A real previous year paper: tap an option to check it, the explanation opens with the answer. Log in (free) to attempt it as a timed test with a score.
Select the most appropriate synonym of the given word:
LUMINOUS
Explanation: Luminous means giving off light or shining brightly. Radiant also means shining or glowing, so it is the most appropriate synonym. Dull, dim, and opaque do not match the meaning because they suggest lack of brightness or inability to let light pass through.
Select the most appropriate synonym of the given word:
EXIGUOUS
Explanation: Exiguous means very small in amount, quantity, or degree. Scanty also means insufficient or meagre, so it is the correct synonym. Huge, excessive, and abundant express largeness or plenty, which are opposite in meaning.
Select the most appropriate antonym of the given word.
Abrogate
Explanation: Abrogate means to abolish, cancel, or formally put an end to something such as a law or agreement. Uphold means to maintain, support, or preserve something, so it is the most appropriate antonym.
Choose the correct meaning of idiom:
To chew the cud of reflection
Explanation: The idiom “to chew the cud of reflection” means to think about something deeply and carefully. It does not refer to eating, casual daydreaming, or preparing for battle, so “pondering deeply” is the correct meaning.
Choose the correct spelling of a word meaning
‘witty, clever, and verbally skillful’.
Explanation: Persiflage is the correct spelling. It refers to light, witty, and clever talk or banter. The other options are incorrect spellings and do not represent the accepted form of the word.
Find the word that is spelled correctly and means the
quality of being sarcastic in a bitter way.
Explanation: Causticity is the correctly spelled noun that refers to the quality of being bitter, sarcastic, or sharply critical. Caustic is an adjective, while Costicity and Caustisity are incorrect spellings.
Choose the correct one-word substitute for:
'A person who supports change’.
Explanation: A reformer is a person who supports or works for change, especially improvement in society, institutions, or systems. Conservative means one who prefers traditional ways, while radical and constitutionalist do not exactly match the given meaning.
Choose the correct one-word substitute for:
'Extremely old-fashioned; belonging to a time before the biblical flood’.
Explanation: Antediluvian literally means belonging to the time before the biblical flood and is also used for something extremely old-fashioned. Obsolete means no longer in use, but it does not carry the specific meaning of being before the biblical flood.
Choose the correct option:
The anthropologist's findings were considered so controversial that they were initially___.
Explanation: The sentence suggests that the findings were controversial, so they were not welcomed or accepted at first. Disregarded means ignored or not taken seriously, which fits the context. Celebrated, acclaimed, and adopted suggest acceptance or praise.
Find the part of the sentence that contains an error:
The draft policy outlines (1)/ that each employee must adhere to (2)/ the code of conduct (3)/ irrespective of their position. (4)/
Explanation: The error is in part (4). In formal grammar, “each employee” is singular, so the pronoun should agree with it. The phrase “their position” should be replaced with a singular form such as “his or her position.”
Change the following from active to passive:
They were showing the movie at 7 pm.
Explanation: The active sentence is in the past continuous tense: “were showing.” In passive voice, the structure becomes “was/were being + past participle.” Therefore, “The movie was being shown at 7 pm” is correct.
Find the part of the sentence that contains an error:
Rarely had the court encountered a petition (1)/ so devoid of legal merit, nor so conspicuously intended (2)/ to attract media attention rather than judicial remedy. (3)/ No error (4)
Explanation: The error is in part (2). The use of “nor” is incorrect in this structure because the sentence is not forming a proper “neither...nor” construction. The sentence requires a parallel expression such as “and so conspicuously intended.”
Select the sentence containing the homonym of the highlighted word:
The bishop condemned the act as simony, citing canonical law.
Explanation: This option is treated as the homonym-based option because it uses the same word form in a different context from the ecclesiastical sense used in the original sentence. The other options repeat the same religious sense of simony.
Convert the sentence provided below from its passive voice structure to an active voice structure:
A decision has been taken to have the proposal reviewed by an external panel.
Explanation: The passive expression “A decision has been taken” is converted into an active form by introducing the subject “They” and using “have decided.” The meaning of getting the proposal reviewed by an external panel is also preserved.
Choose the most suitable option to replace the highlighted part of the sentence:
She is confident to win the match.
Explanation: The correct expression is “confident of winning.” The adjective “confident” is commonly followed by “of” when referring to confidence about an action or result. Therefore, the sentence should be “She is confident of winning the match.”
Choose the most suitable option to replace the highlighted part of the India’s legacy of healing practices—embodied in disciplines such as Yoga, Ayurveda, Siddha, and Unani—presents a complex synthesis of philosophy, biology, and metaphysics. Far from being static relics of the past, these systems have exhibited an evolving dynamism, continuously negotiating their space within both indigenous frameworks and global health discourses. At the heart of this healing ethos lies the idea that the human body is not an isolated physiological entity but a site of interconnected energies and rhythms. Yoga, as codified in the Yoga Sutras of Patanjali, is not merely a physical regimen but a holistic path aimed at harmonizing the body, mind, and spirit. In the modern era, however, it has undergone commodification, particularly in the West, where its philosophical moorings are often diluted into mere physical exercise or stress-reduction techniques. This recontextualization, while facilitating global popularity, raises questions about cultural appropriation and epistemic erosion. Traditional medicine systems such as Ayurveda view disease as an imbalance in the tridosha—vata, pitta, and kapha—principles that regulate bodily function. These systems emphasize prakriti (constitution), ahara (diet), and dinacharya (daily routine) as central to preventive healthcare. Unlike allopathy’s symptom-targeting approach, traditional Indian medicine is premised on restoring equilibrium in the body’s internal ecology. This integrative vision aligns with contemporary calls for personalized and preventive medicine, though methodological differences continue to stoke skepticism in the biomedical community. State patronage of AYUSH (Ayurveda, Yoga & Naturopathy, Unani, Siddha, and Homeopathy) underlines a renewed institutional interest in traditional systems. However, critics caution against uncritical endorsement, citing the lack of standardized clinical trials, variability in diagnostic models, and challenges in evidence-based validation. Furthermore, pharmaceutical commercialization of Ayurvedic formulations often sidelines traditional knowledge holders, reducing centuries-old practices to marketable commodities. The interface between Yoga and traditional medicine with modern healthcare is therefore both promising and fraught. While integrative models are being explored—especially in palliative care, mental health, and chronic disease management—they require epistemic humility and regulatory rigor. The danger lies in either romanticizing these systems as panaceas or discarding them as pre-scientific relics. Ultimately, the relevance of Yoga and traditional medicine in contemporary India will depend on the country’s ability to safeguard their philosophical depth while subjecting them to transparent, rigorous scrutiny. Neither dogmatic revivalism nor dismissive scientism will suffice. What is needed is a dialogical framework where tradition and modernity co-evolve—not in opposition, but in mutual enrichment.sentence:
What tension does the passage highlight regarding the global adoption of Yoga?
Explanation: The passage states that Yoga has become popular globally, especially in the West, but its philosophical foundations are often reduced to physical exercise or stress-reduction techniques. This creates tension between global popularity and the loss of its deeper philosophical essence.
Choose the most suitable option to replace the highlighted part of the India’s legacy of healing practices—embodied in disciplines such as Yoga, Ayurveda, Siddha, and Unani—presents a complex synthesis of philosophy, biology, and metaphysics. Far from being static relics of the past, these systems have exhibited an evolving dynamism, continuously negotiating their space within both indigenous frameworks and global health discourses. At the heart of this healing ethos lies the idea that the human body is not an isolated physiological entity but a site of interconnected energies and rhythms. Yoga, as codified in the Yoga Sutras of Patanjali, is not merely a physical regimen but a holistic path aimed at harmonizing the body, mind, and spirit. In the modern era, however, it has undergone commodification, particularly in the West, where its philosophical moorings are often diluted into mere physical exercise or stress-reduction techniques. This recontextualization, while facilitating global popularity, raises questions about cultural appropriation and epistemic erosion. Traditional medicine systems such as Ayurveda view disease as an imbalance in the tridosha—vata, pitta, and kapha—principles that regulate bodily function. These systems emphasize prakriti (constitution), ahara (diet), and dinacharya (daily routine) as central to preventive healthcare. Unlike allopathy’s symptom-targeting approach, traditional Indian medicine is premised on restoring equilibrium in the body’s internal ecology. This integrative vision aligns with contemporary calls for personalized and preventive medicine, though methodological differences continue to stoke skepticism in the biomedical community. State patronage of AYUSH (Ayurveda, Yoga & Naturopathy, Unani, Siddha, and Homeopathy) underlines a renewed institutional interest in traditional systems. However, critics caution against uncritical endorsement, citing the lack of standardized clinical trials, variability in diagnostic models, and challenges in evidence-based validation. Furthermore, pharmaceutical commercialization of Ayurvedic formulations often sidelines traditional knowledge holders, reducing centuries-old practices to marketable commodities. The interface between Yoga and traditional medicine with modern healthcare is therefore both promising and fraught. While integrative models are being explored—especially in palliative care, mental health, and chronic disease management—they require epistemic humility and regulatory rigor. The danger lies in either romanticizing these systems as panaceas or discarding them as pre-scientific relics. Ultimately, the relevance of Yoga and traditional medicine in contemporary India will depend on the country’s ability to safeguard their philosophical depth while subjecting them to transparent, rigorous scrutiny. Neither dogmatic revivalism nor dismissive scientism will suffice. What is needed is a dialogical framework where tradition and modernity co-evolve—not in opposition, but in mutual enrichment.sentence:
Which of the following best reflects the Ayurvedic approach to disease?
Explanation: The passage explains that Ayurveda views disease as an imbalance in tridosha and emphasizes prakriti, diet, and daily routine for preventive healthcare. Therefore, restoring internal bodily balance through lifestyle best reflects the Ayurvedic approach to disease.
Choose the most suitable option to replace the highlighted part of the India’s legacy of healing practices—embodied in disciplines such as Yoga, Ayurveda, Siddha, and Unani—presents a complex synthesis of philosophy, biology, and metaphysics. Far from being static relics of the past, these systems have exhibited an evolving dynamism, continuously negotiating their space within both indigenous frameworks and global health discourses. At the heart of this healing ethos lies the idea that the human body is not an isolated physiological entity but a site of interconnected energies and rhythms. Yoga, as codified in the Yoga Sutras of Patanjali, is not merely a physical regimen but a holistic path aimed at harmonizing the body, mind, and spirit. In the modern era, however, it has undergone commodification, particularly in the West, where its philosophical moorings are often diluted into mere physical exercise or stress-reduction techniques. This recontextualization, while facilitating global popularity, raises questions about cultural appropriation and epistemic erosion. Traditional medicine systems such as Ayurveda view disease as an imbalance in the tridosha—vata, pitta, and kapha—principles that regulate bodily function. These systems emphasize prakriti (constitution), ahara (diet), and dinacharya (daily routine) as central to preventive healthcare. Unlike allopathy’s symptom-targeting approach, traditional Indian medicine is premised on restoring equilibrium in the body’s internal ecology. This integrative vision aligns with contemporary calls for personalized and preventive medicine, though methodological differences continue to stoke skepticism in the biomedical community. State patronage of AYUSH (Ayurveda, Yoga & Naturopathy, Unani, Siddha, and Homeopathy) underlines a renewed institutional interest in traditional systems. However, critics caution against uncritical endorsement, citing the lack of standardized clinical trials, variability in diagnostic models, and challenges in evidence-based validation. Furthermore, pharmaceutical commercialization of Ayurvedic formulations often sidelines traditional knowledge holders, reducing centuries-old practices to marketable commodities. The interface between Yoga and traditional medicine with modern healthcare is therefore both promising and fraught. While integrative models are being explored—especially in palliative care, mental health, and chronic disease management—they require epistemic humility and regulatory rigor. The danger lies in either romanticizing these systems as panaceas or discarding them as pre-scientific relics. Ultimately, the relevance of Yoga and traditional medicine in contemporary India will depend on the country’s ability to safeguard their philosophical depth while subjecting them to transparent, rigorous scrutiny. Neither dogmatic revivalism nor dismissive scientism will suffice. What is needed is a dialogical framework where tradition and modernity co-evolve—not in opposition, but in mutual enrichment.sentence:
What is a potential danger of state patronage of AYUSH systems, as per the passage?
Explanation: The passage warns that pharmaceutical commercialization of Ayurvedic formulations can sideline traditional knowledge holders and reduce centuries-old practices to marketable commodities. Therefore, marginalization of traditional knowledge holders is the correct answer.
Choose the most suitable option to replace the highlighted part of the India’s legacy of healing practices—embodied in disciplines such as Yoga, Ayurveda, Siddha, and Unani—presents a complex synthesis of philosophy, biology, and metaphysics. Far from being static relics of the past, these systems have exhibited an evolving dynamism, continuously negotiating their space within both indigenous frameworks and global health discourses. At the heart of this healing ethos lies the idea that the human body is not an isolated physiological entity but a site of interconnected energies and rhythms. Yoga, as codified in the Yoga Sutras of Patanjali, is not merely a physical regimen but a holistic path aimed at harmonizing the body, mind, and spirit. In the modern era, however, it has undergone commodification, particularly in the West, where its philosophical moorings are often diluted into mere physical exercise or stress-reduction techniques. This recontextualization, while facilitating global popularity, raises questions about cultural appropriation and epistemic erosion. Traditional medicine systems such as Ayurveda view disease as an imbalance in the tridosha—vata, pitta, and kapha—principles that regulate bodily function. These systems emphasize prakriti (constitution), ahara (diet), and dinacharya (daily routine) as central to preventive healthcare. Unlike allopathy’s symptom-targeting approach, traditional Indian medicine is premised on restoring equilibrium in the body’s internal ecology. This integrative vision aligns with contemporary calls for personalized and preventive medicine, though methodological differences continue to stoke skepticism in the biomedical community. State patronage of AYUSH (Ayurveda, Yoga & Naturopathy, Unani, Siddha, and Homeopathy) underlines a renewed institutional interest in traditional systems. However, critics caution against uncritical endorsement, citing the lack of standardized clinical trials, variability in diagnostic models, and challenges in evidence-based validation. Furthermore, pharmaceutical commercialization of Ayurvedic formulations often sidelines traditional knowledge holders, reducing centuries-old practices to marketable commodities. The interface between Yoga and traditional medicine with modern healthcare is therefore both promising and fraught. While integrative models are being explored—especially in palliative care, mental health, and chronic disease management—they require epistemic humility and regulatory rigor. The danger lies in either romanticizing these systems as panaceas or discarding them as pre-scientific relics. Ultimately, the relevance of Yoga and traditional medicine in contemporary India will depend on the country’s ability to safeguard their philosophical depth while subjecting them to transparent, rigorous scrutiny. Neither dogmatic revivalism nor dismissive scientism will suffice. What is needed is a dialogical framework where tradition and modernity co-evolve—not in opposition, but in mutual enrichment.sentence:
What stance does the author take on integrating traditional medicine with modern healthcare?
Explanation: The author presents integration as both promising and challenging. The passage says integrative models require epistemic humility and regulatory rigor, showing that traditional medicine and modern healthcare can work together if proper standards and balanced understanding are maintained.
Choose the most suitable option to replace the highlighted part of the India’s legacy of healing practices—embodied in disciplines such as Yoga, Ayurveda, Siddha, and Unani—presents a complex synthesis of philosophy, biology, and metaphysics. Far from being static relics of the past, these systems have exhibited an evolving dynamism, continuously negotiating their space within both indigenous frameworks and global health discourses. At the heart of this healing ethos lies the idea that the human body is not an isolated physiological entity but a site of interconnected energies and rhythms. Yoga, as codified in the Yoga Sutras of Patanjali, is not merely a physical regimen but a holistic path aimed at harmonizing the body, mind, and spirit. In the modern era, however, it has undergone commodification, particularly in the West, where its philosophical moorings are often diluted into mere physical exercise or stress-reduction techniques. This recontextualization, while facilitating global popularity, raises questions about cultural appropriation and epistemic erosion. Traditional medicine systems such as Ayurveda view disease as an imbalance in the tridosha—vata, pitta, and kapha—principles that regulate bodily function. These systems emphasize prakriti (constitution), ahara (diet), and dinacharya (daily routine) as central to preventive healthcare. Unlike allopathy’s symptom-targeting approach, traditional Indian medicine is premised on restoring equilibrium in the body’s internal ecology. This integrative vision aligns with contemporary calls for personalized and preventive medicine, though methodological differences continue to stoke skepticism in the biomedical community. State patronage of AYUSH (Ayurveda, Yoga & Naturopathy, Unani, Siddha, and Homeopathy) underlines a renewed institutional interest in traditional systems. However, critics caution against uncritical endorsement, citing the lack of standardized clinical trials, variability in diagnostic models, and challenges in evidence-based validation. Furthermore, pharmaceutical commercialization of Ayurvedic formulations often sidelines traditional knowledge holders, reducing centuries-old practices to marketable commodities. The interface between Yoga and traditional medicine with modern healthcare is therefore both promising and fraught. While integrative models are being explored—especially in palliative care, mental health, and chronic disease management—they require epistemic humility and regulatory rigor. The danger lies in either romanticizing these systems as panaceas or discarding them as pre-scientific relics. Ultimately, the relevance of Yoga and traditional medicine in contemporary India will depend on the country’s ability to safeguard their philosophical depth while subjecting them to transparent, rigorous scrutiny. Neither dogmatic revivalism nor dismissive scientism will suffice. What is needed is a dialogical framework where tradition and modernity co-evolve—not in opposition, but in mutual enrichment.sentence:
According to the passage, what is required for the survival and relevance of Yoga and traditional medicine in modern India?
Explanation: The passage concludes that neither blind revivalism nor dismissive scientism is sufficient. It calls for a dialogical framework where tradition and modernity co-evolve. Therefore, the survival and relevance of Yoga and traditional medicine require balanced integration of ancient and modern systems.
A sentence is provided in direct speech. From the four given options, choose the one that most accurately conveys the sentence in its corresponding indirect speech.
He said to me, “You should work harder.”
Explanation: In indirect speech, “said to me” changes to “told me.” Since the speaker is addressing “me,” the pronoun “you” changes to “I.” The modal “should” remains unchanged, so the correct sentence is “He told me that I should work harder.”
A sentence is provided in direct speech. From the four given options, choose the one that most accurately conveys the sentence in its corresponding indirect speech.
The scientist said, “We have been working on this project for months.”
Explanation: In indirect speech, the present perfect continuous tense “have been working” changes to past perfect continuous tense “had been working.” The pronoun “we” changes according to the speaker, and “this project” changes to “that project.”
A sentence is provided in direct speech. From the four given options, choose the one that most accurately conveys the sentence in its corresponding indirect speech.
The diplomat said that only after the ceasefire would negotiations begin.
Explanation: The indirect sentence uses inversion after “only after,” so the direct speech should also maintain the correct inverted structure: “Only after the ceasefire will negotiations begin.” This option correctly preserves both the meaning and grammatical structure.
Rearrange the following sentences in correct order to make a logical passage.
1. The blueprint is finalized after approval from stakeholders. 2. First, a basic framework is proposed. 3. Then revisions are made after discussions. 4. Finally, execution begins as per plan.
Explanation: The logical sequence begins with proposing a basic framework, followed by revisions after discussions. After stakeholders approve it, the blueprint is finalized, and finally, execution begins as per the plan. Therefore, the correct order is 2-3-1-4.
Rearrange the following sentences in correct order to make a logical passage.
1. A central tenet of this approach is the concept of a "class," which acts as a blueprint for creating objects. 2. Object-Oriented Programming (OOP) is a programming paradigm based on the concept of "objects," which can contain data and code. 3. This allows a programmer to specify the structure and behavior of an object-oriented program. 4. The key advantage of this approach is that it models real-world entities, making complex systems easier to manage and debug.
Explanation: The paragraph should first introduce Object-Oriented Programming and its basic idea of objects. Then it explains the central concept of a class, followed by how this helps programmers define structure and behavior. Finally, it states the advantage of this approach, so the correct order is 2, 1, 3, 4.
One Prime for the website and the app, same login. Videos play in the app.
Free. Mobile number + OTP, no password.
