Environment

The correct chronological order of events is:

1. (7) Rakesh's parents grew maize, rice, and barley in a village.
2. (2) Rakesh was sent to live with his grandfather in Mussoorie.
3. (5) Rakesh bought a bunch of cherries and ate most of them.
4. (10) Rakesh kept rolling the last cherry seed in his mouth.
5. (3) Rakesh pressed the cherry seed into the soft soil with his thumb.
6. (8) Rakesh sprinkled water on the cherry tree and surrounded it with pebbles.
7. (4) The cherry tree grew quickly after the rains arrived early.
8. (6) A goat entered the garden and ate all the leaves of the young cherry tree.
9. (9) Grandfather told Rakesh that cherry trees were tough.
10. (1) Rakesh discovered that the small, well-rooted twig, had grown into a cherry tree.

(Note: Events 7 and 3 were already given as examples in the textbook.)

Yes, the cherry tree would survive. Even though a goat ate all its leaves, leaving only the main stem and two thin branches, Grandfather reassured Rakesh by saying, 'Cherry trees are tough.' The story has already shown the tree's resilience — it grew steadily despite being a tiny seed, and it thrived during the monsoon rains. The fact that the main stem remained intact suggests the tree had a strong root system. Trees generally regenerate new leaves from their stems and branches when the roots are healthy. Therefore, the cherry tree would most likely survive and grow back.

The completed table is as follows:

| Cause | Effect |
|---|---|
| 1. A woman cut the cherry tree while cutting grass. | (i) Grandfather scolded the woman. |
| 2. Rakesh went home to his village to help his parents with planting and ploughing during the monsoon. | (ii) Rakesh was thinner but stronger when he came back. |
| 3. A hairy caterpillar started eating the leaves of the cherry tree. | (iii) Rakesh removed the caterpillar and put it on another plant. |
| 4. The cherry tree blossomed for the first time, bearing flowers and then fruit. | (iv) Rakesh and Grandfather gazed at the tree as though it was a miracle. |
| 5. Rakesh tasted one of the small cherries during summer. | (v) He found the cherry sweet and tangy. |

(i) The underlined phrase 'quickly and without delay' can be replaced with the word 'promptly' from the extract.

(ii) The correct answer is D. He is thoughtful and feeling playful.
Justification: Rolling the seed on his tongue after the tang had gone shows that Rakesh is in a relaxed, contemplative mood — he is savouring the moment and thinking about the seed, which reflects a playful yet thoughtful state of mind.

(iii) Rakesh's decision to plant the seed shows that he has a close bond with his grandfather and a willingness to learn from him. Grandfather's advice — 'Nothing is lucky if you put it away; if you want luck, you must put it to some use' — directly inspired Rakesh to plant the seed rather than merely keep it. This shows that Rakesh respects and acts upon his grandfather's wisdom.

(iv) Grandfather's advice reflects his belief that luck is not a passive gift but something that must be earned through action and effort. He says, 'Nothing is lucky if you put it away. If you want luck, you must put it to some use.' This shows that Grandfather believes in the value of hard work and initiative — simply possessing something (like a seed or an opportunity) is worthless unless one makes productive use of it. Luck, in his view, is the result of effort and purpose.

(i) The phrase 'field-mice sought shelter in the roof of the cottage' suggests that the winter was extremely harsh and cold, forcing even small animals to seek warmth and protection indoors. It highlights the severity of the early winter season.

(ii) The correct answer is B. The tree could withstand harsh weather.
Justification: Although the cherry tree bent low under the weight of snow, it did not break or die. This shows that despite the pressure of harsh winter conditions, the tree was resilient and tough enough to survive.

(iii) The early winter affected Grandfather's mood negatively. The blocked road meant no newspaper reached them for several days, which made Grandfather 'quite grumpy.' His irritability also reflected in his storytelling — his stories, which were usually cheerful, began to have unhappy endings. The isolation and lack of his daily routine (reading the newspaper) made him restless and gloomy.

(iv) The comparison of Rakesh's age to the cherry tree's age symbolises the tree's growth paralleling Rakesh's own development. Just as Rakesh is growing from a young child into a stronger boy, the cherry tree is also growing taller and stronger. Both are nurtured with care and love, and both are developing side by side, making the tree a symbol of Rakesh's own journey of growth.

Rakesh's parents sent him to Mussoorie to live with his grandfather so that he could get a good education. His parents lived in a small village in the Himalayan foothills where they grew maize, rice, and barley. Since better schooling facilities were available in Mussoorie, they sent Rakesh to stay with his grandfather there.

Rakesh let the praying-mantis remain on the branch of the cherry tree because the praying-mantis is a beneficial insect — it feeds on harmful insects and pests that damage plants. Rakesh understood that the praying-mantis would help protect the cherry tree by eating the insects that could harm it. This shows Rakesh's growing understanding of nature and the balance of the ecosystem.

Life in the Himalayan foothills is described as simple, close to nature, and deeply connected to the seasons. Rakesh's parents grew maize, rice, and barley in their village. The region experiences heavy monsoon rains, during which ferns spring from tree trunks and strange-looking lilies appear in the long grass. The mist curls up the valley and the trees drip with moisture. Winters are harsh, with heavy snowfall that blocks roads and isolates villages. Despite the hardships, life is portrayed as peaceful and in harmony with the natural world — people work the land, observe the changing seasons, and find joy in simple things like the growth of a tree.

When Rakesh says, 'Is this what it feels to be God?' he is expressing a profound sense of wonder, pride, and responsibility. He planted a tiny cherry seed, nurtured it through years of hardship — goats eating its leaves, a woman cutting it down, harsh winters — and watched it grow into a full, blossoming tree that bore fruit. By giving life to the tree and sustaining it through care and patience, Rakesh feels a sense of being a creator and a nurturer, much like God is believed to be. The statement reflects his deep emotional connection to the tree and his realisation of the power and joy of nurturing life.

The writer describes the relationship between Rakesh and his grandfather as warm, loving, and mutually enriching. Grandfather is a patient and wise mentor who guides Rakesh with gentle advice, such as telling him to put the cherry seed to use rather than just keeping it for luck. He encourages Rakesh when the tree is damaged, saying 'Cherry trees are tough.' He shares in Rakesh's joy when the tree blossoms. Rakesh, in turn, respects and listens to his grandfather, shares cherries with him, and involves him in the journey of growing the tree. Their shared experience of nurturing the cherry tree becomes a bond that deepens their relationship and reflects the warmth of intergenerational love and learning.

Based on the story, one can infer that humans and nature share a deep, interdependent relationship. Rakesh's journey of planting and nurturing the cherry tree shows that when humans invest care, patience, and effort into nature, nature rewards them abundantly. The tree faces many setbacks — a goat eating its leaves, being cut by a woman's scythe, harsh winters — yet it survives and thrives, mirroring the resilience of life itself. The story suggests that nature is not merely a backdrop to human life but an active participant in it. Caring for a tree teaches Rakesh values like patience, perseverance, and responsibility. The connection between humans and nature is portrayed as one of mutual nurturing and growth.

Rakesh must have felt an overwhelming sense of joy, pride, and wonder as he reflected on the journey of the cherry tree. He would have remembered the day he rolled the last cherry seed on his tongue and, inspired by Grandfather's words, pressed it into the soft soil. He must have felt anxious during the early days, watching the seed slowly sprout, and heartbroken when the goat ate all its leaves and when the woman's scythe cut it in two. But through every setback, he had held on to hope. Now, standing before a tall, blossoming tree laden with cherries, he must have felt a deep sense of fulfilment — the kind that comes from nurturing something from nothing. He would have felt grateful to Grandfather for his wisdom, and deeply connected to the tree, as though it were a part of himself. Most of all, he must have felt the quiet, powerful joy of having given life to something beautiful.

1. trim — 'chop', 'slice', and 'mince' are words used for cutting with a knife; whereas 'trim' means to cut neatly with scissors or shears. (Already given as example.)

2. galloped — 'plodded', 'scrambled', and 'trudged' all suggest slow, laborious, or difficult movement; whereas 'galloped' means to move very fast (like a horse at full speed).

3. smooth — 'tender', 'delicate', and 'soft' all describe something that is gentle, fragile, or easily hurt; whereas 'smooth' refers to a surface texture (without roughness) and does not carry the same sense of fragility or gentleness.

4. pecked — 'stared', 'peered', and 'gazed' are all words related to looking or watching; whereas 'pecked' means to strike or bite with a beak, which is an action unrelated to looking.

5. planting — 'growing', 'blossoming', and 'progressing' all suggest natural development or forward movement over time; whereas 'planting' is a deliberate human action (putting a seed in the ground) and does not describe a process of development.

Taste words for each food item:

1. tamarind — tangy / sour
2. jaggery — sweet
3. neem leaves — bitter
4. paneer (cottage cheese) — bland (tasteless)
5. lemon — sour / tangy
6. pickle — salty / spicy / tangy
7. a dish of vegetables — bland (tasteless) (if plain) / spicy (if cooked with spices)

Sample sentences using five taste words:

1. Sweet: The ripe mangoes from our garden were so sweet that we ate them every day.
2. Sour: The raw tamarind chutney had a sour taste that made everyone pucker their lips.
3. Bitter: My grandmother says that bitter gourd, though bitter in taste, is very good for health.
4. Spicy: The street food vendor's chaat was so spicy that tears rolled down my cheeks.
5. Tangy: The lemon rice my mother makes has a tangy flavour that I absolutely love.

1. tender — hard
2. sturdy — shaky
3. narrow — wide
4. warmth — coldness
5. feasting — fasting
6. grumpy — cheerful
7. sheltered — unprotected
8. special — ordinary

(Note: 'growing' and 'fussing' are the two extra words not needed.)

Identification of verbs and tenses in the given sentences:

1. 'Rakesh was on his way home from school when he bought the cherries.'
— was: Simple Past Tense; bought: Simple Past Tense

2. 'Rakesh was looking for Grandfather without finding him in any of his favourite places around the house.'
— was looking: Past Progressive Tense

3. 'Rakesh and Grandfather gazed at the tree as though it had performed a miracle.'
— gazed: Simple Past Tense; had performed: Past Perfect Tense

Filled blanks:

(i) was sitting *(given)*
(ii) were talking (Past Progressive — action in progress at that time)
(iii) realised (Simple Past — a moment of realisation)
(iv) had imparted (Past Perfect — action completed before the moment of realisation)
(v) was listening (Past Progressive — ongoing action)
(vi) remembered (Simple Past)
(vii) had spent (Past Perfect — action completed before the remembering)
(viii) had set (Past Perfect — completed before 'I left')
(ix) felt (Simple Past)
(x) had nurtured (Past Perfect — bond built over a long period before that moment)

The correctly punctuated paragraph is as follows:

Every Sunday, Roshni would visit her grandparents' house on their farm.

"Come, sit," Grandpa would say, patting the bench on their porch.

Roshni loved these moments where the world slowed down and stories flowed like magic. Grandma would bring tea, her eyes twinkling with joy.

"I'm excited to hear about your younger days — the adventures, the lessons, and the memories," Roshni said eagerly.

Grandpa smiled softly, his wrinkled hands resting on the cane. "Ah, the old days... when everything was simple and happiness was all we had."

Roshni could feel the warmth of those memories. They sat in silence, bound not by words, but by a timeless bond.

Key punctuation applied:
- Capital letters at the start of each sentence and for proper nouns (Roshni, Grandpa, Grandma, Sunday).
- Comma after 'Every Sunday' (introductory phrase).
- Apostrophe in 'grandparents'' (possession) and 'I'm' (contraction).
- Quotation marks around direct speech.
- Full stops to end declarative sentences.
- Dash (—) to add emphasis before a list.
- Commas to separate items in a list and to separate clauses.

The four true statements are:

2. The son was surprised to know about the Appiko Movement.
3. The son agreed that the Chipko Movement was about people uniting to make an impact.
5. The mother was curious to hear about Saalumarada Thimakka.
7. The son found the information on Jadav Payeng wonderful.

(Note: This answer is based on the standard transcript provided to teachers for this listening activity. Students should verify their answers after listening to the actual audio/transcript shared by the teacher.)

| Word | Syllable Division | Number of Syllables |
|---|---|---|
| mountains | moun-tains | 2 |
| grandfather | grand-fa-ther | 3 |
| tender | ten-der | 2 |
| disturbed | dis-turbed | 2 |
| caterpillar | ca-ter-pil-lar | 4 |
| Himalayan | Hi-ma-la-yan | 4 |
| performed | per-formed | 2 |
| intention | in-ten-tion | 3 |
| slope | slope | 1 |
| newspaper | news-pa-per | 3 |
| favourite | fa-vou-rite | 3 |

Students should clap out the beats while saying each word aloud to confirm that the number of claps matches the number of syllables.

Sample speech on Van Mahotsav Diwas:

Good morning to all of you. Today, I would like to speak about Van Mahotsav Diwas and its significance.

When is it celebrated? Van Mahotsav is celebrated during the first week of July every year, usually from 1st to 7th July.

Who celebrates it? It is celebrated across India by schools, colleges, government organisations, NGOs, and citizens who care about the environment.

Why is it celebrated? Van Mahotsav, which means 'Festival of Trees', was started in 1950 by K.M. Munshi, the then Union Minister for Agriculture. It was launched to create awareness about the importance of forests and to encourage people to plant trees to combat deforestation and environmental degradation.

How is it celebrated? During this week, mass tree-plantation drives are organised. Students, teachers, and citizens plant saplings in schools, parks, roadsides, and barren lands. Awareness campaigns, rallies, and competitions are also held.

What is the message it conveys? Van Mahotsav conveys the message that trees are essential for life — they provide oxygen, prevent soil erosion, regulate climate, and support biodiversity. It urges every citizen to plant at least one tree and take responsibility for protecting our green cover.

Let us all pledge to plant a tree and nurture it, for a greener and healthier tomorrow. Thank you.

The completed article is as follows:

(i) Trees–Our Lifeline — by [Your Name, Class VIII]

Trees are essential for life on Earth. Without them, life as we know (ii) would stop existing. This is the reason why trees are our lifeline. Trees provide us with food, shelter, and even medicine. Trees (iii) absorb carbon dioxide and release oxygen, helping us breathe. This process also (iv) reduces pollution and keeps the environment clean. (v) Additionally, trees give us fruits, nuts, and other foods. Trees also help in (vi) climate control and prevention of soil erosion. (vii) If trees were not there, the air would be polluted, and we would struggle to breathe. (viii) Moreover, our planet would be barren, lacking food, shelter, and life-giving greenery. (ix) To conclude, trees are true friends. Protecting and planting trees (x) ensures a better future for everyone on Earth. Therefore, we must act now to protect and plant more trees, preserving Earth's green lifeline for future generations.

India is a land of diverse cultures, and harvest festivals are celebrated across the country at different times of the year.

- Pongal (Tamil Nadu) — celebrated in January to mark the end of the winter solstice and the beginning of the sun's northward journey. People cook a special dish called Pongal (rice and lentils) in new clay pots.
- Lohri (Punjab) — celebrated in January, marking the end of winter. Bonfires are lit, and people sing and dance around them.
- Baisakhi (Punjab and Haryana) — celebrated in April to mark the wheat harvest.
- Onam (Kerala) — celebrated in August–September to welcome the mythical King Mahabali and mark the rice harvest.
- Bihu (Assam) — celebrated in April (Rongali Bihu) to mark the Assamese New Year and the spring harvest.

*(Students should write about the harvest festival celebrated in their own region.)*

(i) A hymn is generally offered to God, a deity, or a divine power. It can also be a song of praise offered to nature, the Earth, or any revered entity.

(ii) Hymns are sung during religious ceremonies, festivals, prayer meetings, and special occasions. They are sung in temples, churches, mosques, gurudwaras, schools, and open-air gatherings.

(iii) We offer a hymn to express gratitude, reverence, and devotion. It is a way of thanking the divine for blessings received, seeking protection and guidance, and celebrating the power and glory of the one being praised.

The correct matches are:

1. thou — (iii) you (subject)
2. art — (iv) are
3. thee — (ii) you (object)
4. thy — (v) your
5. thine — (i) yours

Explanation: These are archaic (old English) second-person pronouns and verb forms. 'Thou' is the subject form (like 'you'), 'thee' is the object form (like 'you' when it is the object), 'thy' is the possessive adjective (like 'your'), 'thine' is the possessive pronoun (like 'yours'), and 'art' is the archaic form of 'are'.

1. radiance — (ii) brilliance
(The phrase 'golden radiance of the evening sun' refers to the bright, dazzling light of the sun, which is best described as 'brilliance'.)

2. tribute — (i) respect
(The villagers 'gathered to pay tribute' to their elder — this means they came to show honour and respect to him.)

3. cherished — (ii) loved
(The elder was 'cherished' by the villagers, meaning he was deeply loved and held dear by them.)

4. counsel — (i) advice
(His 'wise counsel had guided generations' — counsel here means wise advice or guidance.)

5. munificent — (ii) generous
(He 'never hesitated to share his resources generously', which confirms that 'munificent' means generous or very liberal in giving.)

1. The speakers recognise the lord's kindness and praise him for nourishing the field. — Stanza 2 (Men's Voices)

2. The speakers praise the generosity of the creator of the universe who ensures a rich harvest. — Stanza 1 (Men's Voices)

3. The speakers devote their lives and work as a mark of respect to the lord and seek his support, wisdom, and care. — Stanza 3 (All Voices)

4. The speakers pay homage to the Earth and appreciate her role in supporting life, by dedicating their harvest. — Women's Voices stanza

*(Note: Stanza numbers may vary slightly depending on the edition. Students should refer to the stanza divisions in their textbook and match accordingly.)*

1. The setting of the poem is a rural landscape, possibly during a harvest festival.

2. The tone of the poem is respectful and celebratory because it praises nature and the Lord with deep respect and gratitude.

3. In the line 'Thou art our Hands and our Heart and our Home', the letter 'h' is capitalised in 'Hands', 'Heart' and 'Home' because God resides in them. The capitalisation elevates these words to a divine level, suggesting that God is present in every aspect of human life — in their work (Hands), their emotions (Heart), and their dwelling (Home).

1. 'Bright and munificent lord of the morn!'
— The poetic device used is Alliteration. The repetition of the consonant sound 'm' in 'munificent' and 'morn' creates a musical effect. Additionally, 'lord of the morn' is an example of metaphor/apostrophe — the sun (Surya) is being addressed directly as the 'lord of the morning'.

2. 'We bring thee our lives and our labours for tribute'
— The poetic device used is Alliteration. The repetition of the consonant sound 'l' in 'lives' and 'labours' creates a rhythmic effect. It also uses repetition of the structure 'our lives and our labours'.

| Column 1 | Column 2 | Column 3 |
|---|---|---|
| 1. sweet and omnipotent mother | (iii) the earth is being given human-like qualities | Personification |
| 2. The wealth of our valleys, new-garnered and ripe | (i) creates a clear description of the scene and appeals to the senses | Imagery |
| 3. Thou art the Seed and the Scythe | (ii) implied comparison of growth and reaping with beginning and end of all life | Metaphor |

Explanation:
1. Calling the Earth 'sweet and omnipotent mother' gives the Earth human qualities (motherhood, nurturing) — this is personification.
2. 'The wealth of our valleys, new-garnered and ripe' paints a vivid picture of a bountiful harvest — this is imagery.
3. 'Thou art the Seed and the Scythe' directly equates the divine with the seed (beginning/creation) and the scythe (end/harvest) without using 'like' or 'as' — this is a metaphor.

More examples of repetition in the poem:

1. 'We bring thee our songs and our garlands for tribute' — repetition of 'our'
2. 'We bring thee our lives and our labours for tribute' — repetition of 'our'
3. 'Thou art our Hands and our Heart and our Home' — repetition of 'our' and 'Thou art'
4. 'Thou art the Seed and the Scythe of our harvests' — repetition of 'Thou art'
5. 'Lord of the Universe, Lord of our being' — repetition of 'Lord'

Purpose of repetition:
The poet uses repetition to create a rhythmic, chant-like quality that is appropriate for a hymn. Repetition emphasises the devotion and gratitude of the speakers. It also reinforces the central ideas — the abundance of the harvest, the generosity of the divine, and the deep reverence of the people. The repeated use of 'our' creates a sense of community and collective worship, while the repetition of 'Thou art' highlights the all-encompassing nature of the divine.

The correct matches are:

1. Prithvi (the Earth) — (iii) fertile land, motherhood, nurturing — the source of all life
(The Earth is symbolised as a mother who nurtures all living beings, providing fertile soil for crops and sustaining life.)

2. Surya (the Sun) — (i) light, energy, life — representing the giver of warmth and prosperity
(The Sun is the source of light and energy that enables crops to grow and brings warmth and prosperity to the land.)

3. Varuna (Rain) — (ii) mercy and nourishment — crucial for agriculture and sustenance
(Rain is essential for agriculture; without it, crops cannot grow. Varuna, the god of rain, represents mercy and the nourishment that water brings to the earth.)

(i) The correct answer is B. They have a deep sense of reverence and gratitude towards the divine.
Justification: Bringing songs, garlands, and the produce of their fields as tribute is a voluntary, joyful act of worship. It reflects deep love and gratitude towards Surya (the Sun God) for blessing their harvest, not fear or compulsion.

(ii) The word 'gold' in the phrases 'the gold of our fields' and 'the gold of our fruit' symbolises the richness, abundance, and value of the harvest. The golden colour of ripened grain and fruit represents prosperity, the reward of hard work, and the blessings of the Sun God. It also conveys the preciousness of the harvest to the farmers.

(iii) The description 'O giver of mellowing radiance' helps us understand that Surya (the Sun) plays a crucial role in ripening the crops. 'Mellowing radiance' refers to the warm, gentle sunlight that gradually ripens the grain and fruit, turning them golden and ready for harvest. Without the Sun's warmth and light, crops cannot mature. This phrase thus highlights Surya as the essential force behind a successful harvest.

(iv) The use of cymbal and flute signifies joy and celebration. These are musical instruments associated with festive occasions. Their use during the tribute to Surya shows that the harvest is a time of great happiness and communal celebration for the farmers.

(i) The correct answer is B. Our entire existence.
Justification: 'Lord of our being' refers to the divine as the master of everything that we are — our life, consciousness, soul, and existence in its entirety. It goes beyond just the physical body or spiritual practices.

(ii) True.
The 'Seed' represents the beginning — the planting of crops, the act of creation and new life. The 'Scythe' represents the end — the harvesting of crops, the completion of the cycle. Together, they symbolise the divine's control over the entire cycle of life, from creation to conclusion.

(iii)
A. The divine as a timeless, everlasting presence — 'Father eternal'
B. Beyond human comprehension or description — 'ineffable Om'
('Ineffable' means too great or extreme to be expressed in words; 'Om' is the sacred, all-encompassing sound of the universe that is beyond ordinary description.)

(iv) We know that these lines are spoken as a chorus because the extract is labelled 'All Voices' at the beginning. This indicates that all the participants — men, women, and everyone gathered — sing these lines together, making it a collective, unified expression of devotion and gratitude to the divine.

The farmers hail the God of rain (Varuna) because rain is absolutely essential for agriculture. Without rain, the fields cannot be irrigated, seeds cannot germinate, and crops cannot grow. Rain brings life and nourishment to the parched earth, enabling a bountiful harvest. The farmers express their gratitude and reverence to Varuna for his mercy in sending rain, which is the foundation of their livelihood and sustenance. They recognise that their prosperity and survival depend on the timely arrival of rain.

The 'wealth of our valleys' refers to the crops and harvest — the grain, fruit, and produce that grow in the fertile valleys. It is called 'wealth' because for farmers, the harvest is their most precious possession and the source of their livelihood. The crops represent the reward of months of hard work, the blessings of the sun, rain, and earth, and the means by which they feed their families and communities. Just as gold and money are wealth for others, the harvest is the true wealth of farming communities.

The women refer to the Earth as a 'source of manifold gladness' because the Earth provides them with countless reasons for joy and happiness. The Earth nurtures seeds into crops, gives them food, sustains their families, and supports all life. The harvest season, which is the result of the Earth's fertility and generosity, brings immense happiness to the farming community. The Earth's ability to produce diverse crops, fruits, and flowers — each a source of joy — makes her a 'source of manifold (many kinds of) gladness'.

Everyone in the poem offers their 'labours for tribute' as an expression of gratitude and devotion to the divine forces — the Sun, the Rain, and the Earth — that have made the harvest possible. The farmers recognise that their hard work alone is not sufficient; it is the blessings of nature and the divine that transform their labour into a bountiful harvest. By offering their labours as tribute, they acknowledge that their work is dedicated to and made fruitful by the divine. It is an act of humility, reverence, and thanksgiving.

The poet has presented the poem as voices of men, women, and all voices to show that the harvest is a collective celebration that involves the entire community. Men and women play different but equally important roles in agriculture and in the life of the community. By giving each group a separate voice, the poet honours their individual contributions. When 'All Voices' join together at the end, it creates a powerful sense of unity and shared devotion. This structure also reflects the communal nature of harvest festivals in India, where everyone — regardless of gender or age — comes together to celebrate and give thanks.

The poet creates the joyous atmosphere of rural India at harvesting time through several poetic techniques:

1. Vivid imagery: Phrases like 'the gold of our fields and the gold of our fruit' and 'the wealth of our valleys, new-garnered and ripe' paint a picture of a rich, abundant harvest.
2. Musical references: The mention of 'cymbal and flute' evokes the sounds of festive celebration.
3. Songs and garlands: The act of bringing songs and garlands as tribute suggests a festive, celebratory mood.
4. Collective voices: The participation of men, women, and all voices together creates a sense of communal joy.
5. Reverent tone: The hymn-like quality of the poem, with its praise of the Sun, Rain, and Earth, reflects the deep gratitude and happiness of the farming community at harvest time.

The poem is presented as a hymn because it is a song of praise and gratitude offered to divine forces — Surya (the Sun), Varuna (the Rain), and Prithvi (the Earth) — who are responsible for the harvest. A hymn is traditionally a devotional song sung in honour of a deity or a revered entity. The poem has all the characteristics of a hymn: it is sung collectively (by men, women, and all voices), it expresses deep reverence and gratitude, it uses elevated and devotional language ('Thou art', 'ineffable Om', 'Father eternal'), and it is offered as a tribute during a sacred occasion (the harvest festival). Presenting it as a hymn also reflects the ancient Indian tradition of seeing nature as divine and expressing gratitude to it through song and worship.

Note: The descriptions in Column 2 and the incomplete words in Column 3 appear to be mismatched in the OCR. Based on the standard meanings of the tools, the correct matches and completed names are:

| Column 1 (Picture No.) | Column 2 (Use) | Column 3 (Completed Name) |
|---|---|---|
| 1 | (i) A tool with a long handle with metal teeth for collecting hay or leaves. | RAKE (R _ K _ → R-A-K-E) |
| 2 | (ii) A small hand tool used for digging and making shallow furrows. | TROWEL (T R _ W _ L → T-R-O-W-E-L) |
| 3 | (iii) A hand-held tool with a curved blade attached to a short handle, used for harvesting crops. | SICKLE (S _ C K L _ → S-I-C-K-L-E) |
| 4 | (iv) A tool pulled by oxen, used for turning over the soil. | PLOUGH (P L _ _ G H → P-L-O-U-G-H) |
| 5 | (v) A farm tool with a flat rectangular blade on a long handle, used for digging. | SPADE (S P _ D _ → S-P-A-D-E) |
| 6 | (vi) A hand-held tool with a long curved blade on a long handle, used for cutting tall grass. | SCYTHE (S C _ T H _ → S-C-Y-T-H-E) |

*(Students should match the pictures in their textbook with the descriptions above.)*

1. beneficent — synonym: kind *(given as example)*
(Context clue: 'took good care of them' indicates kindness.)

2. munificent — synonym: generous
(Context clue: 'donated a lot for their health care' indicates generosity.)

3. succour — synonym: help
(Context clue: 'supporting him with money' indicates help or assistance.)

4. radiance — synonym: brightness
(Context clue: 'the sun's rays came into the dark room' and 'the whole room was full of' it indicates brightness or light.)

5. ineffable — synonym: indescribable
(Context clue: 'the little girl was speechless' indicates that the joy was beyond words, i.e., indescribable.)

| Archaic Word | Commonly Used Equivalent |
|---|---|
| 1. morrow | tomorrow / the next day |
| 2. hither | here / to this place |
| 3. quoth | said / spoke |
| 4. betwixt | between |
| 5. yonder | over there / that place in the distance |

Example sentences:
1. 'On the morrow, we shall set out on our journey.' → 'Tomorrow, we shall set out on our journey.'
2. 'Come hither, my child.' → 'Come here, my child.'
3. 'Quoth the raven, Nevermore.' → 'Said the raven, Nevermore.'
4. 'The secret lies betwixt you and me.' → 'The secret lies between you and me.'
5. 'Look at yonder mountain.' → 'Look at that mountain over there.'

The correct order of events in paddy cultivation is:

1. Ploughing of soil (Step 1)
2. Puddling of land (Step 2)
3. Irrigating the field (Step 3)
4. Transplanting of seedlings (Step 4)
5. Harvesting of paddy (Step 5)
6. Threshing of grains (Step 6)
7. Milling of rice (Step 7)

*(Note: This order is based on the standard process of paddy cultivation. Students should verify their answers after listening to the actual audio/transcript shared by the teacher.)*

The correct answer is (iii) Puddling the soil.
Puddling involves flooding the ploughed field with water and then working the wet soil to create a soft, muddy layer. This is the main step in preparing the soil for rice cultivation as it creates the ideal waterlogged conditions in which rice seedlings thrive.

The correct answer is (i) 2–3 weeks.
Rice seeds are first sown in a nursery bed. After approximately 2–3 weeks, when the seedlings have grown to a suitable height, they are uprooted and transplanted into the puddled main field.

The correct answer is (iii) To store the rice grains for longer.
After threshing, the rice grains contain moisture. Drying removes this excess moisture, which prevents the growth of fungi, bacteria, and mould. Dry grains can be stored for a much longer period without spoiling, making drying an essential step before storage and milling.

Sample Slogans:

1. 'From Their Hands to Our Plates — Thank a Farmer Today!'

2. 'Farmers Sow with Sweat and Love — Every Meal is a Gift from Above!'

3. 'No Farmer, No Food — Honour the Hands That Feed the Nation!'

4. 'They Toil in the Fields So We Can Thrive — Salute Our Farmers, the Backbone of Life!'

5. 'A Farmer's Labour Feeds a Nation — Let Gratitude Be Our Celebration!'

*(Students may choose any one slogan or create their own, keeping it concise, impactful, and focused on gratitude towards farmers. The slogan can be written on a chart paper and decorated with illustrations of crops, the sun, and farming tools.)*

The completed table is as follows:

| What was Said | Who Said | To Whom | Context |
|---|---|---|---|
| 1. 'It doesn't look encouraging.' | Velu | to himself | He looked up at the sky. *(given)* |
| 2. 'The rains came all these years without any such consultations…' | Velu | to the people at the weather office / to himself | He was expressing his frustration about being told to consult astrologers. |
| 3. 'So many favourable conditions but still no rain. Very odd!' | The people at the weather office | to Velu | They were explaining that despite favourable conditions, rain had not arrived. |

Yes, the old woman would help Velu. She is described as having sparkling eyes and a warm smile, which suggests she is wise, kind, and compassionate. Despite Velu's frustration and his request for her to stop smiling, she does not turn away but continues to engage with him gently. Her smile suggests that she understands something about the situation that Velu does not yet know. Wise elders in stories often possess traditional knowledge and insight that younger people lack. Her calm demeanour in the face of Velu's distress suggests she has something meaningful and helpful to share with him.

Based on the events of the story, it will rain. Towards the end, Velu feels a cool breeze on his back and then a tiny drop on his shoulder. He looks up and sees clouds gathering in the distance. The sky grows dark, suggesting that lightning, thunder, and rain are imminent. Velu runs home laughing and happy, which confirms that the long wait is finally over and the rains have arrived. The old woman's wisdom about the land needing rest seems to have been validated — the land rested, and now the rains have come.

1. Velu asked the old woman to stop smiling because without the rains, there was nothing to smile about. He was deeply worried and frustrated about the drought, and her smile seemed inappropriate given the difficult situation he and other farmers were facing.

2. Velu said that it was hard not being able to work since he was a hardworking farmer who depended on tilling the land for his livelihood. Without rain, he could not plough the fields, and without ploughing, no crops would grow, leaving him without income or food.

3. Velu was confused when the old lady said that the land needed rest because he had never thought of the land as something that could get tired or need rest. For him, the land was always there to be worked upon, and the idea of giving it a break was a new and puzzling concept.

4. The old lady said that it was good for the land when it didn't rain as the land, like people, needs rest to recover its strength and nutrients. When the land is not cultivated for a season, it regains its fertility and becomes more productive in the future. The Earth is old and needs time to replenish itself.

5. Velu ran home laughing and happy because he felt a cool breeze on his back and then a tiny drop of rain on his shoulder. He looked up and saw clouds gathering in the distance, signalling that the long-awaited rains had finally arrived. His wait was over and his fields would soon be nourished.

(i) The first line 'I can't see how talking to astrologers will bring rain' tells us that Velu is a practical, rational, and logical person. He does not believe in superstition or astrology. He prefers to seek scientific or practical explanations for natural phenomena rather than relying on traditional or supernatural methods.

(ii) Velu is determined to seek information about the rain because he wants to find a practical solution to the drought affecting his farm. As a hardworking farmer, he cannot afford to wait indefinitely. He needs to know when the rains will come so that he can plan his farming activities and ensure his livelihood.

(iii)
| Expectation (What I think will happen) | Outcome (What actually happened) |
|---|---|
| Velu expected the weather office to give him a definite answer about when the rains would arrive, based on scientific data and forecasting. | The people at the weather office admitted that they themselves were at a loss. Despite many favourable conditions, rain had not come, and they could not predict when it would. |

(iv) The correct answer is D. unpredictability of nature.
Justification: Even the weather office, with all its scientific tools and data, could not predict the rain. Despite favourable conditions, rain did not come. This shows that nature does not always follow predictable patterns and remains beyond complete human understanding or control.

(i) The old woman's soft tone and smile tell us that she is wise, patient, and compassionate. She is not angry or judgmental about Velu's frustration. Her smile suggests that she has a deeper understanding of the situation — she knows something that Velu does not, and she is gently trying to share her wisdom with him. Her calm demeanour reflects the confidence of someone who has lived long and observed nature closely.

(ii) The correct answer is B. confused.
Justification: Velu says 'Rest? Let the land rest? I don't understand' and the text describes him as 'a little puzzled.' At that moment, the old woman's advice did not make sense to him — he had never thought of the land as needing rest, so her words confused him.

(iii) When the old woman referred to Velu as 'my son', it shows that she is a warm, affectionate, and nurturing person who treats Velu with maternal care and concern. Calling him 'my son' also establishes a relationship of trust and respect, making her advice feel like the guidance of a wise elder to a younger person, rather than a stranger's opinion.

(iv) The 'difficulty' that the old woman mentions is due to the fact that people like Velu do not realise that the earth, like all living things, grows old and needs rest to recover its strength. Humans have been cultivating the land for centuries without giving it adequate time to replenish its nutrients and energy. The difficulty is that people are so focused on their immediate needs that they fail to understand the long-term needs of the earth.

The old woman conveys Nature's wisdom to Velu through a gentle, patient conversation. She uses the simple but profound idea that the earth, like human beings, needs rest. She says, 'The soil, the land, the earth... shouldn't someone let the land rest a bit?' and 'The earth is old.' She draws a parallel between the earth and people — just as people need rest after years of hard work, the earth too needs a break from continuous cultivation to recover its nutrients and fertility. She speaks softly and with a smile, which makes her wisdom accessible and non-threatening. Her words make Velu reflect on his relationship with the land and understand that the absence of rain may be nature's way of giving the earth the rest it needs.

The farmers could not tend to their fields in the absence of rain because agriculture in the region depended entirely on rainwater for irrigation. Without rain, the soil would be too dry and hard to plough or till. Seeds cannot germinate in dry soil, and crops cannot grow without water. The entire cycle of farming — ploughing, sowing, watering, and harvesting — depends on adequate rainfall. Without rain, there was nothing for the farmers to do in their fields. The land lay barren and untended, and the farmers were left helpless, waiting for the rains to arrive before they could resume their work.

The old woman's perspective that the land needs rest is well-supported by both traditional wisdom and modern agricultural science:

1. Soil exhaustion: When the same land is cultivated continuously without a break, the soil loses its nutrients and becomes less fertile. Just as a person becomes exhausted after continuous work, the soil becomes depleted.

2. Fallowing: The ancient agricultural practice of 'fallowing' — leaving a field uncultivated for a season — has been practised for centuries to allow the soil to recover its nutrients and moisture.

3. Pest and disease control: Resting the land helps break the cycle of pests and diseases that accumulate when the same crops are grown repeatedly.

4. Natural replenishment: During a rest period, the soil is replenished naturally by decomposing organic matter, rainfall, and microbial activity, making it more fertile for the next season.

Thus, the old woman's wisdom aligns with the principle of sustainable agriculture — that the earth must be cared for and given rest to remain productive.

Based on his reaction to the drought, the following can be inferred about Velu's character:

1. Hardworking and responsible: Velu says 'I have worked hard and honestly,' showing that he is a diligent farmer who takes his responsibilities seriously.

2. Practical and rational: He dismisses astrology and instead goes to the weather office to seek a scientific explanation, showing that he is logical and prefers practical solutions.

3. Anxious and worried: The drought causes him great distress. He is unable to work, and this helplessness frustrates him deeply.

4. Persistent: Despite setbacks — the weather office being unable to help, the astrologers being dismissed — he continues to seek answers, showing determination.

5. Open to learning: Although initially confused by the old woman's advice, he reflects on her words and eventually comes to understand them, showing that he is willing to learn from others.

The story suggests that the life of farmers is deeply and inseparably connected to nature. Farmers depend entirely on natural forces — rain, sun, and fertile soil — for their livelihood. When nature withholds its blessings (as in the case of the drought), farmers are rendered helpless, unable to work or earn. The story shows that farmers are at the mercy of nature's rhythms and cycles.

At the same time, the story suggests that this relationship should be one of mutual respect and care. The old woman's wisdom reveals that farmers must not only take from the land but also give it rest and allow it to recover. The story advocates for a sustainable, harmonious relationship with nature — one where humans understand and respect nature's needs, rather than exploiting it endlessly. The arrival of rain at the end suggests that when the land is allowed to rest, nature rewards the patient farmer.

The rest and care of land contribute to a balanced and sustainable ecosystem in several important ways:

1. Soil health: Resting the land (fallowing) allows the soil to replenish its nutrients naturally, maintaining its fertility for future cultivation.

2. Biodiversity: When land is left uncultivated, wild plants, insects, and microorganisms return, restoring biodiversity and the natural food chain.

3. Water retention: Rested soil absorbs and retains water more effectively, reducing runoff and helping to maintain the water table.

4. Carbon sequestration: Healthy, rested soil absorbs carbon dioxide from the atmosphere, helping to mitigate climate change.

5. Pest and disease management: Resting the land breaks the cycle of pests and diseases, reducing the need for chemical pesticides.

6. Long-term productivity: By caring for the land and not over-exploiting it, farmers ensure that it remains productive for future generations, contributing to food security and a sustainable ecosystem.

Thus, the old woman's advice to 'let the land rest' is not just traditional wisdom but a scientifically sound principle of sustainable land management.

Based on the clues provided (the crossword grid images are not visible, but the word clues are):

3. THUNDER — the rumbling sound that accompanies rain
4. CROP — grains and other produce grown in large quantities in fields

*(Students should fill these words into the appropriate spaces in the crossword grid in their textbook. Additional answers for the picture clues should be filled in based on the images visible in the textbook.)*

1. whether (weather/whether) — 'whether' is a conjunction used to introduce a choice or doubt; 'weather' refers to atmospheric conditions.

2. piece (piece/peace) — 'piece' means a portion or part of something; 'peace' means a state of calm.

3. plain (plain/plane) — 'plain' means a flat, open area of land; 'plane' is an aircraft or a flat surface.

4. sell (sell/cell) — 'sell' means to exchange for money; 'cell' is a small room or a unit of an organism.

5. seem (seam/seem) — 'seem' means to appear or give the impression; 'seam' is a line of stitching.

6. rain (rain/reign) — 'rain' is water falling from clouds; 'reign' means to rule as a king or queen.

Completed paragraph:
The farmer looked at the sky and wondered whether the clouds would finally bring rain. He sat down on the ground, breaking a small piece of roti for his meal. The plain fields stretched endlessly before him, completely dry. He thought about how he could sell his last sack of grain to buy some essentials for his family. Without the rains, it didn't seem possible to grow another crop this season. Despite his worries, he smiled, knowing that every farmer hopes for the next rain by nature to bring life back to the land.

1. muttered — (i) spoke in a low voice
(Muttering means speaking quietly and indistinctly, often to oneself. The context 'which nobody heard' confirms that she spoke in a low, barely audible voice.)

2. forlorn — (iii) sad and neglected
(Forlorn means pitifully sad and abandoned. At a new workplace, Riya felt lonely, out of place, and neglected — not merely irritated or angry.)

3. at a loss — (i) confused
(The phrase 'at a loss' means to be uncertain or confused about what to do. The context 'he did not know what to do' confirms this meaning.)

4. sparkled — (ii) showed joy
(When the child saw her father, her eyes lit up with happiness. 'Sparkled' here means shining with joy and excitement, not merely glowing dimly or opening wide.)

| Column 1 (Adjective) | Column 2 (Noun) | Column 3 (Collocation) |
|---|---|---|
| 1. favourable | (iii) weather | favourable weather *(given as example)* |
| 2. wrinkled | (iv) skin | wrinkled skin |
| 3. dejected | (vi) expression | dejected expression |
| 4. fragrant | (v) garden | fragrant garden |
| 5. ceaseless | (ii) activity | ceaseless activity |
| 6. beloved | (i) country | beloved country |

Explanation:
- 'Wrinkled skin' — skin that has wrinkles, as described for the old woman in the story.
- 'Dejected expression' — a sad, downcast look on someone's face.
- 'Fragrant garden' — a garden filled with sweet-smelling flowers.
- 'Ceaseless activity' — activity that never stops.
- 'Beloved country' — a country that is deeply loved.

Identification of verbs and tenses:

1. 'Oh, it is hard not to be able to work...' — is: Simple Present Tense
2. '...I am too old.' — am: Simple Present Tense
3. 'What are you smiling at, Amma?' — are smiling: Present Progressive Tense
4. 'But my son, that is what I am talking about.' — is: Simple Present; am talking: Present Progressive Tense
5. 'The earth has worked for years, centuries...' — has worked: Present Perfect Tense
6. 'I have worked hard and honestly.' — have worked: Present Perfect Tense

Filled blanks:

(i) is (Simple Present — stating a fact about Ravi)
(ii) practises (Simple Present — habitual action)
(iii) plants (Simple Present — habitual/repeated action)
(iv) is growing (Present Progressive — action happening this year/currently)
(v) has learnt (Present Perfect — knowledge gained over the years)
(vi) depletes (Simple Present — general truth/fact)
(vii) keeps (Simple Present — habitual result of his action)
(viii) has seen (Present Perfect — change noticed since adopting the method)
(ix) is sharing (Present Progressive — action happening now)
(x) benefits (Simple Present — general truth/fact)

1. a (a/an) — 'rainy' begins with a consonant sound, so 'a' is used.
2. the (a/the) — 'the sky' refers to a specific, known sky (the one above them); 'the' is used for specific nouns.
3. her (her/their) — the puddle was in front of Mala's house; 'her' indicates possession by Mala.
4. the (a/the) — 'the rain' refers to the specific rain that was falling at that moment.
5. one (some/one) — 'from one puddle to another' is a fixed phrase indicating movement from a single puddle to the next.
6. a few (few/a few) — 'a few' has a positive sense (she spotted some snails); 'few' would suggest hardly any, which is not the intended meaning here.
7. each (each/every) — 'each' refers to individual jumps one by one; 'every' would refer to all jumps collectively.
8. their (her/their) — the squeals and laughter belonged to both Mala and her brother, so 'their' (plural possession) is correct.
9. neither (either/neither) — 'neither' means not one of the two (neither Mala nor her brother minded being drenched); 'either' would mean one of the two.

Based on the standard transcript provided to teachers for this listening activity, the likely answers are:

1. Delhi will mostly have a cloudy sky with light rain.
2. Moderate rain is likely to happen in Mumbai.
3. Kolkata is likely to have a maximum temperature of around 34 °C.
4. There is a chance of a thunderstorm in Chennai.
5. Bengaluru will have a maximum temperature of 29 °C.
6. Taking an umbrella is advisable because of the weather conditions.

*(Note: Students must listen carefully to the actual audio/transcript shared by their teacher and fill in the exact words they hear. The answers above are indicative and based on the standard transcript.)*

Sample Formal Letter:

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12, Green Park Colony,
Ward No. 44,
New Delhi – 110016

15th July 2025

The Municipal Councillor,
Ward No. 44,
North Delhi Municipal Corporation,
New Delhi – 110016

Subject: Request to Install a Rainwater Harvesting Unit in Ward No. 44

Dear Madam/Sir,

Paragraph 1 — Drawing attention to the problem:
I am writing to bring to your kind attention the acute scarcity of water faced by the residents of Ward No. 44, particularly during the summer months. Every year, from April to June, our neighbourhood experiences a severe shortage of water supply. Taps run dry for hours, and residents are forced to purchase water from private tankers at high costs. This situation causes immense hardship, especially for the elderly, children, and daily wage workers.

Paragraph 2 — Causes and Consequences:
The primary cause of this problem is the over-dependence on groundwater and the municipal supply, both of which are insufficient to meet the growing demand. The lack of any rainwater harvesting system means that the abundant rainfall during the monsoon season goes to waste as runoff, instead of being collected and stored for use during the dry months. As a consequence, the groundwater table in our area has been declining steadily, making the situation worse each year.

Paragraph 3 — Request and Suggestions:
I respectfully request you to consider installing a rainwater harvesting unit in our ward to address this problem. I would like to offer the following suggestions:
1. Rooftop rainwater harvesting systems could be installed in the community centre and public buildings in the ward.
2. Residents could be encouraged and incentivised to install rainwater harvesting units in their homes.
3. A large underground storage tank could be constructed in the park to collect and store rainwater for community use.
4. Awareness campaigns could be organised to educate residents about the importance of water conservation.

Paragraph 4 — Conclusion:
I am confident that with your support and initiative, this problem can be effectively addressed. Rainwater harvesting is a cost-effective and sustainable solution that will benefit all residents of our ward. I sincerely hope that you will give this matter your urgent attention.

Thank you for your time and consideration.

Yours sincerely,

*(Signature)*

(Arjun Sharma)
Resident, Ward No. 44

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