign rule and of national self-respect. It became the ‘livery of freedom’ for freedom fighters. Spinning the charkha (spinning wheel) regularly and wearing Khadi was made a mandatory condition for membership in the Congress.
• Social Symbol: Spinning the charkha was a great social equalizer. The rich and the poor, Brahmin and Harijan, could all contribute equally to the service of the nation by spinning. It restored the dignity of manual labour.

Gandhi called the charkha “the sun of the solar system” of the village economy. The Khadi industry was central to his vision of a decentralized and humane economy.

(b) Champaran Satyagraha

The

Champaran Satyagraha (1917)

was the first successful Satyagraha led by Mahatma Gandhi in India. It was a major turning point in the Indian freedom struggle that established Gandhi as a national leader.

In the Champaran district of Bihar, British planters forced local farmers to cultivate indigo on 3/20th of their land (known as the

‘Tinkathia system’

). They had to sell their produce to the planters at very low, fixed prices, which led to their severe exploitation.

At the insistence of a local peasant named Rajkumar Shukla, Gandhi arrived in Champaran in 1917 to investigate the plight of the farmers. When the local administration ordered him to leave the district, Gandhi refused to comply, stating he was ready to face the penalty for his disobedience. This was his first use of

civil disobedience

in India. The government had to back down and withdraw the order.

Gandhi, along with lawyers like Dr. Rajendra Prasad and J.B. Kripalani, recorded statements from thousands of peasants and prepared a detailed report. Due to this pressure, the government was forced to appoint an inquiry commission, with Gandhi as one of its members. Based on the commission’s recommendations, the Tinkathia system was abolished, and a portion of the money illegally extorted from the peasants was returned. The success of Champaran demonstrated the power of Satyagraha in India and infused a new hope and confidence among the masses.