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21st July 2014, 04:13 PM
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Join Date: Apr 2013
Re: Solved Model Paper for SNAP

Symbiosis National Aptitude (SNAP) is a common written test for the admission to all the Post-Graduate Institutes of Symbiosis International (Deemed) University.

Exam Format
SNAP is a paper based test.

Here is the SNAP exam pattern:



Here is the attachment for SNAP solved question paper:

SECTION—III
Directions (Qs. 81 to 101): Read the passage carefully and answer
the questions that follow by choosing the most appropriate option in the
context of the passage.
Passage I
I have little use of the past and future and rarely think about it at any
moment of time. This awareness came after thirty years of my living in
anxiety and agony to such an extent that “I never wanted to live with myself”.
This was the thought that kept repeating itself in my mind. Then suddenly
I became aware of what a peculiar thought it was. “Am I one or two? If I
cannot live with myself, there must be two of me: ‘I’ and the ‘self’ that I
cannot live with.” “May be” I thought, “Only one of them is real”. And, I was

Particulars Urban
Data of 1991 Male Female
Graduation And Above 669,897 37,823
Illiterate 938,085 323,679
Literate But Below Matric 1,752,647 208,455
Matric But Below Graduate 1,406,250 109,642
Technical Degree 156,234 17,041
Technical Diploma 117,194 11,227
Total Migrants 5,040,307 707,867

stunned with this realization. My internal journey to discover my ‘real’ self
began...and one day all my sufferings vanished and I became light like
light; as if someone had taken away all my burden and sufferings in one
go. I understood, that the intense pressure of suffering must have forced
my consciousness to withdraw from its identification with the unhappy and
fearful self—the false, suffering self—which is a fiction of the mind and not
real.
A time came when, for a while, I was left with nothing on the physical
plane. I had no relationships, no job, no home and no socially defined roles
or identification. I was a nobody. I spent almost two years sitting on park
benches in a state of the most intense joy. I realized that I had this with me
even during those 30 years of agony, suffering and misery. However, I
could not feel it although I was carrying it with me because my mind was
too much noisy. I was in it, lost in it, and became the noise itself that I could
not even be aware that a self other than that miserable self ever existed.
To explain let me quote a parable. A beggar had been sitting by the
side of a road for years. He used to ask “spare some change?” to passersby.
One day a stranger not being able to give anything material replied “I have
nothing to give you”. He asked “how long you are sitting here”. The beggar
replied “over thirty years”. “What is that you are sitting on?” asked the
stranger. “Nothing, just an old box abandoned by somebody and I have
been sitting on it as long as I can remember” said the beggar. “Ever looked
inside?” asked the stranger. “What is the point, there is nothing in there and
why waste time” replied the beggar. “Have a look inside” insisted the stranger.
The beggar for the first time, just to satisfy the insistent stranger opened
the box. To his astonishment, disbelief and elation found that the box was
filled with gold. Are we not like that beggar? Unaware of being on it or
carrying it, searching it outside? Or seeking some one to provide it—the
happiness? Not getting what one seeks one is unhappy. Getting something
one does not want or dislike, one is unhappy. Craving for pleasures from
outside objects and or an outsider to provide it and avoiding pains seeking
external balms, one perpetuate suffering. It is like a child sitting in the
middle of a beautiful garden, crying for plastic toys to be provided by some
one and suffer accusing or excusing if the toys are not available to him or
not made available to him. This is a fictitious self created by the mind. If
one wants to be joyful, one has to get out of the clutches of that mind.
Mind is a superb instrument if you take control of it and use it at your
will. The problem with man is that he allows him to be used by the mind.
In fact, you do not use your mind. The mind uses you. Instead of the owner
using the instrument, the instrument uses the owner. And the owner believes
that the instrument is himself. Thus, the instrument taking over the owner
is complete. Further, if you watch your mind you can see that the mind
exists only in the past or future and never in the present. That is, mind is
the replay of the recorded past or the fear of the future. It never exists in
the “Now”. If you analyze further you will realize that even the past never
existed except in the perceptual creation of the mind. Nor the future exists.
Whatever happened in the past, the past as we refer to it, has happened
in the “Now” then. Similarly whatever will happen in the future will happen
in the “Now” then. This is the ultimate reality. However mind creates a
fictitious past by way of thoughts of the past and a fictitious future by way
of the thoughts of future. This string of thoughts, perpetuating itself becomes
an automation with no breaks or intervals. Thoughts appear without you
being aware of it. You get into it and allow you to be taken over. And you
believe you are the thoughts. And you say, “I think therefore I am.” This is
delusion. Unaware of this truth, you dwell in and identify with the incessant,
compulsive and involuntary thoughts of the past and illusory future. The
instrument of mind causes this delusion and illusion. And as mind
perpetuates the bad past and a fearful future, you suffer carrying the
burden of the past and worries of the future. That is, you live in the past
and or in the future. And you believe this is your self. But believing to be
true is not the same as knowing and experiencing the truth. Believing the
thoughts to be oneself and being taken over by its continuous flow, one

misses the stillness, the silence and the space of the present “now” as one
believes that the thoughts are natural and suffering is normal as every one
is suffering. And this now, becomes a means to achieving a pleasant, happy
and joyful future. That is, happiness and life are at a distance, at a future
time out there and not here and now. In reality it is not so. Life—the joyfulness
is here and now. I realized this only when I could experience the “stillness”
and the eternal “silence” in me being in the “Now” refusing to be in the past
or future.
It is like the silence between two musical notes. Sound of music will
have no meaning, without the silence. In fact silence is the eternal and the
musical sounds the perishable. It is like the space in the room where the
furniture cannot be there without the space but no one sees the space but
only the furniture. Because one cannot see the space, it does not mean the
space does not exist. In reality the space is the permanent and the furniture
the perishable and the impermanent. For an ordinary eye the space is
“nothing” and the furniture a “thing”. But if you look closer you will find that
in this beginningless and endless vast space of “nothing” exist every thing.
It encompasses the entire universe—the solar systems, the galaxies, and
everything. Without silence no sound can exist, without the stillness no
movement can take place and without that nothingness no thing can exist.
This is equally true of man and mind also. Man gets into the movements
of mind and not into the moment, which is now. There is no beginning or
end for silence, stillness and space. It is there. It has no past or future. It
is beyond analysis, measurements, understanding and explanation. Knowing
it and experiencing it being there, is the realm of eternal peace, joy and
bliss. Here the noisy mind disappears, and the real “I” emerges. To put it
accurately, the real ‘self’ is reclaimed—the “self” which exist in the ‘now and
here’ with no past and no future. Here ‘I’ use the instrument called mind the
way ‘I’ want to use it and ‘I’ direct my thinking rather than the mental
automation taking over me. The belief that joyfulness or happiness is when
I achieve this and that or when I get rid of this and that or after that out there
etc. are mere mental fiction as time—the psychological time—has no past
or future. It has only “now”. Not knowing this truth, dwelling in the fictitious
past and future is “suffering” and is a disease. In short, mind is the disease.
Liberation from that mind by taming and overpowering it to be used rightly
and at will and choice, is called self mastery by atma-vidya or self knowledge.
It awakens one to one’s divinity. Respect, reverence and compassion to all
beings and a “help ever, hurt never” principle of life will start flowing from
you in relation to the world. Personally, it will be the end of all suffering as
you have freed yourself from the mind’s games and noises and reclaimed
the original land of eternal silence, stillness, and serenity. At least this is my
experience. And the “self which I never wanted to live with” is no more with
me. I am free.
81. “I never wanted to live with myself” means:
( a) There are two persons in one self
( b) There are two perceptual self’s in one person
( c) There is a real self and an unreal self in all the persons
( d) There is a natural unknown self and a suffering known self in
most of the persons
82. When the author says that he has little use of past or future, what
he means is:
( a) That he does not care about what his past was and what his
future would be
( b) That the memories of and the experiences of the past and the
thoughts of the future do not affect his present life
( c) That the memories and experiences of the past and the thoughts
of the future are irrelevant to living at the moment
( d) That the past and future do not exist in his life
83. The author’s awareness and experience of his “real self” happened:
( a) When his consciousness withdrew from him
( b) When he realized that he is not the mind and mind is separate
from his ‘being’
( c) When he came out of all identifications of being happy, miserable
and suffering etc
(d) None of the above
84. When the author had nothing on the physical plane he was in a
state of intense joy:
( a) Because he could free himself from the mental noises and realize
the serenity within
( b) Because for thirty years he was suffering despite having
everything; and now it is only natural that he enjoys the
nothingness
( c) Because he renounced every thing and accepted the reality as
it is
( d) Because he had no identified roles or responsibilities to carry as
a burden
85. The moral of the beggar’s story is:
( a) That one has to seek and put in efforts ‘to find’ and to be blessed
( b) Ignorance finally leads to bliss
( c) Do not give up, you shall ultimately find your place
( d) One needs someone to show the path
86. Another important learning one can have from the beggar’s story
is that:
( a) One has to demolish one’s frameworks to reclaim one’s true self
( b) Most of the people live a life of suffering due to ignorance of the
true self
( c) Mind always perpetuates itself to keep the joyful self-buried
( d) None of the above
87. The averment that craving for pleasures and avoidance of pain
are the causes of suffering is:
( a) A contradiction that without ambition and desires how can one
work and progress in life; and why one should not try to avoid
pains?
( b) Not a contradiction because what the author conveys is that one
can aspire and work for all his positive goals without suffering, by
taking charge of the mind
( c) Both ( a) and ( b) are not correct
( d) The averment is absolutely wrong
88. The author could not be aware of a self other than the suffering
self because of:
( a) His identification with experiences of the past and the anxieties
of the future
( b) Fiction created by the mind
( c) He was too much into the noise around
( d) None of the above
89. The statement “Now of then”—for the past and future means:
( a) That there cannot exist a past except as a memory and the
future as a concept in the domain of the mind. Therefore it is a
fiction and whatever happens, happens now in the present
moment
( b) Past and future are nothing but a continuous flow of “Nows”
( c) The “Nows” of then—the earlier “nows” and the “Nows” hereafter
( d) All the above
90. The mind is a superb instrument of destructive nature and causes
suffering:
( a) When the thoughts are voluntary and one is aware of the thoughts
( b) When the thoughts are involuntary and one is unaware of the
automation
( c) When the thoughts are involuntary and one believes that the
thoughts are himself/herself
( d) None of the above
91. The mind is a superb instrument of great use to oneself if:
( a) One is aware of the thoughts, which are involuntary
( b) One is aware of how mind works and experiencing and being in

the stillness, can choose thinking
( c) One can create intervals between thoughts and stay serene
( d) One can control thoughts
92. Suffering is considered normal, and accepts that life is a struggle:
( a) When people believe and live as if happiness and joyfulness are
ends to be realized at a later date going through suffering now
( b) When people see that every one is subject to suffering
( c) When people are used to carrying the pains of the past and
worries of the future
( d) None of the above
93. The author is of the view (out of his own experience) that:
( a) Happiness lies in the nothingness
( b) Happiness lies in the stillness or vacuum in between the thoughts
and not in the thoughts
( c) To attain the state of permanent joyfulness, one should be in the
silent “now” living moment to moment
( d) None of the above
94. The author’s reference to the stillness, eternal silence and the
beginningless and the endless space of nothing etc means:
( a) That there is a state of ‘being’ of permanent joyfulness that can
be attained by human beings
( b) That without the eternal “Nothing” no thing can ever exist
( c) That the thoughts are transient and the stillness is the permanent
state of being
( d) None of the above
95. Respect, reverence and compassion for all beings will happen as
a result of:
( a) Awakening of the divinity ( b) Atma vidya
( c) End of suffering ( d) Self mastery
96. Self mastery means:
( a) Overpowering the mind
( b) Ability to control and use the mind at will and the way one chooses
( c) Ability of the mind to choose the way it wills
( d) None of the above
97. “I became a nobody”. What does the author try to convey in this
statement?
( a) One must strip of all attachments to be free and joyful
( b) One must not have ego to be free and joyful
( c) The state of “humbleness” can lead to one being free and joyful
( d) One should not identify oneself with position, roles, responsibilities
and various other man made trappings, if one wants to be in the
intense natural endowment of joyfulness
98. The beggar’s story, and the analogy of the child in the garden
crying for the toys accusing excusing...etc are to bring home a reality that:
( a) One is wasting one’s life searching for happiness outside one or
from objects or from someone to give it
( b) Craving for pleasures at a distant time is multiplying “suffering”
( c) No outsiders or outside matter can give peace and joyfulness
( d) Possessiveness leads to miserable state of mind
99. An important learning the passage can give to the reader is that:
( a) “Suffering” is a mental affliction unlike physical pain
( b) Pain and “sufferings” are one and the same
( c) The mind’s interpretation of the non-existent past and non-existent
future creates suffering
( d) Fiction of mind creates a fiction called suffering
100. The one practical clue the passage gives to the reader, if he/she
is intelligent, is that:
( a) Watch the mind, and watch the thoughts for their relationship with
the past/future but stay solidly in the “now” of the present, for a
life of peace and joyfulness. Postponing it is an illusion caused by
delusion
( b) To be joyful do not get into the flowing thoughts but focus on the
intervals of stillness, and vacuum in between thoughts
( c) Both (A) and (B) above ( d) None of the above
101. “Mind is a superb instrument to be used to one’s advantage or
to be used by it to be miserable”, denotes the following:
( a) Using intellect, if you tap the mind’s potential to think, analyze
and take decisions, it is useful. But trapped by it wriggling in the
incessant thoughts of the past and of the future, is destructive
( b) A thoughtless mind by refusing to be in the automated thought
process can lead to peace and joyfulness
( c) Both (A) and (B) above ( d) None of the above

Directions (Qs. 102 to 120): Read the passage carefully and answer
the questions that follow by choosing the most appropriate options in the
context of the passage.
Passage II
In 1854 the “Great White Chief” in Washington made an offer for a
large area of land of the red Indians and promised a reservation for the
Indian people and the Chief of Seattle replies;
How can you buy or sell the sky, the warmth of the land? The idea is
strange to us. If we don’t own the freshness of the air and sparkle of the
water, how can you buy them?
Every part of this earth is sacred to my people. Every shining pine
needle, every sandy shore, every mist in the dark woods, every clearing
and humming insect is holy in the memory and experience of my people.
The sap which courses through the trees carries the memories of the red
man. The whiteman’s dead forget the country of their birth when they go
to walk among the stars. Our dead never forget this beautiful earth, for it
is the mother of the red man. We are part of the earth and it is part of us.
The perfumed flowers are our sisters; the deer, the horse, the great eagle,
these are our brothers. The rocky crests, the juices in the meadows, the
body heat of the pony, and man—all belong to the same family.
So, when the great Chief in Washington sends word that he wishes
to buy land, he asks much of us. The great Chief sends word he will reserve
us a place so that we can live comfortably to ourselves. He will be our
father and we will be his children. So we will consider your offer to buy our
land. But it will not be easy. For this land is sacred to us. This shining water
that moves in the streams and rivers is not just water but the blood of our
ancestors. If we sell you land, you must remember that it is scared, and you
must teach your children that it is sacred and that each ghostly reflection
in the clear water of the lakes tells of events and memories in the life of
my people. The water murmur is the voice of my father’s father.
The rivers are our brothers, they quench our thirst. The rivers carry
our canoes, and feed our children. If we sell you our land, you must
remember, and teach your children, that the rivers are our brothers, and
yours, and you must henceforth give the rivers the kindness you would give
any brother. We know that the whiteman does not understand our ways.
One portion of land is the same to him as the next, for he is a stranger who
comes in the night and takes from the land whatever he needs. The earth
is not his brother, but his enemy, and when he has conquered it, he moves
on. He leaves his father’s graves behind, and he does not care. He kidnaps
the earth from his children, and he does not care. His father’s grave and
his children’s birthright are forgotten. He treats his mother, the earth, and
his brother, the sky, as things to be bought, plundered, sold like sheep or
bright beads. His appetite will devour the earth and leave behind only a
desert.
I do not know. Our ways are different from your ways. The sight of
your cities pains the eyes of the red man. But perhaps it is because the red
man is a savage and does not understand. There is no quiet place in the
whiteman’s cities. No place to hear the unfurling of leaves in spring, or the
rustle of an insect’s wings. But perhaps it is because I am a savage and
do not understand. The clatter only seems to insult the ears. And what is
there to life if a man cannot hear the lonely cry of the whippoorwill or the

arguments of the frogs around a pond at night? I am a red man and do not
understand. The Indian prefers the soft sound of the wind darting over the
face of a pond, and the smell of the wind itself, cleaned by a mid day rain,
or scented with pinion pine.
The air is precious to the red man, for all things share the same
breath—the beast, the tree, the man, they all share the same breath. The
white man does not seem to notice the air he breathes. Like a man dying
for many days, he is numb to the stench. But if we sell you our land, you
must remember that the air is precious to us, that the air shares its spirit
with all the life it supports. The wind that gave our grandfather his first
breath also receives his last sigh. And if we sell you our land, you must keep
it apart and sacred, as a place where even the white man can go to taste
the wind that is sweetened by the meadow’s flowers.
So we will consider your offer to buy our land. If we decide to accept,
I will make one condition: The white man must treat the beast of this land
as his brothers. I am a savage and I do not understand any other way, I’ve
seen a thousand rotting buffaloes on the prairie left by the white man who
shot them from a passing train. I am a savage and I do not understand how
the smoking iron horse can be more important than the buffalo that we kill
only to stay alive. What is man without the beast? If all beasts were gone,
man would die from a great loneliness of spirit. For whatever happens to the
beast, soon happens to man. All things are connected.
You must teach your children that the ground beneath their feet is the
ashes of your grand fathers. So that they will respect the land, tell your
children that the earth is rich with the lives of our kin. Teach your children
what we have taught our children, that the earth is our mother. Whatever
befalls the earth befalls the sons of the earth. If men spit upon the ground,
they spit upon themselves. This we know: The earth does not belong to
man; man belongs to the earth. This we know. All things are connected like
the blood, which unites one family. All things are connected. Whatever
befalls the earth befalls the sons of earth. Man did not weave the web of
life: he is merely a strand in it. Whatever he does to the web, he does to
himself. Even the white man whose God walks and talks with him as friend
to friend, cannot be exempt from the common destiny. We may be brothers
after all. We shall see. One thing we know, which the white man may one
day discover, our God is the same God. You may think now that you own
Him as you wish to own our land; but you cannot. He is the God of man, and
His compassion is equal for the red man and the white. This earth is precious
to Him, and to harm the earth is to heap contempt on its Creator. The whites
too shall pass; perhaps sooner than all other tribes. Contaminate to your
bed, and you will one night suffocate in your own waste. But in your perishing
you will shine brightly, fired by the strength of the God, who brought you to
this land and for some special purpose gave you dominion over this land
and over the red man. That destiny is mystery to us, for we don’t understand
when the buffaloes are all slaughtered, the wild horses are tamed, the
secret corners of the forest heavy with scent of many men, and the view of
the ripe hills blotted by talking wires.
Where is the thicket? Gone?
Where is the eagle? Gone.
The end of living and the beginning of survival.
102. The reply of the chief of Seattle appears to:
( a) be an attack on whiteman’s arrogance.
( b) brings out the ignorance of the so-called civilized whites.
( c) be a defiance of the authority of the white chief.
( d) be the most profound and respectful statement on the environment.
103. By describing the shining pine needles, shores, mist, and insects,
the author:
( a) appears to have gone very emotional and sentimental.
( b) seems to convey that his people worship all creations.
( c) seems to convey that all the above are integral part of human life.
( d) expresses his reverence and faith in the mutuality of all natural
beings and things around for a harmonious living.
104. According to the passage:
( a) The dead whites can walk among the stars and forget the past.
( b) The dead red Indians cannot forget the past.
( c) The red Indians are the inseparable part of the mother earth and
hence death does not severe their relationship with the mother
earth.
( d) None of the above.
105. By connecting the flowers, eagles, horses, meadows and the
rocky crests—all animate and inanimate things—as belonging to the same
family, the author:
( a) seems to have lost the power of rational discrimination.
( b) seems to be living on a philosophical and unpractical plane.
( c) seems to be a very highly elevated and enlightened person who
has experienced the interconnectedness.
( d) seems to be living in fiction and dreams.
106. The shining water according to the author is not just water but
the blood of ancestors. This means:
( a) The ancestors toiled and shed blood and sweat to create the
sacred land where his people now live.
( b) The water reflects the memories of the ghostly events in their
life.
( c) That the water has been the lifeblood of their ancestors out of
which the present generation is borne.
( d) The land and the people are inseparable and the river becomes
the lifeblood of all.
107. According to the author:
( a) The rivers, the sky, the land etc are to be treated with kindness
and gratitude and preserved as they are for the children to inherit
and grow as the forefathers of the native did.
( b) The whiteman cannot understand the importance of the
environment.
( c) The whiteman forgets his past and is interested only in his
pleasures out of the earth.
( d) None of the above.
108. The chief of the Seattle—the native’s protector:
( a) accuses the whiteman for his greed.
( b) bemoan the so called civilized whites, will make a desert out of
the mother earth, which otherwise is full of abundance.
( c) sounds helpless and prays that the nature left as it is.
( d) None of the above.
109. The statements, “Our ways are different from your ways”,
“perhaps the red man is a savage and does not understand”, in the context
of the passage:
( a) expresses condemnation of the greed of the so-called civilized
men.
( b) ridicules the so-called progress made by modern man.
( c) genuinely questions the way the environment was being destroyed
instead of preserving and conserving it for the next generation.
( d) establishes that the whites are the most selfish people.
110. “The white man does not understand our ways...comes as a
stranger, kidnaps the earth from his children” etc., sums up:
( a) the foolishness of the so called civilized society.
( b) that the so called civilized are committing a crime on the unborns
by depriving their birth rights to inherit the earth with all its
abundance in which man has not played any role to create.
( c) that the civilized are writing the epithets of their own destiny.
( d) the white man is not interested in knowing “our ways”.
111. According to the passage the “ears” are, meant:
( a) to hear the sounds and listen to the surroundings.
( b) to enjoy the music and rhythm of life around, of all creations and
not the clatter of artificialities.
( c) to be a sensory organ so that communication with all from the

world around is possible and fruitful.
( d) None of the above.
112. The air is precious to the red Indians because:
( a) it supports life.
( b) its spirit, which sustains life, is shared by all living beings and
without which there is no life.
( c) it gave the grandfather the first breath and they are his children.
( d) None of the above.
113. If all beasts are gone:
( a) man will suffer depression. ( b) man will suffer loneliness.
( c) man will die of starvation. ( d) man will die.
114. The author exhorts to teach the children that the earth is our
mother because:
( a) earth sustains life. ( b) earth is home to all living beings.
( c) earth is rich.
( d) that what happens to earth is only a prelude to what will happen
to its sons.
115. The red Indian natives know that the earth is precious because:
( a) man belongs to the earth and is a part of it.
( b) there cannot exist man without earth but there can be earth without
man.
( c) all what man needs are provided by earth.
( d) earth is home for all beasts, which are killed for man to live.
116. Man should not disturb the web of life on this earth because:
( a) he is only a strand in the web of life and if he disturbs the web—
he does it to himself.
( b) the one who cannot create should not disturb it.
( c) every thing is connected to from the cosmic web.
( d) None of the above.
117. The passage is a great lesson that:
( a) it proves that there is only one God.
( b) if the so called civilized man refuses to accept the preciousness
of the nature and its web of life—he will suffocate in his own
waste.
( c) the talking wires can spin disaster.
( d) that all species are important.
118. The passage proves that:
( a) the natives are emotional.
( b) the whites—the civilized ones are very advanced.
( c) the natives are more enlightened than the educated and civilized.
( d) None of the above.
119. The passage:
( a) brings out the eternal truth for consideration of the civilized.
( b) questions the wisdom of the civilized and urges them to live a
primitive life.
( c) expresses the agony of the visionary.
( d) bemoans a great tragedy in the making.
120. The passage is very profound that the mist, the crest, the body
heat of the pony, the sap, the murmur of the rivers, the air, the breath, the
horse, the buffaloes all are strands of life on earth and are equally important
and man needs to respect the mother earth.
( a) The above assertion is not fully true.
( b) The above assertion is 100% true.
( c) The above assertion is nothing but figment of imagination.
( d) The above is philosophical and on the material plane it is impractical
to accept.

Directions (Qs. 121 to 140): Read the questions clearly and choose
the most appropriate answer from the alternatives given below:
Q. 121-122
121. Consider an object on the XY plane, with point P on the object
at coordinates (m, n). If this object is rotated 90° counterclockwise about
the origin, what will be the new co-ordinates of point P.
( a) m, n ( b) – m, n ( c) – n, m ( d) – m, – n
122. If the object is rotated 90° clockwise around point P, the new
coordinates of point P will be:
( a) m, n ( b) – m, n ( c) – n, –m ( d) – m, – n
123. Consider two friends travelling perfectly alongside each other.
One of them is riding a motorcycle with a wheel diameter of 2.5 ft. The
other is riding a scooter with a wheel diameter of 1.5 ft. As they start to
travel uphill, the person on the motorcycle notices that the speed as indicated
on his speedometer has dropped from 50 kmph to 45 kmph. Given that
these speedmeters work by computing the number of revolutions per second
of the front wheel, what will be the reading on the speedometer of the
scooter that is travelling alongside him?
( a) 75 (b) 27 (c) 45 (d) 50
Q. 124-125.
124. You notice a glass of water with a large ice-cube floating on it.
If the mass of water in the ice is 96 gm and the mass of water (temperature
—approx 4 degrees C in the glass is also 96 gm, and if volume of water
at 4°C is 1.04 times lower than the volume of water at 0°C), the following
can be construed:
( a) The ice is heavier and denser than the water
( b) The ice is lighter but denser than the water
( c) The water is denser but no lighter than the ice
( d) The water is heavier but no denser than the ice
125. If the ice melts into the water and the overall system temperature
stabilizes at 0°, the total mass of water in the glass will be:
( a) 192 gm ( b) 200 gm ( c) 208 gm ( d) 96 gm
126. If a torroid (ring shaped or doughnut shaped) magnet of soft
iron is heated:
( a) The outer diameter will increase but the inner diameter will
decrease
( b) The outer diameter and the inner diameter will both increase
( c) Cannot be said—Result depends on the expansion/contraction
properties of soft iron
( d) Cannot be said—Result depends on the ratio of inner diameter
to outer diameter
127. We have two glasses, Glass A containing 100 cc of milk and
Glass B containing 100 cc of water. If we take 10 cc of water from the Glass
B and pour it into the Glass A of milk and stir it completely. Then we take
10 cc of the mixture of milk and water from Glass A and pour it back into
the Glass B of water and mix it up completely, the following can be concluded:
( a) The percentage of milk in the mixture in Glass A is HIGHER than
the percentage of water in the mixture in Glass B
( b) The percentage of milk in the mixture in Glass A is LOWER than
the percentage of water in the mixture in Glass B
( c) Not enough information to determine the outcome
( d) None of the above
128. You have four different pairs of socks all mixed up in a chest of
drawers. You run up to your room and are just about to open the drawers
when the light bulb blows. Not having enough time to replace the light bulb,
you decide to take a number of socks out. The minimum number of socks
(single socks) that you need to take to find a matching pair is:
( a) 2 (b) 3 (c) 4 (d) 5
129. If all odd colours are blue and all even colours are yellow, then
by adding blue to yellow you will get:
( a) green ( b) yellow ( c) blue ( d) purple
130. In the certain code “conglomeration” is written as

molgnocnoitare. How would Stratification be written in that code?
( a) Tartsnoitacifi ( b) Ifitartsnoitac
( c) Fitartsnoitaci ( d) Cifitartsnoita
131. If “Washington” is 28, 6, 24, 13, 14, 19, 12, 25, 20, 19
“Infotechpark” will be:
( a) 15, 20, 12, 21, 27, 11, 09, 14, 22, 07, 24, 17
( b) 13, 18, 10, 19, 25, 09, 07, 12, 20, 05, 22, 15
( c) 14, 19, 11, 20, 26, 10, 08, 13, 21, 06, 23, 16
( d) 16, 21, 13, 22, 28, 12, 10, 15, 23, 08, 25, 18
132. Which two letters would come next A D E F I J K N O P - -
( a) QR (b) RS (c) ST (d) TU
133. Four girls are sitting in a circle P, Q, R, S in the same order.
Which of the following necessarily follows in the circumstances?
( a) P is to the left of R ( b) S is to the right of R
( c) P and S face each other ( d) All the above
134. If P × Q means is “P is brother of B”, and P + Q means “P is the
father of Q” which of the following means “C is the nephew of D”.
( a) D × Z + C ( b) C × Z + D
( c) D + C × Z ( d) Data inadequate
135. The ages of Praveen and Shivani are in the ratio of 3 : 5. After
9 years the ratio of their ages will become 3 : 4. The present age of Shivani
in years is:
( a) 24 (b) 18 (c) 15 (d) 24
136. A snail is at the bottom of a 20 meters deep pit. Each day the
snail climbs 5 meters upwards, but at night it slides 4 meters back downwards.
How many days does it take the snail to reach the top of the pit?
( a) 15 (b) 16 (c) 17 (d) 18
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