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Test: CLAT Mock Test - 5 - Question 1

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

“Growing up, we had a great big house, which had everything,” recalls Dr Bindeshwar Pathak, founder of the NGO Sulabh International. “Everything, that is, except a toilet. So, at about four a.m. everyday, I would hear my mother, aunt, grandmother and sisters going out in the dark to relieve themselves.” Being born to an upper caste Brahmin family in 1943 granted one a number of social privileges, but open defecation was a common practice, and not even the elite were exempt. “Back then, there was no infrastructure that people could adopt for better sanitation,” he says of his home village Rampur Baghel in Bihar’s Vaishali district. “Septic tanks were costly and only very few towns even had a sewage network.”

Sanitation systems at the time (one that persists in many underdeveloped parts of India even today) were rudimentary, with convenience, comfort or dignity reserved only for those among the higher classes, such as zamindars. They used bucket toilets and dry latrines but these had to be regularly cleaned—a task typically passed on to people from the ‘lower’ caste, who were deemed ‘untouchable’. People from this marginalized group had to rely on the open out-doors for their own needs, regardless of weather or peril.

As a young boy, Pathak witnessed and became keenly aware of every-day discriminations based on caste, a system so suffocatingly powerful that it dictated everything—one’s life, occupation, even death. He remembers wondering why his grandmother sprinkled the ground with water every time the lady who sold them bamboo utensils visited their house. “When I asked, she explained that the woman was an ‘untouchable’—someone who pollutes the land,” the 80-year-old recounts. All hell broke loose one day when young Pathak touched the woman out of curiosity. His grandmother forced him to swallow cow dung and cow urine in an attempt to ‘purify’ him.

“‘Untouchables’ were not allowed to touch village wells, and so had to wait, sometimes for an entire day, for some kind stranger to draw water from the well for them,” he adds. While pained by the normalized injustices around him, Pathak’s focus turned to finding a job like most youngsters his age. He studied sociology and a bit of criminology in college and decided to pursue the latter. “I thought this could help me to be-come a member of the CID (Crime Investigation Department) or a police officer,” he says. And he would have become one, if not for a serendipitous train journey that would determine the trajectory of his life.

In 1968, while on his way to university for a criminology course, he happened to meet a cousin and a friend at Hajipur Junction railway station who told him about a vacant secretary’s position in the Bihar Gandhi Centenary Celebrations Committee. “They said they would get me the job and took my luggage from the train even though I resisted,” he smiles. The Committee’s mission was to spread the ideals and teachings of Mahatma Gandhi through its four cells, one of which was dedicated to ‘Bhangi-mukti’ or ‘scavengers’ liberation’. The job never materialized but Pathak began working for the group, as an unpaid translator. By 1969, he was transferred to the Bhangi-mukti cell as a liaison officer and sent to live with manual scavengers in Bettiah to figure out a solution to the twin problems of open defecation and human scavenging. Despite his familiarity with the realities of caste atrocities, Pathak’s time with the scavengers was eye opening: “Beyond description …” is how he terms the grim conditions he found there. Human waste would have to be transported as head-loads in flimsy containers prone to spillage and seepage. Caste-based bondage was very strong. “The belief was once you are born an ‘untouchable’, you will die one,” says the 80-year-old.

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

Detailed Solution for Test: CLAT Mock Test - 5 - Question 1

The word "zamindars" in the context of the passage refers to upper-class elites with access to proper sanitation. This can be inferred from the sentence "Sanitation systems at the time (one that persists in many underdeveloped parts of India even today) were rudimentary, with convenience, comfort or dignity reserved only for those among the higher classes, such as zamindars."

Test: CLAT Mock Test - 5 - Question 2

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

“Growing up, we had a great big house, which had everything,” recalls Dr Bindeshwar Pathak, founder of the NGO Sulabh International. “Everything, that is, except a toilet. So, at about four a.m. everyday, I would hear my mother, aunt, grandmother and sisters going out in the dark to relieve themselves.” Being born to an upper caste Brahmin family in 1943 granted one a number of social privileges, but open defecation was a common practice, and not even the elite were exempt. “Back then, there was no infrastructure that people could adopt for better sanitation,” he says of his home village Rampur Baghel in Bihar’s Vaishali district. “Septic tanks were costly and only very few towns even had a sewage network.”

Sanitation systems at the time (one that persists in many underdeveloped parts of India even today) were rudimentary, with convenience, comfort or dignity reserved only for those among the higher classes, such as zamindars. They used bucket toilets and dry latrines but these had to be regularly cleaned—a task typically passed on to people from the ‘lower’ caste, who were deemed ‘untouchable’. People from this marginalized group had to rely on the open out-doors for their own needs, regardless of weather or peril.

As a young boy, Pathak witnessed and became keenly aware of every-day discriminations based on caste, a system so suffocatingly powerful that it dictated everything—one’s life, occupation, even death. He remembers wondering why his grandmother sprinkled the ground with water every time the lady who sold them bamboo utensils visited their house. “When I asked, she explained that the woman was an ‘untouchable’—someone who pollutes the land,” the 80-year-old recounts. All hell broke loose one day when young Pathak touched the woman out of curiosity. His grandmother forced him to swallow cow dung and cow urine in an attempt to ‘purify’ him.

“‘Untouchables’ were not allowed to touch village wells, and so had to wait, sometimes for an entire day, for some kind stranger to draw water from the well for them,” he adds. While pained by the normalized injustices around him, Pathak’s focus turned to finding a job like most youngsters his age. He studied sociology and a bit of criminology in college and decided to pursue the latter. “I thought this could help me to be-come a member of the CID (Crime Investigation Department) or a police officer,” he says. And he would have become one, if not for a serendipitous train journey that would determine the trajectory of his life.

In 1968, while on his way to university for a criminology course, he happened to meet a cousin and a friend at Hajipur Junction railway station who told him about a vacant secretary’s position in the Bihar Gandhi Centenary Celebrations Committee. “They said they would get me the job and took my luggage from the train even though I resisted,” he smiles. The Committee’s mission was to spread the ideals and teachings of Mahatma Gandhi through its four cells, one of which was dedicated to ‘Bhangi-mukti’ or ‘scavengers’ liberation’. The job never materialized but Pathak began working for the group, as an unpaid translator. By 1969, he was transferred to the Bhangi-mukti cell as a liaison officer and sent to live with manual scavengers in Bettiah to figure out a solution to the twin problems of open defecation and human scavenging. Despite his familiarity with the realities of caste atrocities, Pathak’s time with the scavengers was eye opening: “Beyond description …” is how he terms the grim conditions he found there. Human waste would have to be transported as head-loads in flimsy containers prone to spillage and seepage. Caste-based bondage was very strong. “The belief was once you are born an ‘untouchable’, you will die one,” says the 80-year-old.

Q. How can the author's attitude towards the second paragraph be most accurately characterized?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 2

The second paragraph emphasizes the inequitable and discriminatory sanitation practices that were widespread during Dr. Bindeshwar Pathak's youth. The author depicts these circumstances as overwhelmingly dominant and repressive, indicating a critical stance toward the depicted conditions. Therefore, option B is the accurate choice.

Test: CLAT Mock Test - 5 - Question 3

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

“Growing up, we had a great big house, which had everything,” recalls Dr Bindeshwar Pathak, founder of the NGO Sulabh International. “Everything, that is, except a toilet. So, at about four a.m. everyday, I would hear my mother, aunt, grandmother and sisters going out in the dark to relieve themselves.” Being born to an upper caste Brahmin family in 1943 granted one a number of social privileges, but open defecation was a common practice, and not even the elite were exempt. “Back then, there was no infrastructure that people could adopt for better sanitation,” he says of his home village Rampur Baghel in Bihar’s Vaishali district. “Septic tanks were costly and only very few towns even had a sewage network.”

Sanitation systems at the time (one that persists in many underdeveloped parts of India even today) were rudimentary, with convenience, comfort or dignity reserved only for those among the higher classes, such as zamindars. They used bucket toilets and dry latrines but these had to be regularly cleaned—a task typically passed on to people from the ‘lower’ caste, who were deemed ‘untouchable’. People from this marginalized group had to rely on the open out-doors for their own needs, regardless of weather or peril.

As a young boy, Pathak witnessed and became keenly aware of every-day discriminations based on caste, a system so suffocatingly powerful that it dictated everything—one’s life, occupation, even death. He remembers wondering why his grandmother sprinkled the ground with water every time the lady who sold them bamboo utensils visited their house. “When I asked, she explained that the woman was an ‘untouchable’—someone who pollutes the land,” the 80-year-old recounts. All hell broke loose one day when young Pathak touched the woman out of curiosity. His grandmother forced him to swallow cow dung and cow urine in an attempt to ‘purify’ him.

“‘Untouchables’ were not allowed to touch village wells, and so had to wait, sometimes for an entire day, for some kind stranger to draw water from the well for them,” he adds. While pained by the normalized injustices around him, Pathak’s focus turned to finding a job like most youngsters his age. He studied sociology and a bit of criminology in college and decided to pursue the latter. “I thought this could help me to be-come a member of the CID (Crime Investigation Department) or a police officer,” he says. And he would have become one, if not for a serendipitous train journey that would determine the trajectory of his life.

In 1968, while on his way to university for a criminology course, he happened to meet a cousin and a friend at Hajipur Junction railway station who told him about a vacant secretary’s position in the Bihar Gandhi Centenary Celebrations Committee. “They said they would get me the job and took my luggage from the train even though I resisted,” he smiles. The Committee’s mission was to spread the ideals and teachings of Mahatma Gandhi through its four cells, one of which was dedicated to ‘Bhangi-mukti’ or ‘scavengers’ liberation’. The job never materialized but Pathak began working for the group, as an unpaid translator. By 1969, he was transferred to the Bhangi-mukti cell as a liaison officer and sent to live with manual scavengers in Bettiah to figure out a solution to the twin problems of open defecation and human scavenging. Despite his familiarity with the realities of caste atrocities, Pathak’s time with the scavengers was eye opening: “Beyond description …” is how he terms the grim conditions he found there. Human waste would have to be transported as head-loads in flimsy containers prone to spillage and seepage. Caste-based bondage was very strong. “The belief was once you are born an ‘untouchable’, you will die one,” says the 80-year-old.

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

Detailed Solution for Test: CLAT Mock Test - 5 - Question 3

While the passage discusses open defecation as a common practice, it also specifies that sanitation privileges were reserved for higher social classes. It does not directly state that open defecation was practiced by all social classes.

Test: CLAT Mock Test - 5 - Question 4

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

“Growing up, we had a great big house, which had everything,” recalls Dr Bindeshwar Pathak, founder of the NGO Sulabh International. “Everything, that is, except a toilet. So, at about four a.m. everyday, I would hear my mother, aunt, grandmother and sisters going out in the dark to relieve themselves.” Being born to an upper caste Brahmin family in 1943 granted one a number of social privileges, but open defecation was a common practice, and not even the elite were exempt. “Back then, there was no infrastructure that people could adopt for better sanitation,” he says of his home village Rampur Baghel in Bihar’s Vaishali district. “Septic tanks were costly and only very few towns even had a sewage network.”

Sanitation systems at the time (one that persists in many underdeveloped parts of India even today) were rudimentary, with convenience, comfort or dignity reserved only for those among the higher classes, such as zamindars. They used bucket toilets and dry latrines but these had to be regularly cleaned—a task typically passed on to people from the ‘lower’ caste, who were deemed ‘untouchable’. People from this marginalized group had to rely on the open out-doors for their own needs, regardless of weather or peril.

As a young boy, Pathak witnessed and became keenly aware of every-day discriminations based on caste, a system so suffocatingly powerful that it dictated everything—one’s life, occupation, even death. He remembers wondering why his grandmother sprinkled the ground with water every time the lady who sold them bamboo utensils visited their house. “When I asked, she explained that the woman was an ‘untouchable’—someone who pollutes the land,” the 80-year-old recounts. All hell broke loose one day when young Pathak touched the woman out of curiosity. His grandmother forced him to swallow cow dung and cow urine in an attempt to ‘purify’ him.

“‘Untouchables’ were not allowed to touch village wells, and so had to wait, sometimes for an entire day, for some kind stranger to draw water from the well for them,” he adds. While pained by the normalized injustices around him, Pathak’s focus turned to finding a job like most youngsters his age. He studied sociology and a bit of criminology in college and decided to pursue the latter. “I thought this could help me to be-come a member of the CID (Crime Investigation Department) or a police officer,” he says. And he would have become one, if not for a serendipitous train journey that would determine the trajectory of his life.

In 1968, while on his way to university for a criminology course, he happened to meet a cousin and a friend at Hajipur Junction railway station who told him about a vacant secretary’s position in the Bihar Gandhi Centenary Celebrations Committee. “They said they would get me the job and took my luggage from the train even though I resisted,” he smiles. The Committee’s mission was to spread the ideals and teachings of Mahatma Gandhi through its four cells, one of which was dedicated to ‘Bhangi-mukti’ or ‘scavengers’ liberation’. The job never materialized but Pathak began working for the group, as an unpaid translator. By 1969, he was transferred to the Bhangi-mukti cell as a liaison officer and sent to live with manual scavengers in Bettiah to figure out a solution to the twin problems of open defecation and human scavenging. Despite his familiarity with the realities of caste atrocities, Pathak’s time with the scavengers was eye opening: “Beyond description …” is how he terms the grim conditions he found there. Human waste would have to be transported as head-loads in flimsy containers prone to spillage and seepage. Caste-based bondage was very strong. “The belief was once you are born an ‘untouchable’, you will die one,” says the 80-year-old.

Q. In the context of the passage, the term "untouchable" is most probably referring to:

Detailed Solution for Test: CLAT Mock Test - 5 - Question 4

The passage indicates that the term "untouchable" was employed to describe individuals who were seen as causing pollution to the land. This implies that they were considered impure or untouchable because of the social and cultural beliefs linked to their lower caste status. Therefore, option B is the accurate choice.

Test: CLAT Mock Test - 5 - Question 5

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

“Growing up, we had a great big house, which had everything,” recalls Dr Bindeshwar Pathak, founder of the NGO Sulabh International. “Everything, that is, except a toilet. So, at about four a.m. everyday, I would hear my mother, aunt, grandmother and sisters going out in the dark to relieve themselves.” Being born to an upper caste Brahmin family in 1943 granted one a number of social privileges, but open defecation was a common practice, and not even the elite were exempt. “Back then, there was no infrastructure that people could adopt for better sanitation,” he says of his home village Rampur Baghel in Bihar’s Vaishali district. “Septic tanks were costly and only very few towns even had a sewage network.”

Sanitation systems at the time (one that persists in many underdeveloped parts of India even today) were rudimentary, with convenience, comfort or dignity reserved only for those among the higher classes, such as zamindars. They used bucket toilets and dry latrines but these had to be regularly cleaned—a task typically passed on to people from the ‘lower’ caste, who were deemed ‘untouchable’. People from this marginalized group had to rely on the open out-doors for their own needs, regardless of weather or peril.

As a young boy, Pathak witnessed and became keenly aware of every-day discriminations based on caste, a system so suffocatingly powerful that it dictated everything—one’s life, occupation, even death. He remembers wondering why his grandmother sprinkled the ground with water every time the lady who sold them bamboo utensils visited their house. “When I asked, she explained that the woman was an ‘untouchable’—someone who pollutes the land,” the 80-year-old recounts. All hell broke loose one day when young Pathak touched the woman out of curiosity. His grandmother forced him to swallow cow dung and cow urine in an attempt to ‘purify’ him.

“‘Untouchables’ were not allowed to touch village wells, and so had to wait, sometimes for an entire day, for some kind stranger to draw water from the well for them,” he adds. While pained by the normalized injustices around him, Pathak’s focus turned to finding a job like most youngsters his age. He studied sociology and a bit of criminology in college and decided to pursue the latter. “I thought this could help me to be-come a member of the CID (Crime Investigation Department) or a police officer,” he says. And he would have become one, if not for a serendipitous train journey that would determine the trajectory of his life.

In 1968, while on his way to university for a criminology course, he happened to meet a cousin and a friend at Hajipur Junction railway station who told him about a vacant secretary’s position in the Bihar Gandhi Centenary Celebrations Committee. “They said they would get me the job and took my luggage from the train even though I resisted,” he smiles. The Committee’s mission was to spread the ideals and teachings of Mahatma Gandhi through its four cells, one of which was dedicated to ‘Bhangi-mukti’ or ‘scavengers’ liberation’. The job never materialized but Pathak began working for the group, as an unpaid translator. By 1969, he was transferred to the Bhangi-mukti cell as a liaison officer and sent to live with manual scavengers in Bettiah to figure out a solution to the twin problems of open defecation and human scavenging. Despite his familiarity with the realities of caste atrocities, Pathak’s time with the scavengers was eye opening: “Beyond description …” is how he terms the grim conditions he found there. Human waste would have to be transported as head-loads in flimsy containers prone to spillage and seepage. Caste-based bondage was very strong. “The belief was once you are born an ‘untouchable’, you will die one,” says the 80-year-old.

Q. What most effectively encapsulates the main theme of the passage?

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

The passage predominantly centers on the personal voyage and encounters of Dr. Bindeshwar Pathak, starting from his childhood observations of caste-based discrimination to his engagement with the Bihar Gandhi Centenary Celebrations Committee and his subsequent endeavors to address sanitation problems. The core concept revolves around his initiatives and dedication to enhance sanitation conditions. Therefore, option D is the accurate response.

Test: CLAT Mock Test - 5 - Question 6

What percentage genetic difference does Manis indoburmanica have compared to the Chinese pangolin?

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

The study found that Manis indoburmanica differs genetically from the Chinese pangolin by 3.8%, confirming it as a distinct species.

Test: CLAT Mock Test - 5 - Question 7

Why are pangolins considered unique among mammals?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 7

Pangolins are the only mammals with large protective keratin scales, which they use as a defense mechanism by rolling into a ball when threatened.

Test: CLAT Mock Test - 5 - Question 8

What is the projected economic growth rate for India in 2025 according to the UN report?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 8

The UN projects India’s economic growth rate at 6.6% in 2025.

Test: CLAT Mock Test - 5 - Question 9

What are the main drivers of India’s economic growth in 2025 as mentioned in the report?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 9

India’s growth is driven by strong private consumption and investment.

Test: CLAT Mock Test - 5 - Question 10

How does infrastructure investment impact India’s economy?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 10

Infrastructure investment yields strong multiplier effects, boosting economic growth.

Test: CLAT Mock Test - 5 - Question 11

What is the projected growth rate for South Asia in 2025?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 11

South Asia is projected to grow at 5.7% in 2025.

Test: CLAT Mock Test - 5 - Question 12

What has contributed to the positive outlook for India’s agricultural sector in 2025?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 12

Favourable monsoon rains in 2024 have improved agricultural output for 2025.

Test: CLAT Mock Test - 5 - Question 13

When was Nato established?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 13

Nato was established in 1949 in Washington DC.

Test: CLAT Mock Test - 5 - Question 14

What principle underlies Nato’s collective defence policy?

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

Nato’s policy of collective defence is that an attack on one member is considered an attack on all.

Test: CLAT Mock Test - 5 - Question 15

How many member countries are in Nato as of 2025?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 15

Nato has 32 member countries as of 2025.

Test: CLAT Mock Test - 5 - Question 16

Why did Finland and Sweden apply for Nato membership in May 2022?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 16

Finland and Sweden sought Nato membership because of security concerns following Russia’s aggression in Ukraine.

Test: CLAT Mock Test - 5 - Question 17

Why has Ukraine’s Nato membership been delayed?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 17

Ukraine’s membership has been delayed due to Russian opposition and the ongoing conflict.

Test: CLAT Mock Test - 5 - Question 18

Where was the epicentre of the 7.1 magnitude earthquake on January 7, 2025?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 18

The epicentre was in Tingry County, Shigatse, Tibet.

Test: CLAT Mock Test - 5 - Question 19

What is the primary cause of seismic activity in the Himalayan region?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 19

Seismic activity in the Himalayas is due to the collision of the Indian and Eurasian tectonic plates.

Test: CLAT Mock Test - 5 - Question 20

How far north of Mt Everest was the earthquake’s epicentre?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 20

The epicentre was 80 km north of Mt Everest.

Test: CLAT Mock Test - 5 - Question 21

Why is the Himalayan region referred to as the ‘third pole’?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 21

 The region is called the ‘third pole’ due to its vast freshwater reserves.

Test: CLAT Mock Test - 5 - Question 22

What is the approximate rate at which the Indian tectonic plate is moving northward?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 22

The Indian plate is moving northward at approximately 60 mm per year.

Test: CLAT Mock Test - 5 - Question 23

Why was the Rani Durgavati Tiger Reserve established?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 23

The reserve was created to compensate for the loss of 100 square kilometres of forest due to the Ken Betwa River linking project.

Test: CLAT Mock Test - 5 - Question 24

Which districts have raised concerns about the denial of forest rights in the reserve?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 24

The affected villagers are from Damoh, Narsinghpur, and Sagar districts.

Test: CLAT Mock Test - 5 - Question 25

What legal acts are cited in the allegations against the denial of forest rights?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 25

The allegations refer to the Forest Rights Act (FRA) of 2006 and the Wildlife Protection Act (WLPA) of 2006.

Test: CLAT Mock Test - 5 - Question 26

How many villages are currently within the Rani Durgavati Tiger Reserve?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 26

There are 93 villages within the reserve.

Test: CLAT Mock Test - 5 - Question 27

What role does the Ministry of Tribal Affairs (MoTA) play in this dispute?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 27

MoTA is investigating complaints about the violation of tribal rights.

Test: CLAT Mock Test - 5 - Question 28

What is the main objective of NYC's congestion pricing initiative introduced in January 2025?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 28

The initiative aims to alleviate traffic congestion in NYC's central business district.

Test: CLAT Mock Test - 5 - Question 29

What is the fee for drivers entering Manhattan’s central business district during peak hours?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 29

Drivers will incur a fee of $9 during peak hours.

Test: CLAT Mock Test - 5 - Question 30

Which of the following cities uses a real-time traffic condition system for congestion pricing?

Detailed Solution for Test: CLAT Mock Test - 5 - Question 30

Singapore’s Electronic Road Pricing (ERP) charges drivers based on real-time traffic conditions.

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