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21st July 2014, 03:46 PM
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Solved Model Paper for SNAP
I need Symbiosis National Aptitude (SNAP) question paper for preparation, please provide here?
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21st July 2014, 04:13 PM
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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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advanced diploma |
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