INSIGHTS MISSION 2018

STATIC TEST 9 SYNOPSIS

1.Presidential Formats of government have greater autonomy but lesser

accountability than Parliamentary formats of government. Comment.
Answer:
In Presidential system, there is centralization of power in one individual unlike the Parliamentary
system, where the Prime Minister is the first among equals. Complete authority to one individual
or over-centralization is not good for democracy.
In the Parliamentary system, the Prime Minister is not fully free to choose his ministers. He has
to choose them from among the members of Parliament. But in the Presidential system, the
President enjoys much more freedom in selecting his ministers and can select them from a much
wider field considering their experience and expertise. The principle of separation of powers is
strictly followed. In the US, the President and his Secretaries are not members of the Congress.
In the Parliamentary system, the government does not enjoy a fixed tenure. For example- Indian
government can stay in power for five years but, the government can be removed from power
through a vote of no-confidence any time during this period. In the Presidential system, the
President has generally a fixed tenure because it is not easy to impeach him.
In a nutshell, the Presidential executive is more successful in taking prompt and bold decisions
than the Parliamentary government at the times of crisis. The Presidential system of government
provides more political stability than the Parliamentary form of government. The government in
the Parliamentary system is responsible to the Parliament, therefore, it is more democratic and
respectful of public opinion than the Presidential executive.

2. Why does the President need to be an apolitical office? Is there a way to check
the same once the President assumes office? Give reasons for your answer.
Answer:
The President's office as envisaged in the Constitution is apolitical in nature i.e. the President acts
on the advice of the political executive with powers vested upon the Union Council of Ministers
because of these reasons:
1. President of India has a natural role in ensuring India’s constitutional federalism.
2. Political crisis or instability which is a common issue in the Parliamentary system is
administered by the President. He provides continuity in the process of governance.
3. Since the President represents Indian Union, therefore, with respect to unity and
integrity of India, his/her office has special significance.
4. Governance needs political as well as apolitical inputs which can be better provided by
the President. He is the protector of the Constitution as well as custodian of culture and
sciences.
The President of India is the federal head of state who is elected via broad national consensus.
This means that no one state, merely by virtue of its population, should have the ability to
influence the outcome of an election. Unlike Lok Sabha, where it's all about popular mandate,
the electoral college creates a system by which there is a balance between the most populous
states and the least populous states. This allows for the office in most cases to be placed above
politics and there are attempts to form a broad all-party consensus to the office.
A President can be quite tough and ultimately effective in asking the government to reconsider
its priorities, especially when rights and fair treatment of countrymen are threatened, and
consider area of serious transgressions when education, science and freedom of thought are
undermined. President of India has situational discretions in cases when no alliance gets majority
in Lok Sabha, when Council of Ministers loose majority in Lok Sabha or when any party withdraws
from Council of Ministers, President uses his discretions remaining apolitical.
Thus, the President office is about having a person who is not a mute spectator to constitutional
happenings, but is involved in ensuring that the checks and balances are maintained.

3. The Judicial Powers of the President reflect the Personality of the President as
opposed to a consistency of decisions made by office bearers. Comment.
Answer:
The President enjoys judicial powers, primarily to rectify judicial errors in the operation of law,
grant pardons (Article 72), remission, respite, commutation and reprieves from punishment.
The President can also seek the opinion of the Supreme Court on legal and Constitutional matters
and on matters of national and people's interest which is not binding on him/her.
1. The pardoning power of the President is independent of the Judiciary although he acts
on the advice of Council of Ministers headed by Prime Minister. The President while
exercising this power, does not sit as a court of appeal.
2. The President can examine the evidence afresh and take a view different from the view
taken by the court and he is not bound to give reasons for his order.
3. He can afford relief not only form an unduly harsh sentence but also from an evident
mistake.
4. There is no need for the Supreme Court to lay down specific guidelines for exercise of
power by the President and it is also not subject to judicial review except where the
presidential decision is arbitrary, irrational, mala fide or discriminatory.
Therefore, the use of judicial powers of the President indeed reflect the personality of the
President as opposed to a consistency of decisions made by office bearers because a strong
President can work on his discretion when it is required to act on the judicial powers conferred
on him.

4. Why is the President a part of the Parliament? What are the President's
Parliamentary functions and powers?
Answer:
Under the Constitution, the Parliament of India consists of three parts- the President, Lok Sabha
and Rajya Sabha.
Though the President of India is not a member of either House of Parliament and does not sit in
the Parliament to attend its meetings, he/she is still a part of the Parliament because a bill
passed by both the Houses of Parliament cannot become a law without the assent of the
President. He also performs some functions related to the proceedings of the Parliament such
as:
1. Summoning the House: The President can summon or prorogue the two Houses of
Parliament. He can also dissolve the Lok Sabha. He can summon joint sitting of both
Houses of Parliament. If there are differences between the two Houses, he can ask them
to sit together to resolve those differences.
2. Addressing the Houses: When the first session of each is commences, or when the Lok
Sabha meets after a General Election, the President addresses the joint-sitting of both

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 Houses. The President may address each House separately or he may address them
jointly. He can also address each House or their joint sitting any time.
3. Sending Message: The President has the power to send messages to both the House of
Parliament regarding any pending bill or otherwise. However, President so far has not
sent any message either to the Lok Sabha or to the Rajya Sabha.
4. Nomination: The President nominates 12 members to the Rajya Sabha from amongst
those who are well known in the fields of Literature, Science, Art or Social Services. He
also nominates two members to the Lok Sabha from the Anglo-Indian community, if it is
not properly represented in that House.
5. Giving Assent to the Bill: Prior recommendation of President is needed to introduce
certain types of bills in the Parliament. When a bill is sent to the President after being
passed by the Parliament, he can give his assent to the bill or withhold it. He can also
return the bill for reconsideration if it is not a money bill.
6. Ordinance: The President can promulgate ordinances when the Parliament is not in
session.
7. Regulation of Union Territories: The President can make regulations for the
administration of Union Territories.

5. What is the impeachment process for the President? Is it biased to the Centre?
Give reasons for your answer.
Answer:
The President of India can be removed from office by the process of impeachment for violation
of the Constitution which is a quasi-judicial procedure in the Parliament. The impeachment
charges can be initiated by either House of Parliament. These charges should be signed by 1/4th
members of the House that has framed the charges and a 14 days' notice must be given to the
President. After the impeachment resolution has been passed by a majority of 2/3rd of the total
membership of that House, it is sent to the other House for investigation of the charges. The
President has the right to appear and to be represented in such investigation.
If the other House also sustains the charges and passes the impeachment resolution by a majority
of 2/3rd of the total membership, then the President stands removed from his office from the
date on which the resolution is so passed. However, no President so far has been impeached in
India.
It can be said that the impeachment process is biased to the Centre because of these reasons:
1. The nominated members of either House of Parliament can participate in the
impeachment of President though they do not participate in his election.
2. The elected members of the states and Union Territories of Delhi and Puducherry do
not participate in the impeachment of the President though they participate in his
election.

6. “The tenets of Hindu and Muslim mystics were similar enough that the ground
was ripe for syncretic movements involving adherents of both the Religions.”
Elucidate.
Answer:
During the medieval period, India witnessed a kind of revolution brought by the Bhakti and Sufi
saints. Like the Bhakti saints who were engaged in breaking down the barriers within Hinduism,
the Sufis too infused a new liberal outlook within Islam. The interaction between early Bhakti and

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Sufi ideas laid the foundation for more liberal movements. Although they belonged to different
faiths i.e. Hinduism and Islam, there were various similarities in the teachings of these mystics
such as:
1. Oneness with the God through love and devotion.
2. Importance to Gurus-shishya or Pir-Murid system to impart knowledge.
3. Belief in equality, social harmony and brotherhood.
4. Rejection of orthodoxy, display of wealth, rituals and idol worship.
5. Use of local language to reach out to common people in the society.
6. Use of music in dohas, poems, qawwalis, kirtans etc to feel the presence of God.
Thus, the mystics of both the religions (Hinduism and Islam) preached about service to humanity.
As a result, they had followers (peasants, artisans and other poor sections) from all the sections
and faiths which can be seen even today such as people visiting dargahs irrespective of their
religion.

7. Write a brief essay on Sufism in North India.

Answer:
Sufism is a kind of mystical philosophy. Sufis opposed the vulgar display of wealth in public life
by the rulers. They laid emphasis upon free thought and liberal ideas. They were against formal
worship, rigidity and fanaticism in religion and turned to meditation in order to achieve religious
satisfaction.
Sufism came to India in the eleventh and twelfth centuries. One of the early Sufis of eminence,
who settled in India, was Al-Hujwari who died in 1089 A.D., popularly known as Data Ganj Baksh
(Distributor of Unlimited Treasure). In the beginning, the main centres of the Sufis were Multan
and Punjab. By the thirteenth and fourteenth centuries, the Sufis had spread to Kashmir, Bihar,
Bengal and the Deccan. Sufism had already taken on a definite form before coming to India. Its
fundamental and moral principles, teachings and orders, system of fasting, prayers and practice
of living in khanqahs had already been fixed. The Sufis came to India via Afghanistan on their
own free will.
In course of time, the Sufis were divided into different silsilahs (orders) with each silsilah having
its own pir (guide) called Khwaja or Sheikh. Chief amongst these were the Chishti (Khwaja
Muinuddin Chishti in Ajmer), Suhrawardi (Sheikh Bahauddin Zakariya around Multan), Firdawsi
(Bihar and Bengal), Qadiri (Gujarat and Madhya Pradesh) and Naqshbandi silsilahs in India.
Some prominent Sufi saints were Nizamuddin Auliya, Baba Farid, Saiyid Muhammad Husaini Gisu
Daraz etc.
Their emphasis upon a pure life, devotional love and service to humanity made them popular
and earned them a place of honor in Indian society.

8. Discuss the growth of Nirguna School of Bhakti Movement emphasizing the

contribution of Kabir and Nanak to it.
Answer:
Nirguna bhakti is the devotion towards a formless (without physical attributes), all-encompassing
God devoid of qualities. Those who followed Nirguna Bhakti worshipped God in purely spiritual
form to be apprehended only by inner (mystical) experience. Prominent saints were Kabir, Nanak

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and Dadu. They rejected the scriptural authority, every form of idol worship, rites and rituals.
They fought against social discrimination and strove for Hindu-Muslim reconciliation.
Kabir did not believe in religion and said that the Creator is one who is called by different names.
He was the son of a Brahmin widow who abandoned him. Later, he was raised by a Muslim
weaver family. Praying with simplicity to attain oneness with God was important rather than idol
worshipping and pujas. Kabir, in his harsh and abrasive style used to denounce orthodox
Brahmanism. His beliefs and ideas were expressed in the dohas composed by him. Muslims claim
him as Sufi, the Hindus call him Rama-Bhakta and the Sikhs incorporate his songs in the Adi
Granth. He advocated performance of action rather than renunciation of duty. His belief in the
unity of God led both Hindus and Muslims to become his disciples.
Guru Nanak (1469-1539) was born at Talwandi (Nakana Sahib) and was inclined towards spiritual
life. He was helpful to the poor and needy. His disciples called themselves Sikhs. Guru Nanak’s
objective was to remove the existing corruption and degrading practices in society. He showed
a new path for the establishment of an egalitarian social order. He advocated for improvement
in the status of women. His vani (words) along with those of other Sikh Gurus have been brought
together in the Guru Granth Sahib, the holy book of the Sikhs.

9. Assess the contribution of the Acharayas in the development of the ideological

basis of Bhakti.
Answer:
In between the 7th and 12th century A.D. the spiritual world of India experienced a different kind
of revolution.
The Vaishnava Acharyas such as Shankaracharya, Ramanujacharya, Madhavacharya,
Nimbakacharya and others gave a strong philosophical base to the concept of Bhakti introduced
by the Alwars. They gave far more importance to love, respect and devotion for God and
composed several thousands of religious songs based on Bhakti. The Krishna tattwa was slowly
popularized, equal importance was given to both Jeevatma and Paramatma and a firm
philosophical base was given to this ideology in later times (Bhagwata Purana). Thus, the
Vaishnava Bhaktas during the medieval period were successful in bringing the Bhakti movement
closer to the masses and this period became an age of realizing the path of Bhakti.
Bhakti did not remain confined to South India alone. It spread to the whole of India. In various
parts of India, the exponents of Bhakti such as Ramananda, Kabir, Tulsidas, Nanak, Tukaram,
Jnandeva, Eknath, Vallabhacharya, Chaittanyadeva, Sankaradeva, Madhavadeva, Mirabai etc.
tried to reinstate the socio-cultural as well as economic condition of India by means of Bhakti.
After the birth of Ramananda in 14th Century A.D., North India experienced a whole new
transformation as he initiated the Vaishnava Dharma based on the Bhakti movement.
Thus, the Acharyas took upon themselves the noble task of transforming the Bhakti movement
into a dynamic movement so that it may reach the isolated ones ensuring its gradual expansion
and a firm footing in the society.

10. Evaluate the impact of the Sufism and Bhakti movements on vernacular
languages and life and thought of common people.
Answer:
Both the Sufi and Bhakti movements stressed upon love as means for union of the individual
with God. To make their teachings accessible to the common people, they discarded the use of

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traditional languages such as Sanskrit, Arabic & Persian and preached in local languages used by
the common people like Hindi, Bengali Marathi, Urdu and Sindhi etc.
They composed their verses in the language best understood by the people whom they taught
(Kabir, Surdas, Mirabai, Nanak, Tukaram and many others). This led to an interest not only in
Bhakti or Sufi literature but also in translations of some of the earlier scriptures previously
available only in Sanskrit and were inaccessible to most people. The themes of the new
literature were often of common interest to more than one region, and literary innovation
travelled quickly and widely throughout India.
The rise to the maturity of many of these languages and their use as means for literary works was
significant feature of medieval India. Amir Khusro, a disciple of Nizamuddin Auliya, had noted the
existence of regional languages. The Sufi saints mingled freely with people of the lower classes,
including the Hindus. They led a simple life and conversed with people in their dialect.
The saints of Sufi and Bhakti movements infused vernacular languages with the ideas of
equality, liberty, freedom of choice of worship and the importance of being an individual which
influenced life and thought of the people immensely.

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