Reading Comprehension

What did Raman find after he returned home from his meeting with Rani Mataya?

Directions: Read the following passage carefully and answer the given question.

King Hutamasan felt he had everything in the world not only due to his riches and his noble knights, but because of his beautiful queen, Rani Matsya. The rays of the sun were put to shame with the iridescent light that Matsya illuminated, with her beauty and brains. At the right hand of the king she was known to sit and aid him in all his judicial probes. You could not escape her deep–set eyes when you committed a crime as she always knew the victim and the culprit. Her generosity preceded her reputation in the kingdom and her hands were always full to give. People in the kingdom revered her because if she passed by, she always gave to the compassionate and poor.
Far away from the kingly palace lived a man named Raman with only ends to his poverty and no means to rectify it. Raman was wrecked with poverty as he had lost all his land to the landlord. His age enabled him little towards manual labour and so begging was the only alternative to salvage his wife and children. Every morning he went door to door for some work, food or money. The kindness of people always got him enough to take home. But Raman was a little self–centered. His world began with him first, followed by his family and the rest. So he would eat and drink to his delight and return home with whatever he found excess. This routine followed and he never let anyone discover his interests as he always put on a long face when he reached home.
One day as he was relishing the bowl of rice he had just received from a humble home, he heard that Rani Matsya who to pass from the very place he was standing. Her generosity had reached his ears and he knew if he pulled a long face and showed how poor he was, she would hand him a bag full of gold coins – enough for the rest of his life, enough to buy food and supplies for his family. He thought he could keep some coins for himself and only reveal a few to his wife, so he can fulfill his own wishes.
He ran to the chariot of the Rani and begged her soldiers to allow him to speak to the queen. Listening to the arguments outside Rani Matsya opened the curtains of her chariot and asked Raman what he wanted. Raman went on his knees and praised the queen. I have heard you are most generous and most chaste, show his beggar some charity. Rani narrowed her brows and asked Raman what he could give her in return. Surprised by such a question, Raman looked at his bowl full of rice. With spite in him he just picked up a few grains of rice and gave it to the queen. Rani Matsya counted the 5 grains and looked at his bowl full of rice and said, you shall be given what is due to you. Saying this, the chariot galloped away.
Raman abused her under his breath. This he never thought would happen. How could she ask him for something in return when she hadn’t given him anything? Irked with anger he stormed home and gave his wife the bowl of rice. Just then he saw a sack at the entrance. His wife said some men had come and kept it there. He opened it to find it full of rice. He put his hand inside and caught hold of a hard metal only to discover it was a gold coin. Elated he upturned the sack to find 5 gold coins in exact for the five rice grains. If only I had given my entire bowl, thought Raman, I would have had a sack full of gold.

What does the phrase 'pulled a long face' as used in the passage mean?

Directions: Read the following passage carefully and answer the given question.

King Hutamasan felt he had everything in the world not only due to his riches and his noble knights, but because of his beautiful queen, Rani Matsya. The rays of the sun were put to shame with the iridescent light that Matsya illuminated, with her beauty and brains. At the right hand of the king she was known to sit and aid him in all his judicial probes. You could not escape her deep–set eyes when you committed a crime as she always knew the victim and the culprit. Her generosity preceded her reputation in the kingdom and her hands were always full to give. People in the kingdom revered her because if she passed by, she always gave to the compassionate and poor.
Far away from the kingly palace lived a man named Raman with only ends to his poverty and no means to rectify it. Raman was wrecked with poverty as he had lost all his land to the landlord. His age enabled him little towards manual labour and so begging was the only alternative to salvage his wife and children. Every morning he went door to door for some work, food or money. The kindness of people always got him enough to take home. But Raman was a little self–centered. His world began with him first, followed by his family and the rest. So he would eat and drink to his delight and return home with whatever he found excess. This routine followed and he never let anyone discover his interests as he always put on a long face when he reached home.
One day as he was relishing the bowl of rice he had just received from a humble home, he heard that Rani Matsya who to pass from the very place he was standing. Her generosity had reached his ears and he knew if he pulled a long face and showed how poor he was, she would hand him a bag full of gold coins – enough for the rest of his life, enough to buy food and supplies for his family. He thought he could keep some coins for himself and only reveal a few to his wife, so he can fulfill his own wishes.
He ran to the chariot of the Rani and begged her soldiers to allow him to speak to the queen. Listening to the arguments outside Rani Matsya opened the curtains of her chariot and asked Raman what he wanted. Raman went on his knees and praised the queen. I have heard you are most generous and most chaste, show his beggar some charity. Rani narrowed her brows and asked Raman what he could give her in return. Surprised by such a question, Raman looked at his bowl full of rice. With spite in him he just picked up a few grains of rice and gave it to the queen. Rani Matsya counted the 5 grains and looked at his bowl full of rice and said, you shall be given what is due to you. Saying this, the chariot galloped away.
Raman abused her under his breath. This he never thought would happen. How could she ask him for something in return when she hadn’t given him anything? Irked with anger he stormed home and gave his wife the bowl of rice. Just then he saw a sack at the entrance. His wife said some men had come and kept it there. He opened it to find it full of rice. He put his hand inside and caught hold of a hard metal only to discover it was a gold coin. Elated he upturned the sack to find 5 gold coins in exact for the five rice grains. If only I had given my entire bowl, thought Raman, I would have had a sack full of gold.

Which of the following words can be used to describe Raman? (A) Deceitful
(B) Selfish
(C) Timid

Directions: Read the following passage carefully and answer the given question.

King Hutamasan felt he had everything in the world not only due to his riches and his noble knights, but because of his beautiful queen, Rani Matsya. The rays of the sun were put to shame with the iridescent light that Matsya illuminated, with her beauty and brains. At the right hand of the king she was known to sit and aid him in all his judicial probes. You could not escape her deep–set eyes when you committed a crime as she always knew the victim and the culprit. Her generosity preceded her reputation in the kingdom and her hands were always full to give. People in the kingdom revered her because if she passed by, she always gave to the compassionate and poor.
Far away from the kingly palace lived a man named Raman with only ends to his poverty and no means to rectify it. Raman was wrecked with poverty as he had lost all his land to the landlord. His age enabled him little towards manual labour and so begging was the only alternative to salvage his wife and children. Every morning he went door to door for some work, food or money. The kindness of people always got him enough to take home. But Raman was a little self–centered. His world began with him first, followed by his family and the rest. So he would eat and drink to his delight and return home with whatever he found excess. This routine followed and he never let anyone discover his interests as he always put on a long face when he reached home.
One day as he was relishing the bowl of rice he had just received from a humble home, he heard that Rani Matsya who to pass from the very place he was standing. Her generosity had reached his ears and he knew if he pulled a long face and showed how poor he was, she would hand him a bag full of gold coins – enough for the rest of his life, enough to buy food and supplies for his family. He thought he could keep some coins for himself and only reveal a few to his wife, so he can fulfill his own wishes.
He ran to the chariot of the Rani and begged her soldiers to allow him to speak to the queen. Listening to the arguments outside Rani Matsya opened the curtains of her chariot and asked Raman what he wanted. Raman went on his knees and praised the queen. I have heard you are most generous and most chaste, show his beggar some charity. Rani narrowed her brows and asked Raman what he could give her in return. Surprised by such a question, Raman looked at his bowl full of rice. With spite in him he just picked up a few grains of rice and gave it to the queen. Rani Matsya counted the 5 grains and looked at his bowl full of rice and said, you shall be given what is due to you. Saying this, the chariot galloped away.
Raman abused her under his breath. This he never thought would happen. How could she ask him for something in return when she hadn’t given him anything? Irked with anger he stormed home and gave his wife the bowl of rice. Just then he saw a sack at the entrance. His wife said some men had come and kept it there. He opened it to find it full of rice. He put his hand inside and caught hold of a hard metal only to discover it was a gold coin. Elated he upturned the sack to find 5 gold coins in exact for the five rice grains. If only I had given my entire bowl, thought Raman, I would have had a sack full of gold.

According to the passage, which of the following is definitely true about Rani Matsya? (A) She was beautiful.
(B) She was intelligent. (C) She was kind.

Directions: Read the following passage carefully and answer the given question.

King Hutamasan felt he had everything in the world not only due to his riches and his noble knights, but because of his beautiful queen, Rani Matsya. The rays of the sun were put to shame with the iridescent light that Matsya illuminated, with her beauty and brains. At the right hand of the king she was known to sit and aid him in all his judicial probes. You could not escape her deep–set eyes when you committed a crime as she always knew the victim and the culprit. Her generosity preceded her reputation in the kingdom and her hands were always full to give. People in the kingdom revered her because if she passed by, she always gave to the compassionate and poor.
Far away from the kingly palace lived a man named Raman with only ends to his poverty and no means to rectify it. Raman was wrecked with poverty as he had lost all his land to the landlord. His age enabled him little towards manual labour and so begging was the only alternative to salvage his wife and children. Every morning he went door to door for some work, food or money. The kindness of people always got him enough to take home. But Raman was a little self–centered. His world began with him first, followed by his family and the rest. So he would eat and drink to his delight and return home with whatever he found excess. This routine followed and he never let anyone discover his interests as he always put on a long face when he reached home.
One day as he was relishing the bowl of rice he had just received from a humble home, he heard that Rani Matsya who to pass from the very place he was standing. Her generosity had reached his ears and he knew if he pulled a long face and showed how poor he was, she would hand him a bag full of gold coins – enough for the rest of his life, enough to buy food and supplies for his family. He thought he could keep some coins for himself and only reveal a few to his wife, so he can fulfill his own wishes.
He ran to the chariot of the Rani and begged her soldiers to allow him to speak to the queen. Listening to the arguments outside Rani Matsya opened the curtains of her chariot and asked Raman what he wanted. Raman went on his knees and praised the queen. I have heard you are most generous and most chaste, show his beggar some charity. Rani narrowed her brows and asked Raman what he could give her in return. Surprised by such a question, Raman looked at his bowl full of rice. With spite in him he just picked up a few grains of rice and gave it to the queen. Rani Matsya counted the 5 grains and looked at his bowl full of rice and said, you shall be given what is due to you. Saying this, the chariot galloped away.
Raman abused her under his breath. This he never thought would happen. How could she ask him for something in return when she hadn’t given him anything? Irked with anger he stormed home and gave his wife the bowl of rice. Just then he saw a sack at the entrance. His wife said some men had come and kept it there. He opened it to find it full of rice. He put his hand inside and caught hold of a hard metal only to discover it was a gold coin. Elated he upturned the sack to find 5 gold coins in exact for the five rice grains. If only I had given my entire bowl, thought Raman, I would have had a sack full of gold.

What can possibly be the moral of the story?

Directions: Read the following passage carefully and answer the given question.

King Hutamasan felt he had everything in the world not only due to his riches and his noble knights, but because of his beautiful queen, Rani Matsya. The rays of the sun were put to shame with the iridescent light that Matsya illuminated, with her beauty and brains. At the right hand of the king she was known to sit and aid him in all his judicial probes. You could not escape her deep–set eyes when you committed a crime as she always knew the victim and the culprit. Her generosity preceded her reputation in the kingdom and her hands were always full to give. People in the kingdom revered her because if she passed by, she always gave to the compassionate and poor.
Far away from the kingly palace lived a man named Raman with only ends to his poverty and no means to rectify it. Raman was wrecked with poverty as he had lost all his land to the landlord. His age enabled him little towards manual labour and so begging was the only alternative to salvage his wife and children. Every morning he went door to door for some work, food or money. The kindness of people always got him enough to take home. But Raman was a little self–centered. His world began with him first, followed by his family and the rest. So he would eat and drink to his delight and return home with whatever he found excess. This routine followed and he never let anyone discover his interests as he always put on a long face when he reached home.
One day as he was relishing the bowl of rice he had just received from a humble home, he heard that Rani Matsya who to pass from the very place he was standing. Her generosity had reached his ears and he knew if he pulled a long face and showed how poor he was, she would hand him a bag full of gold coins – enough for the rest of his life, enough to buy food and supplies for his family. He thought he could keep some coins for himself and only reveal a few to his wife, so he can fulfill his own wishes.
He ran to the chariot of the Rani and begged her soldiers to allow him to speak to the queen. Listening to the arguments outside Rani Matsya opened the curtains of her chariot and asked Raman what he wanted. Raman went on his knees and praised the queen. I have heard you are most generous and most chaste, show his beggar some charity. Rani narrowed her brows and asked Raman what he could give her in return. Surprised by such a question, Raman looked at his bowl full of rice. With spite in him he just picked up a few grains of rice and gave it to the queen. Rani Matsya counted the 5 grains and looked at his bowl full of rice and said, you shall be given what is due to you. Saying this, the chariot galloped away.
Raman abused her under his breath. This he never thought would happen. How could she ask him for something in return when she hadn’t given him anything? Irked with anger he stormed home and gave his wife the bowl of rice. Just then he saw a sack at the entrance. His wife said some men had come and kept it there. He opened it to find it full of rice. He put his hand inside and caught hold of a hard metal only to discover it was a gold coin. Elated he upturned the sack to find 5 gold coins in exact for the five rice grains. If only I had given my entire bowl, thought Raman, I would have had a sack full of gold.

How did Raman treat his own family?

Directions: Read the following passage carefully and answer the given question.

King Hutamasan felt he had everything in the world not only due to his riches and his noble knights, but because of his beautiful queen, Rani Matsya. The rays of the sun were put to shame with the iridescent light that Matsya illuminated, with her beauty and brains. At the right hand of the king she was known to sit and aid him in all his judicial probes. You could not escape her deep–set eyes when you committed a crime as she always knew the victim and the culprit. Her generosity preceded her reputation in the kingdom and her hands were always full to give. People in the kingdom revered her because if she passed by, she always gave to the compassionate and poor.
Far away from the kingly palace lived a man named Raman with only ends to his poverty and no means to rectify it. Raman was wrecked with poverty as he had lost all his land to the landlord. His age enabled him little towards manual labour and so begging was the only alternative to salvage his wife and children. Every morning he went door to door for some work, food or money. The kindness of people always got him enough to take home. But Raman was a little self–centered. His world began with him first, followed by his family and the rest. So he would eat and drink to his delight and return home with whatever he found excess. This routine followed and he never let anyone discover his interests as he always put on a long face when he reached home.
One day as he was relishing the bowl of rice he had just received from a humble home, he heard that Rani Matsya who to pass from the very place he was standing. Her generosity had reached his ears and he knew if he pulled a long face and showed how poor he was, she would hand him a bag full of gold coins – enough for the rest of his life, enough to buy food and supplies for his family. He thought he could keep some coins for himself and only reveal a few to his wife, so he can fulfill his own wishes.
He ran to the chariot of the Rani and begged her soldiers to allow him to speak to the queen. Listening to the arguments outside Rani Matsya opened the curtains of her chariot and asked Raman what he wanted. Raman went on his knees and praised the queen. I have heard you are most generous and most chaste, show his beggar some charity. Rani narrowed her brows and asked Raman what he could give her in return. Surprised by such a question, Raman looked at his bowl full of rice. With spite in him he just picked up a few grains of rice and gave it to the queen. Rani Matsya counted the 5 grains and looked at his bowl full of rice and said, you shall be given what is due to you. Saying this, the chariot galloped away.
Raman abused her under his breath. This he never thought would happen. How could she ask him for something in return when she hadn’t given him anything? Irked with anger he stormed home and gave his wife the bowl of rice. Just then he saw a sack at the entrance. His wife said some men had come and kept it there. He opened it to find it full of rice. He put his hand inside and caught hold of a hard metal only to discover it was a gold coin. Elated he upturned the sack to find 5 gold coins in exact for the five rice grains. If only I had given my entire bowl, thought Raman, I would have had a sack full of gold.

'Its sanctuary comprised the cella, containing the idol or symbol of the deity and the spire over it'. What exactly author is referring to?

Directions: Answer the given question based on the following passage:

From the seventeenth century onward India witnessed the development of its classical architecture in stone. Uptill now the extant architectural remains had overwhelmingly been in the form of monoliths, caves, and buildings cut out of living rock. This mode of architecture continued to create its great monuments at Ellora and Elephanta. But the emphasis was now on stone-block construction.
In the fifth century, Bhitargaon in Northern India had represented a philosophy: a brick temple with a tower, but with a true arch over the doorway. It proved, however, to represent a mere passing phase. The arch, vault and dome, as well as mortar cement, remained strangers to Indian masons till the thirteenth century. As a result, when they built on a large scale, they were obliged either to have towering roofs, the walls tapering to meet at top, or to instal thick pillars, in order to bear the weight of heavy beams. Recourse had then to be taken to using larger and larger solid stone blocks. The inevitable effect of the resulting massiveness was sought to be relieved by a profusion of sculpture with which these structures were increasingly endowed.
The Brahmanical temple constitutes the principal product of this tradition of monumental architecture. Its sanctuary comprised the cella, containing the idol or symbol of the deity and the spire over it. A pillared hall was attached to the sanctuary, with sometimes an intermediate chamber, transepts and porch. Jain temples followed a similar plan.
Two styles, the so-called ‘Indo-Aryan’ (Northern) and ‘Dravidian’ (Southern) have been discerned within this broad tradition of temple architecture. The ‘Aryan’ shikarasare simple ribbed spires, the ‘Dravidian’, terraced towers; the ‘Aryan’ roofs tend to be flat or pyramidal, the ‘Dravidian’, more commonly globular. Both these styles are present in early Chalukya architecture of the Deccan. At Ellora, in Maharashtra, was created the greatest building in India ever cut out of living rock. Cutting down vertically a rectangular space of rock, over 90 m. by 53 m. in area, the shikara being so carved as to be about 30.5 m. high, the rock-cutters scrupulously followed the design of a stone-structured building, with ‘Dravidian’ features.

According to the passage, a pillared hall attached to the sanctuary with an intermediate chamber, transepts and porch formed essential parts of

Directions: Answer the given question based on the following passage:

From the seventeenth century onward India witnessed the development of its classical architecture in stone. Uptill now the extant architectural remains had overwhelmingly been in the form of monoliths, caves, and buildings cut out of living rock. This mode of architecture continued to create its great monuments at Ellora and Elephanta. But the emphasis was now on stone-block construction.
In the fifth century, Bhitargaon in Northern India had represented a philosophy: a brick temple with a tower, but with a true arch over the doorway. It proved, however, to represent a mere passing phase. The arch, vault and dome, as well as mortar cement, remained strangers to Indian masons till the thirteenth century. As a result, when they built on a large scale, they were obliged either to have towering roofs, the walls tapering to meet at top, or to instal thick pillars, in order to bear the weight of heavy beams. Recourse had then to be taken to using larger and larger solid stone blocks. The inevitable effect of the resulting massiveness was sought to be relieved by a profusion of sculpture with which these structures were increasingly endowed.
The Brahmanical temple constitutes the principal product of this tradition of monumental architecture. Its sanctuary comprised the cella, containing the idol or symbol of the deity and the spire over it. A pillared hall was attached to the sanctuary, with sometimes an intermediate chamber, transepts and porch. Jain temples followed a similar plan.
Two styles, the so-called ‘Indo-Aryan’ (Northern) and ‘Dravidian’ (Southern) have been discerned within this broad tradition of temple architecture. The ‘Aryan’ shikarasare simple ribbed spires, the ‘Dravidian’, terraced towers; the ‘Aryan’ roofs tend to be flat or pyramidal, the ‘Dravidian’, more commonly globular. Both these styles are present in early Chalukya architecture of the Deccan. At Ellora, in Maharashtra, was created the greatest building in India ever cut out of living rock. Cutting down vertically a rectangular space of rock, over 90 m. by 53 m. in area, the shikara being so carved as to be about 30.5 m. high, the rock-cutters scrupulously followed the design of a stone-structured building, with ‘Dravidian’ features.

What, according to the passage, remained strangers to the Indian masons till the thirteenth century?

Directions: Answer the given question based on the following passage:

From the seventeenth century onward India witnessed the development of its classical architecture in stone. Uptill now the extant architectural remains had overwhelmingly been in the form of monoliths, caves, and buildings cut out of living rock. This mode of architecture continued to create its great monuments at Ellora and Elephanta. But the emphasis was now on stone-block construction.
In the fifth century, Bhitargaon in Northern India had represented a philosophy: a brick temple with a tower, but with a true arch over the doorway. It proved, however, to represent a mere passing phase. The arch, vault and dome, as well as mortar cement, remained strangers to Indian masons till the thirteenth century. As a result, when they built on a large scale, they were obliged either to have towering roofs, the walls tapering to meet at top, or to instal thick pillars, in order to bear the weight of heavy beams. Recourse had then to be taken to using larger and larger solid stone blocks. The inevitable effect of the resulting massiveness was sought to be relieved by a profusion of sculpture with which these structures were increasingly endowed.
The Brahmanical temple constitutes the principal product of this tradition of monumental architecture. Its sanctuary comprised the cella, containing the idol or symbol of the deity and the spire over it. A pillared hall was attached to the sanctuary, with sometimes an intermediate chamber, transepts and porch. Jain temples followed a similar plan.
Two styles, the so-called ‘Indo-Aryan’ (Northern) and ‘Dravidian’ (Southern) have been discerned within this broad tradition of temple architecture. The ‘Aryan’ shikarasare simple ribbed spires, the ‘Dravidian’, terraced towers; the ‘Aryan’ roofs tend to be flat or pyramidal, the ‘Dravidian’, more commonly globular. Both these styles are present in early Chalukya architecture of the Deccan. At Ellora, in Maharashtra, was created the greatest building in India ever cut out of living rock. Cutting down vertically a rectangular space of rock, over 90 m. by 53 m. in area, the shikara being so carved as to be about 30.5 m. high, the rock-cutters scrupulously followed the design of a stone-structured building, with ‘Dravidian’ features.

When did the emphasis shift from architectures made out of living rocks to stone-block construction?

Directions: Answer the given question based on the following passage:

From the seventeenth century onward India witnessed the development of its classical architecture in stone. Uptill now the extant architectural remains had overwhelmingly been in the form of monoliths, caves, and buildings cut out of living rock. This mode of architecture continued to create its great monuments at Ellora and Elephanta. But the emphasis was now on stone-block construction.
In the fifth century, Bhitargaon in Northern India had represented a philosophy: a brick temple with a tower, but with a true arch over the doorway. It proved, however, to represent a mere passing phase. The arch, vault and dome, as well as mortar cement, remained strangers to Indian masons till the thirteenth century. As a result, when they built on a large scale, they were obliged either to have towering roofs, the walls tapering to meet at top, or to instal thick pillars, in order to bear the weight of heavy beams. Recourse had then to be taken to using larger and larger solid stone blocks. The inevitable effect of the resulting massiveness was sought to be relieved by a profusion of sculpture with which these structures were increasingly endowed.
The Brahmanical temple constitutes the principal product of this tradition of monumental architecture. Its sanctuary comprised the cella, containing the idol or symbol of the deity and the spire over it. A pillared hall was attached to the sanctuary, with sometimes an intermediate chamber, transepts and porch. Jain temples followed a similar plan.
Two styles, the so-called ‘Indo-Aryan’ (Northern) and ‘Dravidian’ (Southern) have been discerned within this broad tradition of temple architecture. The ‘Aryan’ shikarasare simple ribbed spires, the ‘Dravidian’, terraced towers; the ‘Aryan’ roofs tend to be flat or pyramidal, the ‘Dravidian’, more commonly globular. Both these styles are present in early Chalukya architecture of the Deccan. At Ellora, in Maharashtra, was created the greatest building in India ever cut out of living rock. Cutting down vertically a rectangular space of rock, over 90 m. by 53 m. in area, the shikara being so carved as to be about 30.5 m. high, the rock-cutters scrupulously followed the design of a stone-structured building, with ‘Dravidian’ features.

After shedding 190 years of colonial subjugation, India became an independent country on 14-15 August, 1947. It was freedom because

Directions: Answer the given question based on the following passage:

At midnight on 14- 15 August, 1947, India shed 190 years of colonial subjugation and became an independent country. In the Durbar Hall of what was to re-christened Rashtrapati Bhawan, Nehru announced India’s tryst with destiny. But only hours later, Indians realized that they had been administered a poisoned pill. Independence came with Partition, and the partition turned out to be a surgical operation without anaesthesia. In Punjab and Bengal the line of separation followed the borders not even of districts but of tehsils. The new lines divided families, separated buyers from sellers and sundered friendships that had endured for generations. People felt betrayed for no one had been consulted; no one had been warned and no one was given a chance to express second thoughts or to reconsider their choice. Partition came with the finality of a hammer blow. Without hope of reprieve, all that people were left with was their anger. And they vented it on the ‘other community’ whom they blamed for their suffering.
What followed has become one of the darker chapters of human history. Millions died. Many millions more were forced to leave their homes and start a new life as destitute in another nation. No two countries were so benighted at birth. It was almost as if in parting the British had done their best to ensure that these independent nations would fail. But India did not fail. Today it is possible to look back and say that India has not only survived but has, in a modest way, flourished.
Borrowing from Amartya Sen, we can justifiably claim that we have successfully made the voyage from independence to freedom. In his thought provoking work Development as Freedom Sen argues that freedom is at once the ultimate goal of all social and economic arrangements and the most efficient means of realizing general welfare. The key to this is ever-widening range of choice. It is the widening capacity to choose—an abode, a place of education, a profession and a way of life—that gives meaning to freedom. It also gives meaning to the very notion of development.
Today there are hosts of statistics that demonstrate our modest yet substantial success. Indians live two and a half times longer than they did at independence; they eat on an average a third more than they did and their diet has become infinitely more varied; they are on an average seven times better off than they were in 1947; and the proportion of Indians below the poverty line has fallen from more than half to less than a quarter. But these capture only the lesser part of our achievement. The more important part is the quiet, virtually unnoticed revolution that has occurred in our thinking.

The author sees this movement from independence to freedom as revolution. Where, according to the author, did the most important part of this revolution occur?

Directions: Answer the given question based on the following passage:

At midnight on 14- 15 August, 1947, India shed 190 years of colonial subjugation and became an independent country. In the Durbar Hall of what was to re-christened Rashtrapati Bhawan, Nehru announced India’s tryst with destiny. But only hours later, Indians realized that they had been administered a poisoned pill. Independence came with Partition, and the partition turned out to be a surgical operation without anaesthesia. In Punjab and Bengal the line of separation followed the borders not even of districts but of tehsils. The new lines divided families, separated buyers from sellers and sundered friendships that had endured for generations. People felt betrayed for no one had been consulted; no one had been warned and no one was given a chance to express second thoughts or to reconsider their choice. Partition came with the finality of a hammer blow. Without hope of reprieve, all that people were left with was their anger. And they vented it on the ‘other community’ whom they blamed for their suffering.
What followed has become one of the darker chapters of human history. Millions died. Many millions more were forced to leave their homes and start a new life as destitute in another nation. No two countries were so benighted at birth. It was almost as if in parting the British had done their best to ensure that these independent nations would fail. But India did not fail. Today it is possible to look back and say that India has not only survived but has, in a modest way, flourished.
Borrowing from Amartya Sen, we can justifiably claim that we have successfully made the voyage from independence to freedom. In his thought provoking work Development as Freedom Sen argues that freedom is at once the ultimate goal of all social and economic arrangements and the most efficient means of realizing general welfare. The key to this is ever-widening range of choice. It is the widening capacity to choose—an abode, a place of education, a profession and a way of life—that gives meaning to freedom. It also gives meaning to the very notion of development.
Today there are hosts of statistics that demonstrate our modest yet substantial success. Indians live two and a half times longer than they did at independence; they eat on an average a third more than they did and their diet has become infinitely more varied; they are on an average seven times better off than they were in 1947; and the proportion of Indians below the poverty line has fallen from more than half to less than a quarter. But these capture only the lesser part of our achievement. The more important part is the quiet, virtually unnoticed revolution that has occurred in our thinking.

'No two countries were so benighted at birth'. What led the author to this conclusion?

Directions: Answer the given question based on the following passage:

At midnight on 14- 15 August, 1947, India shed 190 years of colonial subjugation and became an independent country. In the Durbar Hall of what was to re-christened Rashtrapati Bhawan, Nehru announced India’s tryst with destiny. But only hours later, Indians realized that they had been administered a poisoned pill. Independence came with Partition, and the partition turned out to be a surgical operation without anaesthesia. In Punjab and Bengal the line of separation followed the borders not even of districts but of tehsils. The new lines divided families, separated buyers from sellers and sundered friendships that had endured for generations. People felt betrayed for no one had been consulted; no one had been warned and no one was given a chance to express second thoughts or to reconsider their choice. Partition came with the finality of a hammer blow. Without hope of reprieve, all that people were left with was their anger. And they vented it on the ‘other community’ whom they blamed for their suffering.
What followed has become one of the darker chapters of human history. Millions died. Many millions more were forced to leave their homes and start a new life as destitute in another nation. No two countries were so benighted at birth. It was almost as if in parting the British had done their best to ensure that these independent nations would fail. But India did not fail. Today it is possible to look back and say that India has not only survived but has, in a modest way, flourished.
Borrowing from Amartya Sen, we can justifiably claim that we have successfully made the voyage from independence to freedom. In his thought provoking work Development as Freedom Sen argues that freedom is at once the ultimate goal of all social and economic arrangements and the most efficient means of realizing general welfare. The key to this is ever-widening range of choice. It is the widening capacity to choose—an abode, a place of education, a profession and a way of life—that gives meaning to freedom. It also gives meaning to the very notion of development.
Today there are hosts of statistics that demonstrate our modest yet substantial success. Indians live two and a half times longer than they did at independence; they eat on an average a third more than they did and their diet has become infinitely more varied; they are on an average seven times better off than they were in 1947; and the proportion of Indians below the poverty line has fallen from more than half to less than a quarter. But these capture only the lesser part of our achievement. The more important part is the quiet, virtually unnoticed revolution that has occurred in our thinking.

What disease was Raju suffering from?

Directions: Read the given passage carefully and answer the following question.

The manager of a firm published an advertisement for a night watchman. He called many people for the interview. All the applicants were present. He interviewed almost everybody. But, the manager was not satisfied. He found something dubious with each man. There was Raju, an applicant. He was sitting in a corner waiting for his turn of interview. Manager found nothing wrong in his appearance. He questioned about his health. He got the reply that he was suffering from sleeplessness. Manager was happy and appointed him. Be real in life.

What did he buy after collecting the dues?

Directions: Read the given passage carefully and answer the following question.

A milkman became very rich and prosperous through dishonest means. Every day, he had to cross a river to reach the city where his customers lived. He mixed the water of the river generously with the milk that he sold for a good profit. One day, he went around collecting the dues in order to celebrate the wedding of his son. With the large amount thus collected, he bought many rich clothes and sparkling gold ornaments. But, while crossing the river, the boat got inverted and all his costly purchases were swallowed by the river. The milk vendor was dumb with grief. At that time, he heard a voice that came from the river, “Do not weep. What you have lost is only the illicit gains you earned through cheating your customers."