1.
From the choices that follow, choose the one that best
fills the blank(s) in the sentence. It is argued that the Indian security system is
____ only in ____ the less resourceful terrorist outfits.
A. 
B. 
Effective ;; Discouraging
C. 
D. 
2.
From the choices that follow, choose the one that best
fills the blank(s) in the sentence. A more rigorous research is needed to ___ how the new system of medicine works.
A. 
B. 
C. 
D. 
3.
From the choices that follow, choose the one that best
fills the blank(s) in the sentence. ‘Nature’ ____ that both success and failure are
a part of life, in such a situation, it is best to remain ____ from the
outcome.
A. 
B. 
C. 
D. 
4.
From the choices that follow, choose the one that best
fills the blank(s) in the sentence. The existing unemployment, aggravated by the
alarming addition of those who have lost their jobs, has only ____the situation
and the serious moves to freeze the DA and violation of labour laws are ____
the fundamental rights of the workers and employees.
A. 
B. 
Precipitated. ;; undermining
C. 
D. 
5.
Select the lettered pair that best expresses a
relationship similar to that expressed in the original pair. Ministers: Council
A. 
B. 
C. 
D. 
6.
Select the lettered pair that best expresses a
relationship similar to that expressed in the original pair. Radio: Camera
A. 
B. 
C. 
D. 
7.
A. 
B. 
C. 
D. 
8.
Select the lettered pair that best expresses a
relationship similar to that expressed in the original pair. Religion: Ritual
A. 
B. 
C. 
D. 
9.
Select the lettered pair that best expresses a
relationship similar to that expressed in the original pair. Debate: Soliloquy
A. 
B. 
C. 
D. 
10.
Directions for Questions (11 - 14): Read the
passage and answer the questions that follow.
Why am I an Indian? I did not have any choice. I
was born one. If the good Lord had consulted me on the subject, I might have
chosen a country more affluent, less crowded, less censorious in matters of
food and drink, unconcerned with personal equations and free of religious
bigotry. Am I proud of being an Indian? I can’t really answer this one. I can
scarcely take credit for the achievements of my forefathers. And I have little
reason to be proud of what we are doing today. On balance, I would say, ‘No, I
am not proud of being an Indian’. ‘Why don’t you get out and settle in some other
country?’ Once again I have very little choice. All the countries I might like
to settle in have restricted quotas for emigrants, most of them are whites and
have a prejudice against colored people. In any case, I feel more relaxed and
at home in India.
I dislike many things in my country – mostly the government. I know the
government is not the same thing as the country, but it never stops trying to
appear in that garb. This is where I belong and this is where I intend to live
and die. Of course, I like going abroad. Living is easier, wine and food is
better, women more forthcoming – it’s more fun. However, I soon get tired of
all those things and want to get back to my dung-heap and be among my
loud-mouthed, sweaty, smelly countrymen. I am like my kinsmen in Africa and England
and elsewhere. My head tells me it’s better to live abroad, my belly tells me
it is more fulfilling to be in ‘phoren’ but my heart tells me ‘get back to India’.
Each time I return home and drive through the stench of bare-bottomed defecators
that line the road from Cruz airport to the city I ask myself, Breathes there
the man with soul so dead who never to himself hath said This is my own, my
native land? I can scarcely breathe, but I yell, ‘Yeah, this is my native land.
I don’t like it, but I love it’. Are you an Indian first and a Punjabi or Sikh
second? Or is it the other way round? I don’t like the way these questions are
framed and if I am denied my Punjabi ness or my community tradition, I would
refuse to call myself Indian. I am Indian, Punjabi and Sikh. And even so I have
a patriotic kinship with one who says I am ‘Indian, Hindu and Haryanvi’ or ‘I
am Indian, Moplah Muslim and Malayali.’ I want to retain my religious and
linguistic identity without making them exclusive in anyway. I am convinced
that in our guaranteed diversity is our strength as a nation. As son as you try
to obliterate regional language in favor of one ‘national’ language or
religion, in the name of some particular Indian credo, you will destroy the
unity of the country. Twice was our Indian=ness challenged. In 1962 by the
Chinese and in 1965 by the Pakistanis. Then despite our many differences of
language, religion and faith, we rose as one to defend our country. In the
ultimate analysis, it is the consciousness of frontiers that makes a nation. We
have proved that we are one nation. What then is this talk about Indianising
people who are already Indian? and has anyone any right to arrogate to himself
the right to decide who is and who is not a good Indian?
What does the author talk about?
A. 
B. 
C. 
D. 
11.
Directions for Questions (11 - 14): Read the
passage and answer the questions that follow.
Why am I an Indian? I did not have any choice. I
was born one. If the good Lord had consulted me on the subject, I might have
chosen a country more affluent, less crowded, less censorious in matters of
food and drink, unconcerned with personal equations and free of religious
bigotry. Am I proud of being an Indian? I can’t really answer this one. I can
scarcely take credit for the achievements of my forefathers. And I have little
reason to be proud of what we are doing today. On balance, I would say, ‘No, I
am not proud of being an Indian’. ‘Why don’t you get out and settle in some other
country?’ Once again I have very little choice. All the countries I might like
to settle in have restricted quotas for emigrants, most of them are whites and
have a prejudice against colored people. In any case, I feel more relaxed and
at home in India.
I dislike many things in my country – mostly the government. I know the
government is not the same thing as the country, but it never stops trying to
appear in that garb. This is where I belong and this is where I intend to live
and die. Of course, I like going abroad. Living is easier, wine and food is
better, women more forthcoming – it’s more fun. However, I soon get tired of
all those things and want to get back to my dung-heap and be among my
loud-mouthed, sweaty, smelly countrymen. I am like my kinsmen in Africa and England
and elsewhere. My head tells me it’s better to live abroad, my belly tells me
it is more fulfilling to be in ‘phoren’ but my heart tells me ‘get back to India’.
Each time I return home and drive through the stench of bare-bottomed defecators
that line the road from Cruz airport to the city I ask myself, Breathes there
the man with soul so dead who never to himself hath said This is my own, my
native land? I can scarcely breathe, but I yell, ‘Yeah, this is my native land.
I don’t like it, but I love it’. Are you an Indian first and a Punjabi or Sikh
second? Or is it the other way round? I don’t like the way these questions are
framed and if I am denied my Punjabi ness or my community tradition, I would
refuse to call myself Indian. I am Indian, Punjabi and Sikh. And even so I have
a patriotic kinship with one who says I am ‘Indian, Hindu and Haryanvi’ or ‘I
am Indian, Moplah Muslim and Malayali.’ I want to retain my religious and
linguistic identity without making them exclusive in anyway. I am convinced
that in our guaranteed diversity is our strength as a nation. As son as you try
to obliterate regional language in favor of one ‘national’ language or
religion, in the name of some particular Indian credo, you will destroy the
unity of the country. Twice was our Indian=ness challenged. In 1962 by the
Chinese and in 1965 by the Pakistanis. Then despite our many differences of
language, religion and faith, we rose as one to defend our country. In the
ultimate analysis, it is the consciousness of frontiers that makes a nation. We
have proved that we are one nation. What then is this talk about Indianising
people who are already Indian? and has anyone any right to arrogate to himself
the right to decide who is and who is not a good Indian?
‘The soul always hears an
admonition’. The admonition is because of
A. 
B. 
Not speaking out one’s mind before somebody says the same
C. 
Dislike of the verses written by the eminent painter
D. 
The valuable sentiment of the reader
12.
Directions for Questions (11 - 14): Read the
passage and answer the questions that follow.
Why am I an Indian? I did not have any choice. I
was born one. If the good Lord had consulted me on the subject, I might have
chosen a country more affluent, less crowded, less censorious in matters of
food and drink, unconcerned with personal equations and free of religious
bigotry. Am I proud of being an Indian? I can’t really answer this one. I can
scarcely take credit for the achievements of my forefathers. And I have little
reason to be proud of what we are doing today. On balance, I would say, ‘No, I
am not proud of being an Indian’. ‘Why don’t you get out and settle in some other
country?’ Once again I have very little choice. All the countries I might like
to settle in have restricted quotas for emigrants, most of them are whites and
have a prejudice against colored people. In any case, I feel more relaxed and
at home in India.
I dislike many things in my country – mostly the government. I know the
government is not the same thing as the country, but it never stops trying to
appear in that garb. This is where I belong and this is where I intend to live
and die. Of course, I like going abroad. Living is easier, wine and food is
better, women more forthcoming – it’s more fun. However, I soon get tired of
all those things and want to get back to my dung-heap and be among my
loud-mouthed, sweaty, smelly countrymen. I am like my kinsmen in Africa and England
and elsewhere. My head tells me it’s better to live abroad, my belly tells me
it is more fulfilling to be in ‘phoren’ but my heart tells me ‘get back to India’.
Each time I return home and drive through the stench of bare-bottomed defecators
that line the road from Cruz airport to the city I ask myself, Breathes there
the man with soul so dead who never to himself hath said This is my own, my
native land? I can scarcely breathe, but I yell, ‘Yeah, this is my native land.
I don’t like it, but I love it’. Are you an Indian first and a Punjabi or Sikh
second? Or is it the other way round? I don’t like the way these questions are
framed and if I am denied my Punjabi ness or my community tradition, I would
refuse to call myself Indian. I am Indian, Punjabi and Sikh. And even so I have
a patriotic kinship with one who says I am ‘Indian, Hindu and Haryanvi’ or ‘I
am Indian, Moplah Muslim and Malayali.’ I want to retain my religious and
linguistic identity without making them exclusive in anyway. I am convinced
that in our guaranteed diversity is our strength as a nation. As son as you try
to obliterate regional language in favor of one ‘national’ language or
religion, in the name of some particular Indian credo, you will destroy the
unity of the country. Twice was our Indian=ness challenged. In 1962 by the
Chinese and in 1965 by the Pakistanis. Then despite our many differences of
language, religion and faith, we rose as one to defend our country. In the
ultimate analysis, it is the consciousness of frontiers that makes a nation. We
have proved that we are one nation. What then is this talk about Indianising
people who are already Indian? and has anyone any right to arrogate to himself
the right to decide who is and who is not a good Indian?
The author advises us to be as
A. 
B. 
C. 
D. 
Individualistic as infants usually are
13.
Directions for Questions (11 - 14): Read the
passage and answer the questions that follow.
Why am I an Indian? I did not have any choice. I
was born one. If the good Lord had consulted me on the subject, I might have
chosen a country more affluent, less crowded, less censorious in matters of
food and drink, unconcerned with personal equations and free of religious
bigotry. Am I proud of being an Indian? I can’t really answer this one. I can
scarcely take credit for the achievements of my forefathers. And I have little
reason to be proud of what we are doing today. On balance, I would say, ‘No, I
am not proud of being an Indian’. ‘Why don’t you get out and settle in some other
country?’ Once again I have very little choice. All the countries I might like
to settle in have restricted quotas for emigrants, most of them are whites and
have a prejudice against colored people. In any case, I feel more relaxed and
at home in India.
I dislike many things in my country – mostly the government. I know the
government is not the same thing as the country, but it never stops trying to
appear in that garb. This is where I belong and this is where I intend to live
and die. Of course, I like going abroad. Living is easier, wine and food is
better, women more forthcoming – it’s more fun. However, I soon get tired of
all those things and want to get back to my dung-heap and be among my
loud-mouthed, sweaty, smelly countrymen. I am like my kinsmen in Africa and England
and elsewhere. My head tells me it’s better to live abroad, my belly tells me
it is more fulfilling to be in ‘phoren’ but my heart tells me ‘get back to India’.
Each time I return home and drive through the stench of bare-bottomed defecators
that line the road from Cruz airport to the city I ask myself, Breathes there
the man with soul so dead who never to himself hath said This is my own, my
native land? I can scarcely breathe, but I yell, ‘Yeah, this is my native land.
I don’t like it, but I love it’. Are you an Indian first and a Punjabi or Sikh
second? Or is it the other way round? I don’t like the way these questions are
framed and if I am denied my Punjabi ness or my community tradition, I would
refuse to call myself Indian. I am Indian, Punjabi and Sikh. And even so I have
a patriotic kinship with one who says I am ‘Indian, Hindu and Haryanvi’ or ‘I
am Indian, Moplah Muslim and Malayali.’ I want to retain my religious and
linguistic identity without making them exclusive in anyway. I am convinced
that in our guaranteed diversity is our strength as a nation. As son as you try
to obliterate regional language in favor of one ‘national’ language or
religion, in the name of some particular Indian credo, you will destroy the
unity of the country. Twice was our Indian=ness challenged. In 1962 by the
Chinese and in 1965 by the Pakistanis. Then despite our many differences of
language, religion and faith, we rose as one to defend our country. In the
ultimate analysis, it is the consciousness of frontiers that makes a nation. We
have proved that we are one nation. What then is this talk about Indianising
people who are already Indian? and has anyone any right to arrogate to himself
the right to decide who is and who is not a good Indian?
As understood from the passage, a
genius is one
A. 
Betrays the perception that the absolutely trustworthy sits at his heart
B. 
Does not bow to pressures of society
C. 
Speaks out what he thinks
D. 
Watches a thought flash across his brain
14.
Select the choice that is most parallel to the key
word pairZealous : Dilettante ::
A. 
B. 
C. 
D. 
15.
Select the choice that is most parallel to the key
word pair.Yam : Potato ::
A. 
B. 
C. 
D. 
16.
Select the choice that is most parallel to the key
word pair.Deviant : Orthodox
: :
A. 
B. 
C. 
D. 
17.
Select the choice that is most parallel to the key
word pair.News report : Descriptive : :
A. 
Weather report : unpredictable
B. 
C. 
Feature story : newsworthy
D. 
Commercial : prescriptive
18.
Select the choice that is most parallel to the key
word pair.Minaret : Mosque
: :
A. 
B. 
C. 
D. 
19.
There
is a figure called "Sample". You have to imagine it in different
positions. The sample figure is followed by four figures, which you need to
mark as S or R.
S
= Same, if it resembles the turned-around position of the Sample Figure.
R = Reverse, if it resembles the turned-over
position of the Sample figure.
Select
the right combination of positions of the 4 pictures by comparing them against
the Sample.
A. 
B. 
C. 
D. 
20.
There
is a figure called "Sample". You have to imagine it in different
positions. The sample figure is followed by four figures, which you need to
mark as S or R.
S
= Same, if it resembles the turned-around position of the Sample Figure.
R = Reverse, if it resembles the turned-over
position of the Sample figure.
Select
the right combination of positions of the 4 pictures by comparing them against
the Sample.
A. 
B. 
C. 
D. 
21.
There
is a figure called "Sample". You have to imagine it in different
positions. The sample figure is followed by four figures, which you need to
mark as S or R.
S
= Same, if it resembles the turned-around position of the Sample Figure.
R = Reverse, if it resembles the turned-over
position of the Sample figure.
Select
the right combination of positions of the 4 pictures by comparing them against
the Sample.
A. 
B. 
C. 
D. 
22.
There
is a figure called "Sample". You have to imagine it in different
positions. The sample figure is followed by four figures, which you need to
mark as S or R.
S
= Same, if it resembles the turned-around position of the Sample Figure.
R = Reverse, if it resembles the turned-over
position of the Sample figure.
Select
the right combination of positions of the 4 pictures by comparing them against
the Sample.
A. 
B. 
C. 
D. 
23.
There
is a figure called "Sample". You have to imagine it in different
positions. The sample figure is followed by four figures, which you need to
mark as S or R.
S
= Same, if it resembles the turned-around position of the Sample Figure.
R = Reverse, if it resembles the turned-over
position of the Sample figure.
Select
the right combination of positions of the 4 pictures by comparing them against
the Sample.
A. 
B. 
C. 
D. 
24.
Directions for Questions (26 - 30): In each of the following questions, there is a
paragraph followed by an argument or a question and four conclusions marked as
(a), (b), (c) and (d). You have to choose one of them as your answer to the
question or the argument.There’s hardly a government left in the world, whether communist, socialist or free-market conservative, that isn’t openly or wishfully committed to a policy of ‘tough love’ towards it business sector. The ‘love’ is for business as benefactor: Governments now realized that business, and only business, can provide the jobs that provide the paychecks that provide government with the two things it needs to keep going – the tax money that pays for service, and a sense of prosperity that translates as votes. The ‘toughness’ is for business as beseecher: Governments, with a few exceptions, now realize that protecting business enterprises creates bloated companies unable to compete in global markets. In local markets it is like taking money (in higher prices and reduced choices) from consumers – a k.a. voters. Which of the following can be concluded from this paragraph?
A. 
Governments across the world have begun to realize the importance of business enterprises
B. 
Governments have come to know that the consumer voter has already own the game
C. 
Governments around the world have failed to maintain good contact with their business managers
D. 
The socialist governments around the world had been opposing the rapid development of their respective business sectors
25.
Directions for Questions (26 - 30): In each of the following questions, there is a
paragraph followed by an argument or a question and four conclusions marked as
(a), (b), (c) and (d). You have to choose one of them as your answer to the
question or the argument.The Committee of Governmental Experts which worked out the model Provisions did not lose sight of the necessity of maintaining a proper balance between protection against abuses of expressions of folklore, on the one hand, and of the freedom and encouragement of further development and dissemination of folklore, on the other. The Committee took into account that expressions of folklore formed a living body of human culture which should not be stifled by very rigid protection. It also considered that any protecting system should be practicable and effective, rather than a system of imaginative requirements, unworkable in reality? Which of the following can be an inference drawn from this paragraph?
A. 
The Committee has made efforts to reduce the tautness of the laws made for the protection of expression of folklore
B. 
Expressions of folklore are now entirely dependent on the Model provisions
C. 
The Committee’s intention is to negotiate the protection of expressions of folklore and their humanistic elements
D. 
The Committee intends to make the Model Provisions a separate law in itself