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8058 9014 Hinduism Standards Booklet.Indd Example Candidate Responses (Standards Booklet) Cambridge International AS and A Level Hinduism 8058 and 9014 Cambridgewww.theallpapers.com Advanced Example Candidate Responses (Standards Booklet) Cambridge International AS and A Level Hinduism 8058 and 9014 www.theallpapers.com Cambridge International Examinations retains the copyright on all its publications. Registered Centres are permitted to copy material from this booklet for their own internal use. However, we cannot give permission to Centres to photocopy any material that is acknowledged to a third party even for internal use within a Centre. © University of Cambridge International Examinations 2011 www.theallpapers.com Cambridge International AS and A Level Hinduism Syllabus code 8058 and 9014 Contents Introduction ..........................................................................................................................2 Paper 1 .................................................................................................................................3 Paper 2 ...............................................................................................................................46 Appendix 1 – Marking bands and descriptors .....................................................................95 Appendix 2 – Mark Scheme for 8058/01 and 9014/01 ........................................................97 Appendix 3 – Mark Scheme for 9014/02 ............................................................................101 www.theallpapers.com Cambridge International AS and A Level Hinduism Example Candidate Responses (Standards Booklet) INTRODUCTION The main aim of this booklet is to exemplify standards for those teaching Cambridge International AS and A Level Hinduism (8058 and 9014), and to show how different levels of candidates’ performance relate to the subject’s curriculum and assessment objectives. In this booklet a range of candidate responses has been chosen. Each response is accompanied by a brief commentary explaining the strengths and weaknesses of the answers. For ease of reference the following format for each paper has been adopted: Question General comment Example candidate responses Examiner comment Each question is followed by a general comment which explains what the Examiners are looking for. This, in turn, is followed by examples of marked candidate responses, each with an examiner comment on performance. Comments are given to indicate where marks were awarded, and how additional marks could have been obtained. In this way, it is possible to understand what candidates have done to gain their marks and what they still have to do to improve their grades. Teachers are reminded that a full syllabus and other teacher support materials are available on www.cie.org.uk Past papers, Principal Examiner Reports for Teachers and other support materials are available on our Teacher Support website at http://teachers.cie.org.uk www.theallpapers.com 2 Paper 1 PAPER 1 Question 1 Do Indra’s heroic deeds in the Vedic writings show him to deserve the title ‘Lord of the gods’? [20] General comment Candidates should have knowledge of Indra’s war-like character, soma-drinking, slaying of Vrta and his growing popularity (e.g. over Varuna, whom Indra is said eventually to have surpassed). Following these themes, a good case could be made for Indra as ‘lord of the (Vedic) gods’, despite some more negative accounts. It is not necessary to present a firm conclusion of ‘yes’ or ‘no’, but to have discussed the question clearly, showing knowledge and understanding. Example candidate responses Candidate A The Rig Veda Samhita form the basic scripture in Hinduism and Hindu religion accords it the the highest position as part of its work is devoted to the prayer and hymns to the vedic God like Indra, Agni, Varuna and so on. The vedic God are assigned to the three regions of the earth (prithvi), heaven (Dyaus) and space (antariksh). Indeed, Indra‛s heroic deeds in the vedic writing show him to deserve the title ‘Lord of the gods.‛ Indra is the chief deity of the Rig veda as by means of sacrifi ce he obtain supramacy over other God. Almost one quarter if the hymns of the Rig veda are devoted to Indra. Indra is the God of atmosphere, phenomena of the blue sky. Indra hold a thunderbolt (vajra) as his weapon and rides a chariot whose speed exceed that of a mind. He is the god of rain and conquers darkness to give light and life the humanity. He is born of cloud and thunders. “I sent thunderlightings” say Indra “then you believe in me.” Thus, judging from this hymn, he is a very popular god in the Rig veda. Indra is the giver of life as he brings water and sun to life and both are very essential for the well- being of humanity. He rides an elephant (Airavat). He ahs fought against the demon of drought Vrtra who has encompass water. The end result, he has been victorious over the demon and pierces and maintain and setting forth the water. He also give heat to the world. Due to him there is vegetation everywhere. All the human being even the animals rely on him. If Indra is angry he can brings torrential rain to humanity, tsunami, fl ood and many other calamities. It is stated that “He, on whose supreme control is the horses and chariot the villagers and the cattle. He who gave being to the sun and morning leads to water. He, oh men, is Indra”. Hence, how can we deviate that Indra‛s heroic deeds in the vedic writings show him to deserve the title of ‘Lord of the gods‛. Furthermore, Indra has been victorious over the demon of vala who has keep away the cows from humanity. The cows, is essential for every being as people are being nourished with his milk and are used for religious purposes. In the Kena Upanishad, Indra has been able to recognise Brahma through Uma. Indra has been able to recognise Brahma through Uma. Indra is also the god of war. He is addicted to Soma which stimulates him to carry wars like deeds. The kshtriyas before going to the battlefi eld prays Indra to be victorious over their enemies and he is invoked in this way. “Oh Indra, let‛s have your grace, we come fearless, we are in the safe side.” As a matter of fact, Indra is not only the god of nature but it also represents the human mind. Indra symbolises knowledge which kills ignorance in human mind. Indra in the past period was highly prayed but in the puranic period with the rise of the Tri-Murthi, Indra has lose his importance. He was even cursed by sage Gautami that he will always be harassed by the demons. In Krishna time, he had sent www.theallpapers.com 3 Cambridge International AS and A Level Hinduism Example Candidate Responses (Standards Booklet) torrential rain to the people and Krishna had saved the people by lifting the Govardhan mountain. Hence if Indra is angry he can be proved disastrous to mankind by overfl owing the world with water like tsunami, fl ood and so on or by stopping to give water to mankind. In this modern age, Indra is highly invoked when there is drought. Modern people have to get in tune with Indra, out of their busy life. Indra is amorous and brash character. He is highly signifi cant to the Hindu. Eventually, Indra is the god of life, giver of water and sun. All the vegetation around us is due to him. In this modern era if there is life, is due to his grace or else life would have been disappeared. Hence without least hesitation, Indra is the Lord of God. Candidate B The Rig Samhita is one of the basic hindu scripture that is full of hymns. A major part of the hymns is devoted to prayer to gods like Indra, Varuna, Agni, Marut. Though they appear different and independent, yet they are really fascets of the same Brahman. Here it is worth quoting the Rig Veda itself: “Etam satviprah viprah Bahude vadunti”, that is “God is one but known to sages by various names”. According to vedic hymns, Indra is believed to be the supreme among the gods as he obtain supremacy by means of sacrifi ce. Almost a quarter of hymns is devoted to praising Him. In his pictures he is portrayed have four arms; two of his arms holding a lance, the third a thunderbolt and the last remains empty. He is sometime pictured having only two arms and having eyes all over his body, for he is called Sahwraksha. Here his omniscience and grandeur is portrayed. Besides, He is also the god of the sky phenomena. He is often shown on a beautiful elephant ‘Airata‛ which came out of the churning of the ocean. Moreover, vedic hymns highlights that Indra is swifter than the swiftest, faster that the fastest. He is believed to be faster that the thoughts of man. It is also mentioned in the vedic hymns that: “Heaven bows before Him and the earth trembles at His approach”. Thus it is clear that he reigns over all existence and even the demi-gods are under His control. Indra has royal manners and He is laudably majestic. Even the demi-gods are pleased by His good governance. Furthermore, the vedic hymns also puts forward the fact that Indra is the bestower of freshness and vitality. It is only Indra who has the divine power to destroy darkness and to give light to one and all. It is through His divine power that He sends rain to the four quarters of the universe. It is the advent of Indra Himself which transforms a soil deprived of nutrious vegetable into a blossoming garden of fruitful trees and plants. He brings hope among the despair, life among the depressed and vitality in the midst of lethargy. This He helps for physical maintenance and makes life possible. Additionally, Indra can be said to be the supreme according to the vedic hymns because He is the only one who has the divine power to destroy the demon of drough ‘vrita‛ and setting forth water.
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