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S<sub>1</sub>: Useful human beings are divided into two classes : those whose work is work and pleasure; and those whose work and pleasure are one.<br>P: The long hours in the office or factory give them keen appetite for pleasure even in its most modest forms.<br>Q: Their life is a natural harmony.<br>R: Of these the former are in majority.<br>S: But fortune's favoured children belong to the second class.<br>S<sub>6</sub>: For them the working hours are never long enough.<br><br>The Proper sequence should be:

Correct Answer: RPSQ
Of these the former are in majority. The long hours in the office or factory give them keen appetite for pleasure even in its most modest forms. But fortune's favoured children belong to the second class. Their life is a natural harmony.

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?

Which of the following statements are true/false?
1. No child shall be employed or permitted to work, in any factory for more than four and a half hours in any day and during the night.
2. A child who has completed his eighteenth year or an adolescent shall not be required or allowed to work in any factory unless he has a certificate of fitness is granted in the custody of the manager of the factory.
3. The period of work of all children employed in a factory shall be limited to two shifts which shall not overlap or spread over more than five hours each.
4. No female child shall be required or allowed to work in any factory except between 8 A.M. and 7 P.M.

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?

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?

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?

S1: The right way to get people do things the way you want is not to compel them, drive them or for that matter even beg them or entreat them.
P: The sure way to antagonise an individual is to give him the impression that you are out to force or compel him to do something.
Q: The correct way is, therefore, to arouse a want in them and make them do, whatever you want them to do willingly, happily and eagerly.
R: It is the most difficult thing in the world to make an individual do anything against his will.
S: Even young, innocent children resent being made to do things.
S6: The secret of motivation, therefore, lies in your ability to arouse the right kind of want or thirst in the other people.

The Proper sequence should be:

Two men and women are entrusted with a task. The second man needs three hours more to cope up with the job than the second man and the woman would need working together. The first man, working alone, would need as much time as second man and the woman working together. The first man working alone, would spend eight hours less than the double period of the time second man would spend working alone. How much time would the two men and the women need to complete the task if they all asked together?

Read the passage carefully and select the best answer to each question out of the given four alternatives. The conclusion of World Trade Organizations 11thbiennial ministerial conference at Buenos Aires was worrisome. From an Indian standpoint, there was no loss asstatus quo continues in the most important issue: the right to continue the food security programme by using support prices. But the inability of the negotiators toreach even one substantive outcome suggests that WTOs efficacy is under question. As a 164-country multilateral organisation dedicated to crafting rules of tradethrough consensus, WTO represents the optimal bet for developing countries such as India. Strengthening WTO is in Indias best interest. Perhaps the biggest threat to WTOs efficacy today is the attitude of the US. The worlds largest economy appears to have lost faith in the organisation and hasbegun to undermine one of its most successful segments, the dispute redressal mechanism. This is significant as the US has been directly involved in nearly half ofall cases brought to WTO. Separately, large groups of countries decided to pursue negotiations on e-commerce, investment facilitation and removal of tradeobstacles for medium and small scale industries. By itself this should not weaken WTO. But it comes at a time when there is growing frustration with gridlock atWTO. India did well to defend its position on its food security programme. The envisaged reform package which will see a greater use of direct cash transfers tobeneficiaries will be in sync with what developed countries do. But its important for India to enhance its efforts to reinvigorate WTO. In this context, Indias plan toorganise a meeting of some countries early next year is a step in the right direction. WTO represents the best available platform to accommodate interests of adiverse set of nations. Therefore, India should be at the forefront of moves to fortify it. Which of the following nation is keen to fortify its interest on WTO platform?

S1: Of the scholars who compose a university, some may be expected to devote an unbroken leisure to learning, their fellows having the advantage of their knowledge from their conversation, and the world perhaps from their writings.
P: Others, however, will engage themselves to teach as well as to learn.
Q: Those who come to be taught at a university have to provide evidence that they are not merely beginners and not only do they have displayed before them the learning of their teachers, but they are offered a curriculum of study, to be followed by a test and the award of a degree.
R: But here again, it is the special manner of the pedagogic enterprise which distinguishes a university.
S: A place of learning without this could scarcely be called university.
S6: There classes of persons, then, go to compose a university as we know it - the scholar, the scholar who is also a teacher, and those who come to be taught, the undergraduate.

The Proper sequence should be:

Read the passage carefully and select the best answer to each question out of the given four alternatives. By practicing mindfulness and other principles, we become more aware of and present to our fears and others fears, bearing witness as a way of healing andempowering. We see the spiritual path as intertwined with the path of social action, with contemplation and action parts of the same whole, each nourishing andguiding the other. Acknowledging that our well-being depends on others makes caring for others well-being a moral responsibility.
Through a “mindful citizen” exercise, we create a story articulating who we are as individuals who are also part of communities. This exercise helps us move beyond cynicism, complacency, and despair, instead infusing us with a sense of purpose. We embrace our gifts, resolving to do our part to promote a sense of common humanity as a means toward social justice.
With this exercise, I believe we can help students bridge their divides and replace anger and distrust with compassionate connections – just as I witnessed betweenShirley and Tiffany.
Shirley returned to class after a brief hiatus, keeping a cool distance from Tiffany. But over the weeks spent together they gradually came to know each other. They practiced seeing and listening, sharing stories so different that they felt bewildered as to how they could overcome the gap. But they found that acknowledging their differences led them to discover a place of deep connection in commonalities, such as being raised by grandmothers, and even wounds, including childhood trauma,that they never imagined existed.
In assessments of these classes, students say that these small groups become “healing communities,” where we overcome victimization and claim agency. Healingoccurs as we transcend an “us vs. them” mentality, crossing borders and forging connections. These communities show a way of reducing intergroup prejudice andfostering inclusion based in psychology research and pedagogical practice. How students can replace their anger and distrust?