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Test: CLAT Mock Test - 6 - CLAT MCQ


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30 Questions MCQ Test CLAT Mock Test Series 2025 - Test: CLAT Mock Test - 6

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Test: CLAT Mock Test - 6 - Question 1

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

Philosophy is dead, Stephen Hawking once declared, because it ‘has not kept up with modern developments in science, particularly physics! It is scientists, not philosophers, who are now ‘the bearers of the torch of discovery in our quest for knowledge’. The response from some philosophers was to accuse Hawking of ‘scientism’. The charge of ‘scientism is meant to convey disapproval of anyone who values scientific disciplines, such as physics, over non-scientific disciplines, such as philosophy. The philosopher Tom Sorell writes that scientism is ‘a matter of putting too high a value on science in comparison with other branches of learning or culture’. But what's wrong with putting a higher value on science compared with other academic disciplines? What is so bad about scientism? If physics is in fact a better torch in the quest for knowledge than philosophy, as Hawking claimed, then perhaps it should be valued over philosophy and other non-scientific fields of enquiry.

Before we can address these questions, however, we need to get our definitions straight. For, much like other philosophical isms, ‘scientism’ means different things to different philosophers. Now, the question of whether science is the only way of knowing about reality, or at least better than non- scientific ways of knowing, is an epistemological question. Construed as an epistemological thesis, then, scientism can be broadly understood as either the view that scientific knowledge is the only form of knowledge we have, or the view that scientific knowledge is the best form of knowledge we have. But scientism comes in other varieties as well, including methodological and metaphysical ones. As a methodological thesis, scientism is either the view that scientific methods are the only. ways of knowing about reality we have, or the view that scientific methods are the best ways of knowing about reality we have. And, construed as a metaphysical thesis, scientism is either the view that science is our only guide to what exists, or the view that science is our best guide to what exists.

Without a clear understanding of the aforementioned varieties of scientism, philosophical parties to the scientism debate are at risk of merely talking past each other. That is, some defenders of scientism might be arguing for weaker varieties of scientism, in terms of scientific knowledge or methods being the best ones, while their opponents interpret them as arguing for stronger varieties of scientism, in terms of scientific knowledge or methods being the only ones. My own position, for example, is a weak variety of scientism. In my paper ‘What's So Bad about Scientism?” (2017), defend scientism as an epistemological thesis, which I call ‘Weak Scientism’. This is the view that scientific knowledge i the best form of knowledge we have (as opposed to ‘Strong Scientist, which is the view that scientific knowledge is the only knowledge we have).

Q. What does the term "scientism" primarily refer to in the passage?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 1

The passage defines scientism as the view that scientific knowledge is either the only form of knowledge or the best form of knowledge. This aligns with option A.

Test: CLAT Mock Test - 6 - Question 2

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

Philosophy is dead, Stephen Hawking once declared, because it ‘has not kept up with modern developments in science, particularly physics! It is scientists, not philosophers, who are now ‘the bearers of the torch of discovery in our quest for knowledge’. The response from some philosophers was to accuse Hawking of ‘scientism’. The charge of ‘scientism is meant to convey disapproval of anyone who values scientific disciplines, such as physics, over non-scientific disciplines, such as philosophy. The philosopher Tom Sorell writes that scientism is ‘a matter of putting too high a value on science in comparison with other branches of learning or culture’. But what's wrong with putting a higher value on science compared with other academic disciplines? What is so bad about scientism? If physics is in fact a better torch in the quest for knowledge than philosophy, as Hawking claimed, then perhaps it should be valued over philosophy and other non-scientific fields of enquiry.

Before we can address these questions, however, we need to get our definitions straight. For, much like other philosophical isms, ‘scientism’ means different things to different philosophers. Now, the question of whether science is the only way of knowing about reality, or at least better than non- scientific ways of knowing, is an epistemological question. Construed as an epistemological thesis, then, scientism can be broadly understood as either the view that scientific knowledge is the only form of knowledge we have, or the view that scientific knowledge is the best form of knowledge we have. But scientism comes in other varieties as well, including methodological and metaphysical ones. As a methodological thesis, scientism is either the view that scientific methods are the only. ways of knowing about reality we have, or the view that scientific methods are the best ways of knowing about reality we have. And, construed as a metaphysical thesis, scientism is either the view that science is our only guide to what exists, or the view that science is our best guide to what exists.

Without a clear understanding of the aforementioned varieties of scientism, philosophical parties to the scientism debate are at risk of merely talking past each other. That is, some defenders of scientism might be arguing for weaker varieties of scientism, in terms of scientific knowledge or methods being the best ones, while their opponents interpret them as arguing for stronger varieties of scientism, in terms of scientific knowledge or methods being the only ones. My own position, for example, is a weak variety of scientism. In my paper ‘What's So Bad about Scientism?” (2017), defend scientism as an epistemological thesis, which I call ‘Weak Scientism’. This is the view that scientific knowledge i the best form of knowledge we have (as opposed to ‘Strong Scientist, which is the view that scientific knowledge is the only knowledge we have).

Q. What is the primary reason some philosophers accused Stephen Hawking of 'scientism'?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 2

The passage mentions that some philosophers accused Hawking of 'scientism' because he praised scientific disciplines like physics over non-scientific disciplines like philosophy.

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Test: CLAT Mock Test - 6 - Question 3

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

Philosophy is dead, Stephen Hawking once declared, because it ‘has not kept up with modern developments in science, particularly physics! It is scientists, not philosophers, who are now ‘the bearers of the torch of discovery in our quest for knowledge’. The response from some philosophers was to accuse Hawking of ‘scientism’. The charge of ‘scientism is meant to convey disapproval of anyone who values scientific disciplines, such as physics, over non-scientific disciplines, such as philosophy. The philosopher Tom Sorell writes that scientism is ‘a matter of putting too high a value on science in comparison with other branches of learning or culture’. But what's wrong with putting a higher value on science compared with other academic disciplines? What is so bad about scientism? If physics is in fact a better torch in the quest for knowledge than philosophy, as Hawking claimed, then perhaps it should be valued over philosophy and other non-scientific fields of enquiry.

Before we can address these questions, however, we need to get our definitions straight. For, much like other philosophical isms, ‘scientism’ means different things to different philosophers. Now, the question of whether science is the only way of knowing about reality, or at least better than non- scientific ways of knowing, is an epistemological question. Construed as an epistemological thesis, then, scientism can be broadly understood as either the view that scientific knowledge is the only form of knowledge we have, or the view that scientific knowledge is the best form of knowledge we have. But scientism comes in other varieties as well, including methodological and metaphysical ones. As a methodological thesis, scientism is either the view that scientific methods are the only. ways of knowing about reality we have, or the view that scientific methods are the best ways of knowing about reality we have. And, construed as a metaphysical thesis, scientism is either the view that science is our only guide to what exists, or the view that science is our best guide to what exists.

Without a clear understanding of the aforementioned varieties of scientism, philosophical parties to the scientism debate are at risk of merely talking past each other. That is, some defenders of scientism might be arguing for weaker varieties of scientism, in terms of scientific knowledge or methods being the best ones, while their opponents interpret them as arguing for stronger varieties of scientism, in terms of scientific knowledge or methods being the only ones. My own position, for example, is a weak variety of scientism. In my paper ‘What's So Bad about Scientism?” (2017), defend scientism as an epistemological thesis, which I call ‘Weak Scientism’. This is the view that scientific knowledge i the best form of knowledge we have (as opposed to ‘Strong Scientist, which is the view that scientific knowledge is the only knowledge we have).

Q. Which of the following statements most accurately encapsulates the author's stance regarding scientism?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 3

The author's stance on scientism can be described as advocating for weak scientism. In this context, the author supports the idea that scientific knowledge is superior to other forms of knowledge, without asserting it as the exclusive form of knowledge. The author makes a clear distinction between weak scientism and strong scientism, with the latter claiming that only scientific knowledge is valid. The passage underscores the author's endorsement of giving significant importance to scientific knowledge while recognizing the presence of other types of knowledge.

Therefore, option B is the accurate choice.

Test: CLAT Mock Test - 6 - Question 4

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

Philosophy is dead, Stephen Hawking once declared, because it ‘has not kept up with modern developments in science, particularly physics! It is scientists, not philosophers, who are now ‘the bearers of the torch of discovery in our quest for knowledge’. The response from some philosophers was to accuse Hawking of ‘scientism’. The charge of ‘scientism is meant to convey disapproval of anyone who values scientific disciplines, such as physics, over non-scientific disciplines, such as philosophy. The philosopher Tom Sorell writes that scientism is ‘a matter of putting too high a value on science in comparison with other branches of learning or culture’. But what's wrong with putting a higher value on science compared with other academic disciplines? What is so bad about scientism? If physics is in fact a better torch in the quest for knowledge than philosophy, as Hawking claimed, then perhaps it should be valued over philosophy and other non-scientific fields of enquiry.

Before we can address these questions, however, we need to get our definitions straight. For, much like other philosophical isms, ‘scientism’ means different things to different philosophers. Now, the question of whether science is the only way of knowing about reality, or at least better than non- scientific ways of knowing, is an epistemological question. Construed as an epistemological thesis, then, scientism can be broadly understood as either the view that scientific knowledge is the only form of knowledge we have, or the view that scientific knowledge is the best form of knowledge we have. But scientism comes in other varieties as well, including methodological and metaphysical ones. As a methodological thesis, scientism is either the view that scientific methods are the only. ways of knowing about reality we have, or the view that scientific methods are the best ways of knowing about reality we have. And, construed as a metaphysical thesis, scientism is either the view that science is our only guide to what exists, or the view that science is our best guide to what exists.

Without a clear understanding of the aforementioned varieties of scientism, philosophical parties to the scientism debate are at risk of merely talking past each other. That is, some defenders of scientism might be arguing for weaker varieties of scientism, in terms of scientific knowledge or methods being the best ones, while their opponents interpret them as arguing for stronger varieties of scientism, in terms of scientific knowledge or methods being the only ones. My own position, for example, is a weak variety of scientism. In my paper ‘What's So Bad about Scientism?” (2017), defend scientism as an epistemological thesis, which I call ‘Weak Scientism’. This is the view that scientific knowledge i the best form of knowledge we have (as opposed to ‘Strong Scientist, which is the view that scientific knowledge is the only knowledge we have).

Q. Which of the following titles best captures the essence of the passage?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 4

The central focus of the passage is an examination of scientism and its diverse conceptions. The author delves into the ways scientism can be comprehended through the lenses of epistemology, methodology, and metaphysics. The passage underscores the necessity for a precise comprehension of the various facets of scientism to prevent misunderstandings and miscommunications during debates about this topic.

Therefore, option B is the appropriate choice.

Test: CLAT Mock Test - 6 - Question 5

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

Philosophy is dead, Stephen Hawking once declared, because it ‘has not kept up with modern developments in science, particularly physics! It is scientists, not philosophers, who are now ‘the bearers of the torch of discovery in our quest for knowledge’. The response from some philosophers was to accuse Hawking of ‘scientism’. The charge of ‘scientism is meant to convey disapproval of anyone who values scientific disciplines, such as physics, over non-scientific disciplines, such as philosophy. The philosopher Tom Sorell writes that scientism is ‘a matter of putting too high a value on science in comparison with other branches of learning or culture’. But what's wrong with putting a higher value on science compared with other academic disciplines? What is so bad about scientism? If physics is in fact a better torch in the quest for knowledge than philosophy, as Hawking claimed, then perhaps it should be valued over philosophy and other non-scientific fields of enquiry.

Before we can address these questions, however, we need to get our definitions straight. For, much like other philosophical isms, ‘scientism’ means different things to different philosophers. Now, the question of whether science is the only way of knowing about reality, or at least better than non- scientific ways of knowing, is an epistemological question. Construed as an epistemological thesis, then, scientism can be broadly understood as either the view that scientific knowledge is the only form of knowledge we have, or the view that scientific knowledge is the best form of knowledge we have. But scientism comes in other varieties as well, including methodological and metaphysical ones. As a methodological thesis, scientism is either the view that scientific methods are the only. ways of knowing about reality we have, or the view that scientific methods are the best ways of knowing about reality we have. And, construed as a metaphysical thesis, scientism is either the view that science is our only guide to what exists, or the view that science is our best guide to what exists.

Without a clear understanding of the aforementioned varieties of scientism, philosophical parties to the scientism debate are at risk of merely talking past each other. That is, some defenders of scientism might be arguing for weaker varieties of scientism, in terms of scientific knowledge or methods being the best ones, while their opponents interpret them as arguing for stronger varieties of scientism, in terms of scientific knowledge or methods being the only ones. My own position, for example, is a weak variety of scientism. In my paper ‘What's So Bad about Scientism?” (2017), defend scientism as an epistemological thesis, which I call ‘Weak Scientism’. This is the view that scientific knowledge i the best form of knowledge we have (as opposed to ‘Strong Scientist, which is the view that scientific knowledge is the only knowledge we have).

Q. How does the author perceive the worth of science in relation to other academic disciplines?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 5

The author's attitude towards the value of science compared to other academic disciplines is supportive. This can be inferred from the statement that scientists, not philosophers, are now seen as "the bearers of the torch of discovery in our quest for knowledge." The author also questions the criticism of scientism and asks what is wrong with valuing science more than other academic disciplines.

Hence, option A is the correct answer.

Test: CLAT Mock Test - 6 - Question 6

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

Bengaluru is blushing all over. A serial bloomer, the city unfurls its flora one after the other, bud by bud, carpeting its roads with petals now shocking pink, now golden yellow, all year round. As trees burst into every colour possible and flowers overtake trunks, the air smells like spilt perfume. These overlapping flowering seasons are no coincidence, but the result of careful botanical planning.

Bengaluru is reaping what it sowed. When a city is in the news for its flowers, flooding social media with photos taken from home or moving vehicle, it is time to give horticulture its due. Let’s address all flowers formally and respectfully by their baptised name instead of silly pet names.

Kigelia Africana (sausage tree), Neolamarckia cadamba (burflower-tree), Pongamia pinnata (beech tree), Spathodea (African tulips). . . . And Tabebuia rosea – rosy trumpet tree or pink poui – that writer Shobhaa De on a recent visit to the city said sounds like a skin condition.

Tabebuia rosea staged an overnight coup this year too, re-activating the fingers of Bengalureans into pointing to the tree here, there and everywhere. An utter amnesia overtook us on the garbage and gutter situation. All we could look at, talk about and click profusely was the rosy trumpet tree along our path. With their flamboyant rosy exuberance, the trees struck a pose where they stood – in the middle of the road, right outside your window, en route to wherever you are going. The usual flower thieves in apartment blocks forgot their sly plucking, shamed by this plenitude.

Purple jacaranda, red or white hibiscus and roses in every hue. Orange crossandra or white jasmine gajras in the hair. Fern in the forests around the city. Lilies, orchids and sunflowers perched pricy in the florist’s window. And still Bengaluru mourns the imminent departure of the Tabebuia rosea. Alas, the trees are already starting to shed their ornamental look, baring the twigs beneath. And even though other flowers will take over the floral relay race, we will miss the trees that crowded the skyline with their stunning pinkness like flower arrangements in huge celestial vases.

Mysore ruler Hyder Ali gave us a 240-acre garden named Lalbagh, while German botanist-gardener Gustav Hermann Krumbiegel and then forest official SG Neginhal worked their own magic just so Bengaluru could call itself Garden City. But all it takes is a Tabebuia rosea to make the a Bengorelan happy.

Q. What is the meaning of "flamboyant" as used in the passage?

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

In the passage, the word "flamboyant" is used to describe the rosy trumpet trees, indicating that they are showy or extravagant in appearance.

Test: CLAT Mock Test - 6 - Question 7

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

Bengaluru is blushing all over. A serial bloomer, the city unfurls its flora one after the other, bud by bud, carpeting its roads with petals now shocking pink, now golden yellow, all year round. As trees burst into every colour possible and flowers overtake trunks, the air smells like spilt perfume. These overlapping flowering seasons are no coincidence, but the result of careful botanical planning.

Bengaluru is reaping what it sowed. When a city is in the news for its flowers, flooding social media with photos taken from home or moving vehicle, it is time to give horticulture its due. Let’s address all flowers formally and respectfully by their baptised name instead of silly pet names.

Kigelia Africana (sausage tree), Neolamarckia cadamba (burflower-tree), Pongamia pinnata (beech tree), Spathodea (African tulips). . . . And Tabebuia rosea – rosy trumpet tree or pink poui – that writer Shobhaa De on a recent visit to the city said sounds like a skin condition.

Tabebuia rosea staged an overnight coup this year too, re-activating the fingers of Bengalureans into pointing to the tree here, there and everywhere. An utter amnesia overtook us on the garbage and gutter situation. All we could look at, talk about and click profusely was the rosy trumpet tree along our path. With their flamboyant rosy exuberance, the trees struck a pose where they stood – in the middle of the road, right outside your window, en route to wherever you are going. The usual flower thieves in apartment blocks forgot their sly plucking, shamed by this plenitude.

Purple jacaranda, red or white hibiscus and roses in every hue. Orange crossandra or white jasmine gajras in the hair. Fern in the forests around the city. Lilies, orchids and sunflowers perched pricy in the florist’s window. And still Bengaluru mourns the imminent departure of the Tabebuia rosea. Alas, the trees are already starting to shed their ornamental look, baring the twigs beneath. And even though other flowers will take over the floral relay race, we will miss the trees that crowded the skyline with their stunning pinkness like flower arrangements in huge celestial vases.

Mysore ruler Hyder Ali gave us a 240-acre garden named Lalbagh, while German botanist-gardener Gustav Hermann Krumbiegel and then forest official SG Neginhal worked their own magic just so Bengaluru could call itself Garden City. But all it takes is a Tabebuia rosea to make the a Bengorelan happy.

Q. Which statement accurately describes Bengaluru?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 7

The passage indicates that the presence of overlapping flowering seasons in Bengaluru is a direct outcome of meticulous botanical planning, confirming the accuracy of option C.

Therefore, Option C stands as the accurate response.

Test: CLAT Mock Test - 6 - Question 8

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

Bengaluru is blushing all over. A serial bloomer, the city unfurls its flora one after the other, bud by bud, carpeting its roads with petals now shocking pink, now golden yellow, all year round. As trees burst into every colour possible and flowers overtake trunks, the air smells like spilt perfume. These overlapping flowering seasons are no coincidence, but the result of careful botanical planning.

Bengaluru is reaping what it sowed. When a city is in the news for its flowers, flooding social media with photos taken from home or moving vehicle, it is time to give horticulture its due. Let’s address all flowers formally and respectfully by their baptised name instead of silly pet names.

Kigelia Africana (sausage tree), Neolamarckia cadamba (burflower-tree), Pongamia pinnata (beech tree), Spathodea (African tulips). . . . And Tabebuia rosea – rosy trumpet tree or pink poui – that writer Shobhaa De on a recent visit to the city said sounds like a skin condition.

Tabebuia rosea staged an overnight coup this year too, re-activating the fingers of Bengalureans into pointing to the tree here, there and everywhere. An utter amnesia overtook us on the garbage and gutter situation. All we could look at, talk about and click profusely was the rosy trumpet tree along our path. With their flamboyant rosy exuberance, the trees struck a pose where they stood – in the middle of the road, right outside your window, en route to wherever you are going. The usual flower thieves in apartment blocks forgot their sly plucking, shamed by this plenitude.

Purple jacaranda, red or white hibiscus and roses in every hue. Orange crossandra or white jasmine gajras in the hair. Fern in the forests around the city. Lilies, orchids and sunflowers perched pricy in the florist’s window. And still Bengaluru mourns the imminent departure of the Tabebuia rosea. Alas, the trees are already starting to shed their ornamental look, baring the twigs beneath. And even though other flowers will take over the floral relay race, we will miss the trees that crowded the skyline with their stunning pinkness like flower arrangements in huge celestial vases.

Mysore ruler Hyder Ali gave us a 240-acre garden named Lalbagh, while German botanist-gardener Gustav Hermann Krumbiegel and then forest official SG Neginhal worked their own magic just so Bengaluru could call itself Garden City. But all it takes is a Tabebuia rosea to make the a Bengorelan happy.

Q. Which of the following statements is a piece of information explicitly stated in the passage?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 8

The passage notes that the Tabebuia rosea trees are beginning to lose their decorative appearance, confirming the accuracy of option D.

Therefore, Option D is the correct choice.

Test: CLAT Mock Test - 6 - Question 9

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

Bengaluru is blushing all over. A serial bloomer, the city unfurls its flora one after the other, bud by bud, carpeting its roads with petals now shocking pink, now golden yellow, all year round. As trees burst into every colour possible and flowers overtake trunks, the air smells like spilt perfume. These overlapping flowering seasons are no coincidence, but the result of careful botanical planning.

Bengaluru is reaping what it sowed. When a city is in the news for its flowers, flooding social media with photos taken from home or moving vehicle, it is time to give horticulture its due. Let’s address all flowers formally and respectfully by their baptised name instead of silly pet names.

Kigelia Africana (sausage tree), Neolamarckia cadamba (burflower-tree), Pongamia pinnata (beech tree), Spathodea (African tulips). . . . And Tabebuia rosea – rosy trumpet tree or pink poui – that writer Shobhaa De on a recent visit to the city said sounds like a skin condition.

Tabebuia rosea staged an overnight coup this year too, re-activating the fingers of Bengalureans into pointing to the tree here, there and everywhere. An utter amnesia overtook us on the garbage and gutter situation. All we could look at, talk about and click profusely was the rosy trumpet tree along our path. With their flamboyant rosy exuberance, the trees struck a pose where they stood – in the middle of the road, right outside your window, en route to wherever you are going. The usual flower thieves in apartment blocks forgot their sly plucking, shamed by this plenitude.

Purple jacaranda, red or white hibiscus and roses in every hue. Orange crossandra or white jasmine gajras in the hair. Fern in the forests around the city. Lilies, orchids and sunflowers perched pricy in the florist’s window. And still Bengaluru mourns the imminent departure of the Tabebuia rosea. Alas, the trees are already starting to shed their ornamental look, baring the twigs beneath. And even though other flowers will take over the floral relay race, we will miss the trees that crowded the skyline with their stunning pinkness like flower arrangements in huge celestial vases.

Mysore ruler Hyder Ali gave us a 240-acre garden named Lalbagh, while German botanist-gardener Gustav Hermann Krumbiegel and then forest official SG Neginhal worked their own magic just so Bengaluru could call itself Garden City. But all it takes is a Tabebuia rosea to make the a Bengorelan happy.

Q. Which of the following options characterizes the writing style employed in the passage most accurately?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 9

The passage uses vivid and descriptive language to convey the beauty and impact of the flowers in Bengaluru. Therefore, option B is the correct answer.

Test: CLAT Mock Test - 6 - Question 10

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

Bengaluru is blushing all over. A serial bloomer, the city unfurls its flora one after the other, bud by bud, carpeting its roads with petals now shocking pink, now golden yellow, all year round. As trees burst into every colour possible and flowers overtake trunks, the air smells like spilt perfume. These overlapping flowering seasons are no coincidence, but the result of careful botanical planning.

Bengaluru is reaping what it sowed. When a city is in the news for its flowers, flooding social media with photos taken from home or moving vehicle, it is time to give horticulture its due. Let’s address all flowers formally and respectfully by their baptised name instead of silly pet names.

Kigelia Africana (sausage tree), Neolamarckia cadamba (burflower-tree), Pongamia pinnata (beech tree), Spathodea (African tulips). . . . And Tabebuia rosea – rosy trumpet tree or pink poui – that writer Shobhaa De on a recent visit to the city said sounds like a skin condition.

Tabebuia rosea staged an overnight coup this year too, re-activating the fingers of Bengalureans into pointing to the tree here, there and everywhere. An utter amnesia overtook us on the garbage and gutter situation. All we could look at, talk about and click profusely was the rosy trumpet tree along our path. With their flamboyant rosy exuberance, the trees struck a pose where they stood – in the middle of the road, right outside your window, en route to wherever you are going. The usual flower thieves in apartment blocks forgot their sly plucking, shamed by this plenitude.

Purple jacaranda, red or white hibiscus and roses in every hue. Orange crossandra or white jasmine gajras in the hair. Fern in the forests around the city. Lilies, orchids and sunflowers perched pricy in the florist’s window. And still Bengaluru mourns the imminent departure of the Tabebuia rosea. Alas, the trees are already starting to shed their ornamental look, baring the twigs beneath. And even though other flowers will take over the floral relay race, we will miss the trees that crowded the skyline with their stunning pinkness like flower arrangements in huge celestial vases.

Mysore ruler Hyder Ali gave us a 240-acre garden named Lalbagh, while German botanist-gardener Gustav Hermann Krumbiegel and then forest official SG Neginhal worked their own magic just so Bengaluru could call itself Garden City. But all it takes is a Tabebuia rosea to make the a Bengorelan happy.

Q. What did the passage imply about Bengaluru's nickname "Garden City"?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 10

The passage suggests that while Bengaluru was known as the "Garden City" due to efforts by individuals like Gustav Hermann Krumbiegel, the presence of Tabebuia rosea has had a significant impact on the city's perception, indicating that the nickname may no longer be as relevant.

Test: CLAT Mock Test - 6 - Question 11

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

A gaggle of magpie geese float across a bright, almost blinding yellow fabric suspended from ceiling-high spokes, among all the neatly-stacked Kanjeevarams in Kingsley. The fabric is one of many brightly-hued pieces with abundant and unusual motifs that remain as centerpieces in the building known for its arched windows, checkered floors and colonial character. Chennai is perhaps unfamiliar with the stories behind the pieces, for they come all the way from the First Nations cultures of Australia: the first peoples of Australia, who have existed for thousands of years prior to colonisation.

The magpie geese or murnubbarr karrolka as they call it, fly long distances in the wet seasons, and are characteristic of the Kakadu and Western Arnhem Land where they are often found. For Dora Daiguma, an aboriginal artist hailing from Arnhem, they signify her land, surroundings and childhood memories. Suspended adjacently is another piece that carries an earthy red hue, dotted by amorphous, rather fibrous shapes — Bah-je by Linda Guruwana. Bah-je translates to hunting bag in Djinang, one of more than 250 indigenous languages in Australia.

The well-displayed installation titled Jarrachara is an invitation to simply absorb the stories of First Nations’ cultures as told through a medium as intimate as textile. Jarrachara is a distinctive cool wind that blows across Arnhem Land in Australia’s far north in the dry season. It signifies ‘ceremonial coming together’. The installation has 24 screen-printed textiles created by 15 female First Nations artists, all part of Babbara Women’s Centre (set up in 1987) based in Maningrida — a regional community in the Northern territory of Australia. They are punctuated by a few framed, wood-cut prints done in collaboration with Tharangini Studio in Bengaluru.

The earliest forms of Aboriginal art were rock carvings and paintings, body painting and ground designs. Sarah Kirlew, Australian Consul-General for South India says, “There are engravings on cave walls in Arnhem Land dating back 60,000 years. Placing the art on canvas and board began about 50 years ago. Today Aboriginal art is done in an expanding range of mediums, including, as in this exhibition, textiles.”

Most of the artworks and allied motifs share knowledge about, simply, their life: traditional bush foods, and harvest such as cheeky yam, long yam, dugong (marine mammal), barramundi (Asian sea bass) and long-necked turtles make appearances. Jessica continues, “Traditional life in saltwater and freshwater country is explored in the medium. Dilly bags and woven fish traps and other objects traditionally made by women to collect food and carry children are depicted. The stories also include creation spirits — [that appear in creation stories] such as mimihs, yawkyawk (mermaid spirits), djomi (mermaid) and other women’s creation stories specific to this region in Arnhem Land. The designs share the plants and animals unique to this region.”

Q. What is the main theme of the passage?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 11

The passage primarily focuses on the significance of textiles in First Nations cultures, particularly those from Australia.

Test: CLAT Mock Test - 6 - Question 12

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

A gaggle of magpie geese float across a bright, almost blinding yellow fabric suspended from ceiling-high spokes, among all the neatly-stacked Kanjeevarams in Kingsley. The fabric is one of many brightly-hued pieces with abundant and unusual motifs that remain as centerpieces in the building known for its arched windows, checkered floors and colonial character. Chennai is perhaps unfamiliar with the stories behind the pieces, for they come all the way from the First Nations cultures of Australia: the first peoples of Australia, who have existed for thousands of years prior to colonisation.

The magpie geese or murnubbarr karrolka as they call it, fly long distances in the wet seasons, and are characteristic of the Kakadu and Western Arnhem Land where they are often found. For Dora Daiguma, an aboriginal artist hailing from Arnhem, they signify her land, surroundings and childhood memories. Suspended adjacently is another piece that carries an earthy red hue, dotted by amorphous, rather fibrous shapes — Bah-je by Linda Guruwana. Bah-je translates to hunting bag in Djinang, one of more than 250 indigenous languages in Australia.

The well-displayed installation titled Jarrachara is an invitation to simply absorb the stories of First Nations’ cultures as told through a medium as intimate as textile. Jarrachara is a distinctive cool wind that blows across Arnhem Land in Australia’s far north in the dry season. It signifies ‘ceremonial coming together’. The installation has 24 screen-printed textiles created by 15 female First Nations artists, all part of Babbara Women’s Centre (set up in 1987) based in Maningrida — a regional community in the Northern territory of Australia. They are punctuated by a few framed, wood-cut prints done in collaboration with Tharangini Studio in Bengaluru.

The earliest forms of Aboriginal art were rock carvings and paintings, body painting and ground designs. Sarah Kirlew, Australian Consul-General for South India says, “There are engravings on cave walls in Arnhem Land dating back 60,000 years. Placing the art on canvas and board began about 50 years ago. Today Aboriginal art is done in an expanding range of mediums, including, as in this exhibition, textiles.”

Most of the artworks and allied motifs share knowledge about, simply, their life: traditional bush foods, and harvest such as cheeky yam, long yam, dugong (marine mammal), barramundi (Asian sea bass) and long-necked turtles make appearances. Jessica continues, “Traditional life in saltwater and freshwater country is explored in the medium. Dilly bags and woven fish traps and other objects traditionally made by women to collect food and carry children are depicted. The stories also include creation spirits — [that appear in creation stories] such as mimihs, yawkyawk (mermaid spirits), djomi (mermaid) and other women’s creation stories specific to this region in Arnhem Land. The designs share the plants and animals unique to this region.”

Q. According to the passage, what does the term "Jarrachara" signify in Aboriginal culture?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 12

The passage mentions that "Jarrachara" signifies a distinctive cool wind that blows across Arnhem Land in Australia's far north during the dry season.

Test: CLAT Mock Test - 6 - Question 13

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

A gaggle of magpie geese float across a bright, almost blinding yellow fabric suspended from ceiling-high spokes, among all the neatly-stacked Kanjeevarams in Kingsley. The fabric is one of many brightly-hued pieces with abundant and unusual motifs that remain as centerpieces in the building known for its arched windows, checkered floors and colonial character. Chennai is perhaps unfamiliar with the stories behind the pieces, for they come all the way from the First Nations cultures of Australia: the first peoples of Australia, who have existed for thousands of years prior to colonisation.

The magpie geese or murnubbarr karrolka as they call it, fly long distances in the wet seasons, and are characteristic of the Kakadu and Western Arnhem Land where they are often found. For Dora Daiguma, an aboriginal artist hailing from Arnhem, they signify her land, surroundings and childhood memories. Suspended adjacently is another piece that carries an earthy red hue, dotted by amorphous, rather fibrous shapes — Bah-je by Linda Guruwana. Bah-je translates to hunting bag in Djinang, one of more than 250 indigenous languages in Australia.

The well-displayed installation titled Jarrachara is an invitation to simply absorb the stories of First Nations’ cultures as told through a medium as intimate as textile. Jarrachara is a distinctive cool wind that blows across Arnhem Land in Australia’s far north in the dry season. It signifies ‘ceremonial coming together’. The installation has 24 screen-printed textiles created by 15 female First Nations artists, all part of Babbara Women’s Centre (set up in 1987) based in Maningrida — a regional community in the Northern territory of Australia. They are punctuated by a few framed, wood-cut prints done in collaboration with Tharangini Studio in Bengaluru.

The earliest forms of Aboriginal art were rock carvings and paintings, body painting and ground designs. Sarah Kirlew, Australian Consul-General for South India says, “There are engravings on cave walls in Arnhem Land dating back 60,000 years. Placing the art on canvas and board began about 50 years ago. Today Aboriginal art is done in an expanding range of mediums, including, as in this exhibition, textiles.”

Most of the artworks and allied motifs share knowledge about, simply, their life: traditional bush foods, and harvest such as cheeky yam, long yam, dugong (marine mammal), barramundi (Asian sea bass) and long-necked turtles make appearances. Jessica continues, “Traditional life in saltwater and freshwater country is explored in the medium. Dilly bags and woven fish traps and other objects traditionally made by women to collect food and carry children are depicted. The stories also include creation spirits — [that appear in creation stories] such as mimihs, yawkyawk (mermaid spirits), djomi (mermaid) and other women’s creation stories specific to this region in Arnhem Land. The designs share the plants and animals unique to this region.”

Q. What does the expression "bright, almost blinding yellow fabric" in the passage suggest?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 13

The expression "bright, almost blinding yellow fabric" employs hyperbole, a figure of speech that employs exaggeration for emphasis or effect. In this context, the hyperbole is utilized to underscore the fabric's brilliance and its profound impression on the observer.

Therefore, Option B is the accurate response.

Test: CLAT Mock Test - 6 - Question 14

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

A gaggle of magpie geese float across a bright, almost blinding yellow fabric suspended from ceiling-high spokes, among all the neatly-stacked Kanjeevarams in Kingsley. The fabric is one of many brightly-hued pieces with abundant and unusual motifs that remain as centerpieces in the building known for its arched windows, checkered floors and colonial character. Chennai is perhaps unfamiliar with the stories behind the pieces, for they come all the way from the First Nations cultures of Australia: the first peoples of Australia, who have existed for thousands of years prior to colonisation.

The magpie geese or murnubbarr karrolka as they call it, fly long distances in the wet seasons, and are characteristic of the Kakadu and Western Arnhem Land where they are often found. For Dora Daiguma, an aboriginal artist hailing from Arnhem, they signify her land, surroundings and childhood memories. Suspended adjacently is another piece that carries an earthy red hue, dotted by amorphous, rather fibrous shapes — Bah-je by Linda Guruwana. Bah-je translates to hunting bag in Djinang, one of more than 250 indigenous languages in Australia.

The well-displayed installation titled Jarrachara is an invitation to simply absorb the stories of First Nations’ cultures as told through a medium as intimate as textile. Jarrachara is a distinctive cool wind that blows across Arnhem Land in Australia’s far north in the dry season. It signifies ‘ceremonial coming together’. The installation has 24 screen-printed textiles created by 15 female First Nations artists, all part of Babbara Women’s Centre (set up in 1987) based in Maningrida — a regional community in the Northern territory of Australia. They are punctuated by a few framed, wood-cut prints done in collaboration with Tharangini Studio in Bengaluru.

The earliest forms of Aboriginal art were rock carvings and paintings, body painting and ground designs. Sarah Kirlew, Australian Consul-General for South India says, “There are engravings on cave walls in Arnhem Land dating back 60,000 years. Placing the art on canvas and board began about 50 years ago. Today Aboriginal art is done in an expanding range of mediums, including, as in this exhibition, textiles.”

Most of the artworks and allied motifs share knowledge about, simply, their life: traditional bush foods, and harvest such as cheeky yam, long yam, dugong (marine mammal), barramundi (Asian sea bass) and long-necked turtles make appearances. Jessica continues, “Traditional life in saltwater and freshwater country is explored in the medium. Dilly bags and woven fish traps and other objects traditionally made by women to collect food and carry children are depicted. The stories also include creation spirits — [that appear in creation stories] such as mimihs, yawkyawk (mermaid spirits), djomi (mermaid) and other women’s creation stories specific to this region in Arnhem Land. The designs share the plants and animals unique to this region.”

Q. According to the passage, what types of subjects are depicted in Aboriginal art?

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

The passage mentions that Aboriginal art often depicts traditional subjects such as bush foods and harvest, including cheeky yam, long yam, dugong, barramundi, and long-necked turtles, among others.

Test: CLAT Mock Test - 6 - Question 15

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

A gaggle of magpie geese float across a bright, almost blinding yellow fabric suspended from ceiling-high spokes, among all the neatly-stacked Kanjeevarams in Kingsley. The fabric is one of many brightly-hued pieces with abundant and unusual motifs that remain as centerpieces in the building known for its arched windows, checkered floors and colonial character. Chennai is perhaps unfamiliar with the stories behind the pieces, for they come all the way from the First Nations cultures of Australia: the first peoples of Australia, who have existed for thousands of years prior to colonisation.

The magpie geese or murnubbarr karrolka as they call it, fly long distances in the wet seasons, and are characteristic of the Kakadu and Western Arnhem Land where they are often found. For Dora Daiguma, an aboriginal artist hailing from Arnhem, they signify her land, surroundings and childhood memories. Suspended adjacently is another piece that carries an earthy red hue, dotted by amorphous, rather fibrous shapes — Bah-je by Linda Guruwana. Bah-je translates to hunting bag in Djinang, one of more than 250 indigenous languages in Australia.

The well-displayed installation titled Jarrachara is an invitation to simply absorb the stories of First Nations’ cultures as told through a medium as intimate as textile. Jarrachara is a distinctive cool wind that blows across Arnhem Land in Australia’s far north in the dry season. It signifies ‘ceremonial coming together’. The installation has 24 screen-printed textiles created by 15 female First Nations artists, all part of Babbara Women’s Centre (set up in 1987) based in Maningrida — a regional community in the Northern territory of Australia. They are punctuated by a few framed, wood-cut prints done in collaboration with Tharangini Studio in Bengaluru.

The earliest forms of Aboriginal art were rock carvings and paintings, body painting and ground designs. Sarah Kirlew, Australian Consul-General for South India says, “There are engravings on cave walls in Arnhem Land dating back 60,000 years. Placing the art on canvas and board began about 50 years ago. Today Aboriginal art is done in an expanding range of mediums, including, as in this exhibition, textiles.”

Most of the artworks and allied motifs share knowledge about, simply, their life: traditional bush foods, and harvest such as cheeky yam, long yam, dugong (marine mammal), barramundi (Asian sea bass) and long-necked turtles make appearances. Jessica continues, “Traditional life in saltwater and freshwater country is explored in the medium. Dilly bags and woven fish traps and other objects traditionally made by women to collect food and carry children are depicted. The stories also include creation spirits — [that appear in creation stories] such as mimihs, yawkyawk (mermaid spirits), djomi (mermaid) and other women’s creation stories specific to this region in Arnhem Land. The designs share the plants and animals unique to this region.”

Q. When did the practice of placing Aboriginal art on canvas and board begin?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 15

The practice of placing Aboriginal art on canvas and board began approximately 50 years ago, signifying a notable departure from traditional artistic mediums that had roots dating back 60,000 years. While ancient engravings adorned cave walls in Arnhem Land, the more recent transition to canvas and board marked a significant shift in the way Aboriginal art was presented. Prior to this evolution, Aboriginal art primarily manifested through traditional forms, including rock carvings, paintings, body painting, and ground designs. These art forms conveyed knowledge about their traditional lifestyles, featuring elements such as bush foods, harvest, and the unique natural world of their regions. This transition allowed for exploration of new artistic mediums, broadening the horizons of Aboriginal artistic expression.

Test: CLAT Mock Test - 6 - Question 16

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

It was the biggest decision of her life, the one for which she is most remembered, but Freda Bedi didn't tell her children that she was being ordained as a Buddhist nun. There was no family council, no private conversation, not even, it seems, a letter to announce her intention.
"There was this terrible feeling of betrayal," Kabir Bedi recalls. It was 1966 and the height of the Delhi summer. Kabir was 20, a student at one of India's most prestigious university colleges, St Stephen's, and still recovering from a broken back. He understood that Buddhism loomed increasingly large in his mother's life, but hadn't been prepared for her ordination as a nun.
He was angry and said so. Why? he demanded of his mother; why now? He still remembers her response. "It is something I felt I had to do and I knew if I started discussing it with everybody, God knows what might have happened." Kabir was seven when his mother found Buddhism while on a United Nations mission to Burma (now Myanmar). He had accompanied her back there when she studied meditation, and had himself enrolled briefly as a novitiate. He had worn the robes and shaved off his hair—in much the same manner as his mother had now done. He had spent time with his mother at the camps in Assam set up for the Tibetans who fled across the mountains to escape Chinese rule—that's where she first became immersed in Tibetan belief and culture. He had taught at the Young Lamas' Home School she established. It had felt like a shared journey. Now Freda, Sister Palmo as she became known, had decided to press on alone. "I raised all the silly arguments I could think of: Your daughter's still in college, she's not married, how's she going to manage? All silly things. But basically, I was angry because I felt betrayed. There was a terrible sense of loss. It's like, you've lost your mother."
A few days after the ceremony, still at Rumtek, Freda received what was clearly an anguished letter from Kabir. Manorma Dewan was part of the extended family—her husband's flat was the venue of Kabir's meeting with his newly-robed mother—and remembers the central message of that letter: "You have become very selfish." Manorma agreed with that view. Freda replied immediately by telegram, and followed that up with a three-page handwritten missive to her 'darling son'. Kabir still has that letter. "I have been in a maze of pain, feeling your and Guli's," she wrote. "You all knew one day this step would be taken; we even joked about my losing my hair! Somehow, now had to be the time."
[Extracted with edits and revisions from The Lives Of Freda: The Political, Spiritual and Personal Journeys by Andrew Whitehead from Speaking Tiger]

Q. How did Freda Bedi respond to Kabir's anguished letter following her ordination as a nun?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 16

Freda Bedi responded to Kabir's anguished letter following her ordination as a nun by writing a heartfelt three-page letter to her 'darling son.' In this letter, she explained her reasons for the decision, acknowledging that it might have been unexpected but emphasizing that it had to be the right time for her to take this step. Her response shows her attempt to bridge the emotional gap and communicate her perspective to her son, even in the face of his initial anger and sense of betrayal.

Test: CLAT Mock Test - 6 - Question 17

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

It was the biggest decision of her life, the one for which she is most remembered, but Freda Bedi didn't tell her children that she was being ordained as a Buddhist nun. There was no family council, no private conversation, not even, it seems, a letter to announce her intention.
"There was this terrible feeling of betrayal," Kabir Bedi recalls. It was 1966 and the height of the Delhi summer. Kabir was 20, a student at one of India's most prestigious university colleges, St Stephen's, and still recovering from a broken back. He understood that Buddhism loomed increasingly large in his mother's life, but hadn't been prepared for her ordination as a nun.
He was angry and said so. Why? he demanded of his mother; why now? He still remembers her response. "It is something I felt I had to do and I knew if I started discussing it with everybody, God knows what might have happened." Kabir was seven when his mother found Buddhism while on a United Nations mission to Burma (now Myanmar). He had accompanied her back there when she studied meditation, and had himself enrolled briefly as a novitiate. He had worn the robes and shaved off his hair—in much the same manner as his mother had now done. He had spent time with his mother at the camps in Assam set up for the Tibetans who fled across the mountains to escape Chinese rule—that's where she first became immersed in Tibetan belief and culture. He had taught at the Young Lamas' Home School she established. It had felt like a shared journey. Now Freda, Sister Palmo as she became known, had decided to press on alone. "I raised all the silly arguments I could think of: Your daughter's still in college, she's not married, how's she going to manage? All silly things. But basically, I was angry because I felt betrayed. There was a terrible sense of loss. It's like, you've lost your mother."
A few days after the ceremony, still at Rumtek, Freda received what was clearly an anguished letter from Kabir. Manorma Dewan was part of the extended family—her husband's flat was the venue of Kabir's meeting with his newly-robed mother—and remembers the central message of that letter: "You have become very selfish." Manorma agreed with that view. Freda replied immediately by telegram, and followed that up with a three-page handwritten missive to her 'darling son'. Kabir still has that letter. "I have been in a maze of pain, feeling your and Guli's," she wrote. "You all knew one day this step would be taken; we even joked about my losing my hair! Somehow, now had to be the time."
[Extracted with edits and revisions from The Lives Of Freda: The Political, Spiritual and Personal Journeys by Andrew Whitehead from Speaking Tiger]

Q. What is the meaning of the expression 'loomed large' as it appears in the passage?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 17

The accurate choice is option A. The decision to become a Buddhist, as indicated in the text, was a matter of significant importance and something that would undoubtedly raise concerns within Freda's family.

Test: CLAT Mock Test - 6 - Question 18

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

It was the biggest decision of her life, the one for which she is most remembered, but Freda Bedi didn't tell her children that she was being ordained as a Buddhist nun. There was no family council, no private conversation, not even, it seems, a letter to announce her intention.
"There was this terrible feeling of betrayal," Kabir Bedi recalls. It was 1966 and the height of the Delhi summer. Kabir was 20, a student at one of India's most prestigious university colleges, St Stephen's, and still recovering from a broken back. He understood that Buddhism loomed increasingly large in his mother's life, but hadn't been prepared for her ordination as a nun.
He was angry and said so. Why? he demanded of his mother; why now? He still remembers her response. "It is something I felt I had to do and I knew if I started discussing it with everybody, God knows what might have happened." Kabir was seven when his mother found Buddhism while on a United Nations mission to Burma (now Myanmar). He had accompanied her back there when she studied meditation, and had himself enrolled briefly as a novitiate. He had worn the robes and shaved off his hair—in much the same manner as his mother had now done. He had spent time with his mother at the camps in Assam set up for the Tibetans who fled across the mountains to escape Chinese rule—that's where she first became immersed in Tibetan belief and culture. He had taught at the Young Lamas' Home School she established. It had felt like a shared journey. Now Freda, Sister Palmo as she became known, had decided to press on alone. "I raised all the silly arguments I could think of: Your daughter's still in college, she's not married, how's she going to manage? All silly things. But basically, I was angry because I felt betrayed. There was a terrible sense of loss. It's like, you've lost your mother."
A few days after the ceremony, still at Rumtek, Freda received what was clearly an anguished letter from Kabir. Manorma Dewan was part of the extended family—her husband's flat was the venue of Kabir's meeting with his newly-robed mother—and remembers the central message of that letter: "You have become very selfish." Manorma agreed with that view. Freda replied immediately by telegram, and followed that up with a three-page handwritten missive to her 'darling son'. Kabir still has that letter. "I have been in a maze of pain, feeling your and Guli's," she wrote. "You all knew one day this step would be taken; we even joked about my losing my hair! Somehow, now had to be the time."
[Extracted with edits and revisions from The Lives Of Freda: The Political, Spiritual and Personal Journeys by Andrew Whitehead from Speaking Tiger]

Q. What was Freda Bedi's significant decision that her children were not informed of?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 18

Freda Bedi's significant decision, which she did not inform her children about, was her ordination as a Buddhist nun. This decision came as a surprise to her son, Kabir Bedi, as mentioned in the passage. It marked a significant change in her life and was the primary reason for Kabir's feelings of betrayal.

Test: CLAT Mock Test - 6 - Question 19

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

It was the biggest decision of her life, the one for which she is most remembered, but Freda Bedi didn't tell her children that she was being ordained as a Buddhist nun. There was no family council, no private conversation, not even, it seems, a letter to announce her intention.
"There was this terrible feeling of betrayal," Kabir Bedi recalls. It was 1966 and the height of the Delhi summer. Kabir was 20, a student at one of India's most prestigious university colleges, St Stephen's, and still recovering from a broken back. He understood that Buddhism loomed increasingly large in his mother's life, but hadn't been prepared for her ordination as a nun.
He was angry and said so. Why? he demanded of his mother; why now? He still remembers her response. "It is something I felt I had to do and I knew if I started discussing it with everybody, God knows what might have happened." Kabir was seven when his mother found Buddhism while on a United Nations mission to Burma (now Myanmar). He had accompanied her back there when she studied meditation, and had himself enrolled briefly as a novitiate. He had worn the robes and shaved off his hair—in much the same manner as his mother had now done. He had spent time with his mother at the camps in Assam set up for the Tibetans who fled across the mountains to escape Chinese rule—that's where she first became immersed in Tibetan belief and culture. He had taught at the Young Lamas' Home School she established. It had felt like a shared journey. Now Freda, Sister Palmo as she became known, had decided to press on alone. "I raised all the silly arguments I could think of: Your daughter's still in college, she's not married, how's she going to manage? All silly things. But basically, I was angry because I felt betrayed. There was a terrible sense of loss. It's like, you've lost your mother."
A few days after the ceremony, still at Rumtek, Freda received what was clearly an anguished letter from Kabir. Manorma Dewan was part of the extended family—her husband's flat was the venue of Kabir's meeting with his newly-robed mother—and remembers the central message of that letter: "You have become very selfish." Manorma agreed with that view. Freda replied immediately by telegram, and followed that up with a three-page handwritten missive to her 'darling son'. Kabir still has that letter. "I have been in a maze of pain, feeling your and Guli's," she wrote. "You all knew one day this step would be taken; we even joked about my losing my hair! Somehow, now had to be the time."
[Extracted with edits and revisions from The Lives Of Freda: The Political, Spiritual and Personal Journeys by Andrew Whitehead from Speaking Tiger]

Q. What was Kabir Bedi's initial connection to Buddhism and his mother's spiritual journey?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 19

Kabir Bedi's initial connection to Buddhism and his mother's spiritual journey involved accompanying his mother to Burma when she was on a United Nations mission. During this trip, he also studied meditation and briefly enrolled as a novitiate, wearing robes and shaving his head, similar to his mother's actions. This shared experience laid the foundation for his understanding of Buddhism and his mother's spiritual path.

Test: CLAT Mock Test - 6 - Question 20

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

It was the biggest decision of her life, the one for which she is most remembered, but Freda Bedi didn't tell her children that she was being ordained as a Buddhist nun. There was no family council, no private conversation, not even, it seems, a letter to announce her intention.
"There was this terrible feeling of betrayal," Kabir Bedi recalls. It was 1966 and the height of the Delhi summer. Kabir was 20, a student at one of India's most prestigious university colleges, St Stephen's, and still recovering from a broken back. He understood that Buddhism loomed increasingly large in his mother's life, but hadn't been prepared for her ordination as a nun.
He was angry and said so. Why? he demanded of his mother; why now? He still remembers her response. "It is something I felt I had to do and I knew if I started discussing it with everybody, God knows what might have happened." Kabir was seven when his mother found Buddhism while on a United Nations mission to Burma (now Myanmar). He had accompanied her back there when she studied meditation, and had himself enrolled briefly as a novitiate. He had worn the robes and shaved off his hair—in much the same manner as his mother had now done. He had spent time with his mother at the camps in Assam set up for the Tibetans who fled across the mountains to escape Chinese rule—that's where she first became immersed in Tibetan belief and culture. He had taught at the Young Lamas' Home School she established. It had felt like a shared journey. Now Freda, Sister Palmo as she became known, had decided to press on alone. "I raised all the silly arguments I could think of: Your daughter's still in college, she's not married, how's she going to manage? All silly things. But basically, I was angry because I felt betrayed. There was a terrible sense of loss. It's like, you've lost your mother."
A few days after the ceremony, still at Rumtek, Freda received what was clearly an anguished letter from Kabir. Manorma Dewan was part of the extended family—her husband's flat was the venue of Kabir's meeting with his newly-robed mother—and remembers the central message of that letter: "You have become very selfish." Manorma agreed with that view. Freda replied immediately by telegram, and followed that up with a three-page handwritten missive to her 'darling son'. Kabir still has that letter. "I have been in a maze of pain, feeling your and Guli's," she wrote. "You all knew one day this step would be taken; we even joked about my losing my hair! Somehow, now had to be the time."
[Extracted with edits and revisions from The Lives Of Freda: The Political, Spiritual and Personal Journeys by Andrew Whitehead from Speaking Tiger]

Q. What does the word "anguished" mean in the context of the passage?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 20

In the passage, the word "anguished" is used to describe the letter from Kabir, implying that it was a letter filled with sorrow and distress.

Test: CLAT Mock Test - 6 - Question 21

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

To see the possibility, the certainty, of ruin, even at the moment of creation: it was my temperament. Those nerves had been given to me as a child in Trinidad partly by our family circumstances: the half-ruined or broken-down houses we lived in, our many moves, our general uncertainty. Possibly, too, this mode of feeling went deeper, and was an ancestral inheritance, something that came with the history that had made me: not only India, with its ideas of a world outside men's control, but also the colonial plantations or estates of Trinidad, to which my impoverished Indian ancestors had been transported in the last century – estates of which this Wiltshire estate, where I now lived, had been the apotheosis.
Fifty years ago there would have been no room for me on the estate; even now my presence was a little unlikely. But more than accident had brought me here. Or rather, in the series of accidents that had brought me to the manor cottage, with a view of the restored church, there was a clear historical line. The migration, within the British Empire, from India to Trinidad had given me the English language as my own, and a particular kind of education. This had partly seeded my wish to be a writer which I had been doing in England for twenty years.
The history I carried with me, together with the self-awareness that had come with my education and ambition, had sent me into the world with a sense of glory dead; and in England had given me the rawest stranger's nerves. Now ironically – or aptly – living in the grounds of this shrunken estate, going out for my walks, those nerves were soothed, and in the wild garden and orchard beside the water meadows I found a physical beauty perfectly suited to my temperament and answering, besides, every good idea I could have had, as a child in Trinidad, of the physical aspect of England.
The estate had been enormous, I was told. It had been created in part by the wealth of empire. But then bit by bit it had been alienated. The family in its many branches flourished in other places. Here in the valley there now lived only my landlord, elderly, a bachelor, with people to look after him. Certain physical disabilities had now been added to the malaise which had befallen him years before, a malaise of which I had no precise knowledge, but interpreted as something like acedia, a deep disregard for himself and everything around him – which was how his great security, his excessive worldly blessings, had taken him. The acedia had turned him into a recluse, accessible only to his intimate friends.
[Extracted with edits and revisions from The Enigma of Arrival (New York: Vintage Books, 1988)]

Q. Why does the author mention the migration from India to Trinidad?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 21

The author mentions the migration from India to Trinidad to emphasize the role of ancestry in shaping their temperament. The passage discusses how the author's impoverished Indian ancestors had been transported to colonial plantations in Trinidad in the last century. This historical migration is presented as part of the author's history and heritage, influencing their temperament. It suggests that the experiences and circumstances of their ancestors played a significant role in shaping their worldview and temperament.

Test: CLAT Mock Test - 6 - Question 22

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

To see the possibility, the certainty, of ruin, even at the moment of creation: it was my temperament. Those nerves had been given to me as a child in Trinidad partly by our family circumstances: the half-ruined or broken-down houses we lived in, our many moves, our general uncertainty. Possibly, too, this mode of feeling went deeper, and was an ancestral inheritance, something that came with the history that had made me: not only India, with its ideas of a world outside men's control, but also the colonial plantations or estates of Trinidad, to which my impoverished Indian ancestors had been transported in the last century – estates of which this Wiltshire estate, where I now lived, had been the apotheosis.
Fifty years ago there would have been no room for me on the estate; even now my presence was a little unlikely. But more than accident had brought me here. Or rather, in the series of accidents that had brought me to the manor cottage, with a view of the restored church, there was a clear historical line. The migration, within the British Empire, from India to Trinidad had given me the English language as my own, and a particular kind of education. This had partly seeded my wish to be a writer which I had been doing in England for twenty years.
The history I carried with me, together with the self-awareness that had come with my education and ambition, had sent me into the world with a sense of glory dead; and in England had given me the rawest stranger's nerves. Now ironically – or aptly – living in the grounds of this shrunken estate, going out for my walks, those nerves were soothed, and in the wild garden and orchard beside the water meadows I found a physical beauty perfectly suited to my temperament and answering, besides, every good idea I could have had, as a child in Trinidad, of the physical aspect of England.
The estate had been enormous, I was told. It had been created in part by the wealth of empire. But then bit by bit it had been alienated. The family in its many branches flourished in other places. Here in the valley there now lived only my landlord, elderly, a bachelor, with people to look after him. Certain physical disabilities had now been added to the malaise which had befallen him years before, a malaise of which I had no precise knowledge, but interpreted as something like acedia, a deep disregard for himself and everything around him – which was how his great security, his excessive worldly blessings, had taken him. The acedia had turned him into a recluse, accessible only to his intimate friends.
[Extracted with edits and revisions from The Enigma of Arrival (New York: Vintage Books, 1988)]

Q. What is the significance of the author living on the estate in Wiltshire?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 22

The significance of the author living on the estate in Wiltshire lies in the fact that it provides a sense of physical beauty that suits their temperament. The passage mentions that, despite the estate's historical grandeur and subsequent alienation, the author finds solace and beauty in the wild garden and orchard beside the water meadows. This environment is described as perfectly suited to the author's temperament and aligning with their childhood perception of the physical aspect of England.

Test: CLAT Mock Test - 6 - Question 23

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

To see the possibility, the certainty, of ruin, even at the moment of creation: it was my temperament. Those nerves had been given to me as a child in Trinidad partly by our family circumstances: the half-ruined or broken-down houses we lived in, our many moves, our general uncertainty. Possibly, too, this mode of feeling went deeper, and was an ancestral inheritance, something that came with the history that had made me: not only India, with its ideas of a world outside men's control, but also the colonial plantations or estates of Trinidad, to which my impoverished Indian ancestors had been transported in the last century – estates of which this Wiltshire estate, where I now lived, had been the apotheosis.
Fifty years ago there would have been no room for me on the estate; even now my presence was a little unlikely. But more than accident had brought me here. Or rather, in the series of accidents that had brought me to the manor cottage, with a view of the restored church, there was a clear historical line. The migration, within the British Empire, from India to Trinidad had given me the English language as my own, and a particular kind of education. This had partly seeded my wish to be a writer which I had been doing in England for twenty years.
The history I carried with me, together with the self-awareness that had come with my education and ambition, had sent me into the world with a sense of glory dead; and in England had given me the rawest stranger's nerves. Now ironically – or aptly – living in the grounds of this shrunken estate, going out for my walks, those nerves were soothed, and in the wild garden and orchard beside the water meadows I found a physical beauty perfectly suited to my temperament and answering, besides, every good idea I could have had, as a child in Trinidad, of the physical aspect of England.
The estate had been enormous, I was told. It had been created in part by the wealth of empire. But then bit by bit it had been alienated. The family in its many branches flourished in other places. Here in the valley there now lived only my landlord, elderly, a bachelor, with people to look after him. Certain physical disabilities had now been added to the malaise which had befallen him years before, a malaise of which I had no precise knowledge, but interpreted as something like acedia, a deep disregard for himself and everything around him – which was how his great security, his excessive worldly blessings, had taken him. The acedia had turned him into a recluse, accessible only to his intimate friends.
[Extracted with edits and revisions from The Enigma of Arrival (New York: Vintage Books, 1988)]

Q. What is the meaning of the term 'acedia' as it is employed in the passage?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 23

The passage expresses the following: "acedia, a profound indifference toward oneself and the surroundings – a consequence of his significant affluence and excessive worldly blessings." We understand that the author's landlord displayed a profound indifference towards himself and his environment, aligning with the meaning of acedia. Among the options provided, only option 1 closely corresponds to the implied meaning.

Test: CLAT Mock Test - 6 - Question 24

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

To see the possibility, the certainty, of ruin, even at the moment of creation: it was my temperament. Those nerves had been given to me as a child in Trinidad partly by our family circumstances: the half-ruined or broken-down houses we lived in, our many moves, our general uncertainty. Possibly, too, this mode of feeling went deeper, and was an ancestral inheritance, something that came with the history that had made me: not only India, with its ideas of a world outside men's control, but also the colonial plantations or estates of Trinidad, to which my impoverished Indian ancestors had been transported in the last century – estates of which this Wiltshire estate, where I now lived, had been the apotheosis.
Fifty years ago there would have been no room for me on the estate; even now my presence was a little unlikely. But more than accident had brought me here. Or rather, in the series of accidents that had brought me to the manor cottage, with a view of the restored church, there was a clear historical line. The migration, within the British Empire, from India to Trinidad had given me the English language as my own, and a particular kind of education. This had partly seeded my wish to be a writer which I had been doing in England for twenty years.
The history I carried with me, together with the self-awareness that had come with my education and ambition, had sent me into the world with a sense of glory dead; and in England had given me the rawest stranger's nerves. Now ironically – or aptly – living in the grounds of this shrunken estate, going out for my walks, those nerves were soothed, and in the wild garden and orchard beside the water meadows I found a physical beauty perfectly suited to my temperament and answering, besides, every good idea I could have had, as a child in Trinidad, of the physical aspect of England.
The estate had been enormous, I was told. It had been created in part by the wealth of empire. But then bit by bit it had been alienated. The family in its many branches flourished in other places. Here in the valley there now lived only my landlord, elderly, a bachelor, with people to look after him. Certain physical disabilities had now been added to the malaise which had befallen him years before, a malaise of which I had no precise knowledge, but interpreted as something like acedia, a deep disregard for himself and everything around him – which was how his great security, his excessive worldly blessings, had taken him. The acedia had turned him into a recluse, accessible only to his intimate friends.
[Extracted with edits and revisions from The Enigma of Arrival (New York: Vintage Books, 1988)]

Q. What influenced the author's temperament and sense of uncertainty in life?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 24

The passage suggests that the author's temperament and sense of uncertainty were influenced by a combination of factors, including their family circumstances in Trinidad, but primarily by the English language and education they received. The passage mentions that the migration from India to Trinidad had given the author the English language as their own and a particular kind of education. This education likely introduced them to new ideas and perspectives, contributing to their temperament and worldview. While family circumstances played a role, it is the English language and education that are highlighted as significant factors.

Test: CLAT Mock Test - 6 - Question 25

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

To see the possibility, the certainty, of ruin, even at the moment of creation: it was my temperament. Those nerves had been given to me as a child in Trinidad partly by our family circumstances: the half-ruined or broken-down houses we lived in, our many moves, our general uncertainty. Possibly, too, this mode of feeling went deeper, and was an ancestral inheritance, something that came with the history that had made me: not only India, with its ideas of a world outside men's control, but also the colonial plantations or estates of Trinidad, to which my impoverished Indian ancestors had been transported in the last century – estates of which this Wiltshire estate, where I now lived, had been the apotheosis.
Fifty years ago there would have been no room for me on the estate; even now my presence was a little unlikely. But more than accident had brought me here. Or rather, in the series of accidents that had brought me to the manor cottage, with a view of the restored church, there was a clear historical line. The migration, within the British Empire, from India to Trinidad had given me the English language as my own, and a particular kind of education. This had partly seeded my wish to be a writer which I had been doing in England for twenty years.
The history I carried with me, together with the self-awareness that had come with my education and ambition, had sent me into the world with a sense of glory dead; and in England had given me the rawest stranger's nerves. Now ironically – or aptly – living in the grounds of this shrunken estate, going out for my walks, those nerves were soothed, and in the wild garden and orchard beside the water meadows I found a physical beauty perfectly suited to my temperament and answering, besides, every good idea I could have had, as a child in Trinidad, of the physical aspect of England.
The estate had been enormous, I was told. It had been created in part by the wealth of empire. But then bit by bit it had been alienated. The family in its many branches flourished in other places. Here in the valley there now lived only my landlord, elderly, a bachelor, with people to look after him. Certain physical disabilities had now been added to the malaise which had befallen him years before, a malaise of which I had no precise knowledge, but interpreted as something like acedia, a deep disregard for himself and everything around him – which was how his great security, his excessive worldly blessings, had taken him. The acedia had turned him into a recluse, accessible only to his intimate friends.
[Extracted with edits and revisions from The Enigma of Arrival (New York: Vintage Books, 1988)]

Q. Which of the following CANNOT be inferred from the passage?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 25

The passage does not explicitly state that the author's presence on the estate was purely accidental. Instead, it suggests that a series of events and circumstances led the author to the estate, indicating a deliberate path rather than randomness. However, the passage does provide information about the author's ancestral history in Trinidad, their challenging childhood marked by uncertainty, and the influence of education and ambition on their perception of the world. These details can be inferred from the passage, making option (c) the one that cannot be inferred.

Test: CLAT Mock Test - 6 - Question 26

Directions: Study the following information carefully and answer the questions given beside.

NASA has picked a longtime solar scientist who heads its heliophysics division to become the US space agency’s science chief - the first woman named to serve in the role, according to two people familiar with the decision. Nicola Fox, the former top scientist on the Parker Solar Probe mission studying the Sun, will be named this week as NASA’s associate administrator for the agency’s Science Mission Directorate.

Fox will lead NASA’s science directorate, a unit with an annual budget of roughly $7 billion that oversees some of the agency’s best-known programs from the robotic hunts for past life on Mars to exploring distant galaxies with the James Webb Space Telescope. She will also oversee a NASA study group formed in 2022 to help the US military detect and characterise UFOs, or so-called Unidentified Aerial Phenomena - mysterious objects that the White House and Pentagon officials see as threats to US airspace.

Fox will succeed Thomas Zurbuchen, a Swiss-American astrophysicist who had led the directorate since 2016 before his retirement in December. Sandra Connelly, formerly Zurbuchen’s deputy, has been leading the directorate in an acting capacity.

[Extracted, with edits and revisions, from: “NASA To Name 1st Woman As Agency’s Science Chief”, NDTV]

Q. The Parker Solar Probe mission was initiated with the aim of unraveling the enigmas surrounding the Sun's corona and solar wind. In which year did this mission commence?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 26

The Parker Solar Probe mission, named in honor of Dr. Eugene Parker, who initially theorized the existence of the solar wind, embarked on its journey in 2018 with the primary objective of uncovering the mysteries enshrouding the Sun's corona and solar wind.

Here are some key points about the mission:

  • Dr. Eugene Parker, the mission's namesake, conceived the idea of the solar wind.
  • The Parker Solar Probe will venture closer to the Sun than any previous spacecraft, completing 24 orbits around it over seven years.
  • At its closest approach, the spacecraft will come within approximately 3.9 million miles (6.2 million kilometers) of the Sun.
  • Unlike Earth, the Sun lacks a solid surface but boasts a superheated atmosphere composed of solar material held by gravity and magnetic forces. This material is pushed away from the Sun due to rising heat and pressure.
  • The Alfvén critical surface marks the boundary between the solar atmosphere and the onset of the solar wind. Beyond this point, solar material becomes the solar wind, carrying the Sun's magnetic field as it races through the solar system, reaching Earth and beyond.
  • Crucially, once beyond the Alfvén critical surface, the solar wind moves at such high speeds that any waves within it cannot return to the Sun, severing their connection.

Therefore, option A is the correct answer.

Test: CLAT Mock Test - 6 - Question 27

Directions: Study the following information carefully and answer the questions given beside.

NASA has picked a longtime solar scientist who heads its heliophysics division to become the US space agency’s science chief - the first woman named to serve in the role, according to two people familiar with the decision. Nicola Fox, the former top scientist on the Parker Solar Probe mission studying the Sun, will be named this week as NASA’s associate administrator for the agency’s Science Mission Directorate.

Fox will lead NASA’s science directorate, a unit with an annual budget of roughly $7 billion that oversees some of the agency’s best-known programs from the robotic hunts for past life on Mars to exploring distant galaxies with the James Webb Space Telescope. She will also oversee a NASA study group formed in 2022 to help the US military detect and characterise UFOs, or so-called Unidentified Aerial Phenomena - mysterious objects that the White House and Pentagon officials see as threats to US airspace.

Fox will succeed Thomas Zurbuchen, a Swiss-American astrophysicist who had led the directorate since 2016 before his retirement in December. Sandra Connelly, formerly Zurbuchen’s deputy, has been leading the directorate in an acting capacity.

[Extracted, with edits and revisions, from: “NASA To Name 1st Woman As Agency’s Science Chief”, NDTV]

Q. Who was the previous leader of NASA's Science Mission Directorate before Nicola Fox?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 27

Thomas Zurbuchen, a Swiss-American astrophysicist, had led NASA's Science Mission Directorate since 2016 before his retirement in December. This indicates that Thomas Zurbuchen was the leader of the Science Mission Directorate before Nicola Fox was selected to assume the role. Therefore, option B, "Thomas Zurbuchen," is the correct answer.

Test: CLAT Mock Test - 6 - Question 28

Directions: Study the following information carefully and answer the questions given beside.

NASA has picked a longtime solar scientist who heads its heliophysics division to become the US space agency’s science chief - the first woman named to serve in the role, according to two people familiar with the decision. Nicola Fox, the former top scientist on the Parker Solar Probe mission studying the Sun, will be named this week as NASA’s associate administrator for the agency’s Science Mission Directorate.

Fox will lead NASA’s science directorate, a unit with an annual budget of roughly $7 billion that oversees some of the agency’s best-known programs from the robotic hunts for past life on Mars to exploring distant galaxies with the James Webb Space Telescope. She will also oversee a NASA study group formed in 2022 to help the US military detect and characterise UFOs, or so-called Unidentified Aerial Phenomena - mysterious objects that the White House and Pentagon officials see as threats to US airspace.

Fox will succeed Thomas Zurbuchen, a Swiss-American astrophysicist who had led the directorate since 2016 before his retirement in December. Sandra Connelly, formerly Zurbuchen’s deputy, has been leading the directorate in an acting capacity.

[Extracted, with edits and revisions, from: “NASA To Name 1st Woman As Agency’s Science Chief”, NDTV]

Q. What is the annual budget of NASA's Science Mission Directorate?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 28

NASA's Science Mission Directorate has an annual budget of roughly $7 billion. This is the amount allocated to oversee various programs, including Mars exploration and the James Webb Space Telescope. Therefore, option B is the correct answer.

Test: CLAT Mock Test - 6 - Question 29

Directions: Study the following information carefully and answer the questions given beside.

NASA has picked a longtime solar scientist who heads its heliophysics division to become the US space agency’s science chief - the first woman named to serve in the role, according to two people familiar with the decision. Nicola Fox, the former top scientist on the Parker Solar Probe mission studying the Sun, will be named this week as NASA’s associate administrator for the agency’s Science Mission Directorate.

Fox will lead NASA’s science directorate, a unit with an annual budget of roughly $7 billion that oversees some of the agency’s best-known programs from the robotic hunts for past life on Mars to exploring distant galaxies with the James Webb Space Telescope. She will also oversee a NASA study group formed in 2022 to help the US military detect and characterise UFOs, or so-called Unidentified Aerial Phenomena - mysterious objects that the White House and Pentagon officials see as threats to US airspace.

Fox will succeed Thomas Zurbuchen, a Swiss-American astrophysicist who had led the directorate since 2016 before his retirement in December. Sandra Connelly, formerly Zurbuchen’s deputy, has been leading the directorate in an acting capacity.

[Extracted, with edits and revisions, from: “NASA To Name 1st Woman As Agency’s Science Chief”, NDTV]

Q. What is the collaborative space mission involving both ISRO and NASA among the following options?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 29

NISAR represents a collaborative space mission between the Indian Space Research Organisation (ISRO) and NASA, with a planned launch in 2024.

Key Highlights:

  • NISAR's primary objective is Earth observation, aiming to detect subtle changes in the Earth's surface, identify early signs of volcanic eruptions, facilitate the monitoring of groundwater levels, assess the melting rate of ice sheets contributing to sea-level rise, and observe alterations in global vegetation distribution.
  • What sets NISAR apart is its utilization of two distinct radar frequencies, namely L-band and S-band, to meticulously capture changes on Earth's surface at a resolution finer than one centimeter.
  • Synthetic aperture radar (SAR) is the technology used to generate high-resolution images from radar systems with limited inherent resolution.

Therefore, option B is the correct answer.

Test: CLAT Mock Test - 6 - Question 30

Directions: Study the following information carefully and answer the questions given beside.

NASA has picked a longtime solar scientist who heads its heliophysics division to become the US space agency’s science chief - the first woman named to serve in the role, according to two people familiar with the decision. Nicola Fox, the former top scientist on the Parker Solar Probe mission studying the Sun, will be named this week as NASA’s associate administrator for the agency’s Science Mission Directorate.

Fox will lead NASA’s science directorate, a unit with an annual budget of roughly $7 billion that oversees some of the agency’s best-known programs from the robotic hunts for past life on Mars to exploring distant galaxies with the James Webb Space Telescope. She will also oversee a NASA study group formed in 2022 to help the US military detect and characterise UFOs, or so-called Unidentified Aerial Phenomena - mysterious objects that the White House and Pentagon officials see as threats to US airspace.

Fox will succeed Thomas Zurbuchen, a Swiss-American astrophysicist who had led the directorate since 2016 before his retirement in December. Sandra Connelly, formerly Zurbuchen’s deputy, has been leading the directorate in an acting capacity.

[Extracted, with edits and revisions, from: “NASA To Name 1st Woman As Agency’s Science Chief”, NDTV]

Q. Who currently holds the position of Chairman at the Indian Space Research Organisation (ISRO) among the following options?

Detailed Solution for Test: CLAT Mock Test - 6 - Question 30

S. Somanath currently serves as the Chairman of the Indian Space Research Organisation (ISRO).

Key Highlights:

  • ISRO, initially known as the Indian National Committee for Space Research (INCOSPAR), was established by the Government of India in 1962, following the vision of Dr. Vikram A. Sarabhai.
  • On August 15, 1969, ISRO was formally founded, taking over the role of INCOSPAR and expanding its responsibilities to harness space technology. The Department of Space (DOS) was created, and ISRO was placed under DOS in 1972.
  • ISRO functions as India's premier space agency and operates as a significant component of the Department of Space (DOS). The department spearheads the Indian Space Programme primarily through various centers and units within ISRO.

As a result, option A is the correct answer.

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