Paripaata

KEA KSET 2020 — General Paper

All 50 questions from this paper with the correct answer and a detailed explanation for each. Covers Computer Knowledge, Higher Education System, Communication, Teaching Aptitude, General Mental Ability, Environment, Indian Polity, Geography of India, Research Aptitude, Schemes & Social Justice.

Questions
50 questions
Duration
60 minutes
Marking
+2.000
Attempt as timed mock test
Q1Computer Knowledge › Computer Fundamentals & Architecture › CPU, Memory & Hardware Components

ASIC stands for

  1. A.

    American Specific Instruction Code

  2. B.

    Application Specific Integrated Circuit

    Correct
  3. C.

    Application Specific Instruction Code

  4. D.

    American Standard Input Code

Explanation

ASIC stands for Application Specific Integrated Circuit — a chip custom-designed for a particular use (e.g. a specific device or application) rather than for general-purpose use, unlike a general CPU. The other options are not standard expansions of the acronym.

Q2Computer Knowledge › Networking, Internet & Data › Networking Devices, Protocols & Email

The capacity of the telecommunication channel stated in megabyte or gigabits per second is called

  1. A.

    Hertz

  2. B.

    Real time

  3. C.

    Baud rate

  4. D.

    Bandwidth

    Correct

Explanation

Bandwidth is the term for the data-carrying capacity of a telecommunication channel, expressed in bits/megabits/gigabits per second. Hertz measures frequency, baud rate measures signal/symbol changes per second (not necessarily equal to bits per second), and 'real time' is unrelated to channel capacity.

Q3Computer Knowledge › Computer Fundamentals & Architecture › CPU, Memory & Hardware Components

A semiconductor device that stores and modifies information while the computer is operating, but that also retains information when the computer is turned OFF is called

  1. A.

    Flash Memory

    Correct
  2. B.

    Buffer Memory

  3. C.

    Random Access Memory

  4. D.

    Fuzzy Memory

Explanation

Flash memory is a non-volatile semiconductor memory that can be electrically erased and reprogrammed, and — critically — retains stored data even when power is turned off, while still allowing the computer to read/modify it during operation. RAM (option C) is volatile and loses data when powered off, and 'Buffer Memory' and 'Fuzzy Memory' are not standard non-volatile storage terms.

Q4Computer Knowledge › Networking, Internet & Data › Networking Devices, Protocols & Email

Telecommunication network that spans a wide geographical area such as a State or Country is called

  1. A.

    All Area Network

  2. B.

    Global Area Network

  3. C.

    Local Area Network

  4. D.

    Wide Area Network

    Correct

Explanation

A Wide Area Network (WAN) spans a large geographical area such as a state or country (e.g. the internet itself is the largest WAN), in contrast to a Local Area Network (LAN) which covers a single building or campus. 'All Area Network' and 'Global Area Network' are not standard networking terms.

Q5Computer Knowledge › Operating Systems & Office Applications › Windows, GUI & Desktop Elements

Which one of the following is not a Operating System ?

  1. A.

    Unix

  2. B.

    Linux

  3. C.

    Windows XP

  4. D.

    Vinux

    Correct

Explanation

Unix, Linux, and Windows XP are all well-established, widely used operating systems. 'Vinux' is not a mainstream/recognized operating system for this exam's purposes, making it the odd one out among the four.

Q6Higher Education System › Governance, Policy & Administration › Regulatory & Administrative Bodies (UGC, AICTE, NAAC, NCTE, etc.)

Special Education Courses are controlled by

  1. A.

    Special Education Council of India

  2. B.

    Rehabilitation Council of India

    Correct
  3. C.

    National Council of Teacher Education

  4. D.

    Medical Council of India

Explanation

The Rehabilitation Council of India (RCI), a statutory body under the Ministry of Social Justice and Empowerment, regulates and controls training programmes and courses in the field of special/rehabilitation education in India — including recognising special education teacher-training courses. NCTE regulates general teacher education, not special-education courses specifically.

Q7Higher Education System › Governance, Policy & Administration › National Education Policy & Higher Education Reforms

The Scheme introduced by the Government to bridge the gap in the skills to use computing devices by the urban and rural teachers

  1. A.

    RUSA

  2. B.

    NME

  3. C.

    NMIECT

    Correct
  4. D.

    NMECIT

Explanation

The National Mission on Education through Information and Communication Technology (NMEICT, rendered in the option list as 'NMIECT') was launched by the Government of India to leverage ICT to bridge the digital-skills gap in teaching and learning between urban and rural areas, including among teachers. RUSA (Rashtriya Uchchatar Shiksha Abhiyan) is a state higher-education funding scheme, not an ICT-skills-bridging mission, and 'NME' and 'NMECIT' are not the correct names.

Q8Higher Education System › Governance, Policy & Administration › Regulatory & Administrative Bodies (UGC, AICTE, NAAC, NCTE, etc.)

'Gyan Vijnan Vimuktaye' is the motto of

  1. A.

    IGNOU

  2. B.

    Jana Vijnana Aayog

  3. C.

    University of Mysuru

  4. D.

    UGC

    Correct

Explanation

'Gyan-Vigyan Vimuktaye' (ज्ञान-विज्ञान विमुक्तये, roughly 'knowledge and science liberate') is the motto of the University Grants Commission (UGC), inscribed on its emblem. It is not the motto of IGNOU, the University of Mysuru, or the Jana Vijnana Aayog.

Q9Higher Education System › Governance, Policy & Administration › National Education Policy & Higher Education Reforms

Name the Women's Empowerment Programme initiated by the Central Government in the year 1989.

  1. A.

    Mahila Kalyan

  2. B.

    Mahila Samakhya

    Correct
  3. C.

    Mahila Jagruti

  4. D.

    Mahila Andolan

Explanation

Mahila Samakhya was a women's empowerment and education programme launched by the Central Government in 1989, implementing the goals of the National Policy on Education (1986) to empower women from rural and marginalised communities through education. 'Mahila Kalyan', 'Mahila Jagruti', and 'Mahila Andolan' are not the name of this specific 1989 Central Government programme.

Q10Higher Education System › Governance, Policy & Administration › National Education Policy & Higher Education Reforms

Match the following :

a. Sam Pitroda Committeei. CHER
b. Gnanam Committeeii. 1500 Universities
c. Yashpal Committeeiii. ISER
d. Sharma Committeeiv. NCHER

Codes:

  1. A.

    ii iv i iii

    Correct
  2. B.

    iv i iii ii

  3. C.

    iii ii i iv

  4. D.

    i ii iii iv

Explanation

The correct matches are: (a) Sam Pitroda Committee/National Knowledge Commission recommended expanding higher education access, including setting up around 1500 universities to raise gross enrolment — (ii); (b) the Gnanam Committee's recommendations fed into the proposal for a National Commission for Higher Education and Research, NCHER — (iv); (c) the Yash Pal Committee (2009) recommended a single overarching regulator, the Commission for Higher Education and Research, CHER — (i); (d) the Sharma Committee is associated with the establishment of the Indian Institutes of Science Education and Research, IISER/ISER — (iii). This gives the sequence ii, iv, i, iii, i.e. option A.

Q11Communication › Effective & Classroom Communication › Classroom Communication & Interaction

Which one of the following is important when a teacher communicates with students ?

  1. A.

    Sympathy

  2. B.

    Empathy

    Correct
  3. C.

    Apathy

  4. D.

    Animosity

Explanation

Empathy — the ability to understand and share the feelings of students, seeing things from their perspective — is considered essential for effective teacher-student communication, as it allows the teacher to respond to students' actual needs and emotional states. Sympathy is merely feeling pity for someone (a more passive, less useful stance for communication), while apathy (indifference) and animosity (hostility) actively hinder communication.

Q12Teaching Aptitude › Methods, Aids & Approaches › Methods of Teaching (Teacher-Centred vs Learner-Centred)

Which is the most efficient method of teaching ?

  1. A.

    Teacher Centric

  2. B.

    Information Centric

  3. C.

    Student Centric

    Correct
  4. D.

    Text Centric

Explanation

Student-centric (learner-centred) teaching is considered the most efficient method because it actively engages learners in constructing their own understanding, adapts to individual needs, and promotes deeper, more lasting learning, in contrast to teacher-centric or text-centric approaches which position the student as a passive recipient of information.

Q13Teaching Aptitude › Teaching: Nature, Objectives & Characteristics › Teacher's Role, Characteristics & Levels of Teaching

Which one among the following is not a teaching skill ?

  1. A.

    Blackboard Writing

  2. B.

    Questioning

  3. C.

    Explaining

  4. D.

    Dictating Notes

    Correct

Explanation

Blackboard writing, questioning, and explaining are all recognised, deliberately-practiced teaching skills (components of microteaching). Dictating notes is a rote, passive transmission activity — it does not require or reflect a distinct pedagogical skill — and so it is the one that is not classified as a teaching skill.

Q14Teaching Aptitude › Teaching: Nature, Objectives & Characteristics › Teaching as a Profession, Objectives & Basic Requirements

The most appropriate purpose of learning is

  1. A.

    Inculcation of Knowledge

  2. B.

    Modification of Behaviour

    Correct
  3. C.

    Personal Adjustment

  4. D.

    Acquisition of Skills

Explanation

In educational/behaviourist theory, learning is most fundamentally defined as a relatively permanent change (modification) in behaviour resulting from experience. Mere inculcation of knowledge, personal adjustment, or acquisition of skills are all narrower or secondary aspects that this overarching definition of learning encompasses.

Q15Teaching Aptitude › Methods, Aids & Approaches › Methods of Teaching (Teacher-Centred vs Learner-Centred)

A teacher is said to be fluent in asking questions, if he can ask

  1. A.

    Meaningful questions

  2. B.

    As many questions as possible

  3. C.

    Maximum number of questions in a fixed time

  4. D.

    Many meaningful questions in a fixed time

    Correct

Explanation

Fluency in questioning, as a teaching skill, is defined as the ability to ask many meaningful (relevant, thought-provoking) questions within a limited/fixed time — it combines both quality (meaningfulness) and quantity (frequency) of questioning. Asking questions without regard to meaningfulness, or without a time constraint, does not capture what 'fluency' means in this pedagogical sense.

Q16General Mental Ability › Comprehension › Passage Based Questions

Read the passage given below and answer the questions from 16 to 20 based on your understanding of the passage :

The Position of Women :

A fair friend, who has hitherto successfully resisted the matrimonial temptation, writes :

There was a women’s conference yesterday at the Malabari Hill [in Bombay], at which many sound speeches were made and many resolutions passed. The question of the evening was the Sarada Bill. We are so glad you uphold the age of 18 for girls. Another important resolution dealt with the laws of inheritance. What a help it would be, if you wrote a strong article on this subject in ‘Navajivan’ and ‘Young India’? Why should women have either to beg or to fight in order to win back their birthright? It is strange -- and also tragically comic -- to hear man born of woman talk loftily of ‘the weaker sex’ and nobly promising to ‘give us our due’! What is this nonsense about ‘giving’? Where is the ‘nobility’ and ‘chivalry’ in restoring to people that which has been unlawfully wrested from them by those having brute power in their hands? Wherein are women less important than men? Why should their share of inheritance be less than that of men? Why should it not be equal? We were discussing this very heatedly with some people a couple of days ago. A lady said, “We don’t need any change in the law. We are quite content. After all, it is but fair that the son, who carries on the name and family traditions, should have the greater share. He is the mainstay of the family. We said, ‘And what about the girl’? ‘Oh,’ intervened a strapping young man who was there, ‘the other fellow will look after her!’ There you are. The ‘other fellow’! Always the other fellow! This other fellow is an absolute nuisance! Why should there be another fellow? Why should it be taken for granted that there will be another fellow? They talk as though a girl were a bale of goods to be tolerated in the parental house until ‘the other fellow’ comes round and then coolly handed over to him with a sigh of relief. Really wouldn’t you be wild, if you were a girl?”

I do not need to be a girl to be wild over man’s atrocities towards woman. I count the law of inheritance among the least in the list. The Sarada Bill deals with an evil far greater than the one which the law of inheritance connotes. But I am uncompromising in the matter of woman’s rights. In my opinion she should labour under no legal disability not suffered by man. I should treat the daughters and sons on a footing of perfect equality. As women begin to realize their strength, as they must in proportion to the education they receive, they will naturally resent the glaring inequalities to which they are subjected.

But to remove legal inequalities will be a mere palliative. The root of the evil lies much deeper than most people realize. It lies in man’s greed of power and fame and deeper still in mutual lust. Man has always desired power. Ownership of property gives this power. Man hankers also after posthumous fame based on power. This cannot be had, if property is progressively cut up in pieces, as it must be if all the posterity become equal co-sharers. Hence the descent of property for the most part on the eldest male issue. Most women are married. And they are co-sharers, in spite of the law being against them, in their husbands’ power and privileges. They delight in being ladies and what not simply for the fact of being the wives of particular lords. Though, therefore, they may vote for radical reform in academic discussions over inequalities, when it comes to acting up to their vote they will be found to be unwilling to part with privileges.

The phrase 'give us our due' indicates that the friend is

  1. A.

    A liberal male politician

  2. B.

    A progressive male activist

  3. C.

    A woman

    Correct
  4. D.

    A conservative woman

Explanation

This question is based on the reading-comprehension passage (Gandhi's article "The Position of Women", from Young India) that precedes the question in questions 16-20. The passage is a letter to Gandhi from a 'fair friend' who describes attending a women's conference, argues passionately for equal inheritance rights for women, and is described elsewhere in the passage recounting the conference discussion as an insider ('we said, and what about the girl?'). The perspective, personal investment in women's rights, and the framing ('fair friend') identify the letter-writer as a woman, not a male politician or activist.

Q17General Mental Ability › Comprehension › Passage Based Questions

Read the passage given below and answer the questions from 16 to 20 based on your understanding of the passage :

The Position of Women :

A fair friend, who has hitherto successfully resisted the matrimonial temptation, writes :

There was a women’s conference yesterday at the Malabari Hill [in Bombay], at which many sound speeches were made and many resolutions passed. The question of the evening was the Sarada Bill. We are so glad you uphold the age of 18 for girls. Another important resolution dealt with the laws of inheritance. What a help it would be, if you wrote a strong article on this subject in ‘Navajivan’ and ‘Young India’? Why should women have either to beg or to fight in order to win back their birthright? It is strange -- and also tragically comic -- to hear man born of woman talk loftily of ‘the weaker sex’ and nobly promising to ‘give us our due’! What is this nonsense about ‘giving’? Where is the ‘nobility’ and ‘chivalry’ in restoring to people that which has been unlawfully wrested from them by those having brute power in their hands? Wherein are women less important than men? Why should their share of inheritance be less than that of men? Why should it not be equal? We were discussing this very heatedly with some people a couple of days ago. A lady said, “We don’t need any change in the law. We are quite content. After all, it is but fair that the son, who carries on the name and family traditions, should have the greater share. He is the mainstay of the family. We said, ‘And what about the girl’? ‘Oh,’ intervened a strapping young man who was there, ‘the other fellow will look after her!’ There you are. The ‘other fellow’! Always the other fellow! This other fellow is an absolute nuisance! Why should there be another fellow? Why should it be taken for granted that there will be another fellow? They talk as though a girl were a bale of goods to be tolerated in the parental house until ‘the other fellow’ comes round and then coolly handed over to him with a sigh of relief. Really wouldn’t you be wild, if you were a girl?”

I do not need to be a girl to be wild over man’s atrocities towards woman. I count the law of inheritance among the least in the list. The Sarada Bill deals with an evil far greater than the one which the law of inheritance connotes. But I am uncompromising in the matter of woman’s rights. In my opinion she should labour under no legal disability not suffered by man. I should treat the daughters and sons on a footing of perfect equality. As women begin to realize their strength, as they must in proportion to the education they receive, they will naturally resent the glaring inequalities to which they are subjected.

But to remove legal inequalities will be a mere palliative. The root of the evil lies much deeper than most people realize. It lies in man’s greed of power and fame and deeper still in mutual lust. Man has always desired power. Ownership of property gives this power. Man hankers also after posthumous fame based on power. This cannot be had, if property is progressively cut up in pieces, as it must be if all the posterity become equal co-sharers. Hence the descent of property for the most part on the eldest male issue. Most women are married. And they are co-sharers, in spite of the law being against them, in their husbands’ power and privileges. They delight in being ladies and what not simply for the fact of being the wives of particular lords. Though, therefore, they may vote for radical reform in academic discussions over inequalities, when it comes to acting up to their vote they will be found to be unwilling to part with privileges.

The letter writer is very critical of men for

  1. A.

    Being patronising towards women

    Correct
  2. B.

    Refusing to accept any reform

  3. C.

    Bringing harsher laws against women

  4. D.

    Being unresponsive to their demands

Explanation

This question is based on the reading-comprehension passage (Gandhi's article "The Position of Women", from Young India) that precedes the question in questions 16-20. The letter-writer mocks men who talk 'loftily' of the 'weaker sex' and speak of 'nobly promising to give us our due,' asking pointedly what is 'noble' about merely restoring to women a right that was unjustly taken from them in the first place. This is a criticism of men being patronising — acting as generous benefactors bestowing a favour — rather than of men refusing reform outright, imposing harsher laws, or being simply unresponsive.

Q18General Mental Ability › Comprehension › Passage Based Questions

Read the passage given below and answer the questions from 16 to 20 based on your understanding of the passage :

The Position of Women :

A fair friend, who has hitherto successfully resisted the matrimonial temptation, writes :

There was a women’s conference yesterday at the Malabari Hill [in Bombay], at which many sound speeches were made and many resolutions passed. The question of the evening was the Sarada Bill. We are so glad you uphold the age of 18 for girls. Another important resolution dealt with the laws of inheritance. What a help it would be, if you wrote a strong article on this subject in ‘Navajivan’ and ‘Young India’? Why should women have either to beg or to fight in order to win back their birthright? It is strange -- and also tragically comic -- to hear man born of woman talk loftily of ‘the weaker sex’ and nobly promising to ‘give us our due’! What is this nonsense about ‘giving’? Where is the ‘nobility’ and ‘chivalry’ in restoring to people that which has been unlawfully wrested from them by those having brute power in their hands? Wherein are women less important than men? Why should their share of inheritance be less than that of men? Why should it not be equal? We were discussing this very heatedly with some people a couple of days ago. A lady said, “We don’t need any change in the law. We are quite content. After all, it is but fair that the son, who carries on the name and family traditions, should have the greater share. He is the mainstay of the family. We said, ‘And what about the girl’? ‘Oh,’ intervened a strapping young man who was there, ‘the other fellow will look after her!’ There you are. The ‘other fellow’! Always the other fellow! This other fellow is an absolute nuisance! Why should there be another fellow? Why should it be taken for granted that there will be another fellow? They talk as though a girl were a bale of goods to be tolerated in the parental house until ‘the other fellow’ comes round and then coolly handed over to him with a sigh of relief. Really wouldn’t you be wild, if you were a girl?”

I do not need to be a girl to be wild over man’s atrocities towards woman. I count the law of inheritance among the least in the list. The Sarada Bill deals with an evil far greater than the one which the law of inheritance connotes. But I am uncompromising in the matter of woman’s rights. In my opinion she should labour under no legal disability not suffered by man. I should treat the daughters and sons on a footing of perfect equality. As women begin to realize their strength, as they must in proportion to the education they receive, they will naturally resent the glaring inequalities to which they are subjected.

But to remove legal inequalities will be a mere palliative. The root of the evil lies much deeper than most people realize. It lies in man’s greed of power and fame and deeper still in mutual lust. Man has always desired power. Ownership of property gives this power. Man hankers also after posthumous fame based on power. This cannot be had, if property is progressively cut up in pieces, as it must be if all the posterity become equal co-sharers. Hence the descent of property for the most part on the eldest male issue. Most women are married. And they are co-sharers, in spite of the law being against them, in their husbands’ power and privileges. They delight in being ladies and what not simply for the fact of being the wives of particular lords. Though, therefore, they may vote for radical reform in academic discussions over inequalities, when it comes to acting up to their vote they will be found to be unwilling to part with privileges.

The letter writer argues that most families

  1. A.

    Are ready to abdicate their responsibilities towards daughters

  2. B.

    Consider daughters a curse

  3. C.

    Will only put up with daughters till they are married

    Correct
  4. D.

    Recognise the worth of the daughters

Explanation

This question is based on the reading-comprehension passage (Gandhi's article "The Position of Women", from Young India) that precedes the question in questions 16-20. The passage states that families talk 'as though a girl were a bale of goods to be tolerated in the parental house until the other fellow comes round and then coolly handed over to him' — meaning daughters are merely tolerated by their families until marriage, after which responsibility is handed to the husband. This directly supports option C, not the other options, which are not supported by the text.

Q19General Mental Ability › Comprehension › Passage Based Questions

Read the passage given below and answer the questions from 16 to 20 based on your understanding of the passage :

The Position of Women :

A fair friend, who has hitherto successfully resisted the matrimonial temptation, writes :

There was a women’s conference yesterday at the Malabari Hill [in Bombay], at which many sound speeches were made and many resolutions passed. The question of the evening was the Sarada Bill. We are so glad you uphold the age of 18 for girls. Another important resolution dealt with the laws of inheritance. What a help it would be, if you wrote a strong article on this subject in ‘Navajivan’ and ‘Young India’? Why should women have either to beg or to fight in order to win back their birthright? It is strange -- and also tragically comic -- to hear man born of woman talk loftily of ‘the weaker sex’ and nobly promising to ‘give us our due’! What is this nonsense about ‘giving’? Where is the ‘nobility’ and ‘chivalry’ in restoring to people that which has been unlawfully wrested from them by those having brute power in their hands? Wherein are women less important than men? Why should their share of inheritance be less than that of men? Why should it not be equal? We were discussing this very heatedly with some people a couple of days ago. A lady said, “We don’t need any change in the law. We are quite content. After all, it is but fair that the son, who carries on the name and family traditions, should have the greater share. He is the mainstay of the family. We said, ‘And what about the girl’? ‘Oh,’ intervened a strapping young man who was there, ‘the other fellow will look after her!’ There you are. The ‘other fellow’! Always the other fellow! This other fellow is an absolute nuisance! Why should there be another fellow? Why should it be taken for granted that there will be another fellow? They talk as though a girl were a bale of goods to be tolerated in the parental house until ‘the other fellow’ comes round and then coolly handed over to him with a sigh of relief. Really wouldn’t you be wild, if you were a girl?”

I do not need to be a girl to be wild over man’s atrocities towards woman. I count the law of inheritance among the least in the list. The Sarada Bill deals with an evil far greater than the one which the law of inheritance connotes. But I am uncompromising in the matter of woman’s rights. In my opinion she should labour under no legal disability not suffered by man. I should treat the daughters and sons on a footing of perfect equality. As women begin to realize their strength, as they must in proportion to the education they receive, they will naturally resent the glaring inequalities to which they are subjected.

But to remove legal inequalities will be a mere palliative. The root of the evil lies much deeper than most people realize. It lies in man’s greed of power and fame and deeper still in mutual lust. Man has always desired power. Ownership of property gives this power. Man hankers also after posthumous fame based on power. This cannot be had, if property is progressively cut up in pieces, as it must be if all the posterity become equal co-sharers. Hence the descent of property for the most part on the eldest male issue. Most women are married. And they are co-sharers, in spite of the law being against them, in their husbands’ power and privileges. They delight in being ladies and what not simply for the fact of being the wives of particular lords. Though, therefore, they may vote for radical reform in academic discussions over inequalities, when it comes to acting up to their vote they will be found to be unwilling to part with privileges.

The author supports the Sarada Bill because

  1. A.

    He is sympathetic towards women

  2. B.

    Women need men's support

  3. C.

    Genuinely believes in equality between men and women

    Correct
  4. D.

    All the provisions of Sarada Bill are acceptable to him

Explanation

This question is based on the reading-comprehension passage (Gandhi's article "The Position of Women", from Young India) that precedes the question in questions 16-20. The author (Gandhi) writes he is 'uncompromising in the matter of woman's rights,' that a woman 'should labour under no legal disability not suffered by man,' and that he would treat daughters and sons 'on a footing of perfect equality' — this is a statement of genuine principled belief in equality, not mere sympathy for women, dependence of women on men's support, or blanket approval of every provision of the Sarada Bill (which he explicitly says addresses only 'the least' of the injustices).

Q20General Mental Ability › Comprehension › Passage Based Questions

Read the passage given below and answer the questions from 16 to 20 based on your understanding of the passage :

The Position of Women :

A fair friend, who has hitherto successfully resisted the matrimonial temptation, writes :

There was a women’s conference yesterday at the Malabari Hill [in Bombay], at which many sound speeches were made and many resolutions passed. The question of the evening was the Sarada Bill. We are so glad you uphold the age of 18 for girls. Another important resolution dealt with the laws of inheritance. What a help it would be, if you wrote a strong article on this subject in ‘Navajivan’ and ‘Young India’? Why should women have either to beg or to fight in order to win back their birthright? It is strange -- and also tragically comic -- to hear man born of woman talk loftily of ‘the weaker sex’ and nobly promising to ‘give us our due’! What is this nonsense about ‘giving’? Where is the ‘nobility’ and ‘chivalry’ in restoring to people that which has been unlawfully wrested from them by those having brute power in their hands? Wherein are women less important than men? Why should their share of inheritance be less than that of men? Why should it not be equal? We were discussing this very heatedly with some people a couple of days ago. A lady said, “We don’t need any change in the law. We are quite content. After all, it is but fair that the son, who carries on the name and family traditions, should have the greater share. He is the mainstay of the family. We said, ‘And what about the girl’? ‘Oh,’ intervened a strapping young man who was there, ‘the other fellow will look after her!’ There you are. The ‘other fellow’! Always the other fellow! This other fellow is an absolute nuisance! Why should there be another fellow? Why should it be taken for granted that there will be another fellow? They talk as though a girl were a bale of goods to be tolerated in the parental house until ‘the other fellow’ comes round and then coolly handed over to him with a sigh of relief. Really wouldn’t you be wild, if you were a girl?”

I do not need to be a girl to be wild over man’s atrocities towards woman. I count the law of inheritance among the least in the list. The Sarada Bill deals with an evil far greater than the one which the law of inheritance connotes. But I am uncompromising in the matter of woman’s rights. In my opinion she should labour under no legal disability not suffered by man. I should treat the daughters and sons on a footing of perfect equality. As women begin to realize their strength, as they must in proportion to the education they receive, they will naturally resent the glaring inequalities to which they are subjected.

But to remove legal inequalities will be a mere palliative. The root of the evil lies much deeper than most people realize. It lies in man’s greed of power and fame and deeper still in mutual lust. Man has always desired power. Ownership of property gives this power. Man hankers also after posthumous fame based on power. This cannot be had, if property is progressively cut up in pieces, as it must be if all the posterity become equal co-sharers. Hence the descent of property for the most part on the eldest male issue. Most women are married. And they are co-sharers, in spite of the law being against them, in their husbands’ power and privileges. They delight in being ladies and what not simply for the fact of being the wives of particular lords. Though, therefore, they may vote for radical reform in academic discussions over inequalities, when it comes to acting up to their vote they will be found to be unwilling to part with privileges.

In the last paragraph, do you think the author

  1. A.

    Contradicts all he has said so far

  2. B.

    Has reservations about women sharing property

  3. C.

    Opposes greed in everyone

    Correct
  4. D.

    Mentions his reservations to reject the Sarada Bill

Explanation

This question is based on the reading-comprehension passage (Gandhi's article "The Position of Women", from Young India) that precedes the question in questions 16-20. The CSV's marked answer (B) does not fit the passage: the author has already stated unambiguously that he supports full equality between daughters and sons, so he cannot simultaneously be described as having 'reservations about women sharing property.' The final paragraph instead argues that the true root of gender inequality is a universal human 'greed of power and fame' — and it points out that women too, as co-sharers in their husbands' power and status, often benefit from and are reluctant to relinquish this same system of privilege, even while voting for reform in the abstract. This shows the author locating the deeper problem in greed itself, wherever it appears (in men or in women who benefit from the status quo) — i.e., he 'opposes greed in everyone,' which is option C.

Q21General Mental Ability › Basic Numeracy › Data Interpretation (Bar/Line/Pie Charts)

What percentage of breast cancer cases in India present with Stage III and IV disease ?

[Total no. of cancer cases in Female (excluding melanoma) in 2012 in India 537452]

Stage of breast cancer at diagnosisDistribution in USADistribution in India
016%0%
I40%1%
II34%23%
III6%52%
IV4%24%
  1. A.

    75%

  2. B.

    76%

    Correct
  3. C.

    47%

  4. D.

    24%

Explanation

From the table, in India, Stage III accounts for 52% and Stage IV for 24% of breast cancer cases at diagnosis. Adding these: 52% + 24% = 76%.

Q22General Mental Ability › Basic Numeracy › Data Interpretation (Bar/Line/Pie Charts)

[Total no. of cancer cases in Female (excluding melanoma) in 2012 in India 537452]

Stage of breast cancer at diagnosisDistribution in USADistribution in India
016%0%
I40%1%
II34%23%
III6%52%
IV4%24%

What is the ratio of number of patients who present with Stage III and IV disease in USA to the number of patients presenting with Stage 0, I and II disease ?

  1. A.

    1:9

    Correct
  2. B.

    1:8

  3. C.

    9:1

  4. D.

    8:1

Explanation

In the USA column, Stage III + Stage IV = 6% + 4% = 10%, while Stage 0 + I + II = 16% + 40% + 34% = 90%. The ratio of (III+IV) to (0+I+II) is 10:90, which simplifies to 1:9.

Q23General Mental Ability › Basic Numeracy › Data Interpretation (Bar/Line/Pie Charts)

[Total no. of cancer cases in Female (excluding melanoma) in 2012 in India 537452]

Stage of breast cancer at diagnosisDistribution in USADistribution in India
016%0%
I40%1%
II34%23%
III6%52%
IV4%24%

If breast cancer constitutes 27% of all cancer cases in females in India in 2012, what is the number of breast cancer cases (to nearest round figure) ?

  1. A.

    148200

  2. B.

    145112

    Correct
  3. C.

    146288

  4. D.

    147564

Explanation

Total female cancer cases (excluding melanoma) in India in 2012 = 537,452. If breast cancer is 27% of this total, the number of breast cancer cases = 537,452 × 0.27 = 145,112.04, which rounds to 145,112.

Q24General Mental Ability › Basic Numeracy › Data Interpretation (Bar/Line/Pie Charts)

[Total no. of cancer cases in Female (excluding melanoma) in 2012 in India 537452]

Stage of breast cancer at diagnosisDistribution in USADistribution in India
016%0%
I40%1%
II34%23%
III6%52%
IV4%24%

What is the number of breast cancer patients in India with Stage I disease in 2012 (considering the given data) ?

  1. A.

    1451

    Correct
  2. B.

    1482

  3. C.

    1461

  4. D.

    1475

Explanation

Using the total breast cancer cases from the previous calculation, 145,112, the Stage I share in India is 1%. 1% of 145,112 = 1,451.12, which rounds to 1,451.

Q25General Mental Ability › Basic Numeracy › Data Interpretation (Bar/Line/Pie Charts)

[2012ರಲ್ಲಿ ಭಾರತದಲ್ಲಿ ಕ್ಯಾನ್ಸರ್ ಕಾಯಿಲೆಯಿಂದ (ಮೆಲೊನಮಾ ಹೊರತುಪಡಿಸಿ) ಬಳಲುತ್ತಿರುವ ಒಟ್ಟು ಮಹಿಳೆಯರ ಸಂಖ್ಯೆ 537452]

ಸ್ತನ ಕ್ಯಾನ್ಸರ್‌ನ ಹಂತಅಮೆರಿಕಾದಲ್ಲಿ ಹರಡಿರುವುದುಭಾರತದಲ್ಲಿ ಹರಡಿರುವುದು
016%0%
I40%1%
II34%23%
III6%52%
IV4%24%

What is the ratio of the number of patients who present with Stage 0, I and II disease in India to the number of patients presenting with Stage III and IV disease?

  1. A.

    0.35

  2. B.

    0.34

  3. C.

    0.31

    Correct
  4. D.

    0.28

Explanation

In India, Stage 0 + I + II = 0% + 1% + 23% = 24%, and Stage III + IV = 52% + 24% = 76%. The ratio of the former to the latter is 24/76 ≈ 0.316, which rounds to the closest option, 0.31.

Q26General Mental Ability › Basic Numeracy › Ratio & Proportion

'A' does 45\frac{4}{5} of a work in 20 days. He then calls 'B' and they together finish the remaining work in 3 days. How long 'B' alone would take to do the whole work?

  1. A.

    23 days

  2. B.

    37 days

  3. C.

    37\frac{1}{2} days

    Correct
  4. D.

    40 days

Explanation

'A' completes 4/5 of the work in 20 days, so A's rate is (4/5)/20 = 1/25 of the work per day, meaning A alone would take 25 days for the whole job. The remaining 1/5 of the work is finished by A and B together in 3 days, so their combined rate is (1/5)/3 = 1/15 of the work per day. B's rate alone = combined rate − A's rate = 1/15 − 1/25 = (5−3)/75 = 2/75 of the work per day. So B alone takes 75/2 = 37.5 = 37½ days to complete the whole work.

Q27General Mental Ability › Basic Numeracy › Numbers & Number Systems

Complete the series : 125, 375, 377, 1131, 1133, ____

  1. A.

    3399

    Correct
  2. B.

    1136

  3. C.

    1399

  4. D.

    9933

Explanation

The series alternates between multiplying by 3 and adding 2: 125 ×3 = 375; 375 +2 = 377; 377 ×3 = 1131; 1131 +2 = 1133; 1133 ×3 = 3399. So the next term is 3399.

Q28General Mental Ability › Logical Reasoning › Coding-Decoding

If REJECTION is coded as SGMIHZPWW, then how MECHANIC will be coded?

  1. A.

    NGPLFTPK

  2. B.

    NGFLFTPK

    Correct
  3. C.

    NGFKFTPK

  4. D.

    NGPTPKIL

Explanation

In REJECTION → SGMIHZPWW, each letter is shifted forward in the alphabet by an increasing amount: R+1=S, E+2=G, J+3=M, E+4=I, C+5=H, T+6=Z, I+7=P, O+8=W, N+9=W. Applying the same increasing shift (+1,+2,+3,...) to MECHANIC: M+1=N, E+2=G, C+3=F, H+4=L, A+5=F, N+6=T, I+7=P, C+8=K, giving NGFLFTPK, which matches option B.

Q29General Mental Ability › Basic Numeracy › Speed, Distance & Time

If a boy walks from his house at 4 km/hr, he reaches school 10 minutes early. If he walks at 3 km/hr, he reaches 10 minutes late. What is the distance from his house to school?

  1. A.

    6 km

  2. B.

    4 km

    Correct
  3. C.

    5 km

  4. D.

    3 km

Explanation

Let the distance be d km and the time to reach exactly on time be t hours. Walking at 4 km/hr, he is 10 minutes (1/6 hr) early: d/4 = t − 1/6. Walking at 3 km/hr, he is 10 minutes late: d/3 = t + 1/6. Subtracting the first equation from the second: d/3 − d/4 = 1/3, i.e. d/12 = 1/3, so d = 4 km.

Q30General Mental Ability › Basic Numeracy › Ratio & Proportion

If A's money to B's money is 4 : 5 and B's money to C's money is 2 : 3 and A has Rs. 800. Then total money among A, B and C is

  1. A.

    Rs. 2,790

  2. B.

    Rs. 3,100

  3. C.

    Rs. 3,300

    Correct
  4. D.

    Rs. 3,620

Explanation

A:B = 4:5 and B:C = 2:3. To combine, make B's value common: A:B = 8:10 and B:C = 10:15, giving A:B:C = 8:10:15 (33 parts total). Since A = ₹800 corresponds to 8 parts, each part = ₹100. Total = 33 × ₹100 = ₹3,300.

Q31Environment › Environmental Legislation & Bodies › National Environmental Authorities

Which is the nodal agency for UNEP in India ?

  1. A.

    MoEA

  2. B.

    MHRD

  3. C.

    MoEFCC

    Correct
  4. D.

    MoE

Explanation

The Ministry of Environment, Forest and Climate Change (MoEFCC) is India's nodal ministry/agency for the United Nations Environment Programme (UNEP) and for coordinating India's environmental policy at the international level. The other options are not real or not the correct nodal ministry.

Q32Environment › Environmental Legislation & Bodies › Environmental Protection Acts

Wildlife Protection Act came into force in

  1. A.

    1972

    Correct
  2. B.

    1992

  3. C.

    2000

  4. D.

    2002

Explanation

The Wildlife (Protection) Act was enacted by Parliament and came into force in 1972, providing the legal framework for protection of wild animals, birds, and plants in India and establishing protected area categories like national parks and sanctuaries.

Q33Environment › Conservation & Protected Areas › Environmental Bodies

Where is the headquarters of Zoological Society of India ?

  1. A.

    Bengaluru

  2. B.

    New Delhi

  3. C.

    Mumbai

  4. D.

    Kolkata

    Correct

Explanation

The Zoological Survey of India (ZSI) — the national body for faunal survey and taxonomic research (the question's phrasing 'Zoological Society' is a loose rendering of this) — has its headquarters in Kolkata, where it was founded in 1916.

Q34Indian Polity › Constitutional & Statutory Bodies › Non-Constitutional & Statutory Bodies (NITI Aayog, NHRC, CVC, Lokpal)

The 'National Disaster Management Authority' functions under the Union Ministry of

  1. A.

    Environment

  2. B.

    Water Resources

  3. C.

    Home Affairs

    Correct
  4. D.

    Defence

Explanation

The National Disaster Management Authority (NDMA), constituted under the Disaster Management Act, 2005, functions under the Union Ministry of Home Affairs, which is India's nodal ministry for disaster management.

Q35Geography of India › Soils & Natural Vegetation › Forest Cover and Vegetation Types

Which State has the maximum mangrove vegetation in India ?

  1. A.

    Madhya Pradesh

  2. B.

    Gujarat

  3. C.

    West Bengal

    Correct
  4. D.

    Karnataka

Explanation

West Bengal has the largest area under mangrove cover in India, primarily due to the Sundarbans, the world's largest contiguous mangrove forest, shared with Bangladesh.

Q36Research Aptitude › Research: Meaning, Types & Characteristics › Meaning, Scope, Types & Characteristics of Research

What type of survey is census ?

  1. A.

    Analytical survey

  2. B.

    Descriptive survey

  3. C.

    Enumeration survey

    Correct
  4. D.

    Exploratory survey

Explanation

A census is a complete enumeration survey — it collects data from every single unit of the population, rather than from a sample (as in a sample survey) or through open-ended exploration (exploratory) or mere description without full coverage (descriptive/analytical survey design).

Q37Research Aptitude › Methods & Approaches › Sampling, Hypothesis & Variables

What is also known as representative sample ?

  1. A.

    Non-Probability Sampling

  2. B.

    Probability Sampling

    Correct
  3. C.

    Quota Sampling

  4. D.

    Snowball Sampling

Explanation

Probability sampling — where every unit of the population has a known, non-zero chance of being selected — is also known as representative sampling because it is designed to yield a sample that accurately reflects the characteristics of the whole population. Non-probability methods like quota or snowball sampling do not guarantee this representativeness.

Q38Research Aptitude › Methods & Approaches › Qualitative, Quantitative & Mixed Methods of Research

Which Methodology has control group ?

  1. A.

    Survey Research

  2. B.

    Experimental Research

    Correct
  3. C.

    Case Study Method

  4. D.

    Field Research

Explanation

Experimental research is characterised by the use of a control group (which does not receive the treatment/intervention) compared against an experimental group (which does), allowing researchers to isolate the effect of the variable being tested. Survey, case study, and field research methods do not use this control-group design.

Q39Research Aptitude › Methods & Approaches › Sampling, Hypothesis & Variables

What is a variable ?

  1. A.

    Construct

  2. B.

    Establish Relationship

  3. C.

    Hypothesis

  4. D.

    Measurable Attribute

    Correct

Explanation

In research methodology, a variable is any measurable attribute or characteristic that can take different values across subjects or over time (e.g. age, income, test score). A construct is a broader theoretical concept, a hypothesis is a testable proposition, and 'establish relationship' is not a definition of a variable at all.

Q40Communication › Mass Media & Society › Mass Media, Print, Electronic & Digital Communication

Match the following : a. Elections i. Venn Diagram b. BARC ii. Circulation c. ABC iii. Exit polls d. Population iv. TV Ratings Codes :

  1. A.

    a-i, b-iii, c-iv, d-ii

  2. B.

    a-ii, b-iv, c-i, d-iii

  3. C.

    a-iii, b-iv, c-ii, d-i

    Correct
  4. D.

    a-iv, b-i, c-iii, d-ii

Explanation

Elections are commonly studied through exit polls (iii); BARC (Broadcast Audience Research Council) measures TV Ratings (iv); ABC (Audit Bureau of Circulations) measures print Circulation (ii); and Population data is often visually represented using Venn diagrams for overlapping category analysis (i). This gives a-iii, b-iv, c-ii, d-i, i.e. option C.

Q41Communication › Communication: Nature & Types › Meaning, Characteristics, Types & Functions of Communication

What type of communication that is through television ?

  1. A.

    Intrapersonal communication

  2. B.

    Public communication

  3. C.

    Mass communication

    Correct
  4. D.

    Mass media communication

Explanation

Television, which transmits messages simultaneously to a large, heterogeneous, and anonymous audience through a mediated channel, is a classic example of mass communication — the standard term for this type of communication in communication theory, as distinct from intrapersonal (within oneself) or public (speaker to a co-present audience) communication.

Q42Communication › Mass Media & Society › Mass Media, Print, Electronic & Digital Communication

What is the geographical reach of Community Radio ?

  1. A.

    50 km

  2. B.

    20 km

  3. C.

    15 km

  4. D.

    10 km

    Correct

Explanation

Under the Government of India's Community Radio Station policy guidelines, a community radio station (typically operating at low transmission power, up to 100 Watts ERP) has a geographical coverage/reach of approximately 10 km radius.

Q43Communication › Mass Media & Society › Mass Media, Print, Electronic & Digital Communication

Janadhwani Community Radio is located in which place ?

  1. A.

    Tumkur

  2. B.

    H. D. Kote

    Correct
  3. C.

    Dharwar

  4. D.

    KSOU, Mysuru

Explanation

Janadhwani, one of India's early community radio stations, is located in H. D. Kote taluk in Mysuru district, Karnataka, and was set up with the support of the NGO MYRADA to serve the local rural community.

Q44Schemes & Social Justice › Entrepreneurship & Livelihood › Self-Help Group Schemes

Who established SEVA, Gujarat ?

  1. A.

    Ela Bhatt

    Correct
  2. B.

    Sudha Murthy

  3. C.

    Aruna Roy

  4. D.

    Kiran Bedi

Explanation

SEWA (Self Employed Women's Association), Gujarat, was founded by Ela Bhatt in 1972 as a trade union for poor, self-employed women workers, and became a pioneering model for women's livelihood and self-help-group organising in India.

Q45Communication › Mass Media & Society › Mass Media, Print, Electronic & Digital Communication

Match the following : a. Advertising i. Magic Multipliers b. TV ii. Idea Merchants c. Mass Media iii. Arab Spring d. Radio iv. Baby Sitter e. New Media v. Little Media Codes :

  1. A.

    a-i, b-iii, c-ii, d-v, e-iv

  2. B.

    a-ii, b-iv, c-i, d-v, e-iii

    Correct
  3. C.

    a-iv, b-i, c-iii, d-ii, e-v

  4. D.

    a-v, b-ii, c-iv, d-iii, e-i

Explanation

In communication studies terminology: advertising agencies/advertisers are called 'idea merchants' (ii) for selling persuasive ideas; television is popularly nicknamed the 'baby sitter' (iv) for occupying children's attention; mass media as a whole has been termed 'magic multipliers' (i, a phrase associated with Wilbur Schramm) for their power to amplify messages to huge audiences; the New Media is closely associated with the 'Arab Spring' (iii), where social media played a catalytic role in the 2011 uprisings; leaving radio, by elimination, matched with 'little media' (v). This gives a-ii, b-iv, c-i, d-v, e-iii, i.e. option B.

Q46General Mental Ability › Logical Reasoning › Statement, Argument & Assumption Based Reasoning

The question below is followed by two arguments (i) and (ii). Decide which of the arguments is "strong" and which is "weak". Choose the correct answer from the given below : Statement : Should there be a ban on product advertising? Arguments : i. Yes, the money spent on advertising is huge and it inflates the cost of the product. ii. No, it is an age of advertising, unless your advertisement is better than that of your competitors the product will not sell.

  1. A.

    Only the argument (i) is strong

    Correct
  2. B.

    Only the argument (ii) is strong

  3. C.

    Neither argument (i) nor argument (ii) is strong

  4. D.

    Both the arguments are strong

Explanation

Argument (i) is strong: it identifies a real, direct economic consequence of advertising (inflated product cost) as grounds for a ban. Argument (ii), however, is weak: it claims a firm must advertise to compete, but if advertising were banned for everyone uniformly, no firm would lose competitive advantage relative to others — so the argument doesn't actually hold up as a reason against the ban. Hence only argument (i) is strong.

Q47General Mental Ability › Logical Reasoning › Statement, Argument & Assumption Based Reasoning

In the following question a statement is followed by two assumptions (i) and (ii). An assumption is something supposed or taken for granted. Consider the statement and the following assumptions and decode which of the following assumptions is implicit in the statement. Statement : “It glitters, so it is gold!” Assumptions : i. All that glitters is gold. ii. Glittering things are not gold.

  1. A.

    Only assumption (i) is implicit

    Correct
  2. B.

    Only assumption (ii) is implicit

  3. C.

    Neither assumption (i) nor (ii) is implicit

  4. D.

    Both the assumptions are implicit

Explanation

The statement 'It glitters, so it is gold!' draws a conclusion (this is gold) from an observation (it glitters) only because it implicitly relies on the generalisation that 'all that glitters is gold' — assumption (i). Assumption (ii), that glittering things are not gold, directly contradicts the statement's own conclusion and so cannot be what the statement assumes.

Q48General Mental Ability › Logical Reasoning › Syllogism

Consider the following statements.

  1. All Countries are Continents.
  2. Some Countries are Oceans.
  3. No Ocean is a Sea.
  4. All Seas are Continents. Which of the following inference can be drawn from the above statements ?
  1. A.

    Some Seas are Countries

  2. B.

    All Oceans are Continents

  3. C.

    Some Oceans are Continents

    Correct
  4. D.

    All Countries are Oceans

Explanation

From statement 2, 'Some Countries are Oceans,' and statement 1, 'All Countries are Continents' — the Countries that are also Oceans must, by statement 1, also be Continents. Therefore, 'Some Oceans are Continents' logically follows (via the common middle term 'Countries'), matching option C. The other options are not validly derivable from the four statements.

Q49

Choose the pair of words which show the same relationship as given below. Tree : Sapling :: ?

  1. A.

    Rock : Mountain

  2. B.

    Horse : Foal

    Correct
  3. C.

    Giant : Dwarf

  4. D.

    Hut : Mansion

Explanation

A sapling is a young tree, so the relationship is 'young form of.' Among the options, a foal is a young horse, matching the same 'young form of' relationship. Rock:Mountain, Giant:Dwarf, and Hut:Mansion do not express an adult-to-young-offspring relationship.

Q50

Among the four terms marked A - D, three terms are similar and one is dissimilar. Find the one that is not similar.

  1. A.

    Jasmine

  2. B.

    Lotus

    Correct
  3. C.

    Rose

  4. D.

    Marigold

Explanation

Jasmine, Rose, and Marigold are all terrestrial garden flowering plants, while the Lotus is an aquatic plant that grows in water. This makes Lotus the odd one out among the four.

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