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Dive deep into the fascinating world of Comprehension with our comprehensive set of Multiple-Choice Questions (MCQs). This page is dedicated to exploring the fundamental concepts and intricacies of Comprehension, a crucial aspect of UGC CBSE NET General Paper. In this section, you will encounter a diverse range of MCQs that cover various aspects of Comprehension, from the basic principles to advanced topics. Each question is thoughtfully crafted to challenge your knowledge and deepen your understanding of this critical subcategory within UGC CBSE NET General Paper.
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Q101.
Read the following passage carefully and answer the question that follow.
The phrase “What is it like ?” stands for a fundamental thought process. How does one go about observing and reporting on things and events that occupy segments of earth space ? Of all the infinite variety of phenomena on the face of the earth, how does one decide what phenomena to observe ? There is no such thing as a complete description of the earth or any part of it, for every microscopic point on the earth’s surface differs from every other such point. Experience shows that the things observed are already familiar, because they are like phenomena that occur at home or because they resemble the abstract images and models developed in the human mind.
How are abstract images formed ? Humans alone among the animals possess language; their words symbolize not only specific things but also mental images of classes of things. People can remember what they have seen or experienced because they attach a word symbol to them.
During the long record of our efforts to gain more and more knowledge about the face of the earth as the human habitat, there has been a continuing interplay between things and events. The direct observation through the senses is described as a percept; the mental image is described as a concept. Percepts are what some people describe as reality, in contrast to mental images, which are theoretical, implying that they are not real.
The relation of Percept to Concept is not as simple as the definition implies. It is now quite clear that people of different cultures or even individuals in the same culture develop different mental images of reality and what they perceive is a reflection of these preconceptions. The direct observation of things and events on the face of the earth is so clearly a function of the mental images of the mind of the observer that the whole idea of reality must be reconsidered.
Concepts determine what the observer perceives, yet concepts are derived from the generalizations of previous percepts. What happens is that the educated observer is taught to accept a set of concepts and then sharpens or changes these concepts during a professional career. In any one field of scholarship, professional opinion at one time determines what concepts and procedures are acceptable, and these form a kind of model of scholarly behaviour.
Que. The relation of Percept to Concept is
The phrase “What is it like ?” stands for a fundamental thought process. How does one go about observing and reporting on things and events that occupy segments of earth space ? Of all the infinite variety of phenomena on the face of the earth, how does one decide what phenomena to observe ? There is no such thing as a complete description of the earth or any part of it, for every microscopic point on the earth’s surface differs from every other such point. Experience shows that the things observed are already familiar, because they are like phenomena that occur at home or because they resemble the abstract images and models developed in the human mind.
How are abstract images formed ? Humans alone among the animals possess language; their words symbolize not only specific things but also mental images of classes of things. People can remember what they have seen or experienced because they attach a word symbol to them.
During the long record of our efforts to gain more and more knowledge about the face of the earth as the human habitat, there has been a continuing interplay between things and events. The direct observation through the senses is described as a percept; the mental image is described as a concept. Percepts are what some people describe as reality, in contrast to mental images, which are theoretical, implying that they are not real.
The relation of Percept to Concept is not as simple as the definition implies. It is now quite clear that people of different cultures or even individuals in the same culture develop different mental images of reality and what they perceive is a reflection of these preconceptions. The direct observation of things and events on the face of the earth is so clearly a function of the mental images of the mind of the observer that the whole idea of reality must be reconsidered.
Concepts determine what the observer perceives, yet concepts are derived from the generalizations of previous percepts. What happens is that the educated observer is taught to accept a set of concepts and then sharpens or changes these concepts during a professional career. In any one field of scholarship, professional opinion at one time determines what concepts and procedures are acceptable, and these form a kind of model of scholarly behaviour.
Que. The relation of Percept to Concept is
Answer: (c).Reflective
Q102.
Read the following passage carefully and answer the question that follow.
The phrase “What is it like ?” stands for a fundamental thought process. How does one go about observing and reporting on things and events that occupy segments of earth space ? Of all the infinite variety of phenomena on the face of the earth, how does one decide what phenomena to observe ? There is no such thing as a complete description of the earth or any part of it, for every microscopic point on the earth’s surface differs from every other such point. Experience shows that the things observed are already familiar, because they are like phenomena that occur at home or because they resemble the abstract images and models developed in the human mind.
How are abstract images formed ? Humans alone among the animals possess language; their words symbolize not only specific things but also mental images of classes of things. People can remember what they have seen or experienced because they attach a word symbol to them.
During the long record of our efforts to gain more and more knowledge about the face of the earth as the human habitat, there has been a continuing interplay between things and events. The direct observation through the senses is described as a percept; the mental image is described as a concept. Percepts are what some people describe as reality, in contrast to mental images, which are theoretical, implying that they are not real.
The relation of Percept to Concept is not as simple as the definition implies. It is now quite clear that people of different cultures or even individuals in the same culture develop different mental images of reality and what they perceive is a reflection of these preconceptions. The direct observation of things and events on the face of the earth is so clearly a function of the mental images of the mind of the observer that the whole idea of reality must be reconsidered.
Concepts determine what the observer perceives, yet concepts are derived from the generalizations of previous percepts. What happens is that the educated observer is taught to accept a set of concepts and then sharpens or changes these concepts during a professional career. In any one field of scholarship, professional opinion at one time determines what concepts and procedures are acceptable, and these form a kind of model of scholarly behaviour.
Que. In the passage, the earth is taken as
The phrase “What is it like ?” stands for a fundamental thought process. How does one go about observing and reporting on things and events that occupy segments of earth space ? Of all the infinite variety of phenomena on the face of the earth, how does one decide what phenomena to observe ? There is no such thing as a complete description of the earth or any part of it, for every microscopic point on the earth’s surface differs from every other such point. Experience shows that the things observed are already familiar, because they are like phenomena that occur at home or because they resemble the abstract images and models developed in the human mind.
How are abstract images formed ? Humans alone among the animals possess language; their words symbolize not only specific things but also mental images of classes of things. People can remember what they have seen or experienced because they attach a word symbol to them.
During the long record of our efforts to gain more and more knowledge about the face of the earth as the human habitat, there has been a continuing interplay between things and events. The direct observation through the senses is described as a percept; the mental image is described as a concept. Percepts are what some people describe as reality, in contrast to mental images, which are theoretical, implying that they are not real.
The relation of Percept to Concept is not as simple as the definition implies. It is now quite clear that people of different cultures or even individuals in the same culture develop different mental images of reality and what they perceive is a reflection of these preconceptions. The direct observation of things and events on the face of the earth is so clearly a function of the mental images of the mind of the observer that the whole idea of reality must be reconsidered.
Concepts determine what the observer perceives, yet concepts are derived from the generalizations of previous percepts. What happens is that the educated observer is taught to accept a set of concepts and then sharpens or changes these concepts during a professional career. In any one field of scholarship, professional opinion at one time determines what concepts and procedures are acceptable, and these form a kind of model of scholarly behaviour.
Que. In the passage, the earth is taken as
Answer: (b).The Human Habitat
Q103.
Read the following passage carefully and answer the question that follow.
The phrase “What is it like ?” stands for a fundamental thought process. How does one go about observing and reporting on things and events that occupy segments of earth space ? Of all the infinite variety of phenomena on the face of the earth, how does one decide what phenomena to observe ? There is no such thing as a complete description of the earth or any part of it, for every microscopic point on the earth’s surface differs from every other such point. Experience shows that the things observed are already familiar, because they are like phenomena that occur at home or because they resemble the abstract images and models developed in the human mind.
How are abstract images formed ? Humans alone among the animals possess language; their words symbolize not only specific things but also mental images of classes of things. People can remember what they have seen or experienced because they attach a word symbol to them.
During the long record of our efforts to gain more and more knowledge about the face of the earth as the human habitat, there has been a continuing interplay between things and events. The direct observation through the senses is described as a percept; the mental image is described as a concept. Percepts are what some people describe as reality, in contrast to mental images, which are theoretical, implying that they are not real.
The relation of Percept to Concept is not as simple as the definition implies. It is now quite clear that people of different cultures or even individuals in the same culture develop different mental images of reality and what they perceive is a reflection of these preconceptions. The direct observation of things and events on the face of the earth is so clearly a function of the mental images of the mind of the observer that the whole idea of reality must be reconsidered.
Concepts determine what the observer perceives, yet concepts are derived from the generalizations of previous percepts. What happens is that the educated observer is taught to accept a set of concepts and then sharpens or changes these concepts during a professional career. In any one field of scholarship, professional opinion at one time determines what concepts and procedures are acceptable, and these form a kind of model of scholarly behaviour.
Que. Percept means
The phrase “What is it like ?” stands for a fundamental thought process. How does one go about observing and reporting on things and events that occupy segments of earth space ? Of all the infinite variety of phenomena on the face of the earth, how does one decide what phenomena to observe ? There is no such thing as a complete description of the earth or any part of it, for every microscopic point on the earth’s surface differs from every other such point. Experience shows that the things observed are already familiar, because they are like phenomena that occur at home or because they resemble the abstract images and models developed in the human mind.
How are abstract images formed ? Humans alone among the animals possess language; their words symbolize not only specific things but also mental images of classes of things. People can remember what they have seen or experienced because they attach a word symbol to them.
During the long record of our efforts to gain more and more knowledge about the face of the earth as the human habitat, there has been a continuing interplay between things and events. The direct observation through the senses is described as a percept; the mental image is described as a concept. Percepts are what some people describe as reality, in contrast to mental images, which are theoretical, implying that they are not real.
The relation of Percept to Concept is not as simple as the definition implies. It is now quite clear that people of different cultures or even individuals in the same culture develop different mental images of reality and what they perceive is a reflection of these preconceptions. The direct observation of things and events on the face of the earth is so clearly a function of the mental images of the mind of the observer that the whole idea of reality must be reconsidered.
Concepts determine what the observer perceives, yet concepts are derived from the generalizations of previous percepts. What happens is that the educated observer is taught to accept a set of concepts and then sharpens or changes these concepts during a professional career. In any one field of scholarship, professional opinion at one time determines what concepts and procedures are acceptable, and these form a kind of model of scholarly behaviour.
Que. Percept means
Answer: (a).Direct observation through the senses
Q104.
Read the following passage and answer the Question that follow:
The decisive shift in British Policy really came about under mass pressure in the autumn and winter of 1945 to 46 – the months which Perderel Moon while editing Wavell’s Journal has perceptively described as ‘The Edge of a Volcano’. Very foolishly, the British initially decided to hold public trials of several hundreds of the 20,000 I.N.A. prisoners (as well as dismissing from service and detaining without trial no less than 7,000). They compounded the folly by holding the first trial in the Red Fort, Delhi in November 1945, and putting on the dock together a Hindu, a Muslim and a Sikh (P.K. Sehgal, Shah Nawaz, Gurbaksh Singh Dhillon). Bhulabhai Desai, Tejbahadur Sapru and Nehru appeared for the defence (the latter putting on his barrister’s gown after 25 years), and the Muslim League also joined the countrywide protest. On 20 November, an Intelligence Bureau note admitted that “there has seldom been a matter which has attracted so much Indian public interest and, it is safe to say, sympathy … this particular brand of sympathy cuts across communal barriers.’ A journalist (B. Shiva Rao) visiting the Red Fort prisoners on the same day reported that ‘There is not the slightest feeling among them of Hindu and Muslim … A majority of the men now awaiting trial in the Red Fort is Muslim. Some of these men are bitter that Mr. Jinnah is keeping alive a controversy about Pakistan.’ The British became extremely nervous about the I.N.A. spirit spreading to the Indian Army, and in January the Punjab Governor reported that a Lahore reception for released I.N.A. prisoners had been attended by Indian soldiers in uniform.
Que. Which heading is more appropriate to assign to the above passage?
The decisive shift in British Policy really came about under mass pressure in the autumn and winter of 1945 to 46 – the months which Perderel Moon while editing Wavell’s Journal has perceptively described as ‘The Edge of a Volcano’. Very foolishly, the British initially decided to hold public trials of several hundreds of the 20,000 I.N.A. prisoners (as well as dismissing from service and detaining without trial no less than 7,000). They compounded the folly by holding the first trial in the Red Fort, Delhi in November 1945, and putting on the dock together a Hindu, a Muslim and a Sikh (P.K. Sehgal, Shah Nawaz, Gurbaksh Singh Dhillon). Bhulabhai Desai, Tejbahadur Sapru and Nehru appeared for the defence (the latter putting on his barrister’s gown after 25 years), and the Muslim League also joined the countrywide protest. On 20 November, an Intelligence Bureau note admitted that “there has seldom been a matter which has attracted so much Indian public interest and, it is safe to say, sympathy … this particular brand of sympathy cuts across communal barriers.’ A journalist (B. Shiva Rao) visiting the Red Fort prisoners on the same day reported that ‘There is not the slightest feeling among them of Hindu and Muslim … A majority of the men now awaiting trial in the Red Fort is Muslim. Some of these men are bitter that Mr. Jinnah is keeping alive a controversy about Pakistan.’ The British became extremely nervous about the I.N.A. spirit spreading to the Indian Army, and in January the Punjab Governor reported that a Lahore reception for released I.N.A. prisoners had been attended by Indian soldiers in uniform.
Que. Which heading is more appropriate to assign to the above passage?
Answer: (c).I.N.A. Trials
Q105.
Read the following passage and answer the Question that follow:
The decisive shift in British Policy really came about under mass pressure in the autumn and winter of 1945 to 46 – the months which Perderel Moon while editing Wavell’s Journal has perceptively described as ‘The Edge of a Volcano’. Very foolishly, the British initially decided to hold public trials of several hundreds of the 20,000 I.N.A. prisoners (as well as dismissing from service and detaining without trial no less than 7,000). They compounded the folly by holding the first trial in the Red Fort, Delhi in November 1945, and putting on the dock together a Hindu, a Muslim and a Sikh (P.K. Sehgal, Shah Nawaz, Gurbaksh Singh Dhillon). Bhulabhai Desai, Tejbahadur Sapru and Nehru appeared for the defence (the latter putting on his barrister’s gown after 25 years), and the Muslim League also joined the countrywide protest. On 20 November, an Intelligence Bureau note admitted that “there has seldom been a matter which has attracted so much Indian public interest and, it is safe to say, sympathy … this particular brand of sympathy cuts across communal barriers.’ A journalist (B. Shiva Rao) visiting the Red Fort prisoners on the same day reported that ‘There is not the slightest feeling among them of Hindu and Muslim … A majority of the men now awaiting trial in the Red Fort is Muslim. Some of these men are bitter that Mr. Jinnah is keeping alive a controversy about Pakistan.’ The British became extremely nervous about the I.N.A. spirit spreading to the Indian Army, and in January the Punjab Governor reported that a Lahore reception for released I.N.A. prisoners had been attended by Indian soldiers in uniform.
Que. The trial of P.K. Sehgal, Shah Nawaz and Gurbaksh Singh Dhillon symbolises
The decisive shift in British Policy really came about under mass pressure in the autumn and winter of 1945 to 46 – the months which Perderel Moon while editing Wavell’s Journal has perceptively described as ‘The Edge of a Volcano’. Very foolishly, the British initially decided to hold public trials of several hundreds of the 20,000 I.N.A. prisoners (as well as dismissing from service and detaining without trial no less than 7,000). They compounded the folly by holding the first trial in the Red Fort, Delhi in November 1945, and putting on the dock together a Hindu, a Muslim and a Sikh (P.K. Sehgal, Shah Nawaz, Gurbaksh Singh Dhillon). Bhulabhai Desai, Tejbahadur Sapru and Nehru appeared for the defence (the latter putting on his barrister’s gown after 25 years), and the Muslim League also joined the countrywide protest. On 20 November, an Intelligence Bureau note admitted that “there has seldom been a matter which has attracted so much Indian public interest and, it is safe to say, sympathy … this particular brand of sympathy cuts across communal barriers.’ A journalist (B. Shiva Rao) visiting the Red Fort prisoners on the same day reported that ‘There is not the slightest feeling among them of Hindu and Muslim … A majority of the men now awaiting trial in the Red Fort is Muslim. Some of these men are bitter that Mr. Jinnah is keeping alive a controversy about Pakistan.’ The British became extremely nervous about the I.N.A. spirit spreading to the Indian Army, and in January the Punjab Governor reported that a Lahore reception for released I.N.A. prisoners had been attended by Indian soldiers in uniform.
Que. The trial of P.K. Sehgal, Shah Nawaz and Gurbaksh Singh Dhillon symbolises
Answer: (a).communal harmony
Q106.
Read the following passage and answer the Question that follow:
The decisive shift in British Policy really came about under mass pressure in the autumn and winter of 1945 to 46 – the months which Perderel Moon while editing Wavell’s Journal has perceptively described as ‘The Edge of a Volcano’. Very foolishly, the British initially decided to hold public trials of several hundreds of the 20,000 I.N.A. prisoners (as well as dismissing from service and detaining without trial no less than 7,000). They compounded the folly by holding the first trial in the Red Fort, Delhi in November 1945, and putting on the dock together a Hindu, a Muslim and a Sikh (P.K. Sehgal, Shah Nawaz, Gurbaksh Singh Dhillon). Bhulabhai Desai, Tejbahadur Sapru and Nehru appeared for the defence (the latter putting on his barrister’s gown after 25 years), and the Muslim League also joined the countrywide protest. On 20 November, an Intelligence Bureau note admitted that “there has seldom been a matter which has attracted so much Indian public interest and, it is safe to say, sympathy … this particular brand of sympathy cuts across communal barriers.’ A journalist (B. Shiva Rao) visiting the Red Fort prisoners on the same day reported that ‘There is not the slightest feeling among them of Hindu and Muslim … A majority of the men now awaiting trial in the Red Fort is Muslim. Some of these men are bitter that Mr. Jinnah is keeping alive a controversy about Pakistan.’ The British became extremely nervous about the I.N.A. spirit spreading to the Indian Army, and in January the Punjab Governor reported that a Lahore reception for released I.N.A. prisoners had been attended by Indian soldiers in uniform.
Que. I.N.A. stands for
The decisive shift in British Policy really came about under mass pressure in the autumn and winter of 1945 to 46 – the months which Perderel Moon while editing Wavell’s Journal has perceptively described as ‘The Edge of a Volcano’. Very foolishly, the British initially decided to hold public trials of several hundreds of the 20,000 I.N.A. prisoners (as well as dismissing from service and detaining without trial no less than 7,000). They compounded the folly by holding the first trial in the Red Fort, Delhi in November 1945, and putting on the dock together a Hindu, a Muslim and a Sikh (P.K. Sehgal, Shah Nawaz, Gurbaksh Singh Dhillon). Bhulabhai Desai, Tejbahadur Sapru and Nehru appeared for the defence (the latter putting on his barrister’s gown after 25 years), and the Muslim League also joined the countrywide protest. On 20 November, an Intelligence Bureau note admitted that “there has seldom been a matter which has attracted so much Indian public interest and, it is safe to say, sympathy … this particular brand of sympathy cuts across communal barriers.’ A journalist (B. Shiva Rao) visiting the Red Fort prisoners on the same day reported that ‘There is not the slightest feeling among them of Hindu and Muslim … A majority of the men now awaiting trial in the Red Fort is Muslim. Some of these men are bitter that Mr. Jinnah is keeping alive a controversy about Pakistan.’ The British became extremely nervous about the I.N.A. spirit spreading to the Indian Army, and in January the Punjab Governor reported that a Lahore reception for released I.N.A. prisoners had been attended by Indian soldiers in uniform.
Que. I.N.A. stands for
Answer: (d).Indian National Army
Q107.
Read the following passage and answer the Question that follow:
The decisive shift in British Policy really came about under mass pressure in the autumn and winter of 1945 to 46 – the months which Perderel Moon while editing Wavell’s Journal has perceptively described as ‘The Edge of a Volcano’. Very foolishly, the British initially decided to hold public trials of several hundreds of the 20,000 I.N.A. prisoners (as well as dismissing from service and detaining without trial no less than 7,000). They compounded the folly by holding the first trial in the Red Fort, Delhi in November 1945, and putting on the dock together a Hindu, a Muslim and a Sikh (P.K. Sehgal, Shah Nawaz, Gurbaksh Singh Dhillon). Bhulabhai Desai, Tejbahadur Sapru and Nehru appeared for the defence (the latter putting on his barrister’s gown after 25 years), and the Muslim League also joined the countrywide protest. On 20 November, an Intelligence Bureau note admitted that “there has seldom been a matter which has attracted so much Indian public interest and, it is safe to say, sympathy … this particular brand of sympathy cuts across communal barriers.’ A journalist (B. Shiva Rao) visiting the Red Fort prisoners on the same day reported that ‘There is not the slightest feeling among them of Hindu and Muslim … A majority of the men now awaiting trial in the Red Fort is Muslim. Some of these men are bitter that Mr. Jinnah is keeping alive a controversy about Pakistan.’ The British became extremely nervous about the I.N.A. spirit spreading to the Indian Army, and in January the Punjab Governor reported that a Lahore reception for released I.N.A. prisoners had been attended by Indian soldiers in uniform.
Que. ‘There has seldom been a matter which has attracted so much Indian Public Interest and, it is safe to say, sympathy … this particular brand of sympathy cuts across communal barriers.’
Who sympathises to whom and against whom?
The decisive shift in British Policy really came about under mass pressure in the autumn and winter of 1945 to 46 – the months which Perderel Moon while editing Wavell’s Journal has perceptively described as ‘The Edge of a Volcano’. Very foolishly, the British initially decided to hold public trials of several hundreds of the 20,000 I.N.A. prisoners (as well as dismissing from service and detaining without trial no less than 7,000). They compounded the folly by holding the first trial in the Red Fort, Delhi in November 1945, and putting on the dock together a Hindu, a Muslim and a Sikh (P.K. Sehgal, Shah Nawaz, Gurbaksh Singh Dhillon). Bhulabhai Desai, Tejbahadur Sapru and Nehru appeared for the defence (the latter putting on his barrister’s gown after 25 years), and the Muslim League also joined the countrywide protest. On 20 November, an Intelligence Bureau note admitted that “there has seldom been a matter which has attracted so much Indian public interest and, it is safe to say, sympathy … this particular brand of sympathy cuts across communal barriers.’ A journalist (B. Shiva Rao) visiting the Red Fort prisoners on the same day reported that ‘There is not the slightest feeling among them of Hindu and Muslim … A majority of the men now awaiting trial in the Red Fort is Muslim. Some of these men are bitter that Mr. Jinnah is keeping alive a controversy about Pakistan.’ The British became extremely nervous about the I.N.A. spirit spreading to the Indian Army, and in January the Punjab Governor reported that a Lahore reception for released I.N.A. prisoners had been attended by Indian soldiers in uniform.
Que. ‘There has seldom been a matter which has attracted so much Indian Public Interest and, it is safe to say, sympathy … this particular brand of sympathy cuts across communal barriers.’
Who sympathises to whom and against whom?
Answer: (d).Indians sympathised with the persons who were to be trialled
Q108.
Read the following passage and answer the Question that follow:
The decisive shift in British Policy really came about under mass pressure in the autumn and winter of 1945 to 46 – the months which Perderel Moon while editing Wavell’s Journal has perceptively described as ‘The Edge of a Volcano’. Very foolishly, the British initially decided to hold public trials of several hundreds of the 20,000 I.N.A. prisoners (as well as dismissing from service and detaining without trial no less than 7,000). They compounded the folly by holding the first trial in the Red Fort, Delhi in November 1945, and putting on the dock together a Hindu, a Muslim and a Sikh (P.K. Sehgal, Shah Nawaz, Gurbaksh Singh Dhillon). Bhulabhai Desai, Tejbahadur Sapru and Nehru appeared for the defence (the latter putting on his barrister’s gown after 25 years), and the Muslim League also joined the countrywide protest. On 20 November, an Intelligence Bureau note admitted that “there has seldom been a matter which has attracted so much Indian public interest and, it is safe to say, sympathy … this particular brand of sympathy cuts across communal barriers.’ A journalist (B. Shiva Rao) visiting the Red Fort prisoners on the same day reported that ‘There is not the slightest feeling among them of Hindu and Muslim … A majority of the men now awaiting trial in the Red Fort is Muslim. Some of these men are bitter that Mr. Jinnah is keeping alive a controversy about Pakistan.’ The British became extremely nervous about the I.N.A. spirit spreading to the Indian Army, and in January the Punjab Governor reported that a Lahore reception for released I.N.A. prisoners had been attended by Indian soldiers in uniform.
Que. The majority of people waiting for trial outside the Red Fort and criticising Jinnah were the
The decisive shift in British Policy really came about under mass pressure in the autumn and winter of 1945 to 46 – the months which Perderel Moon while editing Wavell’s Journal has perceptively described as ‘The Edge of a Volcano’. Very foolishly, the British initially decided to hold public trials of several hundreds of the 20,000 I.N.A. prisoners (as well as dismissing from service and detaining without trial no less than 7,000). They compounded the folly by holding the first trial in the Red Fort, Delhi in November 1945, and putting on the dock together a Hindu, a Muslim and a Sikh (P.K. Sehgal, Shah Nawaz, Gurbaksh Singh Dhillon). Bhulabhai Desai, Tejbahadur Sapru and Nehru appeared for the defence (the latter putting on his barrister’s gown after 25 years), and the Muslim League also joined the countrywide protest. On 20 November, an Intelligence Bureau note admitted that “there has seldom been a matter which has attracted so much Indian public interest and, it is safe to say, sympathy … this particular brand of sympathy cuts across communal barriers.’ A journalist (B. Shiva Rao) visiting the Red Fort prisoners on the same day reported that ‘There is not the slightest feeling among them of Hindu and Muslim … A majority of the men now awaiting trial in the Red Fort is Muslim. Some of these men are bitter that Mr. Jinnah is keeping alive a controversy about Pakistan.’ The British became extremely nervous about the I.N.A. spirit spreading to the Indian Army, and in January the Punjab Governor reported that a Lahore reception for released I.N.A. prisoners had been attended by Indian soldiers in uniform.
Que. The majority of people waiting for trial outside the Red Fort and criticising Jinnah were the
Answer: (b).Muslims
Q109.
Read the following passage and answer the Question that follow:
The decisive shift in British Policy really came about under mass pressure in the autumn and winter of 1945 to 46 – the months which Perderel Moon while editing Wavell’s Journal has perceptively described as ‘The Edge of a Volcano’. Very foolishly, the British initially decided to hold public trials of several hundreds of the 20,000 I.N.A. prisoners (as well as dismissing from service and detaining without trial no less than 7,000). They compounded the folly by holding the first trial in the Red Fort, Delhi in November 1945, and putting on the dock together a Hindu, a Muslim and a Sikh (P.K. Sehgal, Shah Nawaz, Gurbaksh Singh Dhillon). Bhulabhai Desai, Tejbahadur Sapru and Nehru appeared for the defence (the latter putting on his barrister’s gown after 25 years), and the Muslim League also joined the countrywide protest. On 20 November, an Intelligence Bureau note admitted that “there has seldom been a matter which has attracted so much Indian public interest and, it is safe to say, sympathy … this particular brand of sympathy cuts across communal barriers.’ A journalist (B. Shiva Rao) visiting the Red Fort prisoners on the same day reported that ‘There is not the slightest feeling among them of Hindu and Muslim … A majority of the men now awaiting trial in the Red Fort is Muslim. Some of these men are bitter that Mr. Jinnah is keeping alive a controversy about Pakistan.’ The British became extremely nervous about the I.N.A. spirit spreading to the Indian Army, and in January the Punjab Governor reported that a Lahore reception for released I.N.A. prisoners had been attended by Indian soldiers in uniform.
Que. The sympathy of Indian soldiers in uniform with the released I.N.A. prisoners at Lahore indicates
The decisive shift in British Policy really came about under mass pressure in the autumn and winter of 1945 to 46 – the months which Perderel Moon while editing Wavell’s Journal has perceptively described as ‘The Edge of a Volcano’. Very foolishly, the British initially decided to hold public trials of several hundreds of the 20,000 I.N.A. prisoners (as well as dismissing from service and detaining without trial no less than 7,000). They compounded the folly by holding the first trial in the Red Fort, Delhi in November 1945, and putting on the dock together a Hindu, a Muslim and a Sikh (P.K. Sehgal, Shah Nawaz, Gurbaksh Singh Dhillon). Bhulabhai Desai, Tejbahadur Sapru and Nehru appeared for the defence (the latter putting on his barrister’s gown after 25 years), and the Muslim League also joined the countrywide protest. On 20 November, an Intelligence Bureau note admitted that “there has seldom been a matter which has attracted so much Indian public interest and, it is safe to say, sympathy … this particular brand of sympathy cuts across communal barriers.’ A journalist (B. Shiva Rao) visiting the Red Fort prisoners on the same day reported that ‘There is not the slightest feeling among them of Hindu and Muslim … A majority of the men now awaiting trial in the Red Fort is Muslim. Some of these men are bitter that Mr. Jinnah is keeping alive a controversy about Pakistan.’ The British became extremely nervous about the I.N.A. spirit spreading to the Indian Army, and in January the Punjab Governor reported that a Lahore reception for released I.N.A. prisoners had been attended by Indian soldiers in uniform.
Que. The sympathy of Indian soldiers in uniform with the released I.N.A. prisoners at Lahore indicates
Answer: (a).Feeling of Nationalism and Fraternity
Q110.
Read the following passage and answer the question that follow:
While the British rule in India was detrimental to the economic development of the country, it did help in starting of the process of modernizing Indian society and formed several progressive institutions during that process. One of the most beneficial institutions, which were initiated by the British, was democracy. Nobody can dispute that despite its many shortcomings, democracy was and is far better alternative to the arbitrary rule of the rajas and nawabs, which prevailed in India in the pre-British days.
However, one of the harmful traditions of British democracy inherited by India was that of conflict instead of cooperation between elected members. This was its essential feature. The party, which got the support of the majority of elected members, formed the Government while the others constituted a standing opposition. The existence of the opposition to those in power was and is regarded as a hallmark of democracy.
In principle, democracy consists of rule by the people; but where direct rule is not possible, it's rule by persons elected by the people. It is natural that there would be some differences of opinion among the elected members as in the rest of the society.
Normally, members of any organizations have differences of opinion between themselves on different issues but they manage to work on the basis of a consensus and they do not normally form a division between some who are in majority and are placed in power, while treating the others as in opposition.
The members of an organization usually work on consensus. Consensus simply means that after an adequate discussion, members agree that the majority opinion may prevail for the time being. Thus persons who form a majority on one issue and whose opinion is allowed to prevail may not be on the same side if there is a difference on some other issue.
It was largely by accident that instead of this normal procedure, a two party system came to prevail in Britain and that is now being generally taken as the best method of democratic rule.
Many democratically inclined persons in India regret that such a two party system was not brought about in the country. It appears that to have two parties in India – of more or less equal strength - is a virtual impossibility. Those who regret the absence of a two-party system should take the reasons into consideration.
When the two party system got established in Britain, there were two groups among the rules (consisting of a limited electorate) who had the same economic interests among themselves and who therefore formed two groups within the selected members of Parliament.
There were members of the British aristocracy (which landed interests and consisting of lord, barons etc) and members of the new commercial class consisting of merchants and artisans. These groups were more or less of equal strength and they were able to establish their separate rule at different times.
Que. In pre-British period, when India was ruled by the independent rulers:
While the British rule in India was detrimental to the economic development of the country, it did help in starting of the process of modernizing Indian society and formed several progressive institutions during that process. One of the most beneficial institutions, which were initiated by the British, was democracy. Nobody can dispute that despite its many shortcomings, democracy was and is far better alternative to the arbitrary rule of the rajas and nawabs, which prevailed in India in the pre-British days.
However, one of the harmful traditions of British democracy inherited by India was that of conflict instead of cooperation between elected members. This was its essential feature. The party, which got the support of the majority of elected members, formed the Government while the others constituted a standing opposition. The existence of the opposition to those in power was and is regarded as a hallmark of democracy.
In principle, democracy consists of rule by the people; but where direct rule is not possible, it's rule by persons elected by the people. It is natural that there would be some differences of opinion among the elected members as in the rest of the society.
Normally, members of any organizations have differences of opinion between themselves on different issues but they manage to work on the basis of a consensus and they do not normally form a division between some who are in majority and are placed in power, while treating the others as in opposition.
The members of an organization usually work on consensus. Consensus simply means that after an adequate discussion, members agree that the majority opinion may prevail for the time being. Thus persons who form a majority on one issue and whose opinion is allowed to prevail may not be on the same side if there is a difference on some other issue.
It was largely by accident that instead of this normal procedure, a two party system came to prevail in Britain and that is now being generally taken as the best method of democratic rule.
Many democratically inclined persons in India regret that such a two party system was not brought about in the country. It appears that to have two parties in India – of more or less equal strength - is a virtual impossibility. Those who regret the absence of a two-party system should take the reasons into consideration.
When the two party system got established in Britain, there were two groups among the rules (consisting of a limited electorate) who had the same economic interests among themselves and who therefore formed two groups within the selected members of Parliament.
There were members of the British aristocracy (which landed interests and consisting of lord, barons etc) and members of the new commercial class consisting of merchants and artisans. These groups were more or less of equal strength and they were able to establish their separate rule at different times.
Que. In pre-British period, when India was ruled by the independent rulers:
Answer: (c).Public opinion was inevitable for policy making
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