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a. Sericulture: The rearing of silkworms to produce raw silk is known as sericulture. Fresh mulberry leaves are fed to the silkworms and thread is unravelled from the cocoons on small spinning machines. Sericulture is of two types— mulberry and non-mulberry. The mulberry sector accounts for nearly 90 % of the natural silk produced in India. 

b. Ancillary industry: Industries whose products are not meant for the consumer but are raw material or assemblages for other industries are known as ancillary industries. An auto parts manufacturing company which sells its parts to a car maker, or a cloth producing unit which sells cloth to the garment industry are good examples of ancillary industries. 

c. ‘Sick’ Mills: This is a term used for those textile mills which have become uneconomical and ceased to make any profit on a sustained basis. Nowadays, the government has taken control over such ‘sick’ mills in order to protect the plight of the mill workers. 

d. Mulberry Silk: This type of silk is obtained from the silkworm which feeds on the mulberry leaves. The mulberry sector is better organised and accounts for nearly 90 % of the natural silk produced in India. It is produced in Karnataka, West Bengal, Jammu and Kashmir and Himachal Pradesh.

In Patliputra, during the regin of Mauryan Emperor Ashoka.

Correct Answer is: (d) Samveda

Karnataka is famous for mulberry silk.

(i) The Ganga plain has fertile soil and heavy rainfall suitable for sugarcane cultivation. 

(ii) Cheap labour is easily and regularly available from these densely populated states of Uttar Pradesh and Bihar. 

In Kundalvan (Kashmir), during the reign of Kushan emperor Kanishka.

Mumbai-Pune region is the most important industrial region of India because of the following reasons: 

(i) Availability of raw materials 

(ii) Sufficient power resources. 

Hazrat Mohammad.

Countries out of India, where Indian culture has been promoted, these countries are generally called greater India. Buddhists contributed a lot to the promotion of Indian culture. Maurya Emperor Ashoka started the campaign for the promotion of Buddhism in foreign countries. Buddhist preachers spread Indian culture in Asian countries such as Sri Lanka, China, Burma Japan, Tibet, Vietnam, Cambodia, Manchuria, Korea, Nepal, Malaysia, Indonesia, Mongolia, etc.

The causal theory of Buddhism is also known as the Pratitya Samudpaad. According to Gautam Buddha there is some reason behind the existence of any happening in the world. Due to birth, condition of old age and death occurs. Essentially one cause of every occurrence and thing is necessarily present. 

Under Buddhism, three sources of this principle have been described :

• It happens when this happens. 
• It does not happen if it does not. 
• When it is opposed, it is condemned.

The sequence of this causal theory is given as twelve sequence’s which also called Dwadash nidan or ‘Bhava Chakra’. These are : (i) Jaramaran (ii) Caste (iii) Bhava (world) (iv) Upadan (substance), (v) Trishan (crave), (vi) Vedna (pain, pang), (vii) Sparsh (touch), (viii) Shadayatan (conspiracy), (x) NaamRoop (x) Science, (xi) Sacrament, (xii) Ignorance (Aridya).

Gautam Buddha adopted the path of both the harsh austerities and extreme happiness for attaining knowledge. Mahatma Buddha rendered the Ashatangik Marg to get rid of the sorrows. This is the Madhyam Pratipada or middle path. 

This Ashtangik Marg is divided into eight parts :

1. Right vision, 

2. Right speech, 

3. Right oath (solemn vow),

4. Right action, 

5. Right living, 

6. Right efforts, 

7. Right remembrance, 

8. Right meditation.

Gautam Buddha himself said about this middle path that “If you tighten the string of harp excessively, then they will be broken and if you leave them loose, then sound will not come out”. Therefore in human life, Gautam Buddha emphasized the adoption of the middle ir moderate path.

Buddhism first provided the world with a simple and practicable religion. Teaching of non-voilence, peace, brotherhood, co-existence and tolerance, etc. are the basic elements of Buddhism. This religion raised the moral level by presenting the basis for equality before the people of the world, developed logic and contributed to the creation of a great India. Due to Buddhism India made cultural relations with other countries. Another important contribution of Buddhism the development of art and architecture. With the inspiration of this religion many Stupas, Viharas, caves, sculptures and Chaityagra, has were built in different parts of the world including India. Buddhism castigated the policy of war, conquest and presented the ideals of public welfare before the entire world.

Fundamental theory of Islam : The word Islam in Arabic language means ‘surrender’ (to Allah) and ‘peace’. The person who believes in Islam is called ‘Momin’.

The fundamental revered percepts of Islam are called ‘Usool-a-Deen’, which are as follows :

1. Tauheed : Complete and unquestioning devotion to one God (Allah). Making a pact with Allah is called ‘Shirk’. 

• Imagine the existence of Allah in any other or opposite way. 
• Anyone else regards Allah as the equivalent. 
• Anyone to be considered to be Allah’s father or son. 
• Believe in someone to have the special qualities of Allah. 
• The person who does ‘Shirk’ is called ‘Mushrif.

2. Risallah or Nubarat : After Allah, the most important word in Islam is ‘Rasool’ or ‘Nabi’. The meaning of ‘Rasool’ is either ‘sent’ or to be ‘sent’ with the purpose of conveying Allah’s message to people. That is the footprints of the Nabi should be followed.

3. Malaykah : Angel and messenger of god is called ‘Mahakah’ on seventh heaven, the four angels near the throne of Allah are called ‘Hamlat-Al-Arsh’. The Karibian, who worship Allah following the order of angels is Jibrail, MIrkail etc. The Quran was conveyed by Jibrail from Allah to prophet.

4. Kutubullah : The means of this word is ‘Have faith in the texts of Allah’. Those who have the books of Allah are called ‘book-makeri’ like Muslims, Christians, Jews. According to Islamic belief the Quran is pure in all of them.

5. Yoga-AZ-Kiyamah : By the time appointed by God (Allah) man lives in the ‘Alduniya’ (world). After expiry he passes in ‘grave’ which is called the condition of ‘Barjhakh’. After this ‘Yoga-Al-Keyamah’ (Resurrection day) arrives. That is on the day of doom (The doom) all will be blessed with life and will be brought before Allah and will be sent to heaven or hell according to their deeds.

6. Al-Karda :According to Allah’s planning everything will happen and even further. This reverence is called ‘Al-Kadra’.

7. Mishak : It means ‘contract’ (Agreement) Allah makes a contract with his beloved persons. At present ‘Umnaty-Mohammadi’ means that Muslims are the contractual selected people of Allah, such is the validity of Islam.

Main teachings of Buddhism : The place of Buddhism in various religions of India is extremely important. The establishment of Buddhism was also done by the noble Kshatriya Mahatma Buddha like Jainism. 

The major teachings of Buddhism are the following :

1. The four Noble truths are the basis of the philosophical thought of Buddhism. Gautam Buddha admitted that misery (sorrow) is in the entire world. Therefore, the person should pay attention to solve his problem.

For this, he preached the following four Noble truths as the basis of his principle :

(i) Sorrow, 

(ii) Cause of sorrow, 

(iii) Sorrow prevention, 

(iv) Sorrow prevention path.

2. Gautam Buddha has given 8 remedies, which are known as ‘Astangik Marg’ (eight path) to remove grief, (i) Samyak Dristi, (ii) Samyak Sankalp, (iii) Samyak vani, (iv) Samyak Karma, (v) Samyak Aajeev, (vi) Samyak Prayatna, (vii) Samyak Smriti, (viii) Samyak Samadhi.

3. Gautam Buddha has described man as the creator of his own destiny, which is not ordained by any Goddess or deity or God. This is determined by the acts performed by man.

4. Gautam Buddha told that everything in the world is changeable, temporary and dynamic. 

5. Gautam Buddha gave special emphasis on speaking truth, giving charity, purity of body and mind, love, compassion, patience and ethical rules like non-violence towards all beings. 

6. According to Buddhism re-birth is impossible without the existence of soul. If a person does good deeds in his life, he gets higher life in the next life. It is also bad for doing evil deeds.

7. According to Gautam Buddha, man should avoid excessive pleasures of luxuries and excessive tribulation by the hard penance of the body. 

8. According to Gautam Buddha there is some reason behind the existence of everything in the world. Due to birth there is old age and death. 

9. According to Buddhism, the ultimate goal of life is Nirvana or Salvation. For obtaining salvation, it is necessary to eradicate Trishna or desire. Nirvana (salvation) is a stage of perfection in which man becomes free from the bonds of birth and death,

10. In order to keep his conduct pure, Gautam Buddha emphasized the need to follow the ten rules, which are known as the ‘Ten sheel’ of Buddhism. These are : Non-violence, truth, do not commit theft, do not collect items, Brahmacharya, Renunciation of rivalry, Sacrificial substance, untimely meal, avoid soft bed, sacrifice of Kanchan-Kamini (gold).

Cultural importance and contribution of Buddhism : Buddhism provided a new awareness and illumination not only to India but also to the culture of the entire world. 

The cultural significance and contributions of Buddhism are as follows :

(i) Contribution in the field of Religion and Philosophy : Gautam Buddha gave the entire world a simple, profound and popular religion. The rich and poor peoples could follow Buddhist religion. The lesson of non-violence and tolerance was taught in the field of religion. Gautam Buddha told the simplest way to get rid of the basic problem of sorrow.

(ii) Social harmony: Gautam Buddha gave the message of social unity by opening the door to the Buddhist union for all sections and castes. Priority was given to conduct in place of birth based Varna-system. Gautam Buddha also encouraged female equality and freedom.

(iii) Development of literature and education : A large number of Buddhist literary works were created in Pali, Sanskrit and Prakrit languages. Many Buddhist texts were translated in Chinese and Tibetan languages. Buddhist Vihar (residence of monks) and monastery (chaitya) emerged as the major centres of education. Nalanda, Taxila, Vikramshila, etc were developed as major universities.

(iv) Development of logic : Logical methods of Nililism and scientism were born in Buddhist philosophy. They have a prominent place in the world’s philosophy. 

(v) Contribution in political field : Buddhist principles had a clear effect on contemporary rulers. Many kings (rulers) abandoned war by accepting the principle of non-violence and adopted the values of humanity and morality (ethics) and democratic governance system. Due to the influence of Buddhism, the kings followed mass welfare policies.

(vi) The advancement of art: Inspired by the precepts of Buddhism, many stupas, caves, Chaityas and Viharas etc. were created not only in India but all over the world. Those who enrich the world art as well as that of India are the Sanchi, Birhut and Amravati’s Stupas, and caves of Kanheri and Ajanta, Chaityas and Viharas. These are the best examples of Buddhist art. Ajanta’s mural painting is famous in the field of painting.

(vii) Contribution to the creation of greater India : Countries out of India which were promoted by Indian culture, were called as the greater India. In this work Buddhist preachers also contributed immensely with courage and dedication. Ashoka sent Buddhist campaigners abroad. Indian culture was promoted in Asian countries like Sri Lanka, China, Japan, Burma, Tibet, Cambodia, Sumatra, Manchuria, Korea, Nepal, Malaysia, Indonesia, Mongolia etc.

(viii) Cultural relations with different countries of the world : Buddhism developed cultural relations of India with the different countries of the world. Buddhist monks of India went to different parts of the World and promoted the teachings and principles of Buddhism. Inspired by the teachings of Mahatma Buddha, many foreign travellers embraced Buddhism. Many foreign scholars came to India to study Buddhism. FaHien, Hieun tsang, I-tsing etc. lived for years in India and gained profound knowledge of Buddhism.

Promotion and development of Buddhism : Gautam Buddha propagated Buddhist religion in a planned manner. He established Buddhist Sangh (union) and Buddhist monasteries to spread his views. This is the reason that during the time of Gautam Buddha and later due to Royal patronage the propagation of Buddhism was done not only in India but also in countries like China, Japan, Sri Lanka, Tibet, Burma, Korea, Malaysia, Nepal, Cambodia, Sumatra, etc.

Mauryan ruler Ashoka and Kushan ruler Kanishka also declared Buddhism as a state religion. Nalanda Vihar was the main center of Buddhism. For the development and prevalence of Buddhism, four Buddhist Councils (Sangiti) or General assembly were organized in different periods, which are as follows :

• First Buddhist Council: After Nirvana (death) of Gautam Buddha, during the reign of Ajatshatru, the first Buddhist council was organized in the Saptaparni cave at Rajgrah. The presidentship of this Buddhist council was done by Mahakashyap. In this Buddhist Cawia, the teachings of Mahatma Buddha were complied, which were divided into Suttapitak and Vinaypitak. 
• Second Buddhist Council : This Buddhist council was organized during Kalashoka’s period in Vaishali in 383 BC after one hundred of years of Mahatma Buddha’s Nirvana. The aim of this meeting was to eliminate the differences among the Buddhist monks. After this assembly, the Buddhist monks association was divided into two sects Therawadi and Sarvastivadi. 
• Third Buddhist Council : The third general assembly of Buddhism was organized in Patliputra in the reign of Maurya ruler Ashoka in 251 BC. The presidentship of this assembly was assumed by Mogliputta Tisya. He compiled a book titled Kathavathu,which is part of Abhidhampitak. 
• Fourth Buddhist Council : This Buddhist Mahasabha (General assembly) was organized in Kundalvan of Srinagar under the rule of Kanishka. It was headed by Vasumitra. In this General Assembly the difficult parts of Buddhist texts were discussed. In this general assembly, the Buddhist religion was divided into two clear and independent sects. Hinyaan and Mahayaan.

Teaching of Hazrat Mohammad : Hazrat Mohammad was the founder of Islam religion. He was born in 570 AD in Mecca. He propagated his ideas in the whole Arab Peninsula. The philosophical contemplation of Islam is preserved in the Holy book (text) Quran of the Muslims. 

The main teachings of Hazarat Mohammad are the following :

• Allah means God is one who is omniponent and spread everywhere. Apart of him no, one is to be worshipped. Mohammad Saheb is his prophet or messenger. 
• Every Muslim must read (offer, prayers) namaz five times in a day at certain times. In the afternoon on Friday all the Muslims should offer namaz together. 
• Every Muslim should keep ‘Roza’ in the month of Ramzan of every year. In this month eating and drinking should not be done from Sunrise to Sunset. 
• Every Muslim should give 40th part of his income as ‘Zakat’ (Charity). 
• Every Muslim must perform the ‘Haj’ (Mecca-Medina’s pilgrimage) at least once in their lifetime.
• Islam religion accepts the primacy of Karma (work). According to this religion, after doing good work (deeds, Karma). Allah gives ‘Jannat’ (Heaven) and doing bad deeds, he gives ‘Jahanum’ (Hell). 
• According to Islam this life is final, that is, Islam does not believe in the principle of reincarnation. 
• Islam does not believe in idol worship. Mohammad Saheb himself opposed the practice of idol worship in Arabia. 
• According to Islam, there is no need for any intermediary (arbitrator) for the worship of Allah.

Hazrat Mohammad was bom in 570 AD, at Mecca in the Arabian Peninsula.

His uncle Abutalib.

In 622 AD did the Hijri Era start

The ultimate motive of this religion is to achieve Moksha. To achieve this, three measures were given by Mahavir Swami which later called as Tri-ratna.

1. Right Knowledge (to complete and true knowledge): According to Vardhaman Mahavir, man should study and follow the preachings of Trithankaras to attain complete and true knowledge. 

2. Right Perception: (to have complete faith in Tirthankaras): Everybody should have complete faith and reverence in Tirthankaras to achieve true knowledge. 

3. Right Conduct: It means that true salvation can be achieved after winning over the five senses (desires). So man should control over his senses or desires.

Ahuramazada is the deity of the Parsis.

The incident of Mohammad Saheb going to Medina from Mecca called Hijrat.

Ansars were the people of Medina, who accepted Mohammad Saheb’s views and extended him a great welcome. They propagated Islam and thus helped Muhammad Saheb.

(a) Shia

(b) Sunni.

Two sects of the Jain religion are- 

(a) Digamber 

(b) Shwetamber.

The ultimate motive of this religion is to achieve moksha. To achieve this, three measures were given by Mahavir Swami which later called as Tri-ratna.

Jain religion’s philosophical thought starts from here: 

1. Right Knowledge (Samyak Gyan): True knowledge should achieve by the study of thoughts of tirthankaras. 

2. Right Perception (Samyak Darshan): To keep full faith in Tirthankaras. 

3. Right Character (Samyak Charitra): Man can achieve true knowledge by controlling his sense organs.

Five teachings of Jain philosophy are:

1. Non-violence: It is the soul of Mahavir’s teachings. Ahimsa means feeling of kindness, equality and sendee to others. . 

2. Truthfulness (Satya): One should speak truth in any condition. 

3. Non-stealing (Asteya): Theft is a wrong deed. 

4. Non-covetiousness (Aprigrah): No large possessions. Keep according to needs. It keeps away from greed and attachment. 

5. Celibacy (Brahamcharya): Mahavir joined 5th Mahavrata in four measures of Tirathankar Parshvnath as four mahavratas cannot be kept without 5th. According to Mahavir, cause of world’s happiness and grief is ‘mana’. If one can control Mana or Soul, He can get Moksha or salvation.

Tapasya and Upasna: To control mana and keep five Mahavratas, he stressed on Tapa and Upasana. T

apsya is of two types:

1. External 

2. Internal.

By external Tapa, a person gets capability of internal tapa. Upvas: It makes soul and body pure and way to get moksha is cleared. Mahavir believed in soul and its immortality. He believed in theoiy of Karma Le. transmigration of soul occurs due to Karma and rebirth takes place. He was against untouchability and casteism. He gave respect to women. He opposed violence and social evils.

Principle of Syadvad or Anekantvad: It is the main mantra of tolerance and coordination. Not giving respect to others is the cause of tension today in the world. Jain philosophy gives the inspiration of purity of soul.

(b) Rishab Dev

(b) inability to pay the same undivided attention to his love.

Non-violence (Ahimsa) is the soul of Mahavir’s teachings. Ahimsa means feeling of kindness, equality and service to others. The real Ahimsa is not having the feeling of badness for others from Mana, Karma * and Vachna.

Hajrat Mohammad was born in Mecca.

The event which marks the migration of Mohammad Sahab from Mecca to Medina is called Hazrat in Islam.

Founder of Islam Hazrat Muhammad born in 570 AD in Mecca. His father’s name was Abdulla and mother’s name Amina. His father died before his birth and mother died in his childhood. He was raised by his nurse Halima Dai. Muhammad Saheb got married at the age of 20 with a widow lady Khadija 40 years old. She was very much impressed of his honesty. After marriage Muhammad Saheb indulge himself in thinking. Before Islam people of Arab believed in many gods and idol worshipping. In such conditions Muhammad Saheb gave his message to Arabians “No one except Allah should be worshipped and I am his messenger.” He was tortured to leave Mecca and thus he went Medina for opposing worship of 360 gods kept in Kaba. This important event is called Hijrah in Islam. From this event in 622 AD Hijari Samwat of Islam begins.

The people who welcomed Mohammad Saheb when he reached Medina, were called Ansars (helpers). From here he started propagating Islam. People of Mecca also slowly accepted his thinking. In 632 AD after his death, his caliphs (Khalifas) founded the vast empire of Islam. Abubakar, Siddiqui, Hazrat Umar Farooq, Hazrat Usman Gani, Hazrat Ali etc. were some caliphs who also propagated Islam. In this way, Islam gradually spread in the whole Arab. 

The collection of teaching of Islam are preserved in Quran, the holy book of Islam.

There are five main teachings of Islam which are as follows:

1. Kalma (Mool Mantra): People should worship only Allah and Muhammad is his messenger. 

2. Namaz: Every Muslim should offer namaaz five times a day. 

3. Roja (Vrat): Every Muslim should keep fast in the month of Ramzan. 

4. Jakat (Charity): Every Muslim should give amount of not less than 1.40% of the income in alms. 

5. Hajyatra: Every Muslim should go on pilgrimage of Mecca and Madina (Haj) once in his life. 

6. Islam does not believe in the cycle of birth and rebirth. 

7. Islam believes that after the death of man Allah calculates his deeds and give him Dojakh (Narak/hell) or Jannat (Swarg/heaven). 

8. Islam did not believe in idol worshipping.

(b) the speaker’s realization of realities.

1st – Rishabh Dev; 24th – Mahavir Swami.

(b) caused by poverty and deprivation.

The beauty of his beloved cannot keep him riveted to it as other harsher realities of life trouble. him. Pitted against his beloved’s beautiful face, he sees bodies bathed in blood, smeared with dust, and sold from market-place to market-place. He can also see bodies which are afflicted by a number of diseases and bodies from which pus oozes out. That is why, though his beloved’s face is still beautiful, he cannot give his undivided attention to the beauty of the face alone.

Mohammad Saheb’s idea gradually spread in the whole Arab. Arabian society organized and his caliphs founded a vast empire after his death in 632 AD.

One God (Ishwar)

In ‘Do not ask of Me, My Love’, the speaker’s life was resplendent on account of his love for his beloved. ‘Life’ to him looked very young and blooming.

(a) caring for the beloved and empathy for the suffering around him.

(a) working for the betterment of the suffering people.

The line, “those dark and brutal curses of countless centuries” suggests the bloodshed, diseases, deaths, starvation and misery people were subjected to during the historical wars fought by kings and dictators of different nations on trivial issues related to religion, supremacy of power, greed for wealth and expansion of territories, fame, love for beautiful women and so on.

As the title readily signals that there is going to be a change in the speaker’s state of mind towards his beloved, this poem presents a transition in the priorities of a romantic lover from an aesthetic enjoyment of the bliss he experiences in the company of his beloved to a benevolent expression of his ‘love’ for those people who are suffering untold miseries on account of man’s greed for wealth, power, lust and many other human vices. He realizes that his love for his ‘beloved’ is not the only one that needs his attention and contemplation in this world, but there are many other sorrows and pleasures that demand his ‘love’ and equal attention. Thus, the priorities of the romantic lover undergo a serious change. He abjures his romantic love for his beloved in exchange for contemplation and probable solace he can give to those people who are suffering untold miseries like deprivation, death, diseases, exploitation of body and mind, etc.

A casual reading of the title and the first half of the poem might sometimes mislead the reader to imagine that the poet is going to describe the beauty of his beloved in romantic imagery. However, a careful close reading of the title and the whole poem will make the reader realize that though the poet expresses a great deal of love and appreciation for the beauty of his beloved, there is a sudden transition in the poem from the poet’s personal love to the love of his people in general. This transition is caused by his increasing awareness and realization that there are many harsh realities besides ‘love’. This realization prompts him to abjure the romantic love of the beloved fora contemplation of the misery of the world.

However, as he became aware of the harsh realities of life like bloodshed during wars, diseases, poverty, hunger, deprivation, flesh trade, greed for money and power etc., his belief that the love for his beloved would remain eternal, suddenly undergoes a change. He realizes that such love for an individual will be an illusion because there are many other sorrows and pleasures which demand his equal attention and love. Thus, the poet gives up his romantic love of the beloved for contemplation of the misery and other harsh realities of life.

The speaker of the poem tells his beloved not to ask of him for the love he once had for her.

(b) he has realized that there are other sorrows around him demanding his attention.

We see that Faiz Ahmad moves from the personal to the political, from the particular to the general in his concept of love in the poem ‘Do not ask of Me, My Love’. If the poet was confined to the world of romantic love in the past, he now moves out of it to enter the world of love where he can extend his love to his fellow brethren. It is not that he loves his beloved less, but that he knows that the emotion of love is all-encompassing and it need not remain limited to one individual.

In the past, if one individual happened to be his world, now he sees that the world is much more than just an individual. Earlier, if he thought there was no greater joy or sorrow than the ones resulting from his love for the beloved, he now knows that the world has greater promises and greater trials too. Thus, the speaker accepts the truth that in the past he wove around himself an illusory web of love, but now he knows that such a world was far from being real. Thus we see that the poet rises from the material to the ideal in his concept and avowal of love.

The word ‘ghazal’ comes from Arabic and has been translated as ‘to talk with women’ or ‘to talk of women’. Much of Faiz Ahmad’s poetry follows the conventions of ghazal, the classical form of traditional Urdu poetry, which had been influenced by Persian literature. But Faiz’s work revolutionises the conventions, extending the meanings of many traditional terms.

For instance, though Faiz often addresses poems to his ‘beloved’, a central word in the ghazal vocabulary in his hands, it refers to both a person and also to the people as a whole, and even to revolutions. He sees the individual as existing within a wider context. The poem ‘Do not ask of Me, My Love’ is not written in a strict Ghazal form, although the phrase ‘my love’ for the beloved is repeatedly used. On the one hand, if the poem can be viewed as a rejection of romantic love, on the other, it is possible to take the beloved as the country or nationalism. It can be argued that Ahmad’s initial love for the country underwent disillusionment as the country was guilty of persecuting the innocent. This persecution was the outcome of narrow nationalism.

Political leaders who did not have a wider worldview upheld narrow nationalism which was opposed by Faiz Ahmad. He upheld universal brotherhood and was of the opinion that even as a citizen is proud of belonging to his own nation, he should be equally conscious of the fact that he is the citizen of the world.

The speaker requests his beloved not to expect the kind of love he had once shown her.