: 4445

ot
Unique
Paper
Q. Code
Paper 12321602 15 May 2018
<4No. Indian Political Thought-II
Paper
Nameof the
Course B.A. (Hons.) Politic-i Science CBCS (Core)
Vaneof
the : VI
Semester 3 Hours Maximum Marks: 75
Duration

Attenpt anyfour questions.

All questions carry equal marks.
you agree that Raja Ram Mohan Roy was the father of Indian
Q. 1. Do? Explain.
Renaissance
No. 119.
Ans. See Q. 1, Page
Vivkenanda's views on Ideal Society.
Q.2. Discuss
No. 134.
Ans. See Q.1, Page Gandhi's idea of Freedom.
03. Write an essay on
148
Ans. See Q.1,Page No. system in India in the light of
0. 4 Analyze Ambedkar's views on caste
"Annihilation of Caste."
Ans. See Q. 1., Page No. 152. community in Iqbaoi.
0.5. What are the central characteristics of the Islamic
Ans. See Q. 1, Page No. 174.
the philosophy
0.6. With reference to Tagore's views on Nationalism, discuss
of humanism.
Ans. SeeQ.1, Page No. 166.
relevance
Q.7. Discuss Nehru's ideas on democractic socialism. What is its
in contemporary India ?
Ans. Socialism as an Economic Theory : Nehru considered socialism as a
dynamic, growing, developing idea which eludes definition. It was a wav of life, a
way of thinking and funtioning. His approach to socialism was scientifc and
Pragmatic, His main emphasis was on the economic aspect of socialism. Dr. Gopal
RUggests that "Nehru's socialism was a broad tendency and nota precise bdy of
igid beliefs. Nehru considered socialismn as a system which was inevitable for
SoGal economic change in India. Looking at the poverty and misery of the Indians
e could think only of socialism as the remedy. "I am convinced that the ony key
to the solution of world's problems and of India's problems lies in socialism. I see
no way of ending the poverty, the vast unemployment, the degradation and the
subjection of
was the visionthe
of Indian and through
people, except
new civilization
socialism." For Nehru socialism
the science of a new society. Under such
an order of society, a distributive justice would be ensured and unjustifiable
diNehrustributwasive ademocratic socialist and believed that socialism could be achieved
justice would be ensured and unjustifiable inequalities eliminated.
onlThey when India was ready for it and the great majority ofthe people accepted it
democratic method of convincing the people was an essential part of Nehru's

(201)
208 AMAR: B.A.(Hons.) Political Science II| Year (Serm-V|)
prosperity. At the Karachi session of the Congress in 1931
fundamental rights which was drafted by Nehru stated that basic
industries such as railways, mineral resources, shipping and other
resolutandion koy
public transport should be controlled by the State. It was an
important mneas
on economic matters and as Mr. Brecher pointed out"'a broadening of decision
ures of

of thetheCo."ngrNehres
programme beyound the purely political goal of completee
was convinced that the economic backwardness and povertyself-government Indians Was
due its outdated I
not only due to alien rule, but also socio-economic
only solution he could think of was to increase productionnby structure. The
on a sufficient scale. Nehru was aware that industrialization and applyingtechnology
and scientific methods to Indian agriculture and by adopting industrialia!
development envisaged by him needed careful economic planning.agriToculNehry
trual
planning was not an end itself but a means to achieve the well being and
development of the people as awhole, providing equal opportunity to all. i was
essentially an integrated approach to development. Planning was essentialy
linked with industrialization and self-reliance of the country. Nehru upheld the
idea of modernization of Indian society and economicprogress through planning.
The development of large-scale industry was necessary for removing want and
providing a strong base of economic independence. Nehru, however, also conceded
a place for village industry, because of scarcity of capital and unemploymen:
especially rural employment. He believed that planning would benefit the commen
man providing great opportunities of development and a higher standard of living
Q.8. Write Short notes on any two of the following:
(a) Essential features of Modern Indian Political Thought
b) Pandita Ramabai on Gender
() Who is a Hindu according to Savarkar
d) Lohia on the caste question.
Ans. (a) Essential features of modern Indian Political Thought :See Q.1. Pa
No. 117.
(b) Pandita Ramabai on Gender: See Page No. 127.
() Who is a Hindu according to Savarkar: See Page No. 180.
(d) Lohia on the caste question: See Page No.
190.
Sr. No. of Q. Paper 8918
MAY
Unique Paper Code 12321602(CBCS)
Name of the Paper Indian PoliticalI Thought-II
Name of the Course : B.A.(Hons.) Political Seience IIIY
Semester 6
Duration 3 hours Maximum Mark
Attempt any four questions. Al questions carry egual marks,.
Q. 1. Write an essay on major characteristics of Modern In
Political Thought.
Ans. See Q. 1: p 112.
Q. 2. Evaluate Ram Mohan Roy's contribution to political
religious rights.
Ans. Reinterpreting Hinduism. Roy devoted all his energies to fig
sectarianism and other medieval tendencies prevailing in the Hindu so
such as polytheism,idolatory and superstitions. He was a firm believer o
Advaita philosophy which left no scope for such tendencies. Roy was quite
that unless the Hindusociety underwent a religious and social transforma
it would not become fit for political progress. According to him, the then preva
religious system of the Hindus was ill-suited for the, promotion of their poli
interests. The multitude of religious rites and ceremonies and the unnat
distinctions of caste and laws of purification, Roy argued, had deprived
Hindus of any kind of common political feeling. Hindus must accept some cha
in their religion at least for the sake of their political advantage and sa
comfort. Reinterpretation of Hinduism, to Roy,was thus the starting poin
the programme of socio-political reform. Roy sought to combine the d
experiences of spiritual life with the basic principle of social democracy.
denounced all superstitions and the evil practices based on them because
was convinced that these longstanding customary practices really did not f
the core of their religious faith. They, in fact, had no place or support in
religious texts of the Hindus. Roy wanted to draw the attention of his country
to the ancient purity of their religion. To him, this purity was well reflected
the Vedas and the Upanishads.
In order to prove that blind faith and superstitious beliefs and practi
had no basis in the pure Hindu religion, Roy undertook the dificult task
translating the Upanishads into English and Bengali. He gave elaborate no
and comments with these translations and distributed them free of cost amon
the people.
At the age of 16, Roy wrote a book challenging the validity of the practie
idolworship, which according to him was the root cause of many other s
evils. It led to the multiplication of deities and aiso a multitude of modes
worship. This, in turn, had resulted in dividing the society into innumera
castes and groups, each worshiping an idol different from others. The process
division and subdivision was unending. Roy considered idolatory to be opp
to reason and common sense. Besides, it had no sanction in the ancient rel
texts. Roy preached monotheism and a collective prayer from the platform
the Brahmo Samaj.
Roy fought against the superstitions which had resulted in evolving
inhuman and cruel customs and traditions in Hindu society. He tried. to convine
(282)
 286
Amar: B.A. (Hons) Political Science III Year (Sem.-6)

moral and cultural responsibilities which did not strictly come under the categ
of political'. He wanted the state to prÛtect the tenants against the landlor
to make arrangements for the useful and liberal education, to eradicate
ugly practices like Sati and to give equal protection to the lives of both ma
and females, and to make efforts to create a new social order based on t
principles of liberty, equality, fraternity and socialjustice. To Roy, the existen
Oany government
besides becomes meaningful only if it performs allthese functio
the functions for which it originated.
5. On Education, Roy believed that unless the educational system
this country was overhauled, there was no possibility of the people coming ou
of the slumber of so many cuntories. His ambition was to change the educationa
system completely. He was convinced that only a modern, science educatio
could instill new awareness and new capabilities in the Indian people. Withou
this kind of education, social reform in lndia would be very weak and the countr
would always remain backward. Though Roy himself was a great scholar o
Sanskrit, he always felt that the Sanskrit learning was irrelevant to moder
India and hence he strongly opposed it. He appealed to the rulers that instead
of perpetuating irrelevant Sanskrit learning, they should help equip the new
generations of Indians with useful modern scientific knowledge. Roy wanted
instruction in useful modern sciences like chemistry, mathematics, anatomy
natural philosophy and not load young minds with grammatical
and speculative or imaginary knowledge, Roy's views and activitiescomplexities,
were really
pioneering in giving a new turn to the educational system in India. He was the
first eminent advocate of women's education.
6. On International Co-existence. Thoughts of Ram
this subject are the expressions of his future oriented imaginationMohan Roy on
and insight.
He has portrayeda beautiful picture ofinternational coexistence. He was
the first thinker of the 18th century who had a clear vision of perhaps
internationalism.
This vision might have occurred to him in the course of his search for universal
religion. Roy, the prophet of universalism, argued that all nations of the
must be placed on an equal footing in order to achieve global bnity and a world
sense
of broad fraternity. It is only then that the contradiction
and internationalism can be ended. betweeh nationalism
Rov held that the different tribes and nations were
the samne family and hence, there must be frequent exchange merely the branches of
of views and
frequent give and take in all matters among the enlightened nations of the
world. This, according to Roy, was the only way to make the
and contented. Differences in political human race happy
perspectives could be eliminated by
thrashing out the differences on the common platforms composed of equal
number of delegates from each of the contestalnt countries. Such a
forum could also be useful for the settlement common
of all international issues, which
would enable mankind to live in peace for generations
together.
Roy's ideas in this respect proved prophetic, the League
UNOare in a sense institutional expressions of these of Nations and the
Q.3. Critically analyze Ramabai's contribution ideas.
19th century India. on gender issues in
Ans. See Q. 1, p 124.
 (May 2019) 287
Paper-X+IV: 1Indian Political Thought-|I
Swami Vivekananda's views on Ideal Society'.
4..
Examine
134.
Ans.See . 1, p Gandhi's idea of 'Swaraj'. Do you think it is relevent
Discuss
6. D
Q. Discuss,
ay?
p 148. cnste.
Ans. See Q. 1,
Evaluate Ambedkar's views on annihilation of
Caste is an undelivered speech written in 1936 by B.
Annihilation of
the country'spractice of untouchability. | 1| 1t
nbedkar who fought against author.
later self-published by the secretary of the Jut Put Todah
Decenmber 1935, the
n aletter dated 12
the Abolition of Castesystem), an anti-caste Hindureforrmist
ndal(Society for Ambedkar to deliver a speech
invited B. R.
D organisation based in Lahore, their annual conference in 1936.
Ambedkar
system in India at
the caste
essay under the title "Annihilation of Caste" and sent in
ote thespeech as an Lahore for printing and distribution. The organisers
organisers in
rance to the
of the content to be objectionable towards the orthod0% Hindu
nd some in
igion, so intemperate in the idiom and vocabulary used, and so incendiary
deletion of
from Hinduism, that they sought the
omoting conversion away controversial content endangering Brahmanical
ge sections of the more removal of sections which they
lerests. They wrote to Ambedkar seeking the declared in response that he
nd, in their words, "unbearable". Ambedker much deliberation, the commnittee
ould not changea comma" of his text. Afterconference in its entirety, because
organizers decided to cancel their annual
ey feared violence by orthodox Hindus at the venue if they held the event
subsequently published 1500
er withdrawing the invitation to him. Ambedkar his own expense as Jat-Pat
pies of the speech as a book on 15 May 1936 at
dak Mandal failed to fulflltheir word. system and
In the essay, Ambedkar criticised the Hindu religion, its caste supression
Sreligious texts which are male dominant end spreading hatred and
marriuge
female interests. He argued that inter-caste dining and inter-castemethod
system, but that the real of
not sufficient to annihilate the caste
reaking up the Caste System was... to destroy the religious notions upon which
aste is founded".
In July 1936, Mahatma Gandhi wrote articles under the title A Vindication
Caste" in his weekly journal (Harijans) in which he commented on Ambedkar's
address.
The readers will recall the fact that Dr. Ambedkar was to have presided
May at the annual conference of the Jat-Pat-Todak Mandal of Lahore. But
onterence itself was cancelled because Dr. Ambedkar's address was found
ythe Reception
is justified Committee
in rejecting to be unacceptable.
a President of its choice How far aof Reception
because Committee
his address that may
be objectionable to it is open to question. The Committee knew Dr. Ambedkar's
uneo.Caste and the Hindu scriptures. They knew also that he had in
unequiv.Ambedkar
ocal
that Dr. terms decided to give up Hinduism. Nothing less than the address
had prepared was to be expected from him. The committee
appears to have deprived the public of an opportunity of listening to the original
views ofa man, who has carved out for himself a unique position in society.
Whatever rlabel he wears in future, Dr. Ambedkar is not the man to allow himself
tobe forgotten.
 Amar: A.(u) oltical:iee | Yoar (hem. o)
lu '"ho AunihilatiomofCaxto, Ambedkar, probably lor the tirst time,
Many wvtund quostounwith ropeet to caste.arHued Prst, he rjected the defo
division of labour nd that it
ate on the basis ot
tivision ot labour but a division of lnbourers, The lonmer waN voluntav
depended upon one's choice nd aptituude and, therelore, rewarded eflicie
The latteor wan involuntary,torcod, killed initintivo and reNulted in job avo
and inettheieney. He angued that canto could not be delended on the bns
purity ot blood, though pollution is a hallmark of' the easte system.
He quoted hom D,R. Bhandarkar's paper "Poroign Clemonts in the Hi
pulaion" that there is hardly any class or enste in Indin which bas n
toreign strain in it, (and that) thero is an ndmixture of alien blood not o
among the warrior classes - the Rajputs and the Mnrnthas but also am
the Brahmins whoare under the happy delusion that they are free from
toreign elements." Ambedkar thus argued that enste had n0 scientific basis,
paintully maintained that Hindu society was acollection of castes, fixed
watertight compartments with graded hierarehy that made an associad
corporate lite virtually impossitble.
But most importantly, aecording to Anbedkar,caste destroyed the conce
of ethics and morality. To quote him: "The effeet of caste on the ethies of th
Hindus is simply deplorable.Caste has killed public spirit. Caste has destroye
the sense of publiecharity. Caste has made public opinion impossible. AHindu
public is his caste. His responsibility is to his caste. His loyalty is restricte
only to his caste. Virtue has become caste-ridden, and morality has becom
caste-bound,"
Ambedkar ultimately suggosted that inter-caste marriage is the only remed
todestroy caste.In The Annihilation of Caste,Ambedkar's eritique of the Hind
social order was so strong that Mahatma Gandhi, in Harijan, describe
Ambedkar as a "challenge to Hinduisn". Ambedkar replied to Gandhi in hi
usual uncompromising nmanner.
Ambedkar did not spare the socialists or the communists either. H
vehemently attacked the conmmunists for their doctrinaire approach tocaste i
treatingitas the superstructure and argued that unlesstheydealt with cast
as a basic structural problem, no worthwhile socialchange, let alone a socialis
revolution, was possible.
From the beginning Ambedkar was convinced that political empowermen
was key tothe socio-economic development of the untouchables, Therefore, h
vehemently demanded a separate electorate for untouchables in the Second
Round Table Conference in 1932.
When the British conceded his demand, Gandhi started his historic fas
unto death in the Yerawada jail. Pressure from allcorners mounted on Anbedkat
to forgo the demand for a separate electorate as the Mahatma's lite was a
stake. Reluctantly Ambedkar agreed to the formula of a Joint Eleetorate with
reserved seats in legislatures for untouchables.
Q. 7. Compare Tagore and Savarkar's views on Nation and
Nationalism.
Ans, See Q. 1, p 166 and Savarkar's, See Q. 1, p l82,
Q.8. Write short notes on any to of thefollowing :
(a) Nehru on Democrutic Socialism
 Paper-XIV:1Indian Political Thought-1l (May 2019) 289

(b) Lqbal's views on Community

Socialism
ic) Lohia on oh Hindutva
d) Savarkar
Ans.(a) Nehru on Democratic Socialism. Prime
One of the main exponents of
Minister Nehru. He argued
former Indian
Democratic Socialism was the the third world countries.
Democratic Socialism could mitigate the evils of all
that Democratic Socialism as an ideology is an extension of the
Tn simple terms, needs of. all the countries of
propagation of democracy altered to suit the should
iberal that the economy and the society
world. It is an ideology that believes
unction democratically to meet the needs of the whole community. indivisible,
The ideology believes that democracy and socialism are one and cannot be
without a true socialism, and there
+here cannot be a true democracy
democracy. The two come together in equality,
atrue socialism without a true irreversible shift in the balance of wealth
social justice,fair share for all and an
their families.
and power to workers and economic justice and opposes the
Democratic socialism supports, social and
of wealth. Democratic socialists
exploitation of workers-the actual producers and preservation of the pluralistic
work within the organized political parties
social and economic factors
character of the society. The newly emerging the changed post-industrial
transformed the character and role of the state in
context. rather than
A doctrine that propagates an ideology for the sake of changeand equitable
at a more just
underpinning of democratic socialist principles aimstoo.
distribution of wealth and promotes social justice It also enlightens on the
version of political
need to secure participatory democracy, which is also another
democracy extended within the ideology of democratic socialism. suffrage for the
Nehru emphasized on free and fair elections where the
encompasses
citizens is a must, for example, the goal of democratic socialism also
means of production. They also include
the issues pertaining to nationalization of securing
steps like raising the minimum wage, a national health plan and
demanding passage of legislations for the workers to strike.
The ideology throws light on the institutional reforms that should be put
forward for realizing this ideology. This could mean converting the capitalistic
mode of production into a better order by replacing it through a series of
legislations.
The principle of equitable distribution of wealth could also mean raising
the economic standard or mitigating the sufferings of the masses. The ideological
reconstruction takes place by giving equal rights to citizens, irrespective of sex,
anguage, religion, wealth or education. It must be a conscious national solidarity
that includes an active political process and the vast mass of the peasantry.
(b) lqbal's views on Community. See Q. i, p 174.
(c) Lohia on Socialism. See Q. 1, p 189.
(d) Savarkar oh Hindutva. See Q. 1, p 176.
 Unique Paper Code : 12321602
Name of the Paper : Indian Political Thought 2021
Name of the Course : B.A, (Hons.) Political Science III Year
Semester : 6
Duration : 3 Hours Maximum Marks : 75
Attempt any two questions in all.
All questions carry equal marks.
Q. 1. Discuss Swami Vivekananda's thought on social
India. reforms in
Ans. See Q. 1. Chapter 4 [Page 134].
Q.2. Compare Rabindranath Tagore's and MuhammadIqbal's views
on western nationalism.
Ans. See Q. 1. Chapter 7 [Page166] & Q. 1. Chapter 8 [Page174].
Q. 3. Examine Gandhi's Swaraj as the critique of
Modern Western
Civilization.
Ans. See Q. 1. Chapter 5 [Page 148].
Q.4. Discuss B.RAmbedkar's ideas as a theory of Social
India. Justice in
Ans. In the Indian context, justice as seen was an
in termns of the strict important social value
observance of Dharma or the enforcement of social
order básed on the Varna-Ashram Vyavastha reflected in an
elaborate caste
system. This established order, according to Ambedkar, was based on graded
inequality and was legitimized by Hindu Law,
equality, fraternity, liberty, democracy and humanwhich completely neglected
rights. He was also of the
view that the system of graded
as it entailed strict enforcementinequality was not national but legal and penal
of Hindu Law which meant different things
different castes and people and contained no notion of equal to
This fact has been highlighted by Ambedkar thus: treatment to all.
the established order and was made by the "Hindu Law is the Law of
nothing to do except to obey it and respect touchable. The Untouchables had
it. The untouchables had nothing
allowed to them. Nothing is due to them except what the
prepared to grant. The Untouchables must not insist on rights. touchables are
pray for mercy and favour and rest content with what is They should
offered"
Obviously, such conceptualization ofjustice was
which gave preference characterized by a pattern,
to hierarchy, rather than equality,
the importance of respecting traditional rights and which underlined
and did not contain any notion of performing traditional duties
like what Anatole France and equal treatment to all men. It was almost
warned: "Justice is the means by which
established injustices are sanctioned".
Such kind of injustice prevailed in India for
centuries because according to
Ambedkar, the untouchables lacked social conscience and it was futile toexpect
448
 AMAR: B.A.(Hons.) Political Science III Year (Sem6) 449
ompassionfrom them who were pledged to Brahmanis1n and their sense
sobligation WAS restricted to a limited clss of people, mainly the members of
shet aste. Consequently, their conduct, also is marked by a moralistictheir
Anduct,also is marked by a moralistic unconcernedness which makes them
ious ofthe inequalities and injustices from which the untouchable have
Nen suftering. They also fail to see anything wrong in these inequalities and
ayustice. Rather, Ambedkar felt that Brahmincal values were used by upper
GaStesto deny untouchables to social justice. It is the caste consciouness among
chable that made Ambedkar suspicious about the validity cfthe legalconcept
iustice which involves punishment of wrong doing and the compernsation of
niury through the creation and enforcement of a set of rules.
Q. 5. Analyze V.D. Savarkar's definition uf Hindutva. What are the
importarnt constituents of his idea of nationalisa?
Ans. See Q. 1. Chapter 9 [Page 176]
Q.6. Comment on Nehru'sunderstanding of religionand secularisnm.
Ans. Nehru's Ideas on Religion : Religion is just an inner development
of individual'spersonality. There is no concrete idea for religion. Religion has
its own broader meaning: religion is a concept which relates to every individual,
every community, and every nation. Religion involves value faith, morality
and belief of a person. India is one of the oldest civilizations of the world and
also it is one of the largest countries in the world. India unlike some other
Societies is not a homogeneous society, but it is a plural society. It is a multi
racial, multicultural, multilingual, multi-religious society. There are nany
religions, Hinduism, Islam, Sikhism, Christianity, Buddhism, Jainism, Judaism
and Zorostrism in India. Every member ofa particular religion takes pride in
eing a follower of that religion and to Nehru the secular nation means that
the state shall observe neutrality with regard to all religions. Nehru believed
that the progress of man or the progress of nation was only possible by adopting
scientific methods, tools and techniques. He admitted that some form of religious
belief is necessary for the generality of mankind because religion has given a
set of values to human life and religion prevents the growth of science in society,
whereas science over looked completely the values and purposes of life. Nehru
was very much a Hindu of the monastic tradition of Indian philosophy. This
Indian philosophy stood for the values of oneness, harmony and unity. He was
intuenced by the religion of Lord Buddha as the principles of Buddhism were
DASed on scientific approach. Here Nehru rightly said, "It is science alone that
can solve the problems of disease, hunger, poverty andilliteracy of vast
resources
running to waste of rich country inhabited by a starving people". Organised
tegion means reactionary force which opposes progress, hence Nehru did
empt a definition of religion, he ignored all communal manifestation and
according to him the purpose of religionis to develop theinner consciousness
eindividual. In fact, he
Would vanish at the touch believed that the ideas of Hindu and Muslim culture
of reality by which Nehru meant modern scientific
qulture and its product, the industrial civilization.
 SEMESTER: 6

Ünique Paper Code : 12321601

2022 Paper: Indian Political Thought-II
Course : B.A. (Hons.) Political Science IIi Year

Duration : 3 Hours Maximum Marks:75

Attempt any four questions.

Allquestions carry equal marks.
Q. 1. Discuss the main features of Modern Indian Political
Thought.
Ans. See Chapter - 1, Q. 1., (Page No. 117].
Q. 2. Do you agree that Raja Ram Mohan Roy is the father of
modern India?
Ans. Ram Mohan Roy was greatly influenced by western modern thought
and stressed on rationalism and modern scientific approach. Ram Mohan
Roy's immediate problematique was the religious and social degeneration of
his native Bengal.
He believed that religious orthodoxies have become causes of injury and
detrimental to social life and sources of trouble and bewilderment to the
people, instead of tending to the amelioration of the condition of society.
Raja Ram Mohan Roy concluded that religious reform is both social
reform and political modernisation.
Ram Mohan believed that each sinner must make restitution for his sins
and it is to be done through self-purification and repentance and not through
sacrifices and rituals.
He believed in social equality of all human beings and thus was a strong
opposer of the caste system.
Ram Mohan was attracted to Islamic monotheism. He said that
monotheism is also the fundamental message of Vedanta.
His idea of single, unitarian god was a corrective to the polytheism of
orthodox HËnduism and to Christian trinitarianism.He believed that
monotheism supported one universal model for humanity.
Raja Ram Mohan Roy believed that unless women were freed from
unhuman forms of oppression like illiteracy, child marriage, sati, purdan,
Hindu society can not progress.
He characterised sati as the violation of every humane and social
feeling and as symptomatic of the moral debasement of a race.
Contributions
(358)
 Indian Political Thought-II [2022]
361

own
establish Indian people in the full consciousness of their
attempt wasto the reality that was unique
comprehend
cultural personality, to make them sympatheticcooperation.
in their civilisations in the spirit of issues
Critically analyse Ramabai's contribution on gender
Q.3.
in 19th century India.
No. 124].
Ans. See Chapter 3, Q. 1., [Page ideal society.
Q. 4. Criticallyevaluate Vivekananda concept of
Ans. See Chapter 4, Q. 1., [Page No. 134].
views on caste and justice.
9. 5. Examine Ambedkar's
.

152].
Ans. See Chapter 6, Q. 1., [Page No. reference
Evaluate Gandhi's notion of Swaraj with special
Q.6.
to A. J. Parel.
148].
Ans. See Chapter 5, Q. 1., [Page No.
ofNehru and Gandhion
Q.7.Comparatively examine the views
regional and secularism.
449].
Ans. See Paper 2021, Q. 6., [Page No.
of the following :
Q. 8, Write short notes on Any Two
(a)Iqbal on community.
(6) Savarkar on Hindutva
state
(c) Lohia on four pillars of
civilization
(d) Gandhi's critique of Western
Chapter - 8, Q. 1.,
Ans. (a) Iqbal on community : See
[Page No. 174].
Q. 1., [Page No. 176].
(6) Savarkar on Hindutva :See Chapter - 9,
See Chapter - 11, Q. 1..
(e) Lohia on four pillars of state :
(Page No. 189].
Gandhi's critique of Western civilization :M.K. Gandhi's critigue
(d)
Western civilization is expressed in his book Hind Swar¡j which he wrote
of London to South Africa. By that time, the
in 1909 on his return voyage from soil and they were spreading their
British were firmly rooted in the Indian introduction of railways, legal system,
nfluence in all aspects of life. The
and education had begun to change the nature of Indian society.
medicine colonialism and in the process, he
Gandhi examined the nature of British
with the Western civilization itself.
Fealized that the real problem lies civilisation is characterised by the
According to Gandhi, modern Western exploitation,
any negative features like greed, aggression, colonialism, materialism,
individualism and vulgar
extravagance and luxury, uncontrolled education, and so on. He believed
valueless and commercial
immorality,
that
Indians were distancing themselves from their civilisation which was
towards the material richness on
essentially spiritual and, instead, moving
 Unique Paper Code :12327906
Name of the Paper :Indian Political Thought-II May
Name of the Course : B.A. (Hons.) III Year
Semester :VI 2023

Duration:3 Hours Maximum Marks:75

Attempt any five questions
All questions carry equal marks.

Q1. Analyse the salient features of Modern Indian Political Thought.

Ans See Ch-1,Q-1, P-117
Q2. Pandita Ramabai's life experiences, writingsand action speak about
her sigaificant contributions towards gender rights and gender justice. Dis
Cuss.

Ans. See ch-3, Q. 1, P-124

Q3. Gandhi'sconcept of Swarajis complex and comprehensive. Examine.
Ans. See Ch-5, Q1, P-148
Q4. Discuss Iqbal'scontribution towards Islamic unity.
Ans. See Ch-8, Q1, P-174
Q5. Critically examine Tagore's view on Nationalism andcompare it with
that of Gandhi'sview.
Ans. See Ch-7, Q1, P-166 & Ch-$, Q1, P-148
Q6. Comment on Nehru's understanding of religionand secularism.
Ans.Ch-10, Q1, P-186.
07. .Ram Manohar Lohia has given a new meaning and dimension to the
concept of Socialism. Discuss.
Ans. See Ch-11, Q1, P-189
08. Write short notes on any two of the following:
() Gandhi's views on Non-violence and Satyagrah.
Ans, (i). MEANING OF NON-VIOLENT RESISTANCE-Non-violent
action is not simply any method of action which is not violent. Broadly speaking,
meth
it means taking action that goes beyond normal institutionalised political oppo
ods (voting, lobbying, letter writing, verbal expression) without injuring
It requires a
nents. Non-violent action, like war, is a means of waging conflict,the nost fun
willingness to take risks and bear suttering without retaliation, On power. Non
damental level, it is a means by which people discover their social
for which there are many words.
violence is not the same thing as pacitism,non-violence
Pacifism is a state of mind. It is passive, is active. Pacifism is
non-violence, which is dangerous.
barmless and therefore easier to accept than
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 378 Amar: B.A. (Hons) Political Science lII Year (Sem-6)

armed men to defend them. Non-violence in the very nature of things is of no

assistance in the defence of ill-gotten gains and immoral acts. Individuals and
nations,who would practise non-violence must be prepared to sacrifice (nations
to the last man) their all exc opt honour. It was, therefore, inconsistent with the
possession of other people's countries, i.e. modern colonialism which is frankly
based on force for its defence. It was superior to armed struggle because ás
Gandhi was to demonstrate through his practical political campaigns, non-Vi0
lence was a power which could be wielded equally by all - children, young men
and women or grown up people, provided they have a living faith in the God of
Love and have therefore equal love for all mankind, When non-violence was to
be accepted as the law of life it must pervade the whole being and not be applied
to isolated acts. Moreover, Gandhi's view was based on the assumption that if
lawful activities were good enough for individuals, the collectivity of human
beings as community or nations required arnedresolution of conflicts.As we
have already pointed out, Gandhi's advocacy of non-violence was closely con
nected to his attitude towards ends and means. He believed that violent methods
for achieving a desired social resut would inevitably result in an escalation of
violence. The end achieved would always be contaminated by the methods used.
(ii) Savarkar'sview on Hindutva
Ans: See Ch-9, Q1, P-176
(i) ) Lohia on Four Pillars State
Ans. His concept of4 pillar state is aprismatic attempt to combine Gandhian
village democracy with modern state. As an exponent of decentralise socialism,
he wanted to organise the state mostly on the lines suggested by Gandhi. The 4
pillar state comprise Central, Province, District, and Village., According to Dr.
Lohia, the main features of this state would be:
1. 1/4th of allgovernmental or planned expenditure should be through vil
lages, cities and district panchyat.
2. The police should remain subordinate to village, city and district panchayat.
3. Post of District Collector should be abolished and its function shouldbe
distributed among various bodies of district.
4. Agriculture, Industry and other property which is nationalise should be
ed and administered by village, city and district panchayat.
5. Economic decentralisation should be brought through maximum utilisation
of small machines.
Dr. Lohia is also aware about the Sth Pillar of the state which is World Gov
ernment, and inception of world parliament must be on the basis of adult franchies.
(lv) Ambedkar's view on Social Justic.
Ans.Ch-6, Q1, P-152