Indian Political Thought MCQ Quiz in मल्याळम - Objective Question with Answer for Indian Political Thought - സൗജന്യ PDF ഡൗൺലോഡ് ചെയ്യുക

The correct answer is Economic socialism vs. Integral Humanism

Explanation: Jaya Prakash Narayan was a proponent of democratic socialism, advocating for economic equality and social justice. On the other hand, Deendayal Upadhyay was associated with Integral Humanism, emphasizing the integration of the material and spiritual aspects of life and promoting a socio-economic model based on the principles of Dharma.

 Key PointsJaya Prakash Narayan (JP) and Deendayal Upadhyay were both prominent political figures in India, each associated with distinct ideological perspectives that shaped their vision for the country. While JP was a proponent of democratic socialism, emphasizing economic equality and social justice, Upadhyay was associated with Integral Humanism, which emphasized the integration of material and spiritual aspects of life and promoted a socio-economic model based on the principles of Dharma.

Jaya Prakash Narayan (JP):

• Democratic Socialism: JP was a strong advocate of democratic socialism, a political ideology that combines the principles of democracy with socialist economic policies. He believed in a mixed economy that would incorporate both public and private sectors. JP argued for the role of the state in economic planning and the need for wealth redistribution to address social and economic inequalities.
• Economic Equality: JP was deeply committed to the idea of economic equality and the eradication of poverty. He believed that the state should play an active role in ensuring that the benefits of development reach all sections of society, particularly the marginalized and economically weaker sections.
• Social Justice: JP's vision of social justice included not only economic equality but also the empowerment of marginalized communities. He supported affirmative action policies to uplift historically disadvantaged groups and advocated for a more inclusive and equitable society.

Deendayal Upadhyay:

• Integral Humanism: Deendayal Upadhyay was associated with the concept of Integral Humanism, a socio-economic and political philosophy rooted in the Indian cultural and spiritual ethos. Integral Humanism seeks to integrate the material and spiritual dimensions of life, emphasizing the importance of both individual and collective well-being.
• Dharma-Based Socio-Economic Model: Upadhyay proposed a socio-economic model based on the principles of Dharma, which goes beyond the narrow interpretation of religion and encompasses righteousness, duty, and ethical conduct. He argued for a decentralized economic structure where local communities and individuals have control over their economic activities.
• Antyodaya: Upadhyay's philosophy included the principle of Antyodaya, which means the upliftment of the last person in the society. He emphasized the need to focus on the welfare of the weakest and most vulnerable sections of society, aligning with the broader concept of social justice.

 Additional Information

• while Jaya Prakash Narayan advocated for democratic socialism with a focus on economic equality and social justice, Deendayal Upadhyay's Integral Humanism sought to integrate the material and spiritual aspects of life, promoting a socio-economic model grounded in the principles of Dharma and emphasizing the welfare of the most marginalized.
• Both thinkers contributed significantly to the ideological landscape of Indian politics, offering distinct perspectives on how to achieve a just and equitable society.

The correct answer is A, C, E only 

Explanation: Ram Manohar Lohia, an influential Indian political leader, discusses seven types of revolution, advocates for 'Partyless Democracy,' and is the author of 'Aspects of Socialist Policy.'

 Key Points

1. Ram Manohar Lohia, a prominent Indian socialist leader, indeed proposed a comprehensive approach to societal transformation through his vision of seven types of revolution. Let's delve into each of these revolutions and some additional aspects of his ideology:

• Economic Revolution: Lohia advocated for economic reforms that would address issues of inequality and exploitation. He envisioned a system that prioritized economic justice, equitable distribution of resources, and opportunities for all citizens.

• Political Revolution: In the political sphere, Lohia aimed for a more inclusive and participatory democracy. He emphasized the need for decentralization of power, giving more autonomy to local governments, and reducing the concentration of authority at the central level.
• Social Revolution: Lohia's social revolution focused on eradicating caste-based discrimination and promoting social equality. He was a strong advocate for the upliftment of marginalized and oppressed communities, striving for a society where every individual had equal opportunities.
• Cultural Revolution: Lohia's cultural revolution aimed at fostering a sense of unity and understanding among diverse cultural groups in India. He sought to build a society where cultural diversity was celebrated, and there was a mutual respect for different traditions.
• Gender Revolution: Lohia recognized the importance of gender equality. His vision included the empowerment of women in all spheres of life, ensuring their rights and opportunities were on par with men.
• Educational Revolution: Lohia believed in the transformative power of education. He envisioned an educational system that was accessible to all, providing quality education irrespective of socio-economic backgrounds.
• Spiritual Revolution: The spiritual revolution, as proposed by Lohia, was about fostering a sense of ethical and moral responsibility among individuals. He emphasized the need for a value-based society where spiritual principles guided human behavior.

 2. In his work, "Aspects of Socialist Policy," Lohia detailed his vision of Indian socialism. This involved a commitment to socialist principles that addressed economic disparities, social injustices, and the empowerment of the masses. Lohia's idea that the growth of freedom corresponds to the perfection of human relationships underscores the interconnectedness of individual liberties and communal harmony. He believed that true freedom could only be achieved when individuals, while enjoying their rights, also contributed positively to the well-being of the community.

 3. With regard to 'Partyless Democracy' it is worth noting that Lohia did support the idea of minimizing the role of political parties in the democratic process. He argued for a system where individuals played a more direct and active role in decision-making, reducing the influence of traditional political parties.

 Additional Information

• Ram Manohar Lohia's vision encompassed a holistic approach to societal transformation, addressing economic, political, social, cultural, gender, educational, and spiritual aspects for the overall well-being of the community.

The correct answer is  Freedom from colonial rule 

Explanation: The features —English Language, Nationalism, and the Spinning Wheel—were points of debate between Mahatma Gandhi and Rabindranath Tagore during the Indian independence movement. Both Gandhi and Tagore were prominent figures in the struggle for independence, but they had differing perspectives on certain key issues.

Key Points

English Language:

• Gandhi's Perspective: Mahatma Gandhi believed in the importance of Swadeshi, which meant promoting indigenous goods and culture. He advocated for the use of vernacular languages and sought to minimize reliance on English. According to Gandhi, English was a symbol of British colonialism, and he encouraged the use of Indian languages to foster a sense of national identity.
• Tagore's Perspective: Rabindranath Tagore, on the other hand, had a more cosmopolitan view. He believed that English had become an essential tool for communication and education. Tagore himself was a proficient user of English and argued that it could serve as a bridge between India and the rest of the world. He saw the potential for cultural exchange and international understanding through the English language.

Nationalism:

• Gandhi's Perspective: Gandhi's approach to nationalism was deeply rooted in his philosophy of non-violence (Ahimsa) and civil disobedience. He believed in the idea of "Sarvodaya," the welfare of all, and sought a decentralized, village-centric form of self-governance. Gandhi's nationalism was more about moral and spiritual regeneration of individuals and communities rather than a political or territorial definition.
• Tagore's Perspective: Tagore, while initially supportive of the Indian nationalist cause, grew critical of the rising tide of aggressive nationalism. He was concerned that it could lead to narrow-mindedness and conflict. Tagore emphasized a more inclusive, internationalist vision of nationalism. He believed in the cultural and spiritual unity of humanity beyond national boundaries.

The Spinning Wheel (Khadi):

• Gandhi's Perspective: Gandhi promoted the use of the spinning wheel (charkha) and the wearing of khadi (hand-spun and handwoven cloth) as symbols of self-reliance and economic independence. He saw spinning as a means for rural empowerment, providing employment and reducing dependence on British-manufactured goods.
• Tagore's Perspective: Tagore appreciated the symbolism behind the spinning wheel but was critical of turning it into a political tool. He felt that it might oversimplify the complex issues of economic development and self-reliance. Tagore was concerned that focusing solely on khadi might distract from broader economic and social issues that needed attention.

 Additional Information

• While both Gandhi and Tagore were committed to India's freedom, they differed in their approaches to certain aspects of the independence movement, including language, nationalism, and economic strategies.
• Gandhi's philosophy was deeply rooted in moral and spiritual principles, emphasizing self-reliance and non-violence, while Tagore had a more cosmopolitan and internationalist perspective.
• Their debates reflected the diverse and complex nature of the Indian independence movement.

The correct answer is Kabir 

Explanation: Kabir is associated with 'syncretism' as his philosophical and poetic expressions reflect a blending of Hindu and Islamic elements, emphasizing unity and transcending religious boundaries.

Key Points

 Kabir, the 15th-century Indian mystic poet and saint, is indeed associated with syncretism, but the term "The Thinker" is usually not specifically attributed to him. "The Thinker" is more commonly associated with the French sculptor Auguste Rodin's iconic statue, which represents contemplation and philosophical reflection.

Kabir's philosophy is rooted in the Bhakti movement of medieval India, emphasizing devotion to a personal god. He is known for his poetry that transcends religious boundaries and advocates for a universal understanding of spirituality. Kabir's verses often reflect a syncretic approach, as he incorporates elements from Hinduism and Islam, among other traditions, to convey a message of unity and harmony. Key aspects of Kabir's syncretism include:

• Monotheism and Unity of God: Kabir emphasized the idea of a single, formless, and transcendent God. His poetry often speaks to the unity of God, emphasizing that the divine is beyond the confines of any particular religious identity.
• Rejection of Rituals and Dogma: Kabir was critical of religious rituals and dogmatic practices. He believed in a direct and personal connection with the divine, emphasizing the inner experience of spirituality over external rituals.
• Equality and Brotherhood: Kabir's verses often conveyed messages of equality among all human beings, regardless of their religious background. He rejected caste distinctions and advocated for a sense of brotherhood among people.
• Common Threads in Religions: Kabir drew from various religious traditions, using metaphors and symbols from Hinduism and Islam to illustrate common spiritual truths. His poetry often aimed to bridge the gaps between different faiths.

 Additional Information

• Kabir's syncretic approach made him a unique figure in the religious landscape of his time.
• His teachings continue to inspire people, emphasizing the importance of transcending religious boundaries and recognizing the underlying unity of all spiritual paths.

The correct answer is 'B, C, D Only'

Key Points

• Sri Aurobindo: Spiritual Nationalism:
  • Sri Aurobindo was an Indian philosopher, yogi, guru, poet, and nationalist. He was a key figure in the early stages of the Indian independence movement. His idea of spiritual nationalism emphasized the spiritual and cultural dimensions of Indian nationalism.
• Veer Savarkar: An Echo from Andamans:
  • Veer Savarkar was an Indian independence activist, lawyer, politician, poet, writer, and playwright. "An Echo from Andamans" refers to his experiences and reflections during his imprisonment in the Andaman Cellular Jail.
• Swami Vivekananda: Preface to Raja-Yoga:
  • Swami Vivekananda was a key figure in the introduction of the Indian philosophies of Vedanta and Yoga to the Western world. He wrote the preface to "Raja-Yoga," which is his interpretation and explanation of Patanjali's Yoga Sutras.

Additional Information

• Kautilya: Dharamshastra:
  • Kautilya, also known as Chanakya, was an ancient Indian teacher, philosopher, economist, jurist, and royal advisor. He is traditionally identified as the author of the "Arthashastra," a treatise on statecraft, economic policy, and military strategy, not "Dharamshastra," which deals with laws and duties.
• Rabindranath Tagore: Tarana-e-Hind:
  • Rabindranath Tagore was a Bengali polymath who reshaped Bengali literature and music, as well as Indian art. "Tarana-e-Hind" is not associated with Tagore; rather, it is a patriotic song written by the renowned poet Muhammad Iqbal. Tagore is more famously known for works like "Jana Gana Mana" and "Gitanjali."

The correct answer is 'Only A, B, D, and E are correct'.

Key Points

• A. The ancient text Arthashastra, attributed to Kautilya, provides a detailed account of statecraft, economic policies, and military strategy in ancient India.
  • This statement is correct.
  • The Arthashastra, attributed to Kautilya (also known as Chanakya), is an ancient Indian treatise on politics, economics, and military strategy.
  • It offers detailed descriptions of the administration, social and economic policies, as well as espionage and warfare techniques.
• B. The Manusmriti is an ancient legal text that outlines the ethical and social norms for various classes and stages of life in ancient Indian society.
  • This statement is correct.
  • Manusmriti, also known as Manava Dharmashastra, is among the earliest texts of the smriti tradition in Hinduism.
  • It lays down the duties, rights, laws, and codes of conduct for the various classes (varnas) and stages of life (ashramas), as well as articulating the social norms of the time.
• C. The description of the social order and duties of different varnas can be found extensively detailed in the Rigveda, one of the oldest Indian texts.
  • This statement is incorrect.
  • While the Rigveda, as the oldest of the Vedas, contains hymns dedicated to various deities and discusses cosmology and philosophy, it does not extensively detail the social order and duties of different varnas.
  • The concept of varnas is touched upon but not extensively detailed. More elaborate discussions on the varna system and social duties are found in later texts.
• D. The travel accounts of Fa-Hien provide insights into the Gupta Empire's administration, society, and religious practices.
  • This statement is correct.
  • Fa-Hien (or Faxian) was a Chinese Buddhist monk who traveled to India in the early 5th century.
  • His travelogue offers valuable insights into the life, administration, and religious practices of the Gupta Empire, especially pertaining to Buddhism.
• E. The Buddhist Jatakas tales, which narrate the previous births of Gautama Buddha, also offer glimpses into the socio-economic conditions of ancient India.
  • This statement is correct.
  • The Jatakas are a collection of stories about the previous lives of the Buddha, in which he is depicted in various forms and statuses.
  • These tales, beyond their religious importance, provide glimpses into the everyday life, society, and economic conditions of ancient India.

Hence, Statements A, B, D, and E are correct, while Statement C is incorrect.

The correct answer is Satyamitra Dubey.

Explanation: Satyamitra Dubey has stated that, religion is the real criterion of Manu’s state-polity. 

 Key Points

• Manu, often referred to as Manu Smriti or Manusmriti, is an ancient legal text in Hinduism that lays down the social and legal code for Hindus. It is attributed to the legendary figure Manu, the progenitor of humankind according to Hindu mythology.
• In the Manusmriti, religion plays a significant role in shaping the state-polity. The text delineates the varna (caste) system, with its four main varnas—Brahmins (priests and scholars), Kshatriyas (warriors and rulers), Vaishyas (merchants and agriculturists), and Shudras (laborers). The varna system is closely tied to religious duties, with each varna having its prescribed set of responsibilities and obligations based on their inherent nature (guna) and karma (action).
• The Manusmriti also discusses the concept of dharma, which includes religious, social, and moral duties. The ruler (king) is expected to uphold dharma and ensure that justice is served in the kingdom. The king is advised to follow a just and righteous path, guided by religious principles. The Manusmriti emphasizes the importance of religious observances, rituals, and adherence to dharma for the well-being and stability of the state.

 Additional Information

• According to Manusmriti, religion (dharma) is a fundamental criterion for the state-polity. The governance structure is intricately linked with the religious and moral principles outlined in the text. It's essential to note that interpretations of ancient texts like Manusmriti can vary, and perspectives on their relevance may differ among scholars and individuals.

The correct answer is 'Joining Congress to support national movement'

Key Points

• Self Respect Movement initiated by EV Ramaswami Naicker:
  • The Self Respect Movement was founded by EV Ramaswami Naicker, popularly known as Periyar, in 1925 in Tamil Nadu, India.
  • The movement aimed to promote self-respect, eradicate caste discrimination, and fight against the social evils perpetuated by the caste system.
  • It sought to empower the Dravidian community and challenge the dominance of Brahmins in Tamil society.
• Dropping description of caste from the names:
  • One of the key principles of the Self Respect Movement was to discard caste-based surnames to eliminate caste identities and promote social equality.
  • This practice was encouraged to reduce the discrimination and stigma associated with caste distinctions.
• New interpretation to characters of Hindu mythology:
  • Periyar and his followers offered a rationalist and critical perspective on Hindu mythology, challenging traditional interpretations that reinforced caste hierarchies.
  • They aimed to reinterpret mythological stories to highlight social injustices and question the legitimacy of Brahminical dominance.
• Self respect weddings solemnized without Brahmin Priests:
  • The Self Respect Movement advocated for weddings to be conducted without the involvement of Brahmin priests, who were seen as upholders of the caste system.
  • These "self-respect weddings" were performed in a simple manner, emphasizing equality and mutual consent rather than religious rituals.

Additional Information

• Joining Congress to support national movement:
  • Periyar initially joined the Indian National Congress but later distanced himself due to differences in ideology, particularly concerning caste and social reforms.
  • His focus remained on social justice and anti-caste movements, rather than the broader nationalistic goals of the Congress party.

The correct answer is '1848'

Key Points

• Jotiba Phule:
  • Jyotirao Govindrao Phule, also known as Jotiba Phule, was an Indian social activist, thinker, anti-caste social reformer, and writer from Maharashtra.
  • He is most known for his efforts to educate women and lower caste people, and he was a pioneer in the field of women's education in India.
• Girl's School at Poona:
  • In 1848, Jotiba Phule and his wife Savitribai Phule started the first school for girls in Pune (then Poona), Maharashtra.
  • This was a groundbreaking step in promoting education for girls in India, at a time when female education was largely neglected.

Additional Information

• Significance of the School:
  • This school was one of the first of its kind in India and marked a significant step towards gender equality in education.
  • Jotiba and Savitribai Phule faced considerable opposition and social ostracism for their efforts, but their persistence laid the foundation for future educational reforms.

The correct answer is Steve Odin.

Key Points

• Steve Odin:
  • Steve Odin is a scholar who has extensively studied comparative philosophy, especially focusing on the intersection of Eastern and Western philosophical traditions.
  • He noted how Sri Aurobindo incorporated Hegel's notion of an Absolute Spirit to modernize and recontextualize the ancient Hindu Vedanta system.
  • This observation highlights Sri Aurobindo's innovative approach to blending Eastern spirituality with Western philosophical ideas.

Additional Information

• Mahatma Gandhi:
  • Known primarily for his role in the Indian independence movement and his philosophy of non-violence (Ahimsa).
  • Gandhi's works do not focus on integrating Hegelian philosophy with Hindu Vedanta.
• Rabindranath Tagore:
  • A renowned poet, philosopher, and polymath from India, who primarily focused on literature, art, and cultural issues.
  • Tagore’s contributions are not primarily in the realm of integrating Western and Eastern philosophical traditions in the manner described.
• Swami Vivekananda:
  • A key figure in introducing Vedanta and Yoga to the Western world in the late 19th century.
  • While he did engage with Western philosophies, he did not specifically appropriate Hegel's notion of an Absolute Spirit to restructure the Vedanta system.