Read the following passage carefully and answer the questions given below it.

One of the major concerns of many European physicians today is the alarming increase in the incidence of suicides across the Continent. Recent studies indicate that more Europeans take their own lives than they die on the highways. While the traditionally high suicide rates in Austria, Hungary, Switzerland and Scandinavia have remained relatively stable, the low rates in Latin and Catholic countries have begun to grow dramatically in the last 20 years. Among some age groups in Ireland, the increase is to the order of 100 percent. In many parts of Europe, suicide has long been common among older people. In parts of Hungary, which holds Europe’s record for suicides with a rate of 41 a year per one lakh people, the rate among the elderly is 300. In France it is 114, while the overall rate is 20.8. By comparison the overall suicide rate in the United States is 12.3. In Japan, it is 17.3.
The greatest concern of European specialists is the increasing number of young people who take their own lives. Since 1960s the suicide rate among young French men between the ages of 15 and 29 has tripled. A third of Danish men who die between the ages of 25 and 34 kill themselves.
Experts see the transformation of European society as the key to the recent increases in European suicides. The modernization of the workforce, the increasing social and geographical mobility and the consequent breakdown of old family structures and support networks all play a role. In a comparative study of suicide in 20 European countries over two decades, it was found that factors such as divorce, unemployment, the number of working women in a society, the number of children and the prevalence of religion, combined with the presence of violent crimes and alcohol abuse, are useful in predicting the rise and fall of suicide rates. As European Southern tier becomes more prosperous, families are becoming smaller, relationship less stable and suicides are increasing. In Eastern Europe, where change is coming even faster, suicide rates are expected to flare up for a rather long period of time.
As traditional family support systems have weakened in the U. S., Canada and Britain, State and community services have worked to fill the gap with counseling and hotlines. But there has been a setback to this very recently. More and more people are beginning to consider the way they die as an equally personal choice. This has been fuelled by a whole new range of “how-to-do-it” books hitting the market, a few of them even topping the best-seller list. The authors usually justify their works as human aids for the aged and infirm. Suicide is portrayed essentially as self-inflicted euthanasia, itself a hotly debated issue. As a consequence of this, an increasing number of people in Europe are now directly confronting their own mortality.

What, according to the passage, has exactly been the greatest concern of European specialists?

Read the following passage carefully and answer the questions given below it.

One of the major concerns of many European physicians today is the alarming increase in the incidence of suicides across the Continent. Recent studies indicate that more Europeans take their own lives than they die on the highways. While the traditionally high suicide rates in Austria, Hungary, Switzerland and Scandinavia have remained relatively stable, the low rates in Latin and Catholic countries have begun to grow dramatically in the last 20 years. Among some age groups in Ireland, the increase is to the order of 100 percent. In many parts of Europe, suicide has long been common among older people. In parts of Hungary, which holds Europe’s record for suicides with a rate of 41 a year per one lakh people, the rate among the elderly is 300. In France it is 114, while the overall rate is 20.8. By comparison the overall suicide rate in the United States is 12.3. In Japan, it is 17.3.
The greatest concern of European specialists is the increasing number of young people who take their own lives. Since 1960s the suicide rate among young French men between the ages of 15 and 29 has tripled. A third of Danish men who die between the ages of 25 and 34 kill themselves.
Experts see the transformation of European society as the key to the recent increases in European suicides. The modernization of the workforce, the increasing social and geographical mobility and the consequent breakdown of old family structures and support networks all play a role. In a comparative study of suicide in 20 European countries over two decades, it was found that factors such as divorce, unemployment, the number of working women in a society, the number of children and the prevalence of religion, combined with the presence of violent crimes and alcohol abuse, are useful in predicting the rise and fall of suicide rates. As European Southern tier becomes more prosperous, families are becoming smaller, relationship less stable and suicides are increasing. In Eastern Europe, where change is coming even faster, suicide rates are expected to flare up for a rather long period of time.
As traditional family support systems have weakened in the U. S., Canada and Britain, State and community services have worked to fill the gap with counseling and hotlines. But there has been a setback to this very recently. More and more people are beginning to consider the way they die as an equally personal choice. This has been fuelled by a whole new range of “how-to-do-it” books hitting the market, a few of them even topping the best-seller list. The authors usually justify their works as human aids for the aged and infirm. Suicide is portrayed essentially as self-inflicted euthanasia, itself a hotly debated issue. As a consequence of this, an increasing number of people in Europe are now directly confronting their own mortality.

Which of the following has not been mentioned in the passage as a reason for the gradual escalation in European suicide rate?

Read the following passage carefully and answer the questions given below it.

One of the major concerns of many European physicians today is the alarming increase in the incidence of suicides across the Continent. Recent studies indicate that more Europeans take their own lives than they die on the highways. While the traditionally high suicide rates in Austria, Hungary, Switzerland and Scandinavia have remained relatively stable, the low rates in Latin and Catholic countries have begun to grow dramatically in the last 20 years. Among some age groups in Ireland, the increase is to the order of 100 percent. In many parts of Europe, suicide has long been common among older people. In parts of Hungary, which holds Europe’s record for suicides with a rate of 41 a year per one lakh people, the rate among the elderly is 300. In France it is 114, while the overall rate is 20.8. By comparison the overall suicide rate in the United States is 12.3. In Japan, it is 17.3.
The greatest concern of European specialists is the increasing number of young people who take their own lives. Since 1960s the suicide rate among young French men between the ages of 15 and 29 has tripled. A third of Danish men who die between the ages of 25 and 34 kill themselves.
Experts see the transformation of European society as the key to the recent increases in European suicides. The modernization of the workforce, the increasing social and geographical mobility and the consequent breakdown of old family structures and support networks all play a role. In a comparative study of suicide in 20 European countries over two decades, it was found that factors such as divorce, unemployment, the number of working women in a society, the number of children and the prevalence of religion, combined with the presence of violent crimes and alcohol abuse, are useful in predicting the rise and fall of suicide rates. As European Southern tier becomes more prosperous, families are becoming smaller, relationship less stable and suicides are increasing. In Eastern Europe, where change is coming even faster, suicide rates are expected to flare up for a rather long period of time.
As traditional family support systems have weakened in the U. S., Canada and Britain, State and community services have worked to fill the gap with counseling and hotlines. But there has been a setback to this very recently. More and more people are beginning to consider the way they die as an equally personal choice. This has been fuelled by a whole new range of “how-to-do-it” books hitting the market, a few of them even topping the best-seller list. The authors usually justify their works as human aids for the aged and infirm. Suicide is portrayed essentially as self-inflicted euthanasia, itself a hotly debated issue. As a consequence of this, an increasing number of people in Europe are now directly confronting their own mortality.

According to the passage, the finding of the comparative study of suicide in 20 countries was that

Read the following passage carefully and answer the questions given below it.

One of the major concerns of many European physicians today is the alarming increase in the incidence of suicides across the Continent. Recent studies indicate that more Europeans take their own lives than they die on the highways. While the traditionally high suicide rates in Austria, Hungary, Switzerland and Scandinavia have remained relatively stable, the low rates in Latin and Catholic countries have begun to grow dramatically in the last 20 years. Among some age groups in Ireland, the increase is to the order of 100 percent. In many parts of Europe, suicide has long been common among older people. In parts of Hungary, which holds Europe’s record for suicides with a rate of 41 a year per one lakh people, the rate among the elderly is 300. In France it is 114, while the overall rate is 20.8. By comparison the overall suicide rate in the United States is 12.3. In Japan, it is 17.3.
The greatest concern of European specialists is the increasing number of young people who take their own lives. Since 1960s the suicide rate among young French men between the ages of 15 and 29 has tripled. A third of Danish men who die between the ages of 25 and 34 kill themselves.
Experts see the transformation of European society as the key to the recent increases in European suicides. The modernization of the workforce, the increasing social and geographical mobility and the consequent breakdown of old family structures and support networks all play a role. In a comparative study of suicide in 20 European countries over two decades, it was found that factors such as divorce, unemployment, the number of working women in a society, the number of children and the prevalence of religion, combined with the presence of violent crimes and alcohol abuse, are useful in predicting the rise and fall of suicide rates. As European Southern tier becomes more prosperous, families are becoming smaller, relationship less stable and suicides are increasing. In Eastern Europe, where change is coming even faster, suicide rates are expected to flare up for a rather long period of time.
As traditional family support systems have weakened in the U. S., Canada and Britain, State and community services have worked to fill the gap with counseling and hotlines. But there has been a setback to this very recently. More and more people are beginning to consider the way they die as an equally personal choice. This has been fuelled by a whole new range of “how-to-do-it” books hitting the market, a few of them even topping the best-seller list. The authors usually justify their works as human aids for the aged and infirm. Suicide is portrayed essentially as self-inflicted euthanasia, itself a hotly debated issue. As a consequence of this, an increasing number of people in Europe are now directly confronting their own mortality.

What has been mentioned in the passage as regards the suicide rate in Switzerland?

Read the following passage carefully and answer the questions given below it.

One of the major concerns of many European physicians today is the alarming increase in the incidence of suicides across the Continent. Recent studies indicate that more Europeans take their own lives than they die on the highways. While the traditionally high suicide rates in Austria, Hungary, Switzerland and Scandinavia have remained relatively stable, the low rates in Latin and Catholic countries have begun to grow dramatically in the last 20 years. Among some age groups in Ireland, the increase is to the order of 100 percent. In many parts of Europe, suicide has long been common among older people. In parts of Hungary, which holds Europe’s record for suicides with a rate of 41 a year per one lakh people, the rate among the elderly is 300. In France it is 114, while the overall rate is 20.8. By comparison the overall suicide rate in the United States is 12.3. In Japan, it is 17.3.
The greatest concern of European specialists is the increasing number of young people who take their own lives. Since 1960s the suicide rate among young French men between the ages of 15 and 29 has tripled. A third of Danish men who die between the ages of 25 and 34 kill themselves.
Experts see the transformation of European society as the key to the recent increases in European suicides. The modernization of the workforce, the increasing social and geographical mobility and the consequent breakdown of old family structures and support networks all play a role. In a comparative study of suicide in 20 European countries over two decades, it was found that factors such as divorce, unemployment, the number of working women in a society, the number of children and the prevalence of religion, combined with the presence of violent crimes and alcohol abuse, are useful in predicting the rise and fall of suicide rates. As European Southern tier becomes more prosperous, families are becoming smaller, relationship less stable and suicides are increasing. In Eastern Europe, where change is coming even faster, suicide rates are expected to flare up for a rather long period of time.
As traditional family support systems have weakened in the U. S., Canada and Britain, State and community services have worked to fill the gap with counseling and hotlines. But there has been a setback to this very recently. More and more people are beginning to consider the way they die as an equally personal choice. This has been fuelled by a whole new range of “how-to-do-it” books hitting the market, a few of them even topping the best-seller list. The authors usually justify their works as human aids for the aged and infirm. Suicide is portrayed essentially as self-inflicted euthanasia, itself a hotly debated issue. As a consequence of this, an increasing number of people in Europe are now directly confronting their own mortality.

Which of the following statements is TRUE in the context of the passage?

Read the following passage carefully and answer the questions given below it.

One of the major concerns of many European physicians today is the alarming increase in the incidence of suicides across the Continent. Recent studies indicate that more Europeans take their own lives than they die on the highways. While the traditionally high suicide rates in Austria, Hungary, Switzerland and Scandinavia have remained relatively stable, the low rates in Latin and Catholic countries have begun to grow dramatically in the last 20 years. Among some age groups in Ireland, the increase is to the order of 100 percent. In many parts of Europe, suicide has long been common among older people. In parts of Hungary, which holds Europe’s record for suicides with a rate of 41 a year per one lakh people, the rate among the elderly is 300. In France it is 114, while the overall rate is 20.8. By comparison the overall suicide rate in the United States is 12.3. In Japan, it is 17.3.
The greatest concern of European specialists is the increasing number of young people who take their own lives. Since 1960s the suicide rate among young French men between the ages of 15 and 29 has tripled. A third of Danish men who die between the ages of 25 and 34 kill themselves.
Experts see the transformation of European society as the key to the recent increases in European suicides. The modernization of the workforce, the increasing social and geographical mobility and the consequent breakdown of old family structures and support networks all play a role. In a comparative study of suicide in 20 European countries over two decades, it was found that factors such as divorce, unemployment, the number of working women in a society, the number of children and the prevalence of religion, combined with the presence of violent crimes and alcohol abuse, are useful in predicting the rise and fall of suicide rates. As European Southern tier becomes more prosperous, families are becoming smaller, relationship less stable and suicides are increasing. In Eastern Europe, where change is coming even faster, suicide rates are expected to flare up for a rather long period of time.
As traditional family support systems have weakened in the U. S., Canada and Britain, State and community services have worked to fill the gap with counseling and hotlines. But there has been a setback to this very recently. More and more people are beginning to consider the way they die as an equally personal choice. This has been fuelled by a whole new range of “how-to-do-it” books hitting the market, a few of them even topping the best-seller list. The authors usually justify their works as human aids for the aged and infirm. Suicide is portrayed essentially as self-inflicted euthanasia, itself a hotly debated issue. As a consequence of this, an increasing number of people in Europe are now directly confronting their own mortality.

The activities of State and community services are yielding less results in recent times on account of the

Read the following passage carefully and answer the questions given below it.

One of the major concerns of many European physicians today is the alarming increase in the incidence of suicides across the Continent. Recent studies indicate that more Europeans take their own lives than they die on the highways. While the traditionally high suicide rates in Austria, Hungary, Switzerland and Scandinavia have remained relatively stable, the low rates in Latin and Catholic countries have begun to grow dramatically in the last 20 years. Among some age groups in Ireland, the increase is to the order of 100 percent. In many parts of Europe, suicide has long been common among older people. In parts of Hungary, which holds Europe’s record for suicides with a rate of 41 a year per one lakh people, the rate among the elderly is 300. In France it is 114, while the overall rate is 20.8. By comparison the overall suicide rate in the United States is 12.3. In Japan, it is 17.3.
The greatest concern of European specialists is the increasing number of young people who take their own lives. Since 1960s the suicide rate among young French men between the ages of 15 and 29 has tripled. A third of Danish men who die between the ages of 25 and 34 kill themselves.
Experts see the transformation of European society as the key to the recent increases in European suicides. The modernization of the workforce, the increasing social and geographical mobility and the consequent breakdown of old family structures and support networks all play a role. In a comparative study of suicide in 20 European countries over two decades, it was found that factors such as divorce, unemployment, the number of working women in a society, the number of children and the prevalence of religion, combined with the presence of violent crimes and alcohol abuse, are useful in predicting the rise and fall of suicide rates. As European Southern tier becomes more prosperous, families are becoming smaller, relationship less stable and suicides are increasing. In Eastern Europe, where change is coming even faster, suicide rates are expected to flare up for a rather long period of time.
As traditional family support systems have weakened in the U. S., Canada and Britain, State and community services have worked to fill the gap with counseling and hotlines. But there has been a setback to this very recently. More and more people are beginning to consider the way they die as an equally personal choice. This has been fuelled by a whole new range of “how-to-do-it” books hitting the market, a few of them even topping the best-seller list. The authors usually justify their works as human aids for the aged and infirm. Suicide is portrayed essentially as self-inflicted euthanasia, itself a hotly debated issue. As a consequence of this, an increasing number of people in Europe are now directly confronting their own mortality.

Which of the following statements is NOT TRUE in the context of the passage?

Read the following passage carefully and answer the questions given below it.

One of the major concerns of many European physicians today is the alarming increase in the incidence of suicides across the Continent. Recent studies indicate that more Europeans take their own lives than they die on the highways. While the traditionally high suicide rates in Austria, Hungary, Switzerland and Scandinavia have remained relatively stable, the low rates in Latin and Catholic countries have begun to grow dramatically in the last 20 years. Among some age groups in Ireland, the increase is to the order of 100 percent. In many parts of Europe, suicide has long been common among older people. In parts of Hungary, which holds Europe’s record for suicides with a rate of 41 a year per one lakh people, the rate among the elderly is 300. In France it is 114, while the overall rate is 20.8. By comparison the overall suicide rate in the United States is 12.3. In Japan, it is 17.3.
The greatest concern of European specialists is the increasing number of young people who take their own lives. Since 1960s the suicide rate among young French men between the ages of 15 and 29 has tripled. A third of Danish men who die between the ages of 25 and 34 kill themselves.
Experts see the transformation of European society as the key to the recent increases in European suicides. The modernization of the workforce, the increasing social and geographical mobility and the consequent breakdown of old family structures and support networks all play a role. In a comparative study of suicide in 20 European countries over two decades, it was found that factors such as divorce, unemployment, the number of working women in a society, the number of children and the prevalence of religion, combined with the presence of violent crimes and alcohol abuse, are useful in predicting the rise and fall of suicide rates. As European Southern tier becomes more prosperous, families are becoming smaller, relationship less stable and suicides are increasing. In Eastern Europe, where change is coming even faster, suicide rates are expected to flare up for a rather long period of time.
As traditional family support systems have weakened in the U. S., Canada and Britain, State and community services have worked to fill the gap with counseling and hotlines. But there has been a setback to this very recently. More and more people are beginning to consider the way they die as an equally personal choice. This has been fuelled by a whole new range of “how-to-do-it” books hitting the market, a few of them even topping the best-seller list. The authors usually justify their works as human aids for the aged and infirm. Suicide is portrayed essentially as self-inflicted euthanasia, itself a hotly debated issue. As a consequence of this, an increasing number of people in Europe are now directly confronting their own mortality.

What has been mentioned in the passage regarding Europe’s Southern part?

Read the following passage carefully and answer the questions given below it. Certain words are given in bold to help you locate them while answering some of the questions.

For many Europeans, India evoked a picture of Maharajas, snake charmers, and the rope-trick. This has lent both allure and romanticism to things which are Indian. But in the last couple of decades, with the increasing reference to India as an economically under-developed country, the image of India as a vital, pulsating land has begun to emerge from the fog of Maharajas, snake-charmers, and the rope-trick. The Maharajas are now fast disappearing and the rope-trick was at best a hallucination. Only the snake-charmer remains: generally an ill-fed man who risks his life to catch a snake, remove its poisonous fangs, and make its way to the movement of the gourd pipe and all this in the hope of the occasional coin to feed him, his family, and the snake.
In the imagination of Europe, India had always been the fabulous land of untold wealth and mystical happenings, with more than just a normal share of wise men. From the gold digging ants to the philosophers who lived naked in the forests, these were all part of the picture which the ancient Greeks had of the Indians and this image persisted throughout many centuries. It might be more charitable not to destroy it, but to preserve it would mean to perpetuation of a myth.
Wealth in India, as in every other ancient culture, was limited to the few. Mystical activities were also the preoccupation of but a handful of people. It is true, however, that acceptance of such activities was characteristic of the majority. Whereas in some other cultures the rope-trick would have been ascribed to the prompting of the devil and all reference to it suppressed, in India it was regarded with amused benevolence. The fundamental sanity of Indian civilisation has been due to an absence of Satan.
The association of India with wealth, magic, and wisdom remained current for many centuries. But this attitude began to change in the nineteenth century when Europe entered the modern age, and the lack of enthusiasm for Indian culture in certain circles became almost proportionate to the earlier over- enthusiasm. It was now discovered that India had none of the qualities which the new Europe admired. There was apparently no stress on the values of rational thought and individualism. India’s culture was a stagnant culture and was regarded with supreme disdain, an attitude perhaps best typified in Macaulay’s contempt for things Indian. The political institutions of India, visualised largely as the rule of the Maharajas and Sultans, were dismissed asdespotic and totally unrepresentative of public opinion. And this, in an age of democratic revolutions, was about the worst of sins.
Yet, a contrary opinion emerged from amongst a small section of European scholars who had discovered India largely through its ancient philosophy and its literature in Sanskrit. This attitude deliberately stressed the non-modern, non- utilitarian aspects of Indian culture, where the existence of a continuity of religion of over three thousand years was acclaimed; and where it was believed that the Indian pattern of life was so concerned with metaphysics and the subtleties of religious belief that there was no time for the mundane things of life. German romanticism was the most vehement in its support of this image of India: a vehemence which was to do as much damage to India as Macaulay’s refection of Indian culture. India became the mystic land of many Europeans, where even the most ordinary actions were imbued with symbolism. India was the genesis of the spiritual East, and also, incidentally, the refuge of European intellectuals seeking escape from their own pattern of life. A dichotomy in values was maintained, Indian values being described as ‘spiritual’ and European values as ‘materialistic’, with little attempt at placing these supposedly spiritual values in the context of Indian society (which might have led to some rather disturbing results). This theme was taken up by a section of Indian thinkers during the last hundred years and became a consolation to the Indian intelligentsia for its inability to compete with the technical superiority of Britain.
The discovery of the Indian past, and its revelation to Europe in the eighteenth century, was largely the work of Jesuits in India and of Europeans employed by the East India Company, such as Sir William Jones and Charles Wilkins. Soon the numbers of those interested in studying the classical languages and literatures of India grew, and the early nineteenth century saw considerable achievements in linguistics, ethnography, and other fields of Indology. Scholars in Europe expressed a keen interest in this new field, as is evident from the number of persons who took to Indology and of none of whom at least mention must be made—-F Max Mueller

According to the passage, the distinguishing trait which made the Indian civilization sane, was

Read the following passage carefully and answer the questions given below it. Certain words are given in bold to help you locate them while answering some of the questions.

For many Europeans, India evoked a picture of Maharajas, snake charmers, and the rope-trick. This has lent both allure and romanticism to things which are Indian. But in the last couple of decades, with the increasing reference to India as an economically under-developed country, the image of India as a vital, pulsating land has begun to emerge from the fog of Maharajas, snake-charmers, and the rope-trick. The Maharajas are now fast disappearing and the rope-trick was at best a hallucination. Only the snake-charmer remains: generally an ill-fed man who risks his life to catch a snake, remove its poisonous fangs, and make its way to the movement of the gourd pipe and all this in the hope of the occasional coin to feed him, his family, and the snake.
In the imagination of Europe, India had always been the fabulous land of untold wealth and mystical happenings, with more than just a normal share of wise men. From the gold digging ants to the philosophers who lived naked in the forests, these were all part of the picture which the ancient Greeks had of the Indians and this image persisted throughout many centuries. It might be more charitable not to destroy it, but to preserve it would mean to perpetuation of a myth.
Wealth in India, as in every other ancient culture, was limited to the few. Mystical activities were also the preoccupation of but a handful of people. It is true, however, that acceptance of such activities was characteristic of the majority. Whereas in some other cultures the rope-trick would have been ascribed to the prompting of the devil and all reference to it suppressed, in India it was regarded with amused benevolence. The fundamental sanity of Indian civilisation has been due to an absence of Satan.
The association of India with wealth, magic, and wisdom remained current for many centuries. But this attitude began to change in the nineteenth century when Europe entered the modern age, and the lack of enthusiasm for Indian culture in certain circles became almost proportionate to the earlier over- enthusiasm. It was now discovered that India had none of the qualities which the new Europe admired. There was apparently no stress on the values of rational thought and individualism. India’s culture was a stagnant culture and was regarded with supreme disdain, an attitude perhaps best typified in Macaulay’s contempt for things Indian. The political institutions of India, visualised largely as the rule of the Maharajas and Sultans, were dismissed asdespotic and totally unrepresentative of public opinion. And this, in an age of democratic revolutions, was about the worst of sins.
Yet, a contrary opinion emerged from amongst a small section of European scholars who had discovered India largely through its ancient philosophy and its literature in Sanskrit. This attitude deliberately stressed the non-modern, non- utilitarian aspects of Indian culture, where the existence of a continuity of religion of over three thousand years was acclaimed; and where it was believed that the Indian pattern of life was so concerned with metaphysics and the subtleties of religious belief that there was no time for the mundane things of life. German romanticism was the most vehement in its support of this image of India: a vehemence which was to do as much damage to India as Macaulay’s refection of Indian culture. India became the mystic land of many Europeans, where even the most ordinary actions were imbued with symbolism. India was the genesis of the spiritual East, and also, incidentally, the refuge of European intellectuals seeking escape from their own pattern of life. A dichotomy in values was maintained, Indian values being described as ‘spiritual’ and European values as ‘materialistic’, with little attempt at placing these supposedly spiritual values in the context of Indian society (which might have led to some rather disturbing results). This theme was taken up by a section of Indian thinkers during the last hundred years and became a consolation to the Indian intelligentsia for its inability to compete with the technical superiority of Britain.
The discovery of the Indian past, and its revelation to Europe in the eighteenth century, was largely the work of Jesuits in India and of Europeans employed by the East India Company, such as Sir William Jones and Charles Wilkins. Soon the numbers of those interested in studying the classical languages and literatures of India grew, and the early nineteenth century saw considerable achievements in linguistics, ethnography, and other fields of Indology. Scholars in Europe expressed a keen interest in this new field, as is evident from the number of persons who took to Indology and of none of whom at least mention must be made—-F Max Mueller

What are the grounds on which thinkers such as Macaulay regarded the Indian culture with supreme disdain?

Read the following passage carefully and answer the questions given below it. Certain words are given in bold to help you locate them while answering some of the questions.

For many Europeans, India evoked a picture of Maharajas, snake charmers, and the rope-trick. This has lent both allure and romanticism to things which are Indian. But in the last couple of decades, with the increasing reference to India as an economically under-developed country, the image of India as a vital, pulsating land has begun to emerge from the fog of Maharajas, snake-charmers, and the rope-trick. The Maharajas are now fast disappearing and the rope-trick was at best a hallucination. Only the snake-charmer remains: generally an ill-fed man who risks his life to catch a snake, remove its poisonous fangs, and make its way to the movement of the gourd pipe and all this in the hope of the occasional coin to feed him, his family, and the snake.
In the imagination of Europe, India had always been the fabulous land of untold wealth and mystical happenings, with more than just a normal share of wise men. From the gold digging ants to the philosophers who lived naked in the forests, these were all part of the picture which the ancient Greeks had of the Indians and this image persisted throughout many centuries. It might be more charitable not to destroy it, but to preserve it would mean to perpetuation of a myth.
Wealth in India, as in every other ancient culture, was limited to the few. Mystical activities were also the preoccupation of but a handful of people. It is true, however, that acceptance of such activities was characteristic of the majority. Whereas in some other cultures the rope-trick would have been ascribed to the prompting of the devil and all reference to it suppressed, in India it was regarded with amused benevolence. The fundamental sanity of Indian civilisation has been due to an absence of Satan.
The association of India with wealth, magic, and wisdom remained current for many centuries. But this attitude began to change in the nineteenth century when Europe entered the modern age, and the lack of enthusiasm for Indian culture in certain circles became almost proportionate to the earlier over- enthusiasm. It was now discovered that India had none of the qualities which the new Europe admired. There was apparently no stress on the values of rational thought and individualism. India’s culture was a stagnant culture and was regarded with supreme disdain, an attitude perhaps best typified in Macaulay’s contempt for things Indian. The political institutions of India, visualised largely as the rule of the Maharajas and Sultans, were dismissed asdespotic and totally unrepresentative of public opinion. And this, in an age of democratic revolutions, was about the worst of sins.
Yet, a contrary opinion emerged from amongst a small section of European scholars who had discovered India largely through its ancient philosophy and its literature in Sanskrit. This attitude deliberately stressed the non-modern, non- utilitarian aspects of Indian culture, where the existence of a continuity of religion of over three thousand years was acclaimed; and where it was believed that the Indian pattern of life was so concerned with metaphysics and the subtleties of religious belief that there was no time for the mundane things of life. German romanticism was the most vehement in its support of this image of India: a vehemence which was to do as much damage to India as Macaulay’s refection of Indian culture. India became the mystic land of many Europeans, where even the most ordinary actions were imbued with symbolism. India was the genesis of the spiritual East, and also, incidentally, the refuge of European intellectuals seeking escape from their own pattern of life. A dichotomy in values was maintained, Indian values being described as ‘spiritual’ and European values as ‘materialistic’, with little attempt at placing these supposedly spiritual values in the context of Indian society (which might have led to some rather disturbing results). This theme was taken up by a section of Indian thinkers during the last hundred years and became a consolation to the Indian intelligentsia for its inability to compete with the technical superiority of Britain.
The discovery of the Indian past, and its revelation to Europe in the eighteenth century, was largely the work of Jesuits in India and of Europeans employed by the East India Company, such as Sir William Jones and Charles Wilkins. Soon the numbers of those interested in studying the classical languages and literatures of India grew, and the early nineteenth century saw considerable achievements in linguistics, ethnography, and other fields of Indology. Scholars in Europe expressed a keen interest in this new field, as is evident from the number of persons who took to Indology and of none of whom at least mention must be made—-F Max Mueller

What are the sources through which some of modern scholars rediscovered the glory of India?

Read the following passage carefully and answer the questions given below it. Certain words are given in bold to help you locate them while answering some of the questions.

For many Europeans, India evoked a picture of Maharajas, snake charmers, and the rope-trick. This has lent both allure and romanticism to things which are Indian. But in the last couple of decades, with the increasing reference to India as an economically under-developed country, the image of India as a vital, pulsating land has begun to emerge from the fog of Maharajas, snake-charmers, and the rope-trick. The Maharajas are now fast disappearing and the rope-trick was at best a hallucination. Only the snake-charmer remains: generally an ill-fed man who risks his life to catch a snake, remove its poisonous fangs, and make its way to the movement of the gourd pipe and all this in the hope of the occasional coin to feed him, his family, and the snake.
In the imagination of Europe, India had always been the fabulous land of untold wealth and mystical happenings, with more than just a normal share of wise men. From the gold digging ants to the philosophers who lived naked in the forests, these were all part of the picture which the ancient Greeks had of the Indians and this image persisted throughout many centuries. It might be more charitable not to destroy it, but to preserve it would mean to perpetuation of a myth.
Wealth in India, as in every other ancient culture, was limited to the few. Mystical activities were also the preoccupation of but a handful of people. It is true, however, that acceptance of such activities was characteristic of the majority. Whereas in some other cultures the rope-trick would have been ascribed to the prompting of the devil and all reference to it suppressed, in India it was regarded with amused benevolence. The fundamental sanity of Indian civilisation has been due to an absence of Satan.
The association of India with wealth, magic, and wisdom remained current for many centuries. But this attitude began to change in the nineteenth century when Europe entered the modern age, and the lack of enthusiasm for Indian culture in certain circles became almost proportionate to the earlier over- enthusiasm. It was now discovered that India had none of the qualities which the new Europe admired. There was apparently no stress on the values of rational thought and individualism. India’s culture was a stagnant culture and was regarded with supreme disdain, an attitude perhaps best typified in Macaulay’s contempt for things Indian. The political institutions of India, visualised largely as the rule of the Maharajas and Sultans, were dismissed asdespotic and totally unrepresentative of public opinion. And this, in an age of democratic revolutions, was about the worst of sins.
Yet, a contrary opinion emerged from amongst a small section of European scholars who had discovered India largely through its ancient philosophy and its literature in Sanskrit. This attitude deliberately stressed the non-modern, non- utilitarian aspects of Indian culture, where the existence of a continuity of religion of over three thousand years was acclaimed; and where it was believed that the Indian pattern of life was so concerned with metaphysics and the subtleties of religious belief that there was no time for the mundane things of life. German romanticism was the most vehement in its support of this image of India: a vehemence which was to do as much damage to India as Macaulay’s refection of Indian culture. India became the mystic land of many Europeans, where even the most ordinary actions were imbued with symbolism. India was the genesis of the spiritual East, and also, incidentally, the refuge of European intellectuals seeking escape from their own pattern of life. A dichotomy in values was maintained, Indian values being described as ‘spiritual’ and European values as ‘materialistic’, with little attempt at placing these supposedly spiritual values in the context of Indian society (which might have led to some rather disturbing results). This theme was taken up by a section of Indian thinkers during the last hundred years and became a consolation to the Indian intelligentsia for its inability to compete with the technical superiority of Britain.
The discovery of the Indian past, and its revelation to Europe in the eighteenth century, was largely the work of Jesuits in India and of Europeans employed by the East India Company, such as Sir William Jones and Charles Wilkins. Soon the numbers of those interested in studying the classical languages and literatures of India grew, and the early nineteenth century saw considerable achievements in linguistics, ethnography, and other fields of Indology. Scholars in Europe expressed a keen interest in this new field, as is evident from the number of persons who took to Indology and of none of whom at least mention must be made—-F Max Mueller

Who, according to the passage, were the Westerners who glorified Indian culture

Read the following passage carefully and answer the questions given below it. Certain words are given in bold to help you locate them while answering some of the questions.

For many Europeans, India evoked a picture of Maharajas, snake charmers, and the rope-trick. This has lent both allure and romanticism to things which are Indian. But in the last couple of decades, with the increasing reference to India as an economically under-developed country, the image of India as a vital, pulsating land has begun to emerge from the fog of Maharajas, snake-charmers, and the rope-trick. The Maharajas are now fast disappearing and the rope-trick was at best a hallucination. Only the snake-charmer remains: generally an ill-fed man who risks his life to catch a snake, remove its poisonous fangs, and make its way to the movement of the gourd pipe and all this in the hope of the occasional coin to feed him, his family, and the snake.
In the imagination of Europe, India had always been the fabulous land of untold wealth and mystical happenings, with more than just a normal share of wise men. From the gold digging ants to the philosophers who lived naked in the forests, these were all part of the picture which the ancient Greeks had of the Indians and this image persisted throughout many centuries. It might be more charitable not to destroy it, but to preserve it would mean to perpetuation of a myth.
Wealth in India, as in every other ancient culture, was limited to the few. Mystical activities were also the preoccupation of but a handful of people. It is true, however, that acceptance of such activities was characteristic of the majority. Whereas in some other cultures the rope-trick would have been ascribed to the prompting of the devil and all reference to it suppressed, in India it was regarded with amused benevolence. The fundamental sanity of Indian civilisation has been due to an absence of Satan.
The association of India with wealth, magic, and wisdom remained current for many centuries. But this attitude began to change in the nineteenth century when Europe entered the modern age, and the lack of enthusiasm for Indian culture in certain circles became almost proportionate to the earlier over- enthusiasm. It was now discovered that India had none of the qualities which the new Europe admired. There was apparently no stress on the values of rational thought and individualism. India’s culture was a stagnant culture and was regarded with supreme disdain, an attitude perhaps best typified in Macaulay’s contempt for things Indian. The political institutions of India, visualised largely as the rule of the Maharajas and Sultans, were dismissed asdespotic and totally unrepresentative of public opinion. And this, in an age of democratic revolutions, was about the worst of sins.
Yet, a contrary opinion emerged from amongst a small section of European scholars who had discovered India largely through its ancient philosophy and its literature in Sanskrit. This attitude deliberately stressed the non-modern, non- utilitarian aspects of Indian culture, where the existence of a continuity of religion of over three thousand years was acclaimed; and where it was believed that the Indian pattern of life was so concerned with metaphysics and the subtleties of religious belief that there was no time for the mundane things of life. German romanticism was the most vehement in its support of this image of India: a vehemence which was to do as much damage to India as Macaulay’s refection of Indian culture. India became the mystic land of many Europeans, where even the most ordinary actions were imbued with symbolism. India was the genesis of the spiritual East, and also, incidentally, the refuge of European intellectuals seeking escape from their own pattern of life. A dichotomy in values was maintained, Indian values being described as ‘spiritual’ and European values as ‘materialistic’, with little attempt at placing these supposedly spiritual values in the context of Indian society (which might have led to some rather disturbing results). This theme was taken up by a section of Indian thinkers during the last hundred years and became a consolation to the Indian intelligentsia for its inability to compete with the technical superiority of Britain.
The discovery of the Indian past, and its revelation to Europe in the eighteenth century, was largely the work of Jesuits in India and of Europeans employed by the East India Company, such as Sir William Jones and Charles Wilkins. Soon the numbers of those interested in studying the classical languages and literatures of India grew, and the early nineteenth century saw considerable achievements in linguistics, ethnography, and other fields of Indology. Scholars in Europe expressed a keen interest in this new field, as is evident from the number of persons who took to Indology and of none of whom at least mention must be made—-F Max Mueller

What was the theme which the Indian intelligentsia stuck to as an act of self-preservation against the Western onslaught?

Read the following passage carefully and answer the questions given below it. Certain words are given in bold to help you locate them while answering some of the questions.

For many Europeans, India evoked a picture of Maharajas, snake charmers, and the rope-trick. This has lent both allure and romanticism to things which are Indian. But in the last couple of decades, with the increasing reference to India as an economically under-developed country, the image of India as a vital, pulsating land has begun to emerge from the fog of Maharajas, snake-charmers, and the rope-trick. The Maharajas are now fast disappearing and the rope-trick was at best a hallucination. Only the snake-charmer remains: generally an ill-fed man who risks his life to catch a snake, remove its poisonous fangs, and make its way to the movement of the gourd pipe and all this in the hope of the occasional coin to feed him, his family, and the snake.
In the imagination of Europe, India had always been the fabulous land of untold wealth and mystical happenings, with more than just a normal share of wise men. From the gold digging ants to the philosophers who lived naked in the forests, these were all part of the picture which the ancient Greeks had of the Indians and this image persisted throughout many centuries. It might be more charitable not to destroy it, but to preserve it would mean to perpetuation of a myth.
Wealth in India, as in every other ancient culture, was limited to the few. Mystical activities were also the preoccupation of but a handful of people. It is true, however, that acceptance of such activities was characteristic of the majority. Whereas in some other cultures the rope-trick would have been ascribed to the prompting of the devil and all reference to it suppressed, in India it was regarded with amused benevolence. The fundamental sanity of Indian civilisation has been due to an absence of Satan.
The association of India with wealth, magic, and wisdom remained current for many centuries. But this attitude began to change in the nineteenth century when Europe entered the modern age, and the lack of enthusiasm for Indian culture in certain circles became almost proportionate to the earlier over- enthusiasm. It was now discovered that India had none of the qualities which the new Europe admired. There was apparently no stress on the values of rational thought and individualism. India’s culture was a stagnant culture and was regarded with supreme disdain, an attitude perhaps best typified in Macaulay’s contempt for things Indian. The political institutions of India, visualised largely as the rule of the Maharajas and Sultans, were dismissed asdespotic and totally unrepresentative of public opinion. And this, in an age of democratic revolutions, was about the worst of sins.
Yet, a contrary opinion emerged from amongst a small section of European scholars who had discovered India largely through its ancient philosophy and its literature in Sanskrit. This attitude deliberately stressed the non-modern, non- utilitarian aspects of Indian culture, where the existence of a continuity of religion of over three thousand years was acclaimed; and where it was believed that the Indian pattern of life was so concerned with metaphysics and the subtleties of religious belief that there was no time for the mundane things of life. German romanticism was the most vehement in its support of this image of India: a vehemence which was to do as much damage to India as Macaulay’s refection of Indian culture. India became the mystic land of many Europeans, where even the most ordinary actions were imbued with symbolism. India was the genesis of the spiritual East, and also, incidentally, the refuge of European intellectuals seeking escape from their own pattern of life. A dichotomy in values was maintained, Indian values being described as ‘spiritual’ and European values as ‘materialistic’, with little attempt at placing these supposedly spiritual values in the context of Indian society (which might have led to some rather disturbing results). This theme was taken up by a section of Indian thinkers during the last hundred years and became a consolation to the Indian intelligentsia for its inability to compete with the technical superiority of Britain.
The discovery of the Indian past, and its revelation to Europe in the eighteenth century, was largely the work of Jesuits in India and of Europeans employed by the East India Company, such as Sir William Jones and Charles Wilkins. Soon the numbers of those interested in studying the classical languages and literatures of India grew, and the early nineteenth century saw considerable achievements in linguistics, ethnography, and other fields of Indology. Scholars in Europe expressed a keen interest in this new field, as is evident from the number of persons who took to Indology and of none of whom at least mention must be made—-F Max Mueller

Choose the word/group of words which is most OPPOSITE in meaning to the word/group of words printed in bold as used in passage.

Vehement

Read the following passage carefully and answer the questions given below it. Certain words are given in bold to help you locate them while answering some of the questions.

For many Europeans, India evoked a picture of Maharajas, snake charmers, and the rope-trick. This has lent both allure and romanticism to things which are Indian. But in the last couple of decades, with the increasing reference to India as an economically under-developed country, the image of India as a vital, pulsating land has begun to emerge from the fog of Maharajas, snake-charmers, and the rope-trick. The Maharajas are now fast disappearing and the rope-trick was at best a hallucination. Only the snake-charmer remains: generally an ill-fed man who risks his life to catch a snake, remove its poisonous fangs, and make its way to the movement of the gourd pipe and all this in the hope of the occasional coin to feed him, his family, and the snake.
In the imagination of Europe, India had always been the fabulous land of untold wealth and mystical happenings, with more than just a normal share of wise men. From the gold digging ants to the philosophers who lived naked in the forests, these were all part of the picture which the ancient Greeks had of the Indians and this image persisted throughout many centuries. It might be more charitable not to destroy it, but to preserve it would mean to perpetuation of a myth.
Wealth in India, as in every other ancient culture, was limited to the few. Mystical activities were also the preoccupation of but a handful of people. It is true, however, that acceptance of such activities was characteristic of the majority. Whereas in some other cultures the rope-trick would have been ascribed to the prompting of the devil and all reference to it suppressed, in India it was regarded with amused benevolence. The fundamental sanity of Indian civilisation has been due to an absence of Satan.
The association of India with wealth, magic, and wisdom remained current for many centuries. But this attitude began to change in the nineteenth century when Europe entered the modern age, and the lack of enthusiasm for Indian culture in certain circles became almost proportionate to the earlier over- enthusiasm. It was now discovered that India had none of the qualities which the new Europe admired. There was apparently no stress on the values of rational thought and individualism. India’s culture was a stagnant culture and was regarded with supreme disdain, an attitude perhaps best typified in Macaulay’s contempt for things Indian. The political institutions of India, visualised largely as the rule of the Maharajas and Sultans, were dismissed asdespotic and totally unrepresentative of public opinion. And this, in an age of democratic revolutions, was about the worst of sins.
Yet, a contrary opinion emerged from amongst a small section of European scholars who had discovered India largely through its ancient philosophy and its literature in Sanskrit. This attitude deliberately stressed the non-modern, non- utilitarian aspects of Indian culture, where the existence of a continuity of religion of over three thousand years was acclaimed; and where it was believed that the Indian pattern of life was so concerned with metaphysics and the subtleties of religious belief that there was no time for the mundane things of life. German romanticism was the most vehement in its support of this image of India: a vehemence which was to do as much damage to India as Macaulay’s refection of Indian culture. India became the mystic land of many Europeans, where even the most ordinary actions were imbued with symbolism. India was the genesis of the spiritual East, and also, incidentally, the refuge of European intellectuals seeking escape from their own pattern of life. A dichotomy in values was maintained, Indian values being described as ‘spiritual’ and European values as ‘materialistic’, with little attempt at placing these supposedly spiritual values in the context of Indian society (which might have led to some rather disturbing results). This theme was taken up by a section of Indian thinkers during the last hundred years and became a consolation to the Indian intelligentsia for its inability to compete with the technical superiority of Britain.
The discovery of the Indian past, and its revelation to Europe in the eighteenth century, was largely the work of Jesuits in India and of Europeans employed by the East India Company, such as Sir William Jones and Charles Wilkins. Soon the numbers of those interested in studying the classical languages and literatures of India grew, and the early nineteenth century saw considerable achievements in linguistics, ethnography, and other fields of Indology. Scholars in Europe expressed a keen interest in this new field, as is evident from the number of persons who took to Indology and of none of whom at least mention must be made—-F Max Mueller

Choose the word/group of words which is most SIMILAR in meaning to the word/group of words printed in bold as used in passage.

Despotic

Rearrange the following sentences to form a meaningful paragraph and then answer the questions that follow.

(A)Understanding employment trends in the interim period is, however, imperative.
(B)This is unsurprising because the NDA came to power on the promise of creating a large number of jobs for India’s rapidly rising work force.
(C)While the decline in jobs is clearly evident from the government’s own surveys and data, these are now getting confirmed by other sources as well.
(D)However, much of the debate on employment performance over the last few years has been mired in ambiguity due to the absence of high-frequency employment statistics.
(E)Jobs are an integral part of India’s political narrative today.
(F)The government has put in place a taskforce to revamp India’s employment data architecture, but new employment numbers are unlikely to come out anytime soon.
(G)So far, the response has either been to deny the problem or blame the data.

If two of the above sentences are out of the context of the paragraph so formed after rearranging the sentences, which of the following combinations does not fit into the coherent paragraph?

Rearrange the following sentences to form a meaningful paragraph and then answer the questions that follow.

(A)Understanding employment trends in the interim period is, however, imperative.
(B)This is unsurprising because the NDA came to power on the promise of creating a large number of jobs for India’s rapidly rising work force.
(C)While the decline in jobs is clearly evident from the government’s own surveys and data, these are now getting confirmed by other sources as well.
(D)However, much of the debate on employment performance over the last few years has been mired in ambiguity due to the absence of high-frequency employment statistics.
(E)Jobs are an integral part of India’s political narrative today.
(F)The government has put in place a taskforce to revamp India’s employment data architecture, but new employment numbers are unlikely to come out anytime soon.
(G)So far, the response has either been to deny the problem or blame the data.

If the sentence (E), “ Jobs are an integral part of India’s political narrative today.” is the first sentence of the paragraph, which of the following sequences generates the most logical and coherent paragraph after eliminating the two sentences that do not belong to the paragraph?

In each of the following questions four words are given, of which two words are most nearly the same or opposite in meaning. Find the two words which are most nearly the same or opposite in meaning and indicate the number of the correct letter combination.

(A)Savage
(B)Disingenuous
(C)Avarice
(D)Vicious