Q.Why did Rajkumar Shukla want Gandhi to visit Champaran, and how did he finally succeed in persuading him? Answer in about 30-40 words.

When Gandhi was ordered to leave Champaran and then summoned to court for refusing, he did not defend himself in the ordinary legal way. Instead he pleaded guilty and explained that he had disobeyed not out of disrespect for lawful authority, but in obedience to a higher law — the voice of conscience. It is this that the phrase captures.

For Gandhi, conscience was a moral authority that stood above official commands. He had come to Champaran to investigate the genuine grievances of the indigo sharecroppers, and to walk away simply because an administrator ordered him to would have meant betraying people who desperately needed help. His conscience told him that staying and serving them was the right thing to do, whatever the legal cost.

The 'voice of conscience' therefore reflects the foundation of Gandhi's method: the belief that an unjust order need not be obeyed, and that one may break such an order openly and non-violently while willingly accepting the punishment. It shows a man guided not by fear of authority or calculation of consequences, but by an inner ethical certainty about where his duty lay. That quiet moral firmness is exactly what made his stand at Champaran so powerful.

The Champaran episode occupies a unique place in Gandhi's political career in India because it was his first major experiment with satyagraha on Indian soil. When Gandhi arrived in Champaran in 1917, the indigo sharecroppers were trapped in a brutal system. Under long-term contracts, they were forced to plant 15% of their holdings with indigo and surrender the entire harvest as rent to British planters. This was the tinkathia system, and it had reduced the peasants to near-serfdom.

But the deeper significance of Champaran lay not merely in securing relief for the peasants. Gandhi himself saw it as a test case for a larger principle. The extract suggests that the primary purpose was to break the myth of British invincibility. For decades, Indian peasants and the educated classes alike had internalized the idea that the colonial government was too powerful to resist. Champaran was designed to shatter that psychological barrier.

Gandhi's method was deliberate and instructive. He did not arrive with grand political demands or nationalist slogans. Instead, he focused on a specific, local grievance and mobilized the peasants around it. He conducted a meticulous inquiry, gathering thousands of depositions that documented the planters' exploitation. When the authorities ordered him to leave Champaran, he refused—calmly, politely, but firmly. This act of civil disobedience forced the government into a corner: either arrest Gandhi and risk a massive uprising, or negotiate.

The British did yield. A commission was appointed, Gandhi was made a member, and the tinkathia system was eventually abolished. But the real victory was intangible. The peasants of Champaran—and by extension, millions of Indians—learned that they were not helpless. They discovered their own strength. Gandhi had shown that the British could be challenged, that their authority was not absolute, and that change was possible without violence.

This was the pedagogical heart of Champaran. It was a political education for the masses, a demonstration that freedom could be won not by begging or by bullets, but by organized, disciplined resistance rooted in justice. The extract emphasizes this transformative purpose: Champaran was the beginning of the end of fear.

The word 'mould' is being used figuratively. When a potter moulds clay or a sculptor moulds metal, the action is to give it a shape or form. Applied to people, moulding means shaping their outlook, courage and sense of purpose.

That is why 'to shape' is the right choice. The idea is one of actively forming character — building self-reliance and confidence — rather than simply setting someone free, offering advice, or giving general help.

The other options fall short. 'To release' means to set free, which is too passive; 'to advise' is only to counsel from a distance; and 'to help' is too broad and vague. Moulding is a deliberate, hands-on shaping — the exact sense the sentence needs.

This question is set in Indigo, Louis Fischer's account of Gandhi's 1917 campaign in Champaran, Bihar — not any earlier revolt. Gandhi had come to investigate the plight of peasants forced under the tinkathia arrangement to grow indigo on a fixed part of their land for the British planters.

Soon after Gandhi arrived and began his enquiry, the authorities ordered him to leave the district. He refused and was summoned to appear in court. News of this spread quickly, and on the day of the hearing thousands of peasants gathered spontaneously around the courthouse to support him.

The result of this demonstration was significant on several levels:

1. The officials lost control of the situation. The colonial administration was used to commanding obedience, but here it faced a huge, orderly crowd it could neither disperse nor ignore. The magistrate was unsure how to proceed and postponed judgement.

2. Gandhi effectively became the peasants' recognised leader. By standing with him in such numbers, the peasants signalled that they trusted him to speak for them, and the government found it could not settle the indigo question without involving him.

3. The case against Gandhi was ultimately withdrawn, and he was allowed to continue his enquiry — a practical victory that would have seemed impossible before.

4. Most importantly, it began the peasants' release from fear. For the first time they saw that collective, peaceful action could stand up to the authorities, and that the planters and officials were not all-powerful. This new courage is what made the later settlement possible.

This question refers to the settlement Gandhi negotiated during the 1917 Champaran campaign described in Louis Fischer's Indigo — not any earlier revolt. Under the old tinkathia system, the planters had long forced the peasants to grow indigo on part of their land and had extracted illegal payments from them.

When the enquiry commission, on which Gandhi served, examined the peasants' grievances, the planters were asked to make refunds. The key points about the impact on the planter-landlords are these:

1. They had to repay money. The planters agreed to refund a portion of the sums they had unlawfully taken — a settlement of about twenty-five per cent.

2. The amount mattered less than the surrender. Gandhi accepted this partial figure because what really counted was that the planters, who had always behaved as the peasants' superiors, had for the first time been made to give back money and admit they were in the wrong. This shattered the impression that they were beyond challenge.

3. Their prestige and control collapsed. Once the peasants saw that the planters could be forced to yield, the planters' hold over them was broken, and the old atmosphere of fear began to disappear.

4. The planters eventually left. Within a few years the British planters gave up their estates in Champaran, and the indigo sharecropping arrangement came to an end in the region.