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Directions: Five sentences related to a topic are given below. Four of them can be put together to form a meaningful and coherent short paragraph. Identify the odd one out. Choose its number as your answer and key it in.
  • a)
    Destiny and spirituality are the two sides of the same coin.
  • b)
    Yet, there is huge difference of quality between the two.
  • c)
    Destiny is commonly regarded as fate; a fixed timeline of events.
  • d)
    The two, therefore, cannot exist together at the same time.
  • e)
    One is unconsciousness and the other is consciousness.
Correct answer is option 'C'. Can you explain this answer?
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Most Upvoted Answer
Directions: Five sentences related to a topic are given below. Four of...
Odd Sentence: c)Destiny is commonly regarded as fate; a fixed timeline of events.

Explanation:
The given sentences talk about the concepts of destiny and spirituality and highlight their differences. Let's analyze the sentences to understand why option c) is the odd one out.

1. Destiny and spirituality are the two sides of the same coin.
- This sentence introduces the two concepts, destiny and spirituality, and suggests that they are interconnected.

2. Yet, there is a huge difference in quality between the two.
- This sentence emphasizes that although destiny and spirituality are related, they have distinct characteristics.

3. Destiny is commonly regarded as fate; a fixed timeline of events.
- This sentence presents a definition of destiny, stating that it is commonly perceived as a predetermined sequence of events.

4. The two, therefore, cannot exist together at the same time.
- This sentence asserts that destiny and spirituality cannot coexist simultaneously.

5. One is unconsciousness and the other is consciousness.
- This sentence contrasts destiny and spirituality by associating destiny with unconsciousness and spirituality with consciousness.

Explanation of the Odd Sentence:

The odd sentence is c) "Destiny is commonly regarded as fate; a fixed timeline of events." This sentence is the odd one out because it contradicts the idea presented in the other sentences. While the other sentences suggest that destiny and spirituality are interconnected but different, sentence c) presents a definition of destiny as a fixed timeline of events. This contradicts the notion that destiny and spirituality can coexist and have distinct characteristics. Therefore, the odd sentence disrupts the flow of the paragraph and does not align with the overall theme of the other sentences.

Revised Paragraph:

Destiny and spirituality are the two sides of the same coin. Yet, there is a huge difference in quality between the two. The two, therefore, cannot exist together at the same time. One is unconsciousness and the other is consciousness.
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Community Answer
Directions: Five sentences related to a topic are given below. Four of...
1254 form a logical paragraph as an introduction to Destiny and Spirituality.
The 5th statement depicts the quality (as talked of in Statement 2) of destiny and spirituality - one being conscious and the other unconsciousness. Statement 4 provides conclusion about these two.
The 3rd statement is about destiny only, whereas the other sentences compare destiny with spirituality.
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Group QuestionThe passage given below is followed by a set of questions. Choose the most appropriate answer to each question.You cannot be surprised that under the conditions of continued disappearance of functions, the unfortunate student asks: "What becomes of the mind itself? If you suppress all the functions, what is left?" In the Indian way of teaching, when you come to a difficulty, someone jumps up and asks a question. And in the commentaries, the question which raises the difficulty is always put. The answer of Patanjali is: "Then the spectator remains in his own form." Theosophy answers: "The Monad remains." It is the end of the human pilgrimage. That is the highest point to which humanity mayclimb: to suppress all the reflections in the fivefold universe through which the Monad has manifested his powers, and then for the Monad to realize himself, enriched by the experiences through which his manifested aspects have passed. But to the Samkhyan the difficulty is very great, for when he has only his spectator left, when spectacle ceases, the spectator himself almost vanishes. His only function was to look on at the play of mind. When the play of mind is gone, what is left? He can no longer be a spectator, since there is nothing to see. The only answer is: "He remains in his own form." He is now out of manifestation, the duality is transcended, and so the Spirit sinks back into latency, no longer capable of manifestation. There you come to a very serious difference with the Theosophical view of the universe, for according to that view of the universe, when all these functions have been suppressed, then the Monad is ruler over matter and is prepared for a new cycle of activity, no longer slave but master.All analogy shows us that as the Self withdraws from sheath after sheath, he does not lose but gains in Self- realization. Self- realization becomes more and more vivid with each successive withdrawal; so that as the Self puts aside one veil of matter after another, recognises in regular succession that each body in turn is not himself, by that process of withdrawal his sense of Self-reality becomes keener, not less keen. It is important to remember that, because often Western readers, dealing with Eastern ideas, in consequence of misunderstanding the meaning of the state of liberation, or the condition of Nirvana, identify it with nothingness or unconsciousness—an entirely mistaken idea which is apt to colour the whole of their thought when dealing with Yogic processes. Imagine the condition of a man who identifies himself completely with the body, so that he cannot, even in thought, separate himself from it—the state of the early undeveloped man—and compare that with the strength, vigour and lucidity of your own mental consciousness.The consciousness of the early man limited to the physical body, with occasional touches of dream consciousness, is very restricted in its range. He has no idea of the sweep of your consciousness, of your abstract thinking. But is that consciousness of the early man more vivid, or less vivid, than yours? Certainly you will say, it is less vivid. You have largely transcended his powers of consciousness. Your consciousness is astral rather than physical, but has therebyincreased its vividness. As the Self withdraws himself from sheath after sheath, he realizes himself more and more, not less and less; Self-realization becomes more intense, as sheath after sheath is cast aside. The centre grows more powerful as the circumference becomes more permeable, and at last a stage is reached when the centre knows itself at every point of the circumference. When that is accomplished the circumference vanishes, but not so the centre. The centre still remains. Just as you are more vividly conscious than the early man, just as your consciousness is more alive, not less, than that of an undeveloped man, so it is as we climb up the stairway of life and cast away garment after garment. We become more conscious of existence, more conscious of knowledge, more conscious of Self-determined power. The faculties of the Self shine out more strongly, as veil after veil falls away. By analogy, then, when we touch the Monad, our consciousness should be mightier, more vivid, and more perfect. As you learn to truly live, your powers and feelings grow in strength.And remember that all control is exercised over sheaths, over portions of the Not-Self. You do not control your Self; that is a misconception; you control your Not-Self. The Self is never controlled; He is the Inner Ruler Immortal. He is the controller, not the controlled. As sheath after sheath becomes subject to your Self, and body after body becomes the tool of your Self, then shall you realize the truth of the saying of the Upanishad, that you are the Self, the Inner Ruler, the immortal.Q. Which of the statements below best describes the Theosophical view of the universe?

You cannot be surprised that under the conditions of continued disappearance of functions, the unfortunate student asks: "What becomes of the mind itself? If you suppress all the functions, what is left?" In the Indian way of teaching, when you come to a difficulty, someone jumps up and asks a question. And in the commentaries, the question which raises the difficulty is always put. The answer of Patanjali is: "Then the spectator remains in his own form." Theosophy answers: "The Monad remains." It is the end of the human pilgrimage. That is the highest point to which humanity mayclimb: to suppress all the reflections in the fivefold universe through which the Monad has manifested his powers, and then for the Monad to realize himself, enriched by the experiences through which his manifested aspects have passed. But to the Samkhyan the difficulty is very great, for when he has only his spectator left, when spectacle ceases, the spectator himself almost vanishes. His only function was to look on at the play of mind. When the play of mind is gone, what is left? He can no longer be a spectator, since there is nothing to see. The only answer is: "He remains in his own form." He is now out of manifestation, the duality is transcended, and so the Spirit sinks back into latency, no longer capable of manifestation. There you come to a very serious difference with the Theosophical view of the universe, for according to that view of the universe, when all these functions have been suppressed, then the Monad is ruler over matter and is prepared for a new cycle of activity, no longer slave but master.All analogy shows us that as the Self withdraws from sheath after sheath, he does not lose but gains in Self- realization. Self- realization becomes more and more vivid with each successive withdrawal; so that as the Self puts aside one veil of matter after another, recognises in regular succession that each body in turn is not himself, by that process of withdrawal his sense of Self-reality becomes keener, not less keen. It is important to remember that, because often Western readers, dealing with Eastern ideas, in consequence of misunderstanding the meaning of the state of liberation, or the condition of Nirvana, identify it with nothingness or unconsciousness—an entirely mistaken idea which is apt to colour the whole of their thought when dealing with Yogic processes. Imagine the condition of a man who identifies himself completely with the body, so that he cannot, even in thought, separate himself from it—the state of the early undeveloped man—and compare that with the strength, vigour and lucidity of your own mental consciousness.The consciousness of the early man limited to the physical body, with occasional touches of dream consciousness, is very restricted in its range. He has no idea of the sweep of your consciousness, of your abstract thinking. But is that consciousness of the early man more vivid, or less vivid, than yours? Certainly you will say, it is less vivid. You have largely transcended his powers of consciousness. Your consciousness is astral rather than physical, but has therebyincreased its vividness. As the Self withdraws himself from sheath after sheath, he realizes himself more and more, not less and less; Self-realization becomes more intense, as sheath after sheath is cast aside. The centre grows more powerful as the circumference becomes more permeable, and at last a stage is reached when the centre knows itself at every point of the circumference. When that is accomplished the circumference vanishes, but not so the centre. The centre still remains. Just as you are more vividly conscious than the early man, just as your consciousness is more alive, not less, than that of an undeveloped man, so it is as we climb up the stairway of life and cast away garment after garment. We become more conscious of existence, more conscious of knowledge, more conscious of Self-determined power. The faculties of the Self shine out more strongly, as veil after veil falls away. By analogy, then, when we touch the Monad, our consciousness should be mightier, more vivid, and more perfect. As you learn to truly live, your powers and feelings grow in strength.And remember that all control is exercised over sheaths, over portions of the Not-Self. You do not control your Self; that is a misconception; you control your Not-Self. The Self is never controlled; He is the Inner Ruler Immortal. He is the controller, not the controlled. As sheath after sheath becomes subject to your Self, and body after body becomes the tool of your Self, then shall you realize the truth of the saying of the Upanishad, that you are the Self, the Inner Ruler, the immortal.Q. Which of the following is incorrect in the context of the passage?

You cannot be surprised that under the conditions of continued disappearance of functions, the unfortunate student asks: "What becomes of the mind itself? If you suppress all the functions, what is left?" In the Indian way of teaching, when you come to a difficulty, someone jumps up and asks a question. And in the commentaries, the question which raises the difficulty is always put. The answer of Patanjali is: "Then the spectator remains in his own form." Theosophy answers: "The Monad remains." It is the end of the human pilgrimage. That is the highest point to which humanity may climb: to suppress all the reflections in the fivefold universe through which the Monad has manifested his powers, and then for the Monad to realize himself, enriched by the experiences through which his manifested aspects have passed. But to the Samkhyan the difficulty is very great, for when he has only his spectator left, when spectacle ceases, the spectator himself almost vanishes. His only function was to look on at the play of mind. When the play of mind is gone, what is left? He can no longer be a spectator, since there is nothing to see. The only answer is: "He remains in his own form." He is now out of manifestation, the duality is transcended, and so the Spirit sinks back into latency, no longer capable of manifestation. There you come to a very serious difference with the Theosophical view of the universe, for according to that view of the universe, when all these functions have been suppressed, then the Monad is ruler over matter and is prepared for a new cycle of activity, no longer slave but master.All analogy shows us that as the Self withdraws from sheath after sheath, he does not lose but gains in Self- realization. Self- realization becomes more and more vivid with each successive withdrawal; so that as the Self puts aside one veil of matter after another, recognises in regular succession that each body in turn is not himself, by that process of withdrawal his sense of Self-reality becomes keener, not less keen. It is important to remember that, because often Western readers, dealing with Eastern ideas, in consequence of misunderstanding the meaning of the state of liberation, or the condition of Nirvana, identify it with nothingness or unconsciousness—an entirely mistaken idea which is apt to colour the whole of their thought when dealing with Yogic processes. Imagine the condition of a man who identifies himself completely with the body, so that he cannot, even in thought, separate himself from it—the state of the early undeveloped man—and compare that with the strength, vigour and lucidity of your own mental consciousness.The consciousness of the early man limited to the physical body, with occasional touches of dream consciousness, is very restricted in its range. He has no idea of the sweep of your consciousness, of your abstract thinking. But is that consciousness of the early man more vivid, or less vivid, than yours? Certainly you will say, it is less vivid. You have largely transcended his powers of consciousness. Your consciousness is astral rather than physical, but has thereby increased its vividness. As the Self withdraws himself from sheath after sheath, he realizes himself more and more, not less and less; Self-realization becomes more intense, as sheath after sheath is cast aside. The centre grows more powerful as the circumference becomes more permeable, and at last a stage is reached when the centre knows itself at every point of the circumference. When that is accomplished the circumference vanishes, but not so the centre. The centre still remains. Just as you are more vividly conscious than the early man, just as your consciousness is more alive, not less, than that of an undeveloped man, so it is as we climb up the stairway of life and cast away garment after garment. We become more conscious of existence, more conscious of knowledge, more conscious of Self-determined power. The faculties of the Self shine out more strongly, as veil after veil falls away. By analogy, then, when we touch the Monad, our consciousness should be mightier, more vivid, and more perfect. As you learn to truly live, your powers and feelings grow in strength.And remember that all control is exercised over sheaths, over portions of the Not-Self. You do not control your Self; that is a misconception; you control your Not-Self. The Self is never controlled; He is the Inner Ruler Immortal. He is the controller, not the controlled. As sheath after sheath becomes subject to your Self, and body after body becomes the tool of yourSelf, then shall you realize the truth of the saying of the Upanishad, that you are the Self, the Inner Ruler, the immortal.Which of the statements below best describes the Theosophical view of the universe?

You cannot be surprised that under the conditions of continued disappearance of functions, the unfortunate student asks: "What becomes of the mind itself? If you suppress all the functions, what is left?" In the Indian way of teaching, when you come to a difficulty, someone jumps up and asks a question. And in the commentaries, the question which raises the difficulty is always put. The answer of Patanjali is: "Then the spectator remains in his own form." Theosophy answers: "The Monad remains." It is the end of the human pilgrimage. That is the highest point to which humanity mayclimb: to suppress all the reflections in the fivefold universe through which the Monad has manifested his powers, and then for the Monad to realize himself, enriched by the experiences through which his manifested aspects have passed. But to the Samkhyan the difficulty is very great, for when he has only his spectator left, when spectacle ceases, the spectator himself almost vanishes. His only function was to look on at the play of mind. When the play of mind is gone, what is left? He can no longer be a spectator, since there is nothing to see. The only answer is: "He remains in his own form." He is now out of manifestation, the duality is transcended, and so the Spirit sinks back into latency, no longer capable of manifestation. There you come to a very serious difference with the Theosophical view of the universe, for according to that view of the universe, when all these functions have been suppressed, then the Monad is ruler over matter and is prepared for a new cycle of activity, no longer slave but master.All analogy shows us that as the Self withdraws from sheath after sheath, he does not lose but gains in Self- realization. Self- realization becomes more and more vivid with each successive withdrawal; so that as the Self puts aside one veil of matter after another, recognises in regular succession that each body in turn is not himself, by that process of withdrawal his sense of Self-reality becomes keener, not less keen. It is important to remember that, because often Western readers, dealing with Eastern ideas, in consequence of misunderstanding the meaning of the state of liberation, or the condition of Nirvana, identify it with nothingness or unconsciousness—an entirely mistaken idea which is apt to colour the whole of their thought when dealing with Yogic processes. Imagine the condition of a man who identifies himself completely with the body, so that he cannot, even in thought, separate himself from it—the state of the early undeveloped man—and compare that with the strength, vigour and lucidity of your own mental consciousness.The consciousness of the early man limited to the physical body, with occasional touches of dream consciousness, is very restricted in its range. He has no idea of the sweep of your consciousness, of your abstract thinking. But is that consciousness of the early man more vivid, or less vivid, than yours? Certainly you will say, it is less vivid. You have largely transcended his powers of consciousness. Your consciousness is astral rather than physical, but has therebyincreased its vividness. As the Self withdraws himself from sheath after sheath, he realizes himself more and more, not less and less; Self-realization becomes more intense, as sheath after sheath is cast aside. The centre grows more powerful as the circumference becomes more permeable, and at last a stage is reached when the centre knows itself at every point of the circumference. When that is accomplished the circumference vanishes, but not so the centre. The centre still remains. Just as you are more vividly conscious than the early man, just as your consciousness is more alive, not less, than that of an undeveloped man, so it is as we climb up the stairway of life and cast away garment after garment. We become more conscious of existence, more conscious of knowledge, more conscious of Self-determined power. The faculties of the Self shine out more strongly, as veil after veil falls away. By analogy, then, when we touch the Monad, our consciousness should be mightier, more vivid, and more perfect. As you learn to truly live, your powers and feelings grow in strength.And remember that all control is exercised over sheaths, over portions of the Not-Self. You do not control your Self; that is a misconception; you control your Not-Self. The Self is never controlled; He is the Inner Ruler Immortal. He is the controller, not the controlled. As sheath after sheath becomes subject to your Self, and body after body becomes the tool of your Self, then shall you realize the truth of the saying of the Upanishad, that you are the Self, the Inner Ruler, the immortal.Q. What does self-realization help us to achieve?

You cannot be surprised that under the conditions of continued disappearance of functions, the unfortunate student asks: "What becomes of the mind itself? If you suppress all the functions, what is left?" In the Indian way of teaching, when you come to a difficulty, someone jumps up and asks a question. And in the commentaries, the question which raises the difficulty is always put. The answer of Patanjali is: "Then the spectator remains in his own form."Theosophy answers: "The Monad remains." It is the end of the human pilgrimage. That is the highest point to which humanity may climb: to suppress all the reflections in the fivefold universe through which the Monad has manifested his powers, and then for the Monad to realize himself, enriched by the experiences through which his manifested aspects have passed. But to the Samkhyan the difficulty is very great, for when he has only his spectator left, when spectacle ceases, the spectator himself almost vanishes. His only function was to look on at the play of mind. When the play of mind is gone, what is left? He can no longer be a spectator, since there is nothing to see. The only answer is: "He remains in his own form." He is now out of manifestation, the duality is transcended, and so the Spirit sinks back into latency, no longer capable of manifestation. There you come to a very serious difference with the Theosophical view of the universe, for according to that view of the universe, when all these functions have been suppressed, then the Monad is ruler over matter and is prepared for a new cycle of activity, no longer slave but master.All analogy shows us that as the Self withdraws from sheath after sheath, he does not lose but gains in Self- realization. Self- realization becomes more and more vivid with each successive withdrawal; so that as the Self puts aside one veil of matter after another, recognises in regular succession that each body in turn is not himself, by that process of withdrawal his sense of Self-reality becomes keener, not less keen. It is important to remember that, because often Western readers, dealing with Eastern ideas, in consequence of misunderstanding the meaning of the state of liberation, or the condition of Nirvana, identify it with nothingness or unconsciousness—an entirely mistaken idea which is apt to colour the whole of their thought when dealing with Yogic processes. Imagine the condition of a man who identifies himself completely with the body, so that he cannot, even in thought, separate himself from it—the state of the early undeveloped man—and compare that with the strength, vigour and lucidity of your own mental consciousness.The consciousness of the early man limited to the physical body, with occasional touches of dream consciousness, is very restricted in its range. He has no idea of the sweep of your consciousness, of your abstract thinking. But is that consciousness of the early man more vivid, or less vivid, than yours? Certainly you will say, it is less vivid. You have largely transcended his powers of consciousness. Your consciousness is astral rather than physical, but has thereby increased its vividness. As the Self withdraws himself from sheath after sheath, he realizes himself more and more, not less and less; Self-realization becomes more intense, as sheath after sheath is cast aside. The centre grows more powerful as the circumference becomes more permeable, and at last a stage is reached when the centre knows itself at every point of the circumference. When that is accomplished the circumference vanishes, but not so the centre. The centre still remains. Just as you are more vividly conscious than the early man, just as your consciousness is more alive, not less, than that of an undeveloped man, so it is as we climb up the stairway of life and cast away garment after garment. We become more conscious of existence, more conscious of knowledge, more conscious of Self-determined power. The faculties of the Self shine out more strongly, as veil after veil falls away. By analogy, then, when we touch the Monad, our consciousness should be mightier, more vivid, and more perfect. As you learn to truly live, your powers and feelings grow in strength.And remember that all control is exercised over sheaths, over portions of the Not-Self. You do not control your Self; that is a misconception; you control your Not-Self. The Self is never controlled; He is the Inner Ruler Immortal. He is the controller, not the controlled. As sheath after sheath becomes subject to your Self, and body after body becomes the tool of yourSelf, then shall you realize the truth of the saying of the Upanishad, that you are the Self, the Inner Ruler, the immortal.Which of the following is incorrect in the context of the passage?

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Directions: Five sentences related to a topic are given below. Four of them can be put together to form a meaningful and coherent short paragraph. Identify the odd one out. Choose its number as your answer and key it in.a)Destiny and spirituality are the two sides of the same coin.b)Yet, there is huge difference of quality between the two.c)Destiny is commonly regarded as fate; a fixed timeline of events.d)The two, therefore, cannot exist together at the same time.e)One is unconsciousness and the other is consciousness.Correct answer is option 'C'. Can you explain this answer?
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Directions: Five sentences related to a topic are given below. Four of them can be put together to form a meaningful and coherent short paragraph. Identify the odd one out. Choose its number as your answer and key it in.a)Destiny and spirituality are the two sides of the same coin.b)Yet, there is huge difference of quality between the two.c)Destiny is commonly regarded as fate; a fixed timeline of events.d)The two, therefore, cannot exist together at the same time.e)One is unconsciousness and the other is consciousness.Correct answer is option 'C'. Can you explain this answer? for CAT 2024 is part of CAT preparation. The Question and answers have been prepared according to the CAT exam syllabus. Information about Directions: Five sentences related to a topic are given below. Four of them can be put together to form a meaningful and coherent short paragraph. Identify the odd one out. Choose its number as your answer and key it in.a)Destiny and spirituality are the two sides of the same coin.b)Yet, there is huge difference of quality between the two.c)Destiny is commonly regarded as fate; a fixed timeline of events.d)The two, therefore, cannot exist together at the same time.e)One is unconsciousness and the other is consciousness.Correct answer is option 'C'. Can you explain this answer? covers all topics & solutions for CAT 2024 Exam. Find important definitions, questions, meanings, examples, exercises and tests below for Directions: Five sentences related to a topic are given below. Four of them can be put together to form a meaningful and coherent short paragraph. Identify the odd one out. Choose its number as your answer and key it in.a)Destiny and spirituality are the two sides of the same coin.b)Yet, there is huge difference of quality between the two.c)Destiny is commonly regarded as fate; a fixed timeline of events.d)The two, therefore, cannot exist together at the same time.e)One is unconsciousness and the other is consciousness.Correct answer is option 'C'. Can you explain this answer?.
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Here you can find the meaning of Directions: Five sentences related to a topic are given below. Four of them can be put together to form a meaningful and coherent short paragraph. Identify the odd one out. Choose its number as your answer and key it in.a)Destiny and spirituality are the two sides of the same coin.b)Yet, there is huge difference of quality between the two.c)Destiny is commonly regarded as fate; a fixed timeline of events.d)The two, therefore, cannot exist together at the same time.e)One is unconsciousness and the other is consciousness.Correct answer is option 'C'. Can you explain this answer? defined & explained in the simplest way possible. Besides giving the explanation of Directions: Five sentences related to a topic are given below. Four of them can be put together to form a meaningful and coherent short paragraph. Identify the odd one out. Choose its number as your answer and key it in.a)Destiny and spirituality are the two sides of the same coin.b)Yet, there is huge difference of quality between the two.c)Destiny is commonly regarded as fate; a fixed timeline of events.d)The two, therefore, cannot exist together at the same time.e)One is unconsciousness and the other is consciousness.Correct answer is option 'C'. Can you explain this answer?, a detailed solution for Directions: Five sentences related to a topic are given below. Four of them can be put together to form a meaningful and coherent short paragraph. Identify the odd one out. Choose its number as your answer and key it in.a)Destiny and spirituality are the two sides of the same coin.b)Yet, there is huge difference of quality between the two.c)Destiny is commonly regarded as fate; a fixed timeline of events.d)The two, therefore, cannot exist together at the same time.e)One is unconsciousness and the other is consciousness.Correct answer is option 'C'. Can you explain this answer? has been provided alongside types of Directions: Five sentences related to a topic are given below. Four of them can be put together to form a meaningful and coherent short paragraph. Identify the odd one out. Choose its number as your answer and key it in.a)Destiny and spirituality are the two sides of the same coin.b)Yet, there is huge difference of quality between the two.c)Destiny is commonly regarded as fate; a fixed timeline of events.d)The two, therefore, cannot exist together at the same time.e)One is unconsciousness and the other is consciousness.Correct answer is option 'C'. Can you explain this answer? theory, EduRev gives you an ample number of questions to practice Directions: Five sentences related to a topic are given below. Four of them can be put together to form a meaningful and coherent short paragraph. Identify the odd one out. Choose its number as your answer and key it in.a)Destiny and spirituality are the two sides of the same coin.b)Yet, there is huge difference of quality between the two.c)Destiny is commonly regarded as fate; a fixed timeline of events.d)The two, therefore, cannot exist together at the same time.e)One is unconsciousness and the other is consciousness.Correct answer is option 'C'. Can you explain this answer? tests, examples and also practice CAT tests.
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