Q. Read the following passage and answer the question that follow:

The fundamental principle is that Article 14 forbids class legislation but permits reasonable classification for the purpose of legislation which classification must satisfy the twin tests of classification being founded on an intelligible differentia which distinguishes persons or things that are grouped together from those that are left out of the group and that differentia must have a rational nexus to the object sought to be achieved by the Statute in question. The thrust of Article 14 is that the citizen is entitled to equality before law and equal protection of laws. In the very nature of things the society being composed of unequals a welfare State will have to strive by both executive and legislative action to help the less fortunate in society to ameliorate their condition so that the social and economic inequality in the society may be bridged. This would necessitate a legislative application to a group of citizens otherwise unequal and amelioration of whose lot is the object of state affirmative action. In the absence of the doctrine of classification such legislation is likely to flounder on the bed rock of equality enshrined in Article 14. The Court realistically appraising the social and economic inequality and keeping in view the guidelines on which the State action must move as constitutionally laid down in Part IV of the Constitution evolved the doctrine of
classification. The doctrine was evolved to sustain a legislation or State action designed to help weaker sections of the society or some such segments of the society in need of succour. Legislative and executive action may accordingly be sustained if it satisfies the twin tests of reasonable classification and the rational principle correlated to the object sought to be achieved.
The concept of equality before the law does not involve the idea of absolute equality among human beings which is a physical impossibility. All that Article 14 guarantees is a similarity of treatment contra-distinguished from identical treatment. Equality before law means that among equals the law should be equal and should be equally administered and that the likes should be treated alike. Equality before the law does not mean that things which are different shall be as though they are the same. It ofcourse means denial of any special privilege by reason of birth, creed or the like. The legislation as well as the executive government, while dealing with diverse problems arising out of an infinite variety of human relations must of necessity have the power of making special laws, to attain any particular object and to achieve that object it must have the power of selection or classification of persons and things upon which such laws are to operate.

Que. Right to equality, one of the fundamental rights, is enunciated in the constitution under Part III, Article

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Q. Read the following passage and answer the question that follow:

The fundamental principle is that Article 14 forbids class legislation but permits reasonable classification for the purpose of legislation which classification must satisfy the twin tests of classification being founded on an intelligible differentia which distinguishes persons or things that are grouped together from those that are left out of the group and that differentia must have a rational nexus to the object sought to be achieved by the Statute in question. The thrust of Article 14 is that the citizen is entitled to equality before law and equal protection of laws. In the very nature of things the society being composed of unequals a welfare State will have to strive by both executive and legislative action to help the less fortunate in society to ameliorate their condition so that the social and economic inequality in the society may be bridged. This would necessitate a legislative application to a group of citizens otherwise unequal and amelioration of whose lot is the object of state affirmative action. In the absence of the doctrine of classification such legislation is likely to flounder on the bed rock of equality enshrined in Article 14. The Court realistically appraising the social and economic inequality and keeping in view the guidelines on which the State action must move as constitutionally laid down in Part IV of the Constitution evolved the doctrine of
classification. The doctrine was evolved to sustain a legislation or State action designed to help weaker sections of the society or some such segments of the society in need of succour. Legislative and executive action may accordingly be sustained if it satisfies the twin tests of reasonable classification and the rational principle correlated to the object sought to be achieved.
The concept of equality before the law does not involve the idea of absolute equality among human beings which is a physical impossibility. All that Article 14 guarantees is a similarity of treatment contra-distinguished from identical treatment. Equality before law means that among equals the law should be equal and should be equally administered and that the likes should be treated alike. Equality before the law does not mean that things which are different shall be as though they are the same. It ofcourse means denial of any special privilege by reason of birth, creed or the like. The legislation as well as the executive government, while dealing with diverse problems arising out of an infinite variety of human relations must of necessity have the power of making special laws, to attain any particular object and to achieve that object it must have the power of selection or classification of persons and things upon which such laws are to operate.

Que. The main thrust of Right to equality is that it permits:

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Q. Read the following passage and answer the question that follow:

The fundamental principle is that Article 14 forbids class legislation but permits reasonable classification for the purpose of legislation which classification must satisfy the twin tests of classification being founded on an intelligible differentia which distinguishes persons or things that are grouped together from those that are left out of the group and that differentia must have a rational nexus to the object sought to be achieved by the Statute in question. The thrust of Article 14 is that the citizen is entitled to equality before law and equal protection of laws. In the very nature of things the society being composed of unequals a welfare State will have to strive by both executive and legislative action to help the less fortunate in society to ameliorate their condition so that the social and economic inequality in the society may be bridged. This would necessitate a legislative application to a group of citizens otherwise unequal and amelioration of whose lot is the object of state affirmative action. In the absence of the doctrine of classification such legislation is likely to flounder on the bed rock of equality enshrined in Article 14. The Court realistically appraising the social and economic inequality and keeping in view the guidelines on which the State action must move as constitutionally laid down in Part IV of the Constitution evolved the doctrine of
classification. The doctrine was evolved to sustain a legislation or State action designed to help weaker sections of the society or some such segments of the society in need of succour. Legislative and executive action may accordingly be sustained if it satisfies the twin tests of reasonable classification and the rational principle correlated to the object sought to be achieved.
The concept of equality before the law does not involve the idea of absolute equality among human beings which is a physical impossibility. All that Article 14 guarantees is a similarity of treatment contra-distinguished from identical treatment. Equality before law means that among equals the law should be equal and should be equally administered and that the likes should be treated alike. Equality before the law does not mean that things which are different shall be as though they are the same. It ofcourse means denial of any special privilege by reason of birth, creed or the like. The legislation as well as the executive government, while dealing with diverse problems arising out of an infinite variety of human relations must of necessity have the power of making special laws, to attain any particular object and to achieve that object it must have the power of selection or classification of persons and things upon which such laws are to operate.

Que. The social and economic inequality in the society can be bridged by:

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Q. Read the following passage and answer the question that follow:

The fundamental principle is that Article 14 forbids class legislation but permits reasonable classification for the purpose of legislation which classification must satisfy the twin tests of classification being founded on an intelligible differentia which distinguishes persons or things that are grouped together from those that are left out of the group and that differentia must have a rational nexus to the object sought to be achieved by the Statute in question. The thrust of Article 14 is that the citizen is entitled to equality before law and equal protection of laws. In the very nature of things the society being composed of unequals a welfare State will have to strive by both executive and legislative action to help the less fortunate in society to ameliorate their condition so that the social and economic inequality in the society may be bridged. This would necessitate a legislative application to a group of citizens otherwise unequal and amelioration of whose lot is the object of state affirmative action. In the absence of the doctrine of classification such legislation is likely to flounder on the bed rock of equality enshrined in Article 14. The Court realistically appraising the social and economic inequality and keeping in view the guidelines on which the State action must move as constitutionally laid down in Part IV of the Constitution evolved the doctrine of
classification. The doctrine was evolved to sustain a legislation or State action designed to help weaker sections of the society or some such segments of the society in need of succour. Legislative and executive action may accordingly be sustained if it satisfies the twin tests of reasonable classification and the rational principle correlated to the object sought to be achieved.
The concept of equality before the law does not involve the idea of absolute equality among human beings which is a physical impossibility. All that Article 14 guarantees is a similarity of treatment contra-distinguished from identical treatment. Equality before law means that among equals the law should be equal and should be equally administered and that the likes should be treated alike. Equality before the law does not mean that things which are different shall be as though they are the same. It ofcourse means denial of any special privilege by reason of birth, creed or the like. The legislation as well as the executive government, while dealing with diverse problems arising out of an infinite variety of human relations must of necessity have the power of making special laws, to attain any particular object and to achieve that object it must have the power of selection or classification of persons and things upon which such laws are to operate.

Que. The doctrine of classification is evolved to:

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Q. Read the following passage and answer the question that follow:

The fundamental principle is that Article 14 forbids class legislation but permits reasonable classification for the purpose of legislation which classification must satisfy the twin tests of classification being founded on an intelligible differentia which distinguishes persons or things that are grouped together from those that are left out of the group and that differentia must have a rational nexus to the object sought to be achieved by the Statute in question. The thrust of Article 14 is that the citizen is entitled to equality before law and equal protection of laws. In the very nature of things the society being composed of unequals a welfare State will have to strive by both executive and legislative action to help the less fortunate in society to ameliorate their condition so that the social and economic inequality in the society may be bridged. This would necessitate a legislative application to a group of citizens otherwise unequal and amelioration of whose lot is the object of state affirmative action. In the absence of the doctrine of classification such legislation is likely to flounder on the bed rock of equality enshrined in Article 14. The Court realistically appraising the social and economic inequality and keeping in view the guidelines on which the State action must move as constitutionally laid down in Part IV of the Constitution evolved the doctrine of
classification. The doctrine was evolved to sustain a legislation or State action designed to help weaker sections of the society or some such segments of the society in need of succour. Legislative and executive action may accordingly be sustained if it satisfies the twin tests of reasonable classification and the rational principle correlated to the object sought to be achieved.
The concept of equality before the law does not involve the idea of absolute equality among human beings which is a physical impossibility. All that Article 14 guarantees is a similarity of treatment contra-distinguished from identical treatment. Equality before law means that among equals the law should be equal and should be equally administered and that the likes should be treated alike. Equality before the law does not mean that things which are different shall be as though they are the same. It ofcourse means denial of any special privilege by reason of birth, creed or the like. The legislation as well as the executive government, while dealing with diverse problems arising out of an infinite variety of human relations must of necessity have the power of making special laws, to attain any particular object and to achieve that object it must have the power of selection or classification of persons and things upon which such laws are to operate.

Que. While dealing with diverse problems arising out of an infinite variety of human relations, the government:

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Q. Read the following passage and answer the question that follow:

Gandhi’s overall social and environmental philosophy is based on what human beings need rather than what they want. His early introduction to the teachings of Jains, Theosophists, Christian sermons, Ruskin and Tolstoy, and most significantly the Bhagavad Gita, were to have profound impact on the development of Gandhi’s holistic thinking on humanity, nature and their ecological interrelation. His deep concern for the disadvantaged, the poor and rural population created an ambience for an alternative social thinking that was at once far-sighted, local and immediate. For Gandhi was acutely aware that the demands generated by the need to feed and sustain human life, compounded by the growing industrialization of India, far outstripped the finite resources of nature. This might nowadays appear naïve or commonplace, but such pronouncements were as rare as they were heretical a century ago. Gandhi was also concerned about the destruction, under colonial and modernist designs, of the existing infrastructures which had more potential for keeping a community flourishing within ecologically-sensitive traditional patterns of subsistence, especially in the rural areas, than did the incoming Western alternatives based on nature-blind technology and the enslavement of human spirit and energies.
Perhaps the moral principle for which Gandhi is best known is that of active non-violence, derived from the traditional moral restraint of not injuring another being. The most refined expression of this value is in the great epic of the Mahabharata, (c. 100 BCE to 200 CE), where moral development proceeds through placing constraints on the liberties, desires and acquisitiveness endemic to human life. One’s action is judged in terms of consequences and the impact it is likely to have on another. Jainas had generalized this principle to include all sentient creatures and biocommunities alike. Advanced Jaina monks and nuns will sweep their path to avoid harming insects and even bacteria. Non-injury is a non-negotiable universal prescription.

Que. Which one of the following have a profound impact on the development of Gandhi’s holistic thinking on humanity, nature and their ecological interrelations ?

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Q. Read the following passage and answer the question that follow:

Gandhi’s overall social and environmental philosophy is based on what human beings need rather than what they want. His early introduction to the teachings of Jains, Theosophists, Christian sermons, Ruskin and Tolstoy, and most significantly the Bhagavad Gita, were to have profound impact on the development of Gandhi’s holistic thinking on humanity, nature and their ecological interrelation. His deep concern for the disadvantaged, the poor and rural population created an ambience for an alternative social thinking that was at once far-sighted, local and immediate. For Gandhi was acutely aware that the demands generated by the need to feed and sustain human life, compounded by the growing industrialization of India, far outstripped the finite resources of nature. This might nowadays appear naïve or commonplace, but such pronouncements were as rare as they were heretical a century ago. Gandhi was also concerned about the destruction, under colonial and modernist designs, of the existing infrastructures which had more potential for keeping a community flourishing within ecologically-sensitive traditional patterns of subsistence, especially in the rural areas, than did the incoming Western alternatives based on nature-blind technology and the enslavement of human spirit and energies.
Perhaps the moral principle for which Gandhi is best known is that of active non-violence, derived from the traditional moral restraint of not injuring another being. The most refined expression of this value is in the great epic of the Mahabharata, (c. 100 BCE to 200 CE), where moral development proceeds through placing constraints on the liberties, desires and acquisitiveness endemic to human life. One’s action is judged in terms of consequences and the impact it is likely to have on another. Jainas had generalized this principle to include all sentient creatures and biocommunities alike. Advanced Jaina monks and nuns will sweep their path to avoid harming insects and even bacteria. Non-injury is a non-negotiable universal prescription.

Que. Gandhi’s overall social and environmental philosophy is based on human beings’ :

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Q. Read the following passage and answer the question that follow:

Gandhi’s overall social and environmental philosophy is based on what human beings need rather than what they want. His early introduction to the teachings of Jains, Theosophists, Christian sermons, Ruskin and Tolstoy, and most significantly the Bhagavad Gita, were to have profound impact on the development of Gandhi’s holistic thinking on humanity, nature and their ecological interrelation. His deep concern for the disadvantaged, the poor and rural population created an ambience for an alternative social thinking that was at once far-sighted, local and immediate. For Gandhi was acutely aware that the demands generated by the need to feed and sustain human life, compounded by the growing industrialization of India, far outstripped the finite resources of nature. This might nowadays appear naïve or commonplace, but such pronouncements were as rare as they were heretical a century ago. Gandhi was also concerned about the destruction, under colonial and modernist designs, of the existing infrastructures which had more potential for keeping a community flourishing within ecologically-sensitive traditional patterns of subsistence, especially in the rural areas, than did the incoming Western alternatives based on nature-blind technology and the enslavement of human spirit and energies.
Perhaps the moral principle for which Gandhi is best known is that of active non-violence, derived from the traditional moral restraint of not injuring another being. The most refined expression of this value is in the great epic of the Mahabharata, (c. 100 BCE to 200 CE), where moral development proceeds through placing constraints on the liberties, desires and acquisitiveness endemic to human life. One’s action is judged in terms of consequences and the impact it is likely to have on another. Jainas had generalized this principle to include all sentient creatures and biocommunities alike. Advanced Jaina monks and nuns will sweep their path to avoid harming insects and even bacteria. Non-injury is a non-negotiable universal prescription.

Que. Gandhiji’s deep concern for the disadvantaged, the poor and rural population created
an ambience for an alternative:

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Q. Read the following passage and answer the question that follow:

Gandhi’s overall social and environmental philosophy is based on what human beings need rather than what they want. His early introduction to the teachings of Jains, Theosophists, Christian sermons, Ruskin and Tolstoy, and most significantly the Bhagavad Gita, were to have profound impact on the development of Gandhi’s holistic thinking on humanity, nature and their ecological interrelation. His deep concern for the disadvantaged, the poor and rural population created an ambience for an alternative social thinking that was at once far-sighted, local and immediate. For Gandhi was acutely aware that the demands generated by the need to feed and sustain human life, compounded by the growing industrialization of India, far outstripped the finite resources of nature. This might nowadays appear naïve or commonplace, but such pronouncements were as rare as they were heretical a century ago. Gandhi was also concerned about the destruction, under colonial and modernist designs, of the existing infrastructures which had more potential for keeping a community flourishing within ecologically-sensitive traditional patterns of subsistence, especially in the rural areas, than did the incoming Western alternatives based on nature-blind technology and the enslavement of human spirit and energies.
Perhaps the moral principle for which Gandhi is best known is that of active non-violence, derived from the traditional moral restraint of not injuring another being. The most refined expression of this value is in the great epic of the Mahabharata, (c. 100 BCE to 200 CE), where moral development proceeds through placing constraints on the liberties, desires and acquisitiveness endemic to human life. One’s action is judged in terms of consequences and the impact it is likely to have on another. Jainas had generalized this principle to include all sentient creatures and biocommunities alike. Advanced Jaina monks and nuns will sweep their path to avoid harming insects and even bacteria. Non-injury is a non-negotiable universal prescription.

Que. Colonial policy and modernization led to the destruction of:

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Q. Read the following passage and answer the question that follow:

Gandhi’s overall social and environmental philosophy is based on what human beings need rather than what they want. His early introduction to the teachings of Jains, Theosophists, Christian sermons, Ruskin and Tolstoy, and most significantly the Bhagavad Gita, were to have profound impact on the development of Gandhi’s holistic thinking on humanity, nature and their ecological interrelation. His deep concern for the disadvantaged, the poor and rural population created an ambience for an alternative social thinking that was at once far-sighted, local and immediate. For Gandhi was acutely aware that the demands generated by the need to feed and sustain human life, compounded by the growing industrialization of India, far outstripped the finite resources of nature. This might nowadays appear naïve or commonplace, but such pronouncements were as rare as they were heretical a century ago. Gandhi was also concerned about the destruction, under colonial and modernist designs, of the existing infrastructures which had more potential for keeping a community flourishing within ecologically-sensitive traditional patterns of subsistence, especially in the rural areas, than did the incoming Western alternatives based on nature-blind technology and the enslavement of human spirit and energies.
Perhaps the moral principle for which Gandhi is best known is that of active non-violence, derived from the traditional moral restraint of not injuring another being. The most refined expression of this value is in the great epic of the Mahabharata, (c. 100 BCE to 200 CE), where moral development proceeds through placing constraints on the liberties, desires and acquisitiveness endemic to human life. One’s action is judged in terms of consequences and the impact it is likely to have on another. Jainas had generalized this principle to include all sentient creatures and biocommunities alike. Advanced Jaina monks and nuns will sweep their path to avoid harming insects and even bacteria. Non-injury is a non-negotiable universal prescription.

Que. Gandhi’s active non-violence is derived from:

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Q. Read the following passage and answer the question that follow:

All political systems need to mediate the relationship between private wealth and public power. Those that fail risk a dysfunctional government captured by wealthy interests. Corruption is one symptom of such failure with private willingness-to-pay trumping public goals. Private individuals and business firms pay to get routine services and to get to the head of the bureaucratic queue. They pay to limit their taxes, avoid costly regulations, obtain contracts at inflated prices and get concessions and privatized firms at low prices. If corruption is endemic, public officials - both bureaucrats and elected officials - may redesign programmes and propose public projects with few public benefits and many opportunities for private profit. Of course, corruption, in the sense of bribes, pay-offs and kickbacks, is only one type of government failure. Efforts to promote ‘good governance’ must be broader than anti-corruption campaigns. Governments may be honest but inefficient because no one has an incentive to work productively, and narrow elites may capture the state and exert excess influence on policy. Bribery may induce the lazy to work hard and permit those not in the inner circle of cronies to obtain benefits. However, even in such cases, corruption cannot be confined to ‘functional’ areas. It will be a temptation whenever private benefits are positive. It may be a reasonable response to a harsh reality but, over time, it can facilitate a spiral into an even worse situation.

Que. The governments which fail to focus on the relationship between private wealth and public power are likely to become:

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Q. Read the following passage and answer the question that follow:

All political systems need to mediate the relationship between private wealth and public power. Those that fail risk a dysfunctional government captured by wealthy interests. Corruption is one symptom of such failure with private willingness-to-pay trumping public goals. Private individuals and business firms pay to get routine services and to get to the head of the bureaucratic queue. They pay to limit their taxes, avoid costly regulations, obtain contracts at inflated prices and get concessions and privatized firms at low prices. If corruption is endemic, public officials - both bureaucrats and elected officials - may redesign programmes and propose public projects with few public benefits and many opportunities for private profit. Of course, corruption, in the sense of bribes, pay-offs and kickbacks, is only one type of government failure. Efforts to promote ‘good governance’ must be broader than anti-corruption campaigns. Governments may be honest but inefficient because no one has an incentive to work productively, and narrow elites may capture the state and exert excess influence on policy. Bribery may induce the lazy to work hard and permit those not in the inner circle of cronies to obtain benefits. However, even in such cases, corruption cannot be confined to ‘functional’ areas. It will be a temptation whenever private benefits are positive. It may be a reasonable response to a harsh reality but, over time, it can facilitate a spiral into an even worse situation.

Que. One important symptom of bad governance is:

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Q. Read the following passage and answer the question that follow:

All political systems need to mediate the relationship between private wealth and public power. Those that fail risk a dysfunctional government captured by wealthy interests. Corruption is one symptom of such failure with private willingness-to-pay trumping public goals. Private individuals and business firms pay to get routine services and to get to the head of the bureaucratic queue. They pay to limit their taxes, avoid costly regulations, obtain contracts at inflated prices and get concessions and privatized firms at low prices. If corruption is endemic, public officials - both bureaucrats and elected officials - may redesign programmes and propose public projects with few public benefits and many opportunities for private profit. Of course, corruption, in the sense of bribes, pay-offs and kickbacks, is only one type of government failure. Efforts to promote ‘good governance’ must be broader than anti-corruption campaigns. Governments may be honest but inefficient because no one has an incentive to work productively, and narrow elites may capture the state and exert excess influence on policy. Bribery may induce the lazy to work hard and permit those not in the inner circle of cronies to obtain benefits. However, even in such cases, corruption cannot be confined to ‘functional’ areas. It will be a temptation whenever private benefits are positive. It may be a reasonable response to a harsh reality but, over time, it can facilitate a spiral into an even worse situation.

Que. When corruption is rampant, public officials always aim at many opportunities for

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Q. Read the following passage and answer the question that follow:

All political systems need to mediate the relationship between private wealth and public power. Those that fail risk a dysfunctional government captured by wealthy interests. Corruption is one symptom of such failure with private willingness-to-pay trumping public goals. Private individuals and business firms pay to get routine services and to get to the head of the bureaucratic queue. They pay to limit their taxes, avoid costly regulations, obtain contracts at inflated prices and get concessions and privatized firms at low prices. If corruption is endemic, public officials - both bureaucrats and elected officials - may redesign programmes and propose public projects with few public benefits and many opportunities for private profit. Of course, corruption, in the sense of bribes, pay-offs and kickbacks, is only one type of government failure. Efforts to promote ‘good governance’ must be broader than anti-corruption campaigns. Governments may be honest but inefficient because no one has an incentive to work productively, and narrow elites may capture the state and exert excess influence on policy. Bribery may induce the lazy to work hard and permit those not in the inner circle of cronies to obtain benefits. However, even in such cases, corruption cannot be confined to ‘functional’ areas. It will be a temptation whenever private benefits are positive. It may be a reasonable response to a harsh reality but, over time, it can facilitate a spiral into an even worse situation.

Que. Productivity linked incentives to public/private officials is one of the indicatives for:

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Q. Read the following passage and answer the question that follow:

All political systems need to mediate the relationship between private wealth and public power. Those that fail risk a dysfunctional government captured by wealthy interests. Corruption is one symptom of such failure with private willingness-to-pay trumping public goals. Private individuals and business firms pay to get routine services and to get to the head of the bureaucratic queue. They pay to limit their taxes, avoid costly regulations, obtain contracts at inflated prices and get concessions and privatized firms at low prices. If corruption is endemic, public officials - both bureaucrats and elected officials - may redesign programmes and propose public projects with few public benefits and many opportunities for private profit. Of course, corruption, in the sense of bribes, pay-offs and kickbacks, is only one type of government failure. Efforts to promote ‘good governance’ must be broader than anti-corruption campaigns. Governments may be honest but inefficient because no one has an incentive to work productively, and narrow elites may capture the state and exert excess influence on policy. Bribery may induce the lazy to work hard and permit those not in the inner circle of cronies to obtain benefits. However, even in such cases, corruption cannot be confined to ‘functional’ areas. It will be a temptation whenever private benefits are positive. It may be a reasonable response to a harsh reality but, over time, it can facilitate a spiral into an even worse situation.

Que. The spiralling corruption can only be contained by promoting:

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Q. Read the following passage and answer the question that follow:

After almost three decades of contemplating Swarovski-encrusted navels on increasing flat abs, the Mumbai film industry is on a discovery of India and itself. With budgets of over 30 crore each, four soon to be released movies by premier directors are exploring the idea of who we are and redefining who the other is. It is a fundamental question which the bling-bling, glam-sham and disham-disham tends to avoid. It is also a question which binds an audience when the lights go dim and the projector rolls : as a nation, who are we ? As a people, where are we going ?
The Germans coined a word for it, zeitgeist, which perhaps Yash Chopra would not care to pronounce. But at 72, he remains the person who can best capture it. After being the first to project the diasporic Indian on screen in Lamhe in 1991, he has returned to his roots in a new movie. Veer Zaara, set in 1986, where Pakistan, the traditional other, the part that got away, is the lover and the saviour. In Subhas Ghai’s Kisna, set in 1947, the other is the English woman. She is not a memsahib, but a mehbooba. In Ketan Mehta’s The Rising, the East India Englishman is not the evil oppressor of countless cardboard characterisations, which span the spectrum from Jewel in the Crown to Kranti, but an honourable friend.
This is Manoj Kumar’s Desh Ki dharti with a difference : there is culture, not contentious politics; balle balle, not bombs : no dooriyan (distance), only nazdeekiyan
(closeness).
All four films are heralding a new hero and heroine. The new hero is fallible and vulnerable, committed to his dharma, but also not afraid of failure - less of a boy and more of a man. He even has a grown up name : Veer Pratap Singh in Veer-Zaara and Mohan Bhargav in Swades. The new heroine is not a babe, but often a bebe, dressed in traditional Punjabi clothes, often with the stereotypical body type as well, as in Bride and Prejudice of Gurinder Chadha.

Que. Which word Yash Chopra would not be able to pronounce ?

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Q. Read the following passage and answer the question that follow:

After almost three decades of contemplating Swarovski-encrusted navels on increasing flat abs, the Mumbai film industry is on a discovery of India and itself. With budgets of over 30 crore each, four soon to be released movies by premier directors are exploring the idea of who we are and redefining who the other is. It is a fundamental question which the bling-bling, glam-sham and disham-disham tends to avoid. It is also a question which binds an audience when the lights go dim and the projector rolls : as a nation, who are we ? As a people, where are we going ?
The Germans coined a word for it, zeitgeist, which perhaps Yash Chopra would not care to pronounce. But at 72, he remains the person who can best capture it. After being the first to project the diasporic Indian on screen in Lamhe in 1991, he has returned to his roots in a new movie. Veer Zaara, set in 1986, where Pakistan, the traditional other, the part that got away, is the lover and the saviour. In Subhas Ghai’s Kisna, set in 1947, the other is the English woman. She is not a memsahib, but a mehbooba. In Ketan Mehta’s The Rising, the East India Englishman is not the evil oppressor of countless cardboard characterisations, which span the spectrum from Jewel in the Crown to Kranti, but an honourable friend.
This is Manoj Kumar’s Desh Ki dharti with a difference : there is culture, not contentious politics; balle balle, not bombs : no dooriyan (distance), only nazdeekiyan
(closeness).
All four films are heralding a new hero and heroine. The new hero is fallible and vulnerable, committed to his dharma, but also not afraid of failure - less of a boy and more of a man. He even has a grown up name : Veer Pratap Singh in Veer-Zaara and Mohan Bhargav in Swades. The new heroine is not a babe, but often a bebe, dressed in traditional Punjabi clothes, often with the stereotypical body type as well, as in Bride and Prejudice of Gurinder Chadha.

Que. Who made Lamhe in 1991 ?

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Q. Read the following passage and answer the question that follow:

After almost three decades of contemplating Swarovski-encrusted navels on increasing flat abs, the Mumbai film industry is on a discovery of India and itself. With budgets of over 30 crore each, four soon to be released movies by premier directors are exploring the idea of who we are and redefining who the other is. It is a fundamental question which the bling-bling, glam-sham and disham-disham tends to avoid. It is also a question which binds an audience when the lights go dim and the projector rolls : as a nation, who are we ? As a people, where are we going ?
The Germans coined a word for it, zeitgeist, which perhaps Yash Chopra would not care to pronounce. But at 72, he remains the person who can best capture it. After being the first to project the diasporic Indian on screen in Lamhe in 1991, he has returned to his roots in a new movie. Veer Zaara, set in 1986, where Pakistan, the traditional other, the part that got away, is the lover and the saviour. In Subhas Ghai’s Kisna, set in 1947, the other is the English woman. She is not a memsahib, but a mehbooba. In Ketan Mehta’s The Rising, the East India Englishman is not the evil oppressor of countless cardboard characterisations, which span the spectrum from Jewel in the Crown to Kranti, but an honourable friend.
This is Manoj Kumar’s Desh Ki dharti with a difference : there is culture, not contentious politics; balle balle, not bombs : no dooriyan (distance), only nazdeekiyan
(closeness).
All four films are heralding a new hero and heroine. The new hero is fallible and vulnerable, committed to his dharma, but also not afraid of failure - less of a boy and more of a man. He even has a grown up name : Veer Pratap Singh in Veer-Zaara and Mohan Bhargav in Swades. The new heroine is not a babe, but often a bebe, dressed in traditional Punjabi clothes, often with the stereotypical body type as well, as in Bride and Prejudice of Gurinder Chadha.

Que. Which movie is associated with Manoj Kumar ?

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Q. Read the following passage and answer the question that follow:

After almost three decades of contemplating Swarovski-encrusted navels on increasing flat abs, the Mumbai film industry is on a discovery of India and itself. With budgets of over 30 crore each, four soon to be released movies by premier directors are exploring the idea of who we are and redefining who the other is. It is a fundamental question which the bling-bling, glam-sham and disham-disham tends to avoid. It is also a question which binds an audience when the lights go dim and the projector rolls : as a nation, who are we ? As a people, where are we going ?
The Germans coined a word for it, zeitgeist, which perhaps Yash Chopra would not care to pronounce. But at 72, he remains the person who can best capture it. After being the first to project the diasporic Indian on screen in Lamhe in 1991, he has returned to his roots in a new movie. Veer Zaara, set in 1986, where Pakistan, the traditional other, the part that got away, is the lover and the saviour. In Subhas Ghai’s Kisna, set in 1947, the other is the English woman. She is not a memsahib, but a mehbooba. In Ketan Mehta’s The Rising, the East India Englishman is not the evil oppressor of countless cardboard characterisations, which span the spectrum from Jewel in the Crown to Kranti, but an honourable friend.
This is Manoj Kumar’s Desh Ki dharti with a difference : there is culture, not contentious politics; balle balle, not bombs : no dooriyan (distance), only nazdeekiyan
(closeness).
All four films are heralding a new hero and heroine. The new hero is fallible and vulnerable, committed to his dharma, but also not afraid of failure - less of a boy and more of a man. He even has a grown up name : Veer Pratap Singh in Veer-Zaara and Mohan Bhargav in Swades. The new heroine is not a babe, but often a bebe, dressed in traditional Punjabi clothes, often with the stereotypical body type as well, as in Bride and Prejudice of Gurinder Chadha.

Que. Which is the latest film by Yash Chopra ?

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Q. Read the following passage and answer the question that follow:

After almost three decades of contemplating Swarovski-encrusted navels on increasing flat abs, the Mumbai film industry is on a discovery of India and itself. With budgets of over 30 crore each, four soon to be released movies by premier directors are exploring the idea of who we are and redefining who the other is. It is a fundamental question which the bling-bling, glam-sham and disham-disham tends to avoid. It is also a question which binds an audience when the lights go dim and the projector rolls : as a nation, who are we ? As a people, where are we going ?
The Germans coined a word for it, zeitgeist, which perhaps Yash Chopra would not care to pronounce. But at 72, he remains the person who can best capture it. After being the first to project the diasporic Indian on screen in Lamhe in 1991, he has returned to his roots in a new movie. Veer Zaara, set in 1986, where Pakistan, the traditional other, the part that got away, is the lover and the saviour. In Subhas Ghai’s Kisna, set in 1947, the other is the English woman. She is not a memsahib, but a mehbooba. In Ketan Mehta’s The Rising, the East India Englishman is not the evil oppressor of countless cardboard characterisations, which span the spectrum from Jewel in the Crown to Kranti, but an honourable friend.
This is Manoj Kumar’s Desh Ki dharti with a difference : there is culture, not contentious politics; balle balle, not bombs : no dooriyan (distance), only nazdeekiyan
(closeness).
All four films are heralding a new hero and heroine. The new hero is fallible and vulnerable, committed to his dharma, but also not afraid of failure - less of a boy and more of a man. He even has a grown up name : Veer Pratap Singh in Veer-Zaara and Mohan Bhargav in Swades. The new heroine is not a babe, but often a bebe, dressed in traditional Punjabi clothes, often with the stereotypical body type as well, as in Bride and Prejudice of Gurinder Chadha.

Que. Which is the dress of the heroine in Veer-Zaara ?

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