CLAT Exam  >  CLAT Tests  >  CLAT Mock Test Series 2025  >  Test: CLAT Mock Test - 14 - CLAT MCQ

Test: CLAT Mock Test - 14 - CLAT MCQ


Test Description

30 Questions MCQ Test CLAT Mock Test Series 2025 - Test: CLAT Mock Test - 14

Test: CLAT Mock Test - 14 for CLAT 2024 is part of CLAT Mock Test Series 2025 preparation. The Test: CLAT Mock Test - 14 questions and answers have been prepared according to the CLAT exam syllabus.The Test: CLAT Mock Test - 14 MCQs are made for CLAT 2024 Exam. Find important definitions, questions, notes, meanings, examples, exercises, MCQs and online tests for Test: CLAT Mock Test - 14 below.
Solutions of Test: CLAT Mock Test - 14 questions in English are available as part of our CLAT Mock Test Series 2025 for CLAT & Test: CLAT Mock Test - 14 solutions in Hindi for CLAT Mock Test Series 2025 course. Download more important topics, notes, lectures and mock test series for CLAT Exam by signing up for free. Attempt Test: CLAT Mock Test - 14 | 120 questions in 120 minutes | Mock test for CLAT preparation | Free important questions MCQ to study CLAT Mock Test Series 2025 for CLAT Exam | Download free PDF with solutions
Test: CLAT Mock Test - 14 - Question 1

Directions: Kindly read the passage carefully and answer the questions given below.

In love, the problem is not who to love, but how to love. Love is an ability, a capacity in our minds that has to be systematically cultivated. Once the faculty of love has developed, we have the total freedom to love, and then any situation is a fertile ground for our love to grow. Man, irrespective of his belief or nationality, seeks love all around him. Yet only a rare few seem to discover an apparent satisfaction in personal relationships. Man helplessly waits for love to be given to him, to receive love. Alas! None ‘give’ love; all are anxiously waiting to ‘get’ love. All are always disappointed.

Love is of two distinct types. The ‘higher love’ is called prema bhakti, devotion; and the ‘lower love’ is known as sneha, affection. When the love is directed to a ‘higher’ object of love, it is called prema; when it is directed towards a ‘lower’ object of love, it is called sneha. Thus, we have prema bhakti towards parents, teachers, country, and knowledge, while we have sneha for our friends, brothers, sisters, dogs, cows, flowers, toys, and books. The emotion is the same in both the higher and lower kinds of love. But when we direct our love towards a higher, more inspiring ideal, our mind expands, our vision deepens and our efficiency multiplies. Then it is prema. When this prema is directed towards the Lord, the divine essence in man, it is called bhakti. When the same emotion of love goes towards the external objects of pleasure – things or beings, it slowly shells us into a prison of sorrows and excitements, pangs and sobs. Then love degrades itself to be of the lower type – sneha.

Rishis always repeat that higher love alone can help us overcome our sense of incompleteness and alienation. To ‘give’ love is, therefore, to love everyone without expecting any results, gains, and profits, but demanding of life your privilege to love all. True love is not a passive ‘taking’ but a dynamic ‘giving’. Love is its own reward when it is true and full, unconditional and joyful – love is afulfilment in itself. Very few realise this; none dares to live it in life. Only the special few, who have grown up a little in their inward vision, and evolved slightly in their spiritual growth, can feel this way and readily discover the heroism to love, to give love to all creatures. All are but Narayan in manifestation. What else then can we give to the world but love.

Some of us love only if we are loved in return. This is a commercial attitude, and an expression of our mental weakness. The Sun gives and demands nothing. Everywhere in nature, among animals and plants, the universal rhythm is to ‘give’ lovingly and not to ‘demand’ love from others.

To give love is true freedom; to demand love is pure slavery. Do not feel cheated if others do not give you love. The Lord Himself serves us all every moment, even when we do not love Him in return. Let us be godlike in our love for others – always and in all ways.

Q. What does the passage suggest about the concept of "higher love" (prema bhakti) as compared to "lower love" (sneha)?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 1

The passage distinguishes between two types of love: "higher love" (prema bhakti) and "lower love" (sneha). It explains that the emotional aspect of both types of love is similar, but the crucial distinction lies in the direction of love. Higher love is directed towards more inspiring ideals such as parents, teachers, country, and knowledge, and it is said to expand one's mind and deepen their vision. On the other hand, lower love is directed towards external objects of pleasure, which, over time, leads to suffering and sorrows. Therefore, option C accurately captures this distinction between higher and lower love as described in the passage.

Test: CLAT Mock Test - 14 - Question 2

Directions: Kindly read the passage carefully and answer the questions given below.

In love, the problem is not who to love, but how to love. Love is an ability, a capacity in our minds that has to be systematically cultivated. Once the faculty of love has developed, we have the total freedom to love, and then any situation is a fertile ground for our love to grow. Man, irrespective of his belief or nationality, seeks love all around him. Yet only a rare few seem to discover an apparent satisfaction in personal relationships. Man helplessly waits for love to be given to him, to receive love. Alas! None ‘give’ love; all are anxiously waiting to ‘get’ love. All are always disappointed.

Love is of two distinct types. The ‘higher love’ is called prema bhakti, devotion; and the ‘lower love’ is known as sneha, affection. When the love is directed to a ‘higher’ object of love, it is called prema; when it is directed towards a ‘lower’ object of love, it is called sneha. Thus, we have prema bhakti towards parents, teachers, country, and knowledge, while we have sneha for our friends, brothers, sisters, dogs, cows, flowers, toys, and books. The emotion is the same in both the higher and lower kinds of love. But when we direct our love towards a higher, more inspiring ideal, our mind expands, our vision deepens and our efficiency multiplies. Then it is prema. When this prema is directed towards the Lord, the divine essence in man, it is called bhakti. When the same emotion of love goes towards the external objects of pleasure – things or beings, it slowly shells us into a prison of sorrows and excitements, pangs and sobs. Then love degrades itself to be of the lower type – sneha.

Rishis always repeat that higher love alone can help us overcome our sense of incompleteness and alienation. To ‘give’ love is, therefore, to love everyone without expecting any results, gains, and profits, but demanding of life your privilege to love all. True love is not a passive ‘taking’ but a dynamic ‘giving’. Love is its own reward when it is true and full, unconditional and joyful – love is afulfilment in itself. Very few realise this; none dares to live it in life. Only the special few, who have grown up a little in their inward vision, and evolved slightly in their spiritual growth, can feel this way and readily discover the heroism to love, to give love to all creatures. All are but Narayan in manifestation. What else then can we give to the world but love.

Some of us love only if we are loved in return. This is a commercial attitude, and an expression of our mental weakness. The Sun gives and demands nothing. Everywhere in nature, among animals and plants, the universal rhythm is to ‘give’ lovingly and not to ‘demand’ love from others.

To give love is true freedom; to demand love is pure slavery. Do not feel cheated if others do not give you love. The Lord Himself serves us all every moment, even when we do not love Him in return. Let us be godlike in our love for others – always and in all ways.

Q. According to the passage, what is the significance of giving love as opposed to demanding it?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 2

The passage advocates for the idea that giving love unconditionally is an act of true freedom, while demanding love from others is likened to a commercial attitude. It suggests that love should be selfless and unconditional, without expectations of receiving love in return. This aligns with the passage's overall message that true love involves dynamic giving rather than passive taking. Therefore, option B accurately reflects the passage's perspective on the significance of giving and demanding love.

1 Crore+ students have signed up on EduRev. Have you? Download the App
Test: CLAT Mock Test - 14 - Question 3

Directions: Kindly read the passage carefully and answer the questions given below.

In love, the problem is not who to love, but how to love. Love is an ability, a capacity in our minds that has to be systematically cultivated. Once the faculty of love has developed, we have the total freedom to love, and then any situation is a fertile ground for our love to grow. Man, irrespective of his belief or nationality, seeks love all around him. Yet only a rare few seem to discover an apparent satisfaction in personal relationships. Man helplessly waits for love to be given to him, to receive love. Alas! None ‘give’ love; all are anxiously waiting to ‘get’ love. All are always disappointed.

Love is of two distinct types. The ‘higher love’ is called prema bhakti, devotion; and the ‘lower love’ is known as sneha, affection. When the love is directed to a ‘higher’ object of love, it is called prema; when it is directed towards a ‘lower’ object of love, it is called sneha. Thus, we have prema bhakti towards parents, teachers, country, and knowledge, while we have sneha for our friends, brothers, sisters, dogs, cows, flowers, toys, and books. The emotion is the same in both the higher and lower kinds of love. But when we direct our love towards a higher, more inspiring ideal, our mind expands, our vision deepens and our efficiency multiplies. Then it is prema. When this prema is directed towards the Lord, the divine essence in man, it is called bhakti. When the same emotion of love goes towards the external objects of pleasure – things or beings, it slowly shells us into a prison of sorrows and excitements, pangs and sobs. Then love degrades itself to be of the lower type – sneha.

Rishis always repeat that higher love alone can help us overcome our sense of incompleteness and alienation. To ‘give’ love is, therefore, to love everyone without expecting any results, gains, and profits, but demanding of life your privilege to love all. True love is not a passive ‘taking’ but a dynamic ‘giving’. Love is its own reward when it is true and full, unconditional and joyful – love is afulfilment in itself. Very few realise this; none dares to live it in life. Only the special few, who have grown up a little in their inward vision, and evolved slightly in their spiritual growth, can feel this way and readily discover the heroism to love, to give love to all creatures. All are but Narayan in manifestation. What else then can we give to the world but love.

Some of us love only if we are loved in return. This is a commercial attitude, and an expression of our mental weakness. The Sun gives and demands nothing. Everywhere in nature, among animals and plants, the universal rhythm is to ‘give’ lovingly and not to ‘demand’ love from others.

To give love is true freedom; to demand love is pure slavery. Do not feel cheated if others do not give you love. The Lord Himself serves us all every moment, even when we do not love Him in return. Let us be godlike in our love for others – always and in all ways.

Q. Pick the opposite of "unconditional" as it appears in the passage:

Detailed Solution for Test: CLAT Mock Test - 14 - Question 3

In the verse, the phrase "unconditional" refers to the absence of any restrictions or requirements. Qualified is the opposite of unconditional and suggests that there are restrictions or criteria linked to something.
Hence, Option D is the correct answer.

Test: CLAT Mock Test - 14 - Question 4

Directions: Kindly read the passage carefully and answer the questions given below.

In love, the problem is not who to love, but how to love. Love is an ability, a capacity in our minds that has to be systematically cultivated. Once the faculty of love has developed, we have the total freedom to love, and then any situation is a fertile ground for our love to grow. Man, irrespective of his belief or nationality, seeks love all around him. Yet only a rare few seem to discover an apparent satisfaction in personal relationships. Man helplessly waits for love to be given to him, to receive love. Alas! None ‘give’ love; all are anxiously waiting to ‘get’ love. All are always disappointed.

Love is of two distinct types. The ‘higher love’ is called prema bhakti, devotion; and the ‘lower love’ is known as sneha, affection. When the love is directed to a ‘higher’ object of love, it is called prema; when it is directed towards a ‘lower’ object of love, it is called sneha. Thus, we have prema bhakti towards parents, teachers, country, and knowledge, while we have sneha for our friends, brothers, sisters, dogs, cows, flowers, toys, and books. The emotion is the same in both the higher and lower kinds of love. But when we direct our love towards a higher, more inspiring ideal, our mind expands, our vision deepens and our efficiency multiplies. Then it is prema. When this prema is directed towards the Lord, the divine essence in man, it is called bhakti. When the same emotion of love goes towards the external objects of pleasure – things or beings, it slowly shells us into a prison of sorrows and excitements, pangs and sobs. Then love degrades itself to be of the lower type – sneha.

Rishis always repeat that higher love alone can help us overcome our sense of incompleteness and alienation. To ‘give’ love is, therefore, to love everyone without expecting any results, gains, and profits, but demanding of life your privilege to love all. True love is not a passive ‘taking’ but a dynamic ‘giving’. Love is its own reward when it is true and full, unconditional and joyful – love is afulfilment in itself. Very few realise this; none dares to live it in life. Only the special few, who have grown up a little in their inward vision, and evolved slightly in their spiritual growth, can feel this way and readily discover the heroism to love, to give love to all creatures. All are but Narayan in manifestation. What else then can we give to the world but love.

Some of us love only if we are loved in return. This is a commercial attitude, and an expression of our mental weakness. The Sun gives and demands nothing. Everywhere in nature, among animals and plants, the universal rhythm is to ‘give’ lovingly and not to ‘demand’ love from others.

To give love is true freedom; to demand love is pure slavery. Do not feel cheated if others do not give you love. The Lord Himself serves us all every moment, even when we do not love Him in return. Let us be godlike in our love for others – always and in all ways.

Q. What is the passage's main point addressing the idea of love and its importance in life?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 4

The passage's fundamental point is that true love is dynamic, unconditional, and self-fulfilling. Higher love, or prema bhakti, is giving love without expecting anything in return, and it might aid in overcoming emotions of alienation and incompleteness. Hence, Option C is the correct answer.

Test: CLAT Mock Test - 14 - Question 5

Directions: Kindly read the passage carefully and answer the questions given below.

In love, the problem is not who to love, but how to love. Love is an ability, a capacity in our minds that has to be systematically cultivated. Once the faculty of love has developed, we have the total freedom to love, and then any situation is a fertile ground for our love to grow. Man, irrespective of his belief or nationality, seeks love all around him. Yet only a rare few seem to discover an apparent satisfaction in personal relationships. Man helplessly waits for love to be given to him, to receive love. Alas! None ‘give’ love; all are anxiously waiting to ‘get’ love. All are always disappointed.

Love is of two distinct types. The ‘higher love’ is called prema bhakti, devotion; and the ‘lower love’ is known as sneha, affection. When the love is directed to a ‘higher’ object of love, it is called prema; when it is directed towards a ‘lower’ object of love, it is called sneha. Thus, we have prema bhakti towards parents, teachers, country, and knowledge, while we have sneha for our friends, brothers, sisters, dogs, cows, flowers, toys, and books. The emotion is the same in both the higher and lower kinds of love. But when we direct our love towards a higher, more inspiring ideal, our mind expands, our vision deepens and our efficiency multiplies. Then it is prema. When this prema is directed towards the Lord, the divine essence in man, it is called bhakti. When the same emotion of love goes towards the external objects of pleasure – things or beings, it slowly shells us into a prison of sorrows and excitements, pangs and sobs. Then love degrades itself to be of the lower type – sneha.

Rishis always repeat that higher love alone can help us overcome our sense of incompleteness and alienation. To ‘give’ love is, therefore, to love everyone without expecting any results, gains, and profits, but demanding of life your privilege to love all. True love is not a passive ‘taking’ but a dynamic ‘giving’. Love is its own reward when it is true and full, unconditional and joyful – love is afulfilment in itself. Very few realise this; none dares to live it in life. Only the special few, who have grown up a little in their inward vision, and evolved slightly in their spiritual growth, can feel this way and readily discover the heroism to love, to give love to all creatures. All are but Narayan in manifestation. What else then can we give to the world but love.

Some of us love only if we are loved in return. This is a commercial attitude, and an expression of our mental weakness. The Sun gives and demands nothing. Everywhere in nature, among animals and plants, the universal rhythm is to ‘give’ lovingly and not to ‘demand’ love from others.

To give love is true freedom; to demand love is pure slavery. Do not feel cheated if others do not give you love. The Lord Himself serves us all every moment, even when we do not love Him in return. Let us be godlike in our love for others – always and in all ways.

Q. What distinction can be drawn between prema bhakti and sneha in terms of the targets of their affection, according to the passage?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 5

Prema bhakti, according to the scripture, is oriented toward the divine essence within a person, whereas sneha is focused on material items, people, or other living things. Prema bhakti entails focusing love on loftier, more motivating goals. Hence, Option B is the correct answer.

Test: CLAT Mock Test - 14 - Question 6

Directions: Kindly read the passage carefully and answer the questions given below.

The Great Indian Startup Boom of the last decade, led by young entrepreneurs and catalysed by the government’s Startup India movement, created an environment of entrepreneurship in India. The Startup movement is not limited to metro cities, but has successfully captured the imagination of suburban and rural entrepreneurs. Today, there are more than one lakh startups recognised by the government, with about half of them coming from Tier 2 and Tier 3 cities. It has created a sense of agency among India’s youth, and a sense of freedom of being able to determine their own destiny.

The Startup movement is moving beyond the consumer Internet and e-commerce to genuine deep technology areas, such as space and remote sensing, artificial intelligence and robotics, biotech and pharma, electric vehicles, drones, defence, telecommunications, semiconductors, and many more. These real sectors go beyond digital marketplaces, seller discovery, and exchange of information, and impact many more sectors of the economy, which will bring deeper industrialisation in newer areas and more jobs. Deep tech entrepreneurship is also creating new avenues for science and technology (S&T) discoveries in the public sector labs to reach the market.

The successes at IIT Madras’s Research Park, which has incubated over 200 deep tech companies cumulatively valued at over ₹50,000 crore including those in space and aviation; the C-CAMP, which has in its portfolio seven deep biotech startups that have raised more than ₹550 crores; and the National Chemical Laboratory’s Venture Centre support to file and commercialise high-quality patents, are some of the evidence of how science in public-funded institutions can reach citizens and consumers, through startups.

The authors’ conversations with technology leaders in academia and industry have shown that faculty members find it easier to spin out their discoveries through startups founded by themselves or their alumni, instead of licensing or patent re-assignments. This evolution provides a unique opportunity for leveraging our deep historical investments in S&T in its public labs and institutions.

In a way, it can be said that deep tech startups are the main route through which India is taking technology risks, a crucial element of any country’s process to build new capabilities. Traditional risk-taking sectors such as government departments and legacy corporates seem frozen in comparison, perhaps due to the intense scrutiny of risky initiatives by their respective stakeholders, voters and public markets investors. Many mission-driven programs of the government have not yielded the expected innovation results, other than a few bright spots in sectors such as space and defence. India’s industrial investment in research and development (R&D) is also lamentably low in most sectors other than pharma.

The industry has mostly preferred investing in deep-tech startups and buying successful scaled technologies. This observation is corroborated by the number of deep tech startups being acquired by Indian legacy corporates, such as the Tatas buying Saankhya and Tejas Networks, Reliance acquiring Faradion and Hero Motors buying equity in Ather Motors etc.

Q. Which of the following, if true, undermines the claim that India is primarily taking technological risks through deep tech startups?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 6

The claim that deep tech companies are the principal channel via which India is taking technological risks is undermined by Option D. If traditional risk-taking industries like government agencies and legacy corporations are successful in acquiring and scaling up startup technologies, it suggests that these industries are also significantly contributing to technological innovation and reducing the exclusive role of deep tech startups. Hence, Option D is the correct answer.

Test: CLAT Mock Test - 14 - Question 7

Directions: Kindly read the passage carefully and answer the questions given below.

The Great Indian Startup Boom of the last decade, led by young entrepreneurs and catalysed by the government’s Startup India movement, created an environment of entrepreneurship in India. The Startup movement is not limited to metro cities, but has successfully captured the imagination of suburban and rural entrepreneurs. Today, there are more than one lakh startups recognised by the government, with about half of them coming from Tier 2 and Tier 3 cities. It has created a sense of agency among India’s youth, and a sense of freedom of being able to determine their own destiny.

The Startup movement is moving beyond the consumer Internet and e-commerce to genuine deep technology areas, such as space and remote sensing, artificial intelligence and robotics, biotech and pharma, electric vehicles, drones, defence, telecommunications, semiconductors, and many more. These real sectors go beyond digital marketplaces, seller discovery, and exchange of information, and impact many more sectors of the economy, which will bring deeper industrialisation in newer areas and more jobs. Deep tech entrepreneurship is also creating new avenues for science and technology (S&T) discoveries in the public sector labs to reach the market.

The successes at IIT Madras’s Research Park, which has incubated over 200 deep tech companies cumulatively valued at over ₹50,000 crore including those in space and aviation; the C-CAMP, which has in its portfolio seven deep biotech startups that have raised more than ₹550 crores; and the National Chemical Laboratory’s Venture Centre support to file and commercialise high-quality patents, are some of the evidence of how science in public-funded institutions can reach citizens and consumers, through startups.

The authors’ conversations with technology leaders in academia and industry have shown that faculty members find it easier to spin out their discoveries through startups founded by themselves or their alumni, instead of licensing or patent re-assignments. This evolution provides a unique opportunity for leveraging our deep historical investments in S&T in its public labs and institutions.

In a way, it can be said that deep tech startups are the main route through which India is taking technology risks, a crucial element of any country’s process to build new capabilities. Traditional risk-taking sectors such as government departments and legacy corporates seem frozen in comparison, perhaps due to the intense scrutiny of risky initiatives by their respective stakeholders, voters and public markets investors. Many mission-driven programs of the government have not yielded the expected innovation results, other than a few bright spots in sectors such as space and defence. India’s industrial investment in research and development (R&D) is also lamentably low in most sectors other than pharma.

The industry has mostly preferred investing in deep-tech startups and buying successful scaled technologies. This observation is corroborated by the number of deep tech startups being acquired by Indian legacy corporates, such as the Tatas buying Saankhya and Tejas Networks, Reliance acquiring Faradion and Hero Motors buying equity in Ather Motors etc.

Q. How does the author feel about deep tech startups' role in assuming technological risks?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 7

The author's perspective on how deep tech startups play a part in taking technological risks is encouraging. The author sees this as a key component in developing new capabilities. The article indicates that deep tech companies are the primary avenue via which India is taking technology risks. Hence, Option B is the correct answer.

Test: CLAT Mock Test - 14 - Question 8

Directions: Kindly read the passage carefully and answer the questions given below.

The Great Indian Startup Boom of the last decade, led by young entrepreneurs and catalysed by the government’s Startup India movement, created an environment of entrepreneurship in India. The Startup movement is not limited to metro cities, but has successfully captured the imagination of suburban and rural entrepreneurs. Today, there are more than one lakh startups recognised by the government, with about half of them coming from Tier 2 and Tier 3 cities. It has created a sense of agency among India’s youth, and a sense of freedom of being able to determine their own destiny.

The Startup movement is moving beyond the consumer Internet and e-commerce to genuine deep technology areas, such as space and remote sensing, artificial intelligence and robotics, biotech and pharma, electric vehicles, drones, defence, telecommunications, semiconductors, and many more. These real sectors go beyond digital marketplaces, seller discovery, and exchange of information, and impact many more sectors of the economy, which will bring deeper industrialisation in newer areas and more jobs. Deep tech entrepreneurship is also creating new avenues for science and technology (S&T) discoveries in the public sector labs to reach the market.

The successes at IIT Madras’s Research Park, which has incubated over 200 deep tech companies cumulatively valued at over ₹50,000 crore including those in space and aviation; the C-CAMP, which has in its portfolio seven deep biotech startups that have raised more than ₹550 crores; and the National Chemical Laboratory’s Venture Centre support to file and commercialise high-quality patents, are some of the evidence of how science in public-funded institutions can reach citizens and consumers, through startups.

The authors’ conversations with technology leaders in academia and industry have shown that faculty members find it easier to spin out their discoveries through startups founded by themselves or their alumni, instead of licensing or patent re-assignments. This evolution provides a unique opportunity for leveraging our deep historical investments in S&T in its public labs and institutions.

In a way, it can be said that deep tech startups are the main route through which India is taking technology risks, a crucial element of any country’s process to build new capabilities. Traditional risk-taking sectors such as government departments and legacy corporates seem frozen in comparison, perhaps due to the intense scrutiny of risky initiatives by their respective stakeholders, voters and public markets investors. Many mission-driven programs of the government have not yielded the expected innovation results, other than a few bright spots in sectors such as space and defence. India’s industrial investment in research and development (R&D) is also lamentably low in most sectors other than pharma.

The industry has mostly preferred investing in deep-tech startups and buying successful scaled technologies. This observation is corroborated by the number of deep tech startups being acquired by Indian legacy corporates, such as the Tatas buying Saankhya and Tejas Networks, Reliance acquiring Faradion and Hero Motors buying equity in Ather Motors etc.

Q. What sparked the Great Indian Startup Boom of the past ten years, and what impact has it had on Indian entrepreneurship?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 8

According to the text, the government's Startup India campaign, which was spearheaded by young entrepreneurs, served as the catalyst for the Great Indian Startup Boom. Additionally, it claims that the movement fostered entrepreneurship in India and successfully attracted the attention of urban and rural businesspeople, giving young people there a sense of agency. Hence, Option B is the correct answer.

Test: CLAT Mock Test - 14 - Question 9

Directions: Kindly read the passage carefully and answer the questions given below.

The Great Indian Startup Boom of the last decade, led by young entrepreneurs and catalysed by the government’s Startup India movement, created an environment of entrepreneurship in India. The Startup movement is not limited to metro cities, but has successfully captured the imagination of suburban and rural entrepreneurs. Today, there are more than one lakh startups recognised by the government, with about half of them coming from Tier 2 and Tier 3 cities. It has created a sense of agency among India’s youth, and a sense of freedom of being able to determine their own destiny.

The Startup movement is moving beyond the consumer Internet and e-commerce to genuine deep technology areas, such as space and remote sensing, artificial intelligence and robotics, biotech and pharma, electric vehicles, drones, defence, telecommunications, semiconductors, and many more. These real sectors go beyond digital marketplaces, seller discovery, and exchange of information, and impact many more sectors of the economy, which will bring deeper industrialisation in newer areas and more jobs. Deep tech entrepreneurship is also creating new avenues for science and technology (S&T) discoveries in the public sector labs to reach the market.

The successes at IIT Madras’s Research Park, which has incubated over 200 deep tech companies cumulatively valued at over ₹50,000 crore including those in space and aviation; the C-CAMP, which has in its portfolio seven deep biotech startups that have raised more than ₹550 crores; and the National Chemical Laboratory’s Venture Centre support to file and commercialise high-quality patents, are some of the evidence of how science in public-funded institutions can reach citizens and consumers, through startups.

The authors’ conversations with technology leaders in academia and industry have shown that faculty members find it easier to spin out their discoveries through startups founded by themselves or their alumni, instead of licensing or patent re-assignments. This evolution provides a unique opportunity for leveraging our deep historical investments in S&T in its public labs and institutions.

In a way, it can be said that deep tech startups are the main route through which India is taking technology risks, a crucial element of any country’s process to build new capabilities. Traditional risk-taking sectors such as government departments and legacy corporates seem frozen in comparison, perhaps due to the intense scrutiny of risky initiatives by their respective stakeholders, voters and public markets investors. Many mission-driven programs of the government have not yielded the expected innovation results, other than a few bright spots in sectors such as space and defence. India’s industrial investment in research and development (R&D) is also lamentably low in most sectors other than pharma.

The industry has mostly preferred investing in deep-tech startups and buying successful scaled technologies. This observation is corroborated by the number of deep tech startups being acquired by Indian legacy corporates, such as the Tatas buying Saankhya and Tejas Networks, Reliance acquiring Faradion and Hero Motors buying equity in Ather Motors etc.

Q. According to the passage, what has been a significant impact of the Indian Startup Boom in recent years?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 9

The passage highlights that the Great Indian Startup Boom, driven by young entrepreneurs and supported by the government's Startup India movement, has not been limited to metropolitan cities. Instead, it has successfully ignited entrepreneurship in suburban and rural regions as well. This boom has led to the emergence of over one lakh startups recognized by the government, with about half of them originating from Tier 2 and Tier 3 cities. This surge in entrepreneurship has given India's youth a sense of agency and freedom to shape their own destinies. Therefore, option C accurately reflects the passage's emphasis on the widespread impact of the startup movement.

Test: CLAT Mock Test - 14 - Question 10

Directions: Kindly read the passage carefully and answer the questions given below.

The Great Indian Startup Boom of the last decade, led by young entrepreneurs and catalysed by the government’s Startup India movement, created an environment of entrepreneurship in India. The Startup movement is not limited to metro cities, but has successfully captured the imagination of suburban and rural entrepreneurs. Today, there are more than one lakh startups recognised by the government, with about half of them coming from Tier 2 and Tier 3 cities. It has created a sense of agency among India’s youth, and a sense of freedom of being able to determine their own destiny.

The Startup movement is moving beyond the consumer Internet and e-commerce to genuine deep technology areas, such as space and remote sensing, artificial intelligence and robotics, biotech and pharma, electric vehicles, drones, defence, telecommunications, semiconductors, and many more. These real sectors go beyond digital marketplaces, seller discovery, and exchange of information, and impact many more sectors of the economy, which will bring deeper industrialisation in newer areas and more jobs. Deep tech entrepreneurship is also creating new avenues for science and technology (S&T) discoveries in the public sector labs to reach the market.

The successes at IIT Madras’s Research Park, which has incubated over 200 deep tech companies cumulatively valued at over ₹50,000 crore including those in space and aviation; the C-CAMP, which has in its portfolio seven deep biotech startups that have raised more than ₹550 crores; and the National Chemical Laboratory’s Venture Centre support to file and commercialise high-quality patents, are some of the evidence of how science in public-funded institutions can reach citizens and consumers, through startups.

The authors’ conversations with technology leaders in academia and industry have shown that faculty members find it easier to spin out their discoveries through startups founded by themselves or their alumni, instead of licensing or patent re-assignments. This evolution provides a unique opportunity for leveraging our deep historical investments in S&T in its public labs and institutions.

In a way, it can be said that deep tech startups are the main route through which India is taking technology risks, a crucial element of any country’s process to build new capabilities. Traditional risk-taking sectors such as government departments and legacy corporates seem frozen in comparison, perhaps due to the intense scrutiny of risky initiatives by their respective stakeholders, voters and public markets investors. Many mission-driven programs of the government have not yielded the expected innovation results, other than a few bright spots in sectors such as space and defence. India’s industrial investment in research and development (R&D) is also lamentably low in most sectors other than pharma.

The industry has mostly preferred investing in deep-tech startups and buying successful scaled technologies. This observation is corroborated by the number of deep tech startups being acquired by Indian legacy corporates, such as the Tatas buying Saankhya and Tejas Networks, Reliance acquiring Faradion and Hero Motors buying equity in Ather Motors etc.

Q. What areas of technology are deep tech startups in India venturing into, as mentioned in the passage?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 10

The passage mentions that the Indian Startup movement is evolving beyond consumer Internet and e-commerce and expanding into genuine deep technology sectors. It lists several of these areas, including space and remote sensing, artificial intelligence and robotics, biotech and pharma, electric vehicles, drones, defense, telecommunications, semiconductors, and more. Option B correctly identifies the mentioned deep tech areas in the passage.

Test: CLAT Mock Test - 14 - Question 11

Directions: Kindly read the passage carefully and answer the questions given below.

Today, Mechanicus’s diary is one of more than 2,100 in an Amsterdam collection held at the NIOD Institute for War, Holocaust and Genocide Studies, housed in the underground archives of a grand, doublewide mansion on the Golden Bend of the Herengracht Canal. The NIOD collection didn’t come together by accident. It was part of a concerted effort to collect, preserve and potentially publish the personal correspondence of ordinary citizens living through the occupation.

The idea to do so was hatched simultaneously by Loe de Jong, a Dutch Jewish journalist in exile in London, who worked for Radio Oranje, the broadcast station for the government in exile, and a group of local Dutch scholars led by the economics and social history professor, Nicolaas Wilhelmus Posthumus, who had already established a few archives of social movements.

More than a year before the war ended, De Jong had convinced the exiled Dutch Cabinet to establish a study centre of the occupation; it would open its doors as soon as the war ended. On 28 March 1944, Gerrit Bolkestein, the Dutch minister of education, arts and sciences, addressed the nation on Radio Oranje, in a speech that De Jong had written for him.

‘History cannot be written on the basis of official decisions and documents alone,’ said Bolkestein to his countrymen back home. ‘If our descendants are to understand fully what we as a nation have had to endure and overcome during these years, then what we really need are ordinary documents – a diary, letters.’

It was a relatively new notion that personal documents could illuminate history. Scholars of the early 20th century, above all, valued ‘objectivism’, a concept developed by the 19th-century German historian Leopold von Ranke, who sought to turn ‘historiography’ into a scientific discipline; this required ridding it of its moral dimension. Ranke argued that facts were central to objective history-writing and, to maintain a scholarly distance from facts, historians should eliminate personal bias and take a neutral attitude. But, between the two world wars, this notion of ‘objectivism’ was already losing its grip. Official documents kept by the Germans as part of their notoriously meticulous record-keeping project, for instance, were naturally subjective in their advancement of Nazi aims.

A more accurate way to differentiate between subjective and objective documentation would be through the prism of power. Sources considered ‘objective’ were typically associated with the dominant power elite; documents like diaries and letters, oral histories and first-hand witness accounts, by contrast, were often deemed suspect because they were tainted by experience.

Q. Which of the following statements tangentially supports the idea that private records like letters and diaries can shed light on historical events?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 11

Option C obliquely supports the idea that private records like letters and diaries might reveal important details about historical occurrences. The passage makes reference to the idea of "objectivism" beginning to lose ground between the two world wars, signaling a change toward an appreciation of the value of firsthand accounts and historical records. Hence, Option C is the correct answer.

Test: CLAT Mock Test - 14 - Question 12

Directions: Kindly read the passage carefully and answer the questions given below.

Today, Mechanicus’s diary is one of more than 2,100 in an Amsterdam collection held at the NIOD Institute for War, Holocaust and Genocide Studies, housed in the underground archives of a grand, doublewide mansion on the Golden Bend of the Herengracht Canal. The NIOD collection didn’t come together by accident. It was part of a concerted effort to collect, preserve and potentially publish the personal correspondence of ordinary citizens living through the occupation.

The idea to do so was hatched simultaneously by Loe de Jong, a Dutch Jewish journalist in exile in London, who worked for Radio Oranje, the broadcast station for the government in exile, and a group of local Dutch scholars led by the economics and social history professor, Nicolaas Wilhelmus Posthumus, who had already established a few archives of social movements.

More than a year before the war ended, De Jong had convinced the exiled Dutch Cabinet to establish a study centre of the occupation; it would open its doors as soon as the war ended. On 28 March 1944, Gerrit Bolkestein, the Dutch minister of education, arts and sciences, addressed the nation on Radio Oranje, in a speech that De Jong had written for him.

‘History cannot be written on the basis of official decisions and documents alone,’ said Bolkestein to his countrymen back home. ‘If our descendants are to understand fully what we as a nation have had to endure and overcome during these years, then what we really need are ordinary documents – a diary, letters.’

It was a relatively new notion that personal documents could illuminate history. Scholars of the early 20th century, above all, valued ‘objectivism’, a concept developed by the 19th-century German historian Leopold von Ranke, who sought to turn ‘historiography’ into a scientific discipline; this required ridding it of its moral dimension. Ranke argued that facts were central to objective history-writing and, to maintain a scholarly distance from facts, historians should eliminate personal bias and take a neutral attitude. But, between the two world wars, this notion of ‘objectivism’ was already losing its grip. Official documents kept by the Germans as part of their notoriously meticulous record-keeping project, for instance, were naturally subjective in their advancement of Nazi aims.

A more accurate way to differentiate between subjective and objective documentation would be through the prism of power. Sources considered ‘objective’ were typically associated with the dominant power elite; documents like diaries and letters, oral histories and first-hand witness accounts, by contrast, were often deemed suspect because they were tainted by experience.

Q. What historical idea did German historian Leopold von Ranke create, and what was its main objective?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 12

The idea of "objectivism" in historical writing was created in the 19th century by Leopold von Ranke. Its fundamental objective was to maintain objectivity and exclude any personal prejudice from historical reports. Hence, Option A is the correct answer.

Test: CLAT Mock Test - 14 - Question 13

Directions: Kindly read the passage carefully and answer the questions given below.

Today, Mechanicus’s diary is one of more than 2,100 in an Amsterdam collection held at the NIOD Institute for War, Holocaust and Genocide Studies, housed in the underground archives of a grand, doublewide mansion on the Golden Bend of the Herengracht Canal. The NIOD collection didn’t come together by accident. It was part of a concerted effort to collect, preserve and potentially publish the personal correspondence of ordinary citizens living through the occupation.

The idea to do so was hatched simultaneously by Loe de Jong, a Dutch Jewish journalist in exile in London, who worked for Radio Oranje, the broadcast station for the government in exile, and a group of local Dutch scholars led by the economics and social history professor, Nicolaas Wilhelmus Posthumus, who had already established a few archives of social movements.

More than a year before the war ended, De Jong had convinced the exiled Dutch Cabinet to establish a study centre of the occupation; it would open its doors as soon as the war ended. On 28 March 1944, Gerrit Bolkestein, the Dutch minister of education, arts and sciences, addressed the nation on Radio Oranje, in a speech that De Jong had written for him.

‘History cannot be written on the basis of official decisions and documents alone,’ said Bolkestein to his countrymen back home. ‘If our descendants are to understand fully what we as a nation have had to endure and overcome during these years, then what we really need are ordinary documents – a diary, letters.’

It was a relatively new notion that personal documents could illuminate history. Scholars of the early 20th century, above all, valued ‘objectivism’, a concept developed by the 19th-century German historian Leopold von Ranke, who sought to turn ‘historiography’ into a scientific discipline; this required ridding it of its moral dimension. Ranke argued that facts were central to objective history-writing and, to maintain a scholarly distance from facts, historians should eliminate personal bias and take a neutral attitude. But, between the two world wars, this notion of ‘objectivism’ was already losing its grip. Official documents kept by the Germans as part of their notoriously meticulous record-keeping project, for instance, were naturally subjective in their advancement of Nazi aims.

A more accurate way to differentiate between subjective and objective documentation would be through the prism of power. Sources considered ‘objective’ were typically associated with the dominant power elite; documents like diaries and letters, oral histories and first-hand witness accounts, by contrast, were often deemed suspect because they were tainted by experience.

Q. What is the primary purpose of the NIOD Institute's collection of personal correspondence mentioned in the passage?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 13

The passage discusses the collection of personal diaries and letters in Amsterdam's NIOD Institute, particularly those written by ordinary citizens living through the wartime occupation. It highlights that this collection was not created by accident but was part of a deliberate effort to collect and preserve personal correspondence. The goal was to document the personal experiences of everyday people during the occupation. Therefore, option C accurately reflects the primary purpose of the NIOD Institute's collection.

Test: CLAT Mock Test - 14 - Question 14

Directions: Kindly read the passage carefully and answer the questions given below.

Today, Mechanicus’s diary is one of more than 2,100 in an Amsterdam collection held at the NIOD Institute for War, Holocaust and Genocide Studies, housed in the underground archives of a grand, doublewide mansion on the Golden Bend of the Herengracht Canal. The NIOD collection didn’t come together by accident. It was part of a concerted effort to collect, preserve and potentially publish the personal correspondence of ordinary citizens living through the occupation.

The idea to do so was hatched simultaneously by Loe de Jong, a Dutch Jewish journalist in exile in London, who worked for Radio Oranje, the broadcast station for the government in exile, and a group of local Dutch scholars led by the economics and social history professor, Nicolaas Wilhelmus Posthumus, who had already established a few archives of social movements.

More than a year before the war ended, De Jong had convinced the exiled Dutch Cabinet to establish a study centre of the occupation; it would open its doors as soon as the war ended. On 28 March 1944, Gerrit Bolkestein, the Dutch minister of education, arts and sciences, addressed the nation on Radio Oranje, in a speech that De Jong had written for him.

‘History cannot be written on the basis of official decisions and documents alone,’ said Bolkestein to his countrymen back home. ‘If our descendants are to understand fully what we as a nation have had to endure and overcome during these years, then what we really need are ordinary documents – a diary, letters.’

It was a relatively new notion that personal documents could illuminate history. Scholars of the early 20th century, above all, valued ‘objectivism’, a concept developed by the 19th-century German historian Leopold von Ranke, who sought to turn ‘historiography’ into a scientific discipline; this required ridding it of its moral dimension. Ranke argued that facts were central to objective history-writing and, to maintain a scholarly distance from facts, historians should eliminate personal bias and take a neutral attitude. But, between the two world wars, this notion of ‘objectivism’ was already losing its grip. Official documents kept by the Germans as part of their notoriously meticulous record-keeping project, for instance, were naturally subjective in their advancement of Nazi aims.

A more accurate way to differentiate between subjective and objective documentation would be through the prism of power. Sources considered ‘objective’ were typically associated with the dominant power elite; documents like diaries and letters, oral histories and first-hand witness accounts, by contrast, were often deemed suspect because they were tainted by experience.

Q. Who was responsible for the idea of collecting and preserving personal documents like diaries and letters during the wartime occupation?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 14

The passage mentions that the idea of collecting and preserving personal documents during the wartime occupation was simultaneously conceived by Loe de Jong, a Dutch Jewish journalist in exile in London, and a group of local Dutch scholars led by Nicolaas Wilhelmus Posthumus. De Jong played a significant role in convincing the Dutch Cabinet to establish a study center for the occupation, emphasizing the importance of collecting personal documents like diaries and letters to understand the nation's wartime experiences. Therefore, option A correctly attributes this idea to Loe de Jong.

Test: CLAT Mock Test - 14 - Question 15

Directions: Kindly read the passage carefully and answer the questions given below.

Today, Mechanicus’s diary is one of more than 2,100 in an Amsterdam collection held at the NIOD Institute for War, Holocaust and Genocide Studies, housed in the underground archives of a grand, doublewide mansion on the Golden Bend of the Herengracht Canal. The NIOD collection didn’t come together by accident. It was part of a concerted effort to collect, preserve and potentially publish the personal correspondence of ordinary citizens living through the occupation.

The idea to do so was hatched simultaneously by Loe de Jong, a Dutch Jewish journalist in exile in London, who worked for Radio Oranje, the broadcast station for the government in exile, and a group of local Dutch scholars led by the economics and social history professor, Nicolaas Wilhelmus Posthumus, who had already established a few archives of social movements.

More than a year before the war ended, De Jong had convinced the exiled Dutch Cabinet to establish a study centre of the occupation; it would open its doors as soon as the war ended. On 28 March 1944, Gerrit Bolkestein, the Dutch minister of education, arts and sciences, addressed the nation on Radio Oranje, in a speech that De Jong had written for him.

‘History cannot be written on the basis of official decisions and documents alone,’ said Bolkestein to his countrymen back home. ‘If our descendants are to understand fully what we as a nation have had to endure and overcome during these years, then what we really need are ordinary documents – a diary, letters.’

It was a relatively new notion that personal documents could illuminate history. Scholars of the early 20th century, above all, valued ‘objectivism’, a concept developed by the 19th-century German historian Leopold von Ranke, who sought to turn ‘historiography’ into a scientific discipline; this required ridding it of its moral dimension. Ranke argued that facts were central to objective history-writing and, to maintain a scholarly distance from facts, historians should eliminate personal bias and take a neutral attitude. But, between the two world wars, this notion of ‘objectivism’ was already losing its grip. Official documents kept by the Germans as part of their notoriously meticulous record-keeping project, for instance, were naturally subjective in their advancement of Nazi aims.

A more accurate way to differentiate between subjective and objective documentation would be through the prism of power. Sources considered ‘objective’ were typically associated with the dominant power elite; documents like diaries and letters, oral histories and first-hand witness accounts, by contrast, were often deemed suspect because they were tainted by experience.

Q. Who were the important players in the founding of the NIOD collection in Amsterdam and what was the main driving force behind its establishment?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 15

According to the text, the NIOD collection was a part of a coordinated effort to gather, preserve, and maybe publish the private papers of common people who had to deal with the occupation. A group of local Dutch experts led by professor of economics and social history Nicolaas Wilhelmus Posthumus and Jewish journalist Loe de Jong had this concept at the same time.

Test: CLAT Mock Test - 14 - Question 16

Directions: Read the passage and answer the question that follows.

When her grandmother learned of Ashima's pregnancy, she was particularly thrilled at the prospect of naming the family's first sahib. And so Ashima and Ashoke have agreed to put off the decision of what to name the baby until a letter comes, ignoring the forms from the hospital about filing for a birth certificate. Ashima's grandmother has mailed the letter herself, walking with her cane to the post office, her first trip out of the house in a decade. The letter contains one name for a girl, one for a boy. Ashima's grandmother has revealed them to no one.
Though the letter was sent a month ago, in July, it has yet to arrive. Ashima and Ashoke are not terribly concerned. After all, they both know, an infant doesn't really need a name. He needs to be fed and blessed, to be given some gold and silver, to be patted on the back after feedings and held carefully behind the neck. Names can wait. In India parents take their time. It wasn't unusual for years to pass before the right name, the best possible name, was determined. Ashima and Ashoke can both cite examples of cousins who were not officially named until they were registered, at six or seven, in school. The Nandis and Dr. Gupta understand perfectly. Of course you must wait, they agree, wait for the name in his great-grandmother's letter.
Besides, there are always pet names to tide one over: a practice of Bengali nomenclature grants, to every single person, two names. In Bengali the word for pet name is daknam, meaning, literally, the name by which one is called, by friends, family, and other intimates, at home and in other private, unguarded moments. Pet names are a persistent remnant of childhood, a reminder that life is not always so serious, so formal, so complicated. They are a reminder, too, that one is not all things to all people. They all have pet names. Ashima's pet name is Monu, Ashoke's is Mithu, and even as adults, these are the names by which they are known in their respective families, the names by which they are adored and scolded and missed and loved.
Every pet name is paired with a good name, a bhalonam, for identification in the outside world. Consequently, good names appear on envelopes, on diplomas, in telephone directories, and in all other public places. (For this reason, letters from Ashima's mother say "Ashima" on the outside, "Monu" on the inside.) Good names tend to represent dignified and enlightened qualities. Ashima means "she who is limitless, without borders." Ashoke, the name of an emperor, means "he who transcends grief." Pet names have no such aspirations. Pet names are never recorded officially, only uttered and remembered. Unlike good names, pet names are frequently meaningless, deliberately silly, ironic, even onomatopoetic. Often in one's infancy, one answers unwittingly to dozens of pet names, until one eventually sticks.

[Extracted with edits and revisions from 'The Namesake' by Jhumpa Lahiri]

Q. Which of the following statements is the author most likely to agree with?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 16

The author will only agree with what is stated in option 4. From the author's description: "Names can wait. In India parents take their time. It wasn't unusual for years to pass before the right name, the best possible name, was determined. Ashima and Ashoke can both cite examples of cousins who were not officially named until they were registered, at six or seven, in school", only option 4 appears to be correct.

Test: CLAT Mock Test - 14 - Question 17

Directions: Read the passage and answer the question that follows.

When her grandmother learned of Ashima's pregnancy, she was particularly thrilled at the prospect of naming the family's first sahib. And so Ashima and Ashoke have agreed to put off the decision of what to name the baby until a letter comes, ignoring the forms from the hospital about filing for a birth certificate. Ashima's grandmother has mailed the letter herself, walking with her cane to the post office, her first trip out of the house in a decade. The letter contains one name for a girl, one for a boy. Ashima's grandmother has revealed them to no one.
Though the letter was sent a month ago, in July, it has yet to arrive. Ashima and Ashoke are not terribly concerned. After all, they both know, an infant doesn't really need a name. He needs to be fed and blessed, to be given some gold and silver, to be patted on the back after feedings and held carefully behind the neck. Names can wait. In India parents take their time. It wasn't unusual for years to pass before the right name, the best possible name, was determined. Ashima and Ashoke can both cite examples of cousins who were not officially named until they were registered, at six or seven, in school. The Nandis and Dr. Gupta understand perfectly. Of course you must wait, they agree, wait for the name in his great-grandmother's letter.
Besides, there are always pet names to tide one over: a practice of Bengali nomenclature grants, to every single person, two names. In Bengali the word for pet name is daknam, meaning, literally, the name by which one is called, by friends, family, and other intimates, at home and in other private, unguarded moments. Pet names are a persistent remnant of childhood, a reminder that life is not always so serious, so formal, so complicated. They are a reminder, too, that one is not all things to all people. They all have pet names. Ashima's pet name is Monu, Ashoke's is Mithu, and even as adults, these are the names by which they are known in their respective families, the names by which they are adored and scolded and missed and loved.
Every pet name is paired with a good name, a bhalonam, for identification in the outside world. Consequently, good names appear on envelopes, on diplomas, in telephone directories, and in all other public places. (For this reason, letters from Ashima's mother say "Ashima" on the outside, "Monu" on the inside.) Good names tend to represent dignified and enlightened qualities. Ashima means "she who is limitless, without borders." Ashoke, the name of an emperor, means "he who transcends grief." Pet names have no such aspirations. Pet names are never recorded officially, only uttered and remembered. Unlike good names, pet names are frequently meaningless, deliberately silly, ironic, even onomatopoetic. Often in one's infancy, one answers unwittingly to dozens of pet names, until one eventually sticks.

[Extracted with edits and revisions from 'The Namesake' by Jhumpa Lahiri]

Q. Which of the following does not apply to the author's explanation of the value of a pet name in the passage?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 17

The correct answer is option 3. The arguments given for the significance of pet names, with the exception of choice 3, are explained in the words that follow: "Pet names are a persistent legacy of childhood, a reminder that life is not always so serious, so formal, so complicated. They serve as a reminder that one cannot be everything to everyone. Each of them has a nickname.

Test: CLAT Mock Test - 14 - Question 18

Directions: Read the passage and answer the question that follows.

When her grandmother learned of Ashima's pregnancy, she was particularly thrilled at the prospect of naming the family's first sahib. And so Ashima and Ashoke have agreed to put off the decision of what to name the baby until a letter comes, ignoring the forms from the hospital about filing for a birth certificate. Ashima's grandmother has mailed the letter herself, walking with her cane to the post office, her first trip out of the house in a decade. The letter contains one name for a girl, one for a boy. Ashima's grandmother has revealed them to no one.
Though the letter was sent a month ago, in July, it has yet to arrive. Ashima and Ashoke are not terribly concerned. After all, they both know, an infant doesn't really need a name. He needs to be fed and blessed, to be given some gold and silver, to be patted on the back after feedings and held carefully behind the neck. Names can wait. In India parents take their time. It wasn't unusual for years to pass before the right name, the best possible name, was determined. Ashima and Ashoke can both cite examples of cousins who were not officially named until they were registered, at six or seven, in school. The Nandis and Dr. Gupta understand perfectly. Of course you must wait, they agree, wait for the name in his great-grandmother's letter.
Besides, there are always pet names to tide one over: a practice of Bengali nomenclature grants, to every single person, two names. In Bengali the word for pet name is daknam, meaning, literally, the name by which one is called, by friends, family, and other intimates, at home and in other private, unguarded moments. Pet names are a persistent remnant of childhood, a reminder that life is not always so serious, so formal, so complicated. They are a reminder, too, that one is not all things to all people. They all have pet names. Ashima's pet name is Monu, Ashoke's is Mithu, and even as adults, these are the names by which they are known in their respective families, the names by which they are adored and scolded and missed and loved.
Every pet name is paired with a good name, a bhalonam, for identification in the outside world. Consequently, good names appear on envelopes, on diplomas, in telephone directories, and in all other public places. (For this reason, letters from Ashima's mother say "Ashima" on the outside, "Monu" on the inside.) Good names tend to represent dignified and enlightened qualities. Ashima means "she who is limitless, without borders." Ashoke, the name of an emperor, means "he who transcends grief." Pet names have no such aspirations. Pet names are never recorded officially, only uttered and remembered. Unlike good names, pet names are frequently meaningless, deliberately silly, ironic, even onomatopoetic. Often in one's infancy, one answers unwittingly to dozens of pet names, until one eventually sticks.

[Extracted with edits and revisions from 'The Namesake' by Jhumpa Lahiri]

Q. The author is most likely to agree with which of the following assertions.

Detailed Solution for Test: CLAT Mock Test - 14 - Question 18

The writer will only concur with the assertions made in option 4. Names may wait, the author states in her biography. Parents in India take their time. It wasn't uncommon for years to pass until the best name imaginable, the correct name, was chosen. Only option 4 seems to be accurate; Ashima and Ashoke can both give examples of cousins who were not given official names until they were enrolled in school at the age of six or seven.

Test: CLAT Mock Test - 14 - Question 19

Directions: Read the passage and answer the question that follows.

When her grandmother learned of Ashima's pregnancy, she was particularly thrilled at the prospect of naming the family's first sahib. And so Ashima and Ashoke have agreed to put off the decision of what to name the baby until a letter comes, ignoring the forms from the hospital about filing for a birth certificate. Ashima's grandmother has mailed the letter herself, walking with her cane to the post office, her first trip out of the house in a decade. The letter contains one name for a girl, one for a boy. Ashima's grandmother has revealed them to no one.
Though the letter was sent a month ago, in July, it has yet to arrive. Ashima and Ashoke are not terribly concerned. After all, they both know, an infant doesn't really need a name. He needs to be fed and blessed, to be given some gold and silver, to be patted on the back after feedings and held carefully behind the neck. Names can wait. In India parents take their time. It wasn't unusual for years to pass before the right name, the best possible name, was determined. Ashima and Ashoke can both cite examples of cousins who were not officially named until they were registered, at six or seven, in school. The Nandis and Dr. Gupta understand perfectly. Of course you must wait, they agree, wait for the name in his great-grandmother's letter.
Besides, there are always pet names to tide one over: a practice of Bengali nomenclature grants, to every single person, two names. In Bengali the word for pet name is daknam, meaning, literally, the name by which one is called, by friends, family, and other intimates, at home and in other private, unguarded moments. Pet names are a persistent remnant of childhood, a reminder that life is not always so serious, so formal, so complicated. They are a reminder, too, that one is not all things to all people. They all have pet names. Ashima's pet name is Monu, Ashoke's is Mithu, and even as adults, these are the names by which they are known in their respective families, the names by which they are adored and scolded and missed and loved.
Every pet name is paired with a good name, a bhalonam, for identification in the outside world. Consequently, good names appear on envelopes, on diplomas, in telephone directories, and in all other public places. (For this reason, letters from Ashima's mother say "Ashima" on the outside, "Monu" on the inside.) Good names tend to represent dignified and enlightened qualities. Ashima means "she who is limitless, without borders." Ashoke, the name of an emperor, means "he who transcends grief." Pet names have no such aspirations. Pet names are never recorded officially, only uttered and remembered. Unlike good names, pet names are frequently meaningless, deliberately silly, ironic, even onomatopoetic. Often in one's infancy, one answers unwittingly to dozens of pet names, until one eventually sticks.
[Extracted with edits and revisions from 'The Namesake' by Jhumpa Lahiri]

Q. What is the significance of the letter that Ashima's grandmother has sent regarding the baby's name?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 19

In the passage, it is mentioned that Ashima's grandmother has mailed a letter containing one name for a girl and one for a boy. The letter was sent with the intention of providing a name for Ashima and Ashoke's baby. However, the specific names within the letter are not revealed to anyone yet. The passage doesn't mention that the letter serves as a birth certificate, and it highlights the anticipation surrounding the letter's arrival. Therefore, option A accurately reflects the significance of the letter in relation to the baby's name.

Test: CLAT Mock Test - 14 - Question 20

Directions: Read the passage and answer the question that follows.

When her grandmother learned of Ashima's pregnancy, she was particularly thrilled at the prospect of naming the family's first sahib. And so Ashima and Ashoke have agreed to put off the decision of what to name the baby until a letter comes, ignoring the forms from the hospital about filing for a birth certificate. Ashima's grandmother has mailed the letter herself, walking with her cane to the post office, her first trip out of the house in a decade. The letter contains one name for a girl, one for a boy. Ashima's grandmother has revealed them to no one.
Though the letter was sent a month ago, in July, it has yet to arrive. Ashima and Ashoke are not terribly concerned. After all, they both know, an infant doesn't really need a name. He needs to be fed and blessed, to be given some gold and silver, to be patted on the back after feedings and held carefully behind the neck. Names can wait. In India parents take their time. It wasn't unusual for years to pass before the right name, the best possible name, was determined. Ashima and Ashoke can both cite examples of cousins who were not officially named until they were registered, at six or seven, in school. The Nandis and Dr. Gupta understand perfectly. Of course you must wait, they agree, wait for the name in his great-grandmother's letter.
Besides, there are always pet names to tide one over: a practice of Bengali nomenclature grants, to every single person, two names. In Bengali the word for pet name is daknam, meaning, literally, the name by which one is called, by friends, family, and other intimates, at home and in other private, unguarded moments. Pet names are a persistent remnant of childhood, a reminder that life is not always so serious, so formal, so complicated. They are a reminder, too, that one is not all things to all people. They all have pet names. Ashima's pet name is Monu, Ashoke's is Mithu, and even as adults, these are the names by which they are known in their respective families, the names by which they are adored and scolded and missed and loved.
Every pet name is paired with a good name, a bhalonam, for identification in the outside world. Consequently, good names appear on envelopes, on diplomas, in telephone directories, and in all other public places. (For this reason, letters from Ashima's mother say "Ashima" on the outside, "Monu" on the inside.) Good names tend to represent dignified and enlightened qualities. Ashima means "she who is limitless, without borders." Ashoke, the name of an emperor, means "he who transcends grief." Pet names have no such aspirations. Pet names are never recorded officially, only uttered and remembered. Unlike good names, pet names are frequently meaningless, deliberately silly, ironic, even onomatopoetic. Often in one's infancy, one answers unwittingly to dozens of pet names, until one eventually sticks.
[Extracted with edits and revisions from 'The Namesake' by Jhumpa Lahiri]

Q. What is the primary difference between pet names and good names in Bengali naming traditions, as explained in the passage?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 20

The passage distinguishes between pet names and good names in terms of their characteristics. Good names are described as representing dignified and enlightened qualities, often having meaningful and profound meanings. For example, Ashima means "she who is limitless, without borders," and Ashoke means "he who transcends grief." In contrast, pet names are frequently characterized as being meaningless, deliberately silly, ironic, or even onomatopoetic. They are a reminder of the less formal and more playful aspects of one's identity, particularly within the family. Therefore, option C accurately captures the primary difference between pet names and good names as explained in the passage.

Test: CLAT Mock Test - 14 - Question 21

Directions: Read the passage and answer the question that follows.

In our current age, finding an accurate map of the Ganga River system in India is almost as difficult as in Columbus's time. In 2017, the Survey of India started operating according to a new law. Any maps of India published in India must first be sent there. Often, the maps languish in their office for several months. Nine out of ten times, they send the map back with corrections and changes.
Often, they look like the kind of simplistic maps used when we were schoolchildren. Showing Tibet is a no-no, as is showing the borders. Violators risk forty-five days in jail and a fine. Children are growing up with distorted maps of the country. This is an incredible paradox at a time when Google Maps offers such exquisite detail.
Traditionally, Gangaji was the one who did not honour boundaries – she was the place where bodies disappeared, the place where a rigidly bound society slipped off its boundaries. Today we violate her boundaries, half-disappeared and sewage-choked, strapped up with barrages and dams. In the old days, sages would learn how Gangaji changed during the monsoon season. Now, the river's personality is determined more by the opening and shutting of the barrage gates.
Time and water are both flowing faster. For millennia, most of the rain in the subcontinent has fallen within one hundred stormy hours during the three-month monsoon season in northern India. With each passing year, more rain falls within a shorter time span. According to the World Economic Forum, out of sixty-seven surveyed countries, India is the most vulnerable to climate change.
As peak rainfall becomes more intense, landslides – already an existential threat to thousands of mountain villages – will become more common. The monsoon crops, chief among them rice, will be alternately drowned and starved, and the summer crops will die if more irrigation cannot be drawn from the limited water table. But a lot of solutions exist.
Through this troubled landscape winds the mighty river, now glimmering, now dull, now out of sight. Each day, with our excreta, our disavowal of balance and responsibility and our acceptance of the legacy of industrialisation, we are writing a dark chapter in the biography of this ancient goddess, the eternal life force, the Ganga River.

[Extracted with edits and revisions from ''Superhuman River: Stories of the Ganga']

Q. Which of the following best captures the major idea of the passage?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 21

The right selection is option 4. The author starts off by pointing out how difficult it is to find an accurate map of the Ganga. The writer continues by saying that formerly, the Ganga did not respect boundaries and that today, the river is controlled by "barrage gates." The author then goes on to analyze the issues raised by this, coming to the conclusion that mankind are writing a sad chapter about the Ganga. Everything suggests that option 4 is the correct choice.

Test: CLAT Mock Test - 14 - Question 22

Directions: Read the passage and answer the question that follows.

In our current age, finding an accurate map of the Ganga River system in India is almost as difficult as in Columbus's time. In 2017, the Survey of India started operating according to a new law. Any maps of India published in India must first be sent there. Often, the maps languish in their office for several months. Nine out of ten times, they send the map back with corrections and changes.
Often, they look like the kind of simplistic maps used when we were schoolchildren. Showing Tibet is a no-no, as is showing the borders. Violators risk forty-five days in jail and a fine. Children are growing up with distorted maps of the country. This is an incredible paradox at a time when Google Maps offers such exquisite detail.
Traditionally, Gangaji was the one who did not honour boundaries – she was the place where bodies disappeared, the place where a rigidly bound society slipped off its boundaries. Today we violate her boundaries, half-disappeared and sewage-choked, strapped up with barrages and dams. In the old days, sages would learn how Gangaji changed during the monsoon season. Now, the river's personality is determined more by the opening and shutting of the barrage gates.
Time and water are both flowing faster. For millennia, most of the rain in the subcontinent has fallen within one hundred stormy hours during the three-month monsoon season in northern India. With each passing year, more rain falls within a shorter time span. According to the World Economic Forum, out of sixty-seven surveyed countries, India is the most vulnerable to climate change.
As peak rainfall becomes more intense, landslides – already an existential threat to thousands of mountain villages – will become more common. The monsoon crops, chief among them rice, will be alternately drowned and starved, and the summer crops will die if more irrigation cannot be drawn from the limited water table. But a lot of solutions exist.
Through this troubled landscape winds the mighty river, now glimmering, now dull, now out of sight. Each day, with our excreta, our disavowal of balance and responsibility and our acceptance of the legacy of industrialisation, we are writing a dark chapter in the biography of this ancient goddess, the eternal life force, the Ganga River.

[Extracted with edits and revisions from ''Superhuman River: Stories of the Ganga']

Q. What does the passage's use of the phrase "strapped up" mean?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 22

The use of the phrase "strapped up" by the author implies that "barrages and dams" have forced the river to flow in a specific direction. The choices 1, 3, and 4 are inadmissible in light of this interpretation. The correct answer is option 2. 

Test: CLAT Mock Test - 14 - Question 23

Directions: Read the passage and answer the question that follows.

In our current age, finding an accurate map of the Ganga River system in India is almost as difficult as in Columbus's time. In 2017, the Survey of India started operating according to a new law. Any maps of India published in India must first be sent there. Often, the maps languish in their office for several months. Nine out of ten times, they send the map back with corrections and changes.
Often, they look like the kind of simplistic maps used when we were schoolchildren. Showing Tibet is a no-no, as is showing the borders. Violators risk forty-five days in jail and a fine. Children are growing up with distorted maps of the country. This is an incredible paradox at a time when Google Maps offers such exquisite detail.
Traditionally, Gangaji was the one who did not honour boundaries – she was the place where bodies disappeared, the place where a rigidly bound society slipped off its boundaries. Today we violate her boundaries, half-disappeared and sewage-choked, strapped up with barrages and dams. In the old days, sages would learn how Gangaji changed during the monsoon season. Now, the river's personality is determined more by the opening and shutting of the barrage gates.
Time and water are both flowing faster. For millennia, most of the rain in the subcontinent has fallen within one hundred stormy hours during the three-month monsoon season in northern India. With each passing year, more rain falls within a shorter time span. According to the World Economic Forum, out of sixty-seven surveyed countries, India is the most vulnerable to climate change.
As peak rainfall becomes more intense, landslides – already an existential threat to thousands of mountain villages – will become more common. The monsoon crops, chief among them rice, will be alternately drowned and starved, and the summer crops will die if more irrigation cannot be drawn from the limited water table. But a lot of solutions exist.
Through this troubled landscape winds the mighty river, now glimmering, now dull, now out of sight. Each day, with our excreta, our disavowal of balance and responsibility and our acceptance of the legacy of industrialisation, we are writing a dark chapter in the biography of this ancient goddess, the eternal life force, the Ganga River.

[Extracted with edits and revisions from ''Superhuman River: Stories of the Ganga']

Q. Which of the following best describes the "incredible paradox" the author talks about in the text provided?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 23

In the section of the text that discusses what students learn in school, the author presents a paradox. A paradox is something that begins with a seemingly correct statement and leads to unacceptably contradictory outcomes. According to the passage, children are exposed to inaccurate maps at school, but if pupils locate a detailed map online, what they have been taught will be disproven. Option 2 presents a related conundrum with a related news situation. Other choices don't line up with what the passage offers.

Test: CLAT Mock Test - 14 - Question 24

Directions: Read the passage and answer the question that follows.

In our current age, finding an accurate map of the Ganga River system in India is almost as difficult as in Columbus's time. In 2017, the Survey of India started operating according to a new law. Any maps of India published in India must first be sent there. Often, the maps languish in their office for several months. Nine out of ten times, they send the map back with corrections and changes.
Often, they look like the kind of simplistic maps used when we were schoolchildren. Showing Tibet is a no-no, as is showing the borders. Violators risk forty-five days in jail and a fine. Children are growing up with distorted maps of the country. This is an incredible paradox at a time when Google Maps offers such exquisite detail.
Traditionally, Gangaji was the one who did not honour boundaries – she was the place where bodies disappeared, the place where a rigidly bound society slipped off its boundaries. Today we violate her boundaries, half-disappeared and sewage-choked, strapped up with barrages and dams. In the old days, sages would learn how Gangaji changed during the monsoon season. Now, the river's personality is determined more by the opening and shutting of the barrage gates.
Time and water are both flowing faster. For millennia, most of the rain in the subcontinent has fallen within one hundred stormy hours during the three-month monsoon season in northern India. With each passing year, more rain falls within a shorter time span. According to the World Economic Forum, out of sixty-seven surveyed countries, India is the most vulnerable to climate change.
As peak rainfall becomes more intense, landslides – already an existential threat to thousands of mountain villages – will become more common. The monsoon crops, chief among them rice, will be alternately drowned and starved, and the summer crops will die if more irrigation cannot be drawn from the limited water table. But a lot of solutions exist.
Through this troubled landscape winds the mighty river, now glimmering, now dull, now out of sight. Each day, with our excreta, our disavowal of balance and responsibility and our acceptance of the legacy of industrialisation, we are writing a dark chapter in the biography of this ancient goddess, the eternal life force, the Ganga River.
[Extracted with edits and revisions from ''Superhuman River: Stories of the Ganga']

Q. What major change occurred in the process of map publication in India in 2017, as mentioned in the passage?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 24

In 2017, a significant change occurred in India's map publication process. According to the passage, a new law required that any maps of India intended for publication within the country had to be submitted to the Survey of India for approval. This change added a layer of regulation to the publication of maps, making it mandatory for all maps to undergo scrutiny and approval by the Survey of India before being published. This process was highlighted as time-consuming and often resulted in delays. Therefore, option C accurately describes the major change in the map publication process in India.

Test: CLAT Mock Test - 14 - Question 25

Directions: Read the passage and answer the question that follows.

In our current age, finding an accurate map of the Ganga River system in India is almost as difficult as in Columbus's time. In 2017, the Survey of India started operating according to a new law. Any maps of India published in India must first be sent there. Often, the maps languish in their office for several months. Nine out of ten times, they send the map back with corrections and changes.
Often, they look like the kind of simplistic maps used when we were schoolchildren. Showing Tibet is a no-no, as is showing the borders. Violators risk forty-five days in jail and a fine. Children are growing up with distorted maps of the country. This is an incredible paradox at a time when Google Maps offers such exquisite detail.
Traditionally, Gangaji was the one who did not honour boundaries – she was the place where bodies disappeared, the place where a rigidly bound society slipped off its boundaries. Today we violate her boundaries, half-disappeared and sewage-choked, strapped up with barrages and dams. In the old days, sages would learn how Gangaji changed during the monsoon season. Now, the river's personality is determined more by the opening and shutting of the barrage gates.
Time and water are both flowing faster. For millennia, most of the rain in the subcontinent has fallen within one hundred stormy hours during the three-month monsoon season in northern India. With each passing year, more rain falls within a shorter time span. According to the World Economic Forum, out of sixty-seven surveyed countries, India is the most vulnerable to climate change.
As peak rainfall becomes more intense, landslides – already an existential threat to thousands of mountain villages – will become more common. The monsoon crops, chief among them rice, will be alternately drowned and starved, and the summer crops will die if more irrigation cannot be drawn from the limited water table. But a lot of solutions exist.
Through this troubled landscape winds the mighty river, now glimmering, now dull, now out of sight. Each day, with our excreta, our disavowal of balance and responsibility and our acceptance of the legacy of industrialisation, we are writing a dark chapter in the biography of this ancient goddess, the eternal life force, the Ganga River.
[Extracted with edits and revisions from ''Superhuman River: Stories of the Ganga']

Q. What paradox is highlighted in the passage regarding maps of India in the current age?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 25

The passage discusses a paradox related to maps of India. On one hand, Google Maps is praised for offering intricate and detailed geographical information. However, on the other hand, the official maps that must undergo approval from the Survey of India are described as often resembling the simplistic maps used in school settings. This contrast between the richness of information available through technology like Google Maps and the simplicity of official maps creates a paradox. Therefore, option B accurately highlights the paradox mentioned in the passage.

Test: CLAT Mock Test - 14 - Question 26

Directions: Kindly read the passage carefully and answer the questions given beside.

Prime Minister Narendra Modi on Sunday visited the Heliopolis Commonwealth War Cemetery here and offered tributes to the Indian soldiers who bravely fought and laid down their lives in Egypt and Palestine during the First World War. Modi offered floral tributes and signed the visitor’s book at the cemetery that comprises the Heliopolis (Port Tewfik) Memorial and the Heliopolis (Aden) Memorial.

The Heliopolis (Port Tewfik) Memorial commemorates nearly 4,000 Indian soldiers who died fighting in Egypt and Palestine in the First World War. The Heliopolis (Aden) Memorial pays tribute to more than 600 men of the Commonwealth forces who sacrificed their lives for Aden during the First World War.

The cemetery is maintained by the Commonwealth War Graves Commission. It also houses 1,700 Commonwealth burials of the Second World War as well as several war graves of other nationalities, according to the Commonwealth War Graves Commission website. Located at the south end of the [1], the original Port Tewfik memorial was unveiled in 1926.

Designed by Sir John Burnet, the original memorial sustained damages during the 1967-1973 Israeli-Egyptian conflict and was eventually demolished, according to the Commonwealth War Graves Commission website. In October 1980, a new memorial with panels bearing the names of the martyred Indian soldiers was unveiled by the Indian Ambassador to Egypt in the Heliopolis Commonwealth War Grave Cemetery.

[Extracted, with edits and revisions, from: “PM Modi visits Heliopolis War Cemetery in Cairo to pay respects to Indian soldiers who laid down their lives during WW I”, India Today]

Q. Which Arab country was the first to sign a peace treaty with Israel in 1979?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 26

The first Arab nation to reach a peace agreement with Israel was Egypt in 1979.

Major Points

  • Israel and the Arab countries of Egypt, Syria, and Jordan fought the Six-Day War in June 1967. Israel became a major regional power as a result of this conflict, shocking the Arab world with the severity of their defeat.
  • In the 1967 Six-Day War, Israel overcame Jordan and seized East Jerusalem.
  • During the 1948 Arab-Israeli War, Israel acquired control of the western half of Jerusalem, while Jordan took control of the eastern half, which included the Old City, which is home to Haram al-Sharif.
  • On Yom Kippur, the holiest day in the Jewish calendar, on October 6, 1973, Egyptian and Syrian forces began a concerted attack against Israel in an effort to reclaim territory Israel had lost to them during the third Arab-Israeli war, which took place in 1967.
  • Egyptian troops advanced into the Sinai Peninsula, surprising the Israeli Defense Forces, as Syria attempted to drive Israeli occupying forces from the Golan Heights.
  • Israel launched a counterattack and retook the Golan Heights. On October 25, 1973, a cease-fire was declared.
  • In 1994, Jordan signed a peace accord.
  • Israel, Bahrain, and the United Arab Emirates also signed the Abraham Accord in 2020.
Test: CLAT Mock Test - 14 - Question 27

Directions: Kindly read the passage carefully and answer the questions given beside.

Prime Minister Narendra Modi on Sunday visited the Heliopolis Commonwealth War Cemetery here and offered tributes to the Indian soldiers who bravely fought and laid down their lives in Egypt and Palestine during the First World War. Modi offered floral tributes and signed the visitor’s book at the cemetery that comprises the Heliopolis (Port Tewfik) Memorial and the Heliopolis (Aden) Memorial.

The Heliopolis (Port Tewfik) Memorial commemorates nearly 4,000 Indian soldiers who died fighting in Egypt and Palestine in the First World War. The Heliopolis (Aden) Memorial pays tribute to more than 600 men of the Commonwealth forces who sacrificed their lives for Aden during the First World War.

The cemetery is maintained by the Commonwealth War Graves Commission. It also houses 1,700 Commonwealth burials of the Second World War as well as several war graves of other nationalities, according to the Commonwealth War Graves Commission website. Located at the south end of the [1], the original Port Tewfik memorial was unveiled in 1926.

Designed by Sir John Burnet, the original memorial sustained damages during the 1967-1973 Israeli-Egyptian conflict and was eventually demolished, according to the Commonwealth War Graves Commission website. In October 1980, a new memorial with panels bearing the names of the martyred Indian soldiers was unveiled by the Indian Ambassador to Egypt in the Heliopolis Commonwealth War Grave Cemetery.

[Extracted, with edits and revisions, from: “PM Modi visits Heliopolis War Cemetery in Cairo to pay respects to Indian soldiers who laid down their lives during WW I”, India Today]

Q. Which Indian site is among the five sites with distinctive features listed by the Commonwealth War Graves Commission (CWGC)?

Detailed Solution for Test: CLAT Mock Test - 14 - Question 27

The Kohima War Cemetery in Nagaland has been recognized by the Commonwealth War Graves Commission (CWGC) as one of five sites with unique characteristics.

Key Details

  • The Kohima War Cemetery serves as a memorial dedicated to the soldiers of the 2nd British Division of the Allied Forces who lost their lives during World War II in Kohima in April 1944.
  • These soldiers met their fate on the battleground of Garrison Hill, specifically in the area that used to be a tennis court adjacent to the Deputy Commissioner's residence.
  • Notably, Kohima, the capital of Nagaland, is possibly the only place on Earth where a cemetery includes a tennis court.
  • During World War II, the region of present-day Nagaland and neighboring Manipur was the sole theater of war in the Indian subcontinent.
  • In addition to the Kohima War Cemetery, the CWGC has also recognized other unconventional sites, such as the "crater cemeteries" from World War I—Zivy Crater and Litchfield Crater—in the Pas de Calais region of France, as well as Nicosia (Waynes Keep) Cemetery, known as the "cemetery in no man's land," located in Cyprus.
  • The CWGC is an intergovernmental organization consisting of six member states (Australia, Canada, India, New Zealand, South Africa, United Kingdom). It is dedicated to ensuring that the memory of those who perished in wars is preserved and honored.
  • Originally established in 1917 as the Imperial War Graves Commission, it adopted its present name in 1960, with its headquarters situated in Maidenhead, UK.

Therefore, the correct option is A.

Test: CLAT Mock Test - 14 - Question 28