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Read the following passage carefully and choose the most appropriate answer to the question out of the four alternatives. <br />The public sector banks are witnessing in india a period of transition and are at crossroads, where they without giving up social responsibility, should also remain healthy. They need to undertake risky experiments yet perform it innovatively in a way it does not fail. They should make forays into new areas which are rarely tread by them and lose no emerging opportunities. It should be understood that absence of any bad advance is no sign of efficient banking system. It only indicates immense conservatism. However this is no guarantee for profit. There should be a balance between liquidity and risk. Past sins should be forgotten. Novel and pragmatic techniques should be adopted without which banks would be in danger. What according to the author, are the public sector banks witnessing.
A
A period of profit
B
A period of change
C
A period of certainity
D
A loss making period
Correct Answer:
A period of change
Read the following passage carefully and choose the most appropriate answer to the question out of the four alternatives.
The public sector banks are witnessing in india a period of transition and are at crossroads, where they without giving up social responsibility, should also remain healthy. They need to undertake risky experiments yet perform it innovatively in a way it does not fail. They should make forays into new areas which are rarely tread by them and lose no emerging opportunities. It should be understood that absence of any bad advance is no sign of efficient banking system. It only indicates immense conservatism. However this is no guarantee for profit. There should be a balance between liquidity and risk. Past sins should be forgotten. Novel and pragmatic techniques should be adopted without which banks would be in danger. What would happen if novel and pragmatic techniques are ignored?
A
It will put the banks in danger.
B
It will undermine the banks social commitment.
C
It will reveal the untapped talent.
D
It will result in inefficient portfolio management.
Read the following passage carefully and choose the most appropriate answer to the question out of the four alternatives.
The public sector banks are witnessing in india a period of transition and are at crossroads, where they without giving up social responsibility, should also remain healthy. They need to undertake risky experiments yet perform it innovatively in a way it does not fail. They should make forays into new areas which are rarely tread by them and lose no emerging opportunities. It should be understood that absence of any bad advance is no sign of efficient banking system. It only indicates immense conservatism. However this is no guarantee for profit. There should be a balance between liquidity and risk. Past sins should be forgotten. Novel and pragmatic techniques should be adopted without which banks would be in danger. What does the absence of any bad advance indicate?
A
A penchant for risks
B
Immense conservatism
C
Financial independence
D
A deep-seated social commitment
Read the following passage carefully and choose the most appropriate answer to the question out of the four alternatives.
The public sector banks are witnessing in india a period of transition and are at crossroads, where they without giving up social responsibility, should also remain healthy. They need to undertake risky experiments yet perform it innovatively in a way it does not fail. They should make forays into new areas which are rarely tread by them and lose no emerging opportunities. It should be understood that absence of any bad advance is no sign of efficient banking system. It only indicates immense conservatism. However this is no guarantee for profit. There should be a balance between liquidity and risk. Past sins should be forgotten. Novel and pragmatic techniques should be adopted without which banks would be in danger. In addition to being socially responsible, what does the author want the banks to be.
A
Customer friendly
B
Able to attract foreign investors.
C
Financially healthy
D
Senseless risk takers
Read the following passage carefully and choose the most appropriate answer to the question out of the four alternatives.
The public sector banks are witnessing in india a period of transition and are at crossroads, where they without giving up social responsibility, should also remain healthy. They need to undertake risky experiments yet perform it innovatively in a way it does not fail. They should make forays into new areas which are rarely tread by them and lose no emerging opportunities. It should be understood that absence of any bad advance is no sign of efficient banking system. It only indicates immense conservatism. However this is no guarantee for profit. There should be a balance between liquidity and risk. Past sins should be forgotten. Novel and pragmatic techniques should be adopted without which banks would be in danger. How can the banks take risks without risking a failure?
A
By being innovative
B
By soliciting the help of the government
C
By being financially healthy
D
By being conservative.
Read the passage carefully and select the best answer to each question out of the given four alternatives.
What is Gandhian philosophy? It is the religious and social ideas adopted and developed by Gandhi, first during his period in South Africa from 1893 to 1914, and later of course in India. These ideas have been further developed by later "Gandhians", most notably, in India by, Vinoba Bhave and Jayaprakash Narayan. Outside of India some of the work of, for example, Martin Luther King Jr. can also be viewed in this light. Understanding the universe to be an organic whole, the philosophy exists on several planes - the spiritual or religious, moral, political, economic, social, individual and collective. The spiritual or religious element, and God, is at its core. Human nature is regarded as fundamentally virtuous. All individuals are believed to be capable of high moral development, and of reform. The twin cardinal principles of Gandhi's thought are truth and nonviolence. It should be remembered that the English word "truth" is an imperfect translation of the Sanskrit, "satya", and "non-violence", an even more imperfect translation of "ahimsa". Derived from "sat" - "that which exists" - "satya" contains a dimension of meaning not usually associated by English speakers with the word "truth". There are other variations, too, which we need not go into here. For Gandhi, truth is the relative truth of truthfulness in word and deed, and the absolute truth - the Ultimate Reality. This ultimate truth is God (as God is also Truth) and morality - the moral laws and code - its basis. Ahimsa, far from meaning mere peacefulness or the absence of overt violence, is understood by Gandhi to denote active love - the pole opposite of violence, or "Himsa", in every sense. The ultimate station Gandhi assigns non violence stems from two main points. First, if according to the Divine Reality all life is one, then all violence committed towards another is violence towards oneself, towards the collective, whole self, and thus "self"-destructive and counter to the universal law of life, which is love. Second, Gandhi believed that ahimsa is the most powerful force in existence. Had himsa been superior to ahimsa, humankind would long ago have succeeded in destroying itself. The human race certainly could not have progressed as far as it has, even if universal justice remains far off the horizon. From both viewpoints, non violence or love is regarded as the highest law of humankind.
According to the passage, which of the following statement is not true?
A
Nonviolence is regarded as the highest law of humankind
B
All individuals are believed to be capable of high moral development
C
Violence alone to other is very much self destructive aspect of the universe
D
Love is the universal law of life
Read the passage carefully and choose the best answer to each question out of the four alternatives.
Doing an internship at the University of Lille in France, I almost always found myself stuck whenever I had to speak to non-Indians about India or on anything'Indian'. This was more because of the subtle differences in the way the French understood India in comparison to what I thought was 'Indian'. For instance, when I,or any Indian for that matter, say 'Hindi' is an Indian language, what it means is that it is one of the languages widely spoken in India. This need not be similar tothe understanding that the French would have when they hear of 'Hindi' as an Indian language. Because for them Hindi then becomes the only language spoken inIndia. This is a natural inference that the French, Germans, Italians and many other European nationals would tend to make, because that is generally how it is intheir own respective countries. The risk of such inappropriate generalisations made about 'Indian' is not restricted to language alone but also for India's landscape,cuisine, movies, music, climate, economic development and even political ideologies. The magnitude of diversity of one European country can be easily compared tothat of one of the Indian State, isn't it? Can they imagine that India is one country whose diversity can be equated to that of the entire European continent? Theonus is upon us to go ahead and clarify the nuances in 'Indianness' while we converse. But why should one do so? How does it even matter to clarify? According to the writer the responsibility of explaining the facts about India to Europeans rests with?
A
Europeans
B
Indians
C
Rest of the world
D
Indian Government
Read the passage carefully and select the best answer to each question out of the given four alternatives.
What is Gandhian philosophy? It is the religious and social ideas adopted and developed by Gandhi, first during his period in South Africa from 1893 to 1914, and later of course in India. These ideas have been further developed by later "Gandhians", most notably, in India by, Vinoba Bhave and Jayaprakash Narayan. Outside of India some of the work of, for example, Martin Luther King Jr. can also be viewed in this light. Understanding the universe to be an organic whole, the philosophy exists on several planes - the spiritual or religious, moral, political, economic, social, individual and collective. The spiritual or religious element, and God, is at its core. Human nature is regarded as fundamentally virtuous. All individuals are believed to be capable of high moral development, and of reform. The twin cardinal principles of Gandhi's thought are truth and nonviolence. It should be remembered that the English word "truth" is an imperfect translation of the Sanskrit, "satya", and "non-violence", an even more imperfect translation of "ahimsa". Derived from "sat" - "that which exists" - "satya" contains a dimension of meaning not usually associated by English speakers with the word "truth". There are other variations, too, which we need not go into here. For Gandhi, truth is the relative truth of truthfulness in word and deed, and the absolute truth - the Ultimate Reality. This ultimate truth is God (as God is also Truth) and morality - the moral laws and code - its basis. Ahimsa, far from meaning mere peacefulness or the absence of overt violence, is understood by Gandhi to denote active love - the pole opposite of violence, or "Himsa", in every sense. The ultimate station Gandhi assigns non violence stems from two main points. First, if according to the Divine Reality all life is one, then all violence committed towards another is violence towards oneself, towards the collective, whole self, and thus "self"-destructive and counter to the universal law of life, which is love. Second, Gandhi believed that ahimsa is the most powerful force in existence. Had himsa been superior to ahimsa, humankind would long ago have succeeded in destroying itself. The human race certainly could not have progressed as far as it has, even if universal justice remains far off the horizon. From both viewpoints, non violence or love is regarded as the highest law of humankind.
According to Gandhiji, what is the most powerful force in existence?
A
Truth
B
Violence
C
Non violence
D
Morality
Read the passage carefully and select the best answer to each question out of the given four alternatives.
What is Gandhian philosophy? It is the religious and social ideas adopted and developed by Gandhi, first during his period in South Africa from 1893 to 1914, and later of course in India. These ideas have been further developed by later "Gandhians", most notably, in India by, Vinoba Bhave and Jayaprakash Narayan. Outside of India some of the work of, for example, Martin Luther King Jr. can also be viewed in this light. Understanding the universe to be an organic whole, the philosophy exists on several planes - the spiritual or religious, moral, political, economic, social, individual and collective. The spiritual or religious element, and God, is at its core. Human nature is regarded as fundamentally virtuous. All individuals are believed to be capable of high moral development, and of reform. The twin cardinal principles of Gandhi's thought are truth and nonviolence. It should be remembered that the English word "truth" is an imperfect translation of the Sanskrit, "satya", and "non-violence", an even more imperfect translation of "ahimsa". Derived from "sat" - "that which exists" - "satya" contains a dimension of meaning not usually associated by English speakers with the word "truth". There are other variations, too, which we need not go into here. For Gandhi, truth is the relative truth of truthfulness in word and deed, and the absolute truth - the Ultimate Reality. This ultimate truth is God (as God is also Truth) and morality - the moral laws and code - its basis. Ahimsa, far from meaning mere peacefulness or the absence of overt violence, is understood by Gandhi to denote active love - the pole opposite of violence, or "Himsa", in every sense. The ultimate station Gandhi assigns non violence stems from two main points. First, if according to the Divine Reality all life is one, then all violence committed towards another is violence towards oneself, towards the collective, whole self, and thus "self"-destructive and counter to the universal law of life, which is love. Second, Gandhi believed that ahimsa is the most powerful force in existence. Had himsa been superior to ahimsa, humankind would long ago have succeeded in destroying itself. The human race certainly could not have progressed as far as it has, even if universal justice remains far off the horizon. From both viewpoints, non violence or love is regarded as the highest law of humankind.
According to Gandhiji, truth complies to which of the following?
A
God is the ultimate truth
B
Truthfulness in word and deed
C
Moral laws and code
D
All of these
Read the passage carefully and select the best answer to each question out of the given four alternatives.
What is Gandhian philosophy? It is the religious and social ideas adopted and developed by Gandhi, first during his period in South Africa from 1893 to 1914, and later of course in India. These ideas have been further developed by later "Gandhians", most notably, in India by, Vinoba Bhave and Jayaprakash Narayan. Outside of India some of the work of, for example, Martin Luther King Jr. can also be viewed in this light. Understanding the universe to be an organic whole, the philosophy exists on several planes - the spiritual or religious, moral, political, economic, social, individual and collective. The spiritual or religious element, and God, is at its core. Human nature is regarded as fundamentally virtuous. All individuals are believed to be capable of high moral development, and of reform. The twin cardinal principles of Gandhi's thought are truth and nonviolence. It should be remembered that the English word "truth" is an imperfect translation of the Sanskrit, "satya", and "non-violence", an even more imperfect translation of "ahimsa". Derived from "sat" - "that which exists" - "satya" contains a dimension of meaning not usually associated by English speakers with the word "truth". There are other variations, too, which we need not go into here. For Gandhi, truth is the relative truth of truthfulness in word and deed, and the absolute truth - the Ultimate Reality. This ultimate truth is God (as God is also Truth) and morality - the moral laws and code - its basis. Ahimsa, far from meaning mere peacefulness or the absence of overt violence, is understood by Gandhi to denote active love - the pole opposite of violence, or "Himsa", in every sense. The ultimate station Gandhi assigns non violence stems from two main points. First, if according to the Divine Reality all life is one, then all violence committed towards another is violence towards oneself, towards the collective, whole self, and thus "self"-destructive and counter to the universal law of life, which is love. Second, Gandhi believed that ahimsa is the most powerful force in existence. Had himsa been superior to ahimsa, humankind would long ago have succeeded in destroying itself. The human race certainly could not have progressed as far as it has, even if universal justice remains far off the horizon. From both viewpoints, non violence or love is regarded as the highest law of humankind.
What are the twin cardinal principles of Gandhis thought?
A
spiritualty and morality
B
truth and non violence
C
ethics and social responsibility
D
Individual and collective sharing
Read the passage carefully and choose the best answer to each question out of the four alternatives.
Doing an internship at the University of Lille in France, I almost always found myself stuck whenever I had to speak to non-Indians about India or on anything'Indian'. This was more because of the subtle differences in the way the French understood India in comparison to what I thought was 'Indian'. For instance, when I,or any Indian for that matter, say 'Hindi' is an Indian language, what it means is that it is one of the languages widely spoken in India. This need not be similar tothe understanding that the French would have when they hear of 'Hindi' as an Indian language. Because for them Hindi then becomes the only language spoken inIndia. This is a natural inference that the French, Germans, Italians and many other European nationals would tend to make, because that is generally how it is intheir own respective countries. The risk of such inappropriate generalisations made about 'Indian' is not restricted to language alone but also for India's landscape,cuisine, movies, music, climate, economic development and even political ideologies. The magnitude of diversity of one European country can be easily compared tothat of one of the Indian State, isn't it? Can they imagine that India is one country whose diversity can be equated to that of the entire European continent? Theonus is upon us to go ahead and clarify the nuances in 'Indianness' while we converse. But why should one do so? How does it even matter to clarify? Why do some French people think that Hindi is the only Indian language?
A
Because that is the way in most European countries
B
That is what is being taught to them
C
They know India is also called as Hindustan so people there must speak only Hindi
D
As most Indians they meet speak Hindi