NIACL Assistant Mock Test - 7 Free Online Test 2026

Directions : Read the passage and answer the following questions:

The happy man is the man who lived objectively, who has free affection and wide interest, who secures his happiness through these interests and affections and through the fact that they, in turn, make him an object of interest and affection to many others. To be the recipient of affection is a potent cause of happiness, but the man who demands affection is not the man upon whom it is bestowed. The man who receives affection is, speaking broadly, the man who gives it. But it useless to attempt to give it as a calculation, in the way in which one might lend money at interest, for a calculated affection is not genuine and is not felt to be so by the recipient.

What then can a man do who is unhappy because he is encased in self? So long as he continues to think about the cause of his unhappiness, he continues to be self-centred and therefore does not get outside, the vicious circle if he is to get outside it, it must be by genuine interests, not by simulated interest accepted merely as a medicine. Although this difficulty is real, there is nevertheless much that he can do if he has rightly diagnosed his trouble. If, for example, his trouble is due to a sense of sin, conscious or unconscious he can first persuade his conscious mind that he has no reason to feel sinful, and then proceed, to plant his rational conviction in his unconscious mind, concerning himself meanwhile with some more or less neutral activity. If he succeeds in dispelling the sense of sin, it is possible that genuine objective interests will arise spontaneously. If his trouble is self-pity, he can deal with it in the same manner after first persuading himself that there is nothing extraordinarily unfortunate in his circumstances. 

If fear is his trouble, let him practice exercises designed to give courage. Courage has been recognised from time immemorial as an important virtue, and a great part of training of boys and young men has been devoted to producing a type of character capable of fearlessness in battle. But moral courage and intellectual courage have been much less studied, they also, however, have their technique, admit to yourself every day at least one painful truth, your will find his quite useful. Teach yourself to feel that life still be worth living even if you were not, as of course you are immeasurably superior to all your friends in virtue and in intelligence. Exercises of this sort prolonged through several years will at last enable you to admit facts without flinching and will, in so doing, free you from the empire of feat over a very large filed. 

Q. If a man is suffering from a sense of sin……  

Directions : Read the passage and answer the following questions:

The happy man is the man who lived objectively, who has free affection and wide interest, who secures his happiness through these interests and affections and through the fact that they, in turn, make him an object of interest and affection to many others. To be the recipient of affection is a potent cause of happiness, but the man who demands affection is not the man upon whom it is bestowed. The man who receives affection is, speaking broadly, the man who gives it. But it useless to attempt to give it as a calculation, in the way in which one might lend money at interest, for a calculated affection is not genuine and is not felt to be so by the recipient.

What then can a man do who is unhappy because he is encased in self? So long as he continues to think about the cause of his unhappiness, he continues to be self-centred and therefore does not get outside, the vicious circle if he is to get outside it, it must be by genuine interests, not by simulated interest accepted merely as a medicine. Although this difficulty is real, there is nevertheless much that he can do if he has rightly diagnosed his trouble. If, for example, his trouble is due to a sense of sin, conscious or unconscious he can first persuade his conscious mind that he has no reason to feel sinful, and then proceed, to plant his rational conviction in his unconscious mind, concerning himself meanwhile with some more or less neutral activity. If he succeeds in dispelling the sense of sin, it is possible that genuine objective interests will arise spontaneously. If his trouble is self-pity, he can deal with it in the same manner after first persuading himself that there is nothing extraordinarily unfortunate in his circumstances. 

If fear is his trouble, let him practice exercises designed to give courage. Courage has been recognised from time immemorial as an important virtue, and a great part of training of boys and young men has been devoted to producing a type of character capable of fearlessness in battle. But moral courage and intellectual courage have been much less studied, they also, however, have their technique, admit to yourself every day at least one painful truth, your will find his quite useful. Teach yourself to feel that life still be worth living even if you were not, as of course you are immeasurably superior to all your friends in virtue and in intelligence. Exercises of this sort prolonged through several years will at last enable you to admit facts without flinching and will, in so doing, free you from the empire of feat over a very large filed. 

Q. What happens to a man who demands affection? 

Directions : Read the passage and answer the following questions:

The happy man is the man who lived objectively, who has free affection and wide interest, who secures his happiness through these interests and affections and through the fact that they, in turn, make him an object of interest and affection to many others. To be the recipient of affection is a potent cause of happiness, but the man who demands affection is not the man upon whom it is bestowed. The man who receives affection is, speaking broadly, the man who gives it. But it useless to attempt to give it as a calculation, in the way in which one might lend money at interest, for a calculated affection is not genuine and is not felt to be so by the recipient.

What then can a man do who is unhappy because he is encased in self? So long as he continues to think about the cause of his unhappiness, he continues to be self-centred and therefore does not get outside, the vicious circle if he is to get outside it, it must be by genuine interests, not by simulated interest accepted merely as a medicine. Although this difficulty is real, there is nevertheless much that he can do if he has rightly diagnosed his trouble. If, for example, his trouble is due to a sense of sin, conscious or unconscious he can first persuade his conscious mind that he has no reason to feel sinful, and then proceed, to plant his rational conviction in his unconscious mind, concerning himself meanwhile with some more or less neutral activity. If he succeeds in dispelling the sense of sin, it is possible that genuine objective interests will arise spontaneously. If his trouble is self-pity, he can deal with it in the same manner after first persuading himself that there is nothing extraordinarily unfortunate in his circumstances. 

If fear is his trouble, let him practice exercises designed to give courage. Courage has been recognised from time immemorial as an important virtue, and a great part of training of boys and young men has been devoted to producing a type of character capable of fearlessness in battle. But moral courage and intellectual courage have been much less studied, they also, however, have their technique, admit to yourself every day at least one painful truth, your will find his quite useful. Teach yourself to feel that life still be worth living even if you were not, as of course you are immeasurably superior to all your friends in virtue and in intelligence. Exercises of this sort prolonged through several years will at last enable you to admit facts without flinching and will, in so doing, free you from the empire of feat over a very large filed. 

Q. What should a man do who is suffering from the feeling of self-pity? 

Directions : Read the passage and answer the following questions:

The happy man is the man who lived objectively, who has free affection and wide interest, who secures his happiness through these interests and affections and through the fact that they, in turn, make him an object of interest and affection to many others. To be the recipient of affection is a potent cause of happiness, but the man who demands affection is not the man upon whom it is bestowed. The man who receives affection is, speaking broadly, the man who gives it. But it useless to attempt to give it as a calculation, in the way in which one might lend money at interest, for a calculated affection is not genuine and is not felt to be so by the recipient.

What then can a man do who is unhappy because he is encased in self? So long as he continues to think about the cause of his unhappiness, he continues to be self-centred and therefore does not get outside, the vicious circle if he is to get outside it, it must be by genuine interests, not by simulated interest accepted merely as a medicine. Although this difficulty is real, there is nevertheless much that he can do if he has rightly diagnosed his trouble. If, for example, his trouble is due to a sense of sin, conscious or unconscious he can first persuade his conscious mind that he has no reason to feel sinful, and then proceed, to plant his rational conviction in his unconscious mind, concerning himself meanwhile with some more or less neutral activity. If he succeeds in dispelling the sense of sin, it is possible that genuine objective interests will arise spontaneously. If his trouble is self-pity, he can deal with it in the same manner after first persuading himself that there is nothing extraordinarily unfortunate in his circumstances. 

If fear is his trouble, let him practice exercises designed to give courage. Courage has been recognised from time immemorial as an important virtue, and a great part of training of boys and young men has been devoted to producing a type of character capable of fearlessness in battle. But moral courage and intellectual courage have been much less studied, they also, however, have their technique, admit to yourself every day at least one painful truth, your will find his quite useful. Teach yourself to feel that life still be worth living even if you were not, as of course you are immeasurably superior to all your friends in virtue and in intelligence. Exercises of this sort prolonged through several years will at last enable you to admit facts without flinching and will, in so doing, free you from the empire of feat over a very large filed. 

Q. Which of the following, according to the passage, has not been studied much?  

Directions : Read the passage and answer the following questions:

The happy man is the man who lived objectively, who has free affection and wide interest, who secures his happiness through these interests and affections and through the fact that they, in turn, make him an object of interest and affection to many others. To be the recipient of affection is a potent cause of happiness, but the man who demands affection is not the man upon whom it is bestowed. The man who receives affection is, speaking broadly, the man who gives it. But it useless to attempt to give it as a calculation, in the way in which one might lend money at interest, for a calculated affection is not genuine and is not felt to be so by the recipient.

What then can a man do who is unhappy because he is encased in self? So long as he continues to think about the cause of his unhappiness, he continues to be self-centred and therefore does not get outside, the vicious circle if he is to get outside it, it must be by genuine interests, not by simulated interest accepted merely as a medicine. Although this difficulty is real, there is nevertheless much that he can do if he has rightly diagnosed his trouble. If, for example, his trouble is due to a sense of sin, conscious or unconscious he can first persuade his conscious mind that he has no reason to feel sinful, and then proceed, to plant his rational conviction in his unconscious mind, concerning himself meanwhile with some more or less neutral activity. If he succeeds in dispelling the sense of sin, it is possible that genuine objective interests will arise spontaneously. If his trouble is self-pity, he can deal with it in the same manner after first persuading himself that there is nothing extraordinarily unfortunate in his circumstances. 

If fear is his trouble, let him practice exercises designed to give courage. Courage has been recognised from time immemorial as an important virtue, and a great part of training of boys and young men has been devoted to producing a type of character capable of fearlessness in battle. But moral courage and intellectual courage have been much less studied, they also, however, have their technique, admit to yourself every day at least one painful truth, your will find his quite useful. Teach yourself to feel that life still be worth living even if you were not, as of course you are immeasurably superior to all your friends in virtue and in intelligence. Exercises of this sort prolonged through several years will at last enable you to admit facts without flinching and will, in so doing, free you from the empire of feat over a very large filed. 

Q. Which of the following words is SIMILAR in meaning of the word ‘bestowed’ as used in the passage?  

Directions : Read the passage and answer the following questions:

The happy man is the man who lived objectively, who has free affection and wide interest, who secures his happiness through these interests and affections and through the fact that they, in turn, make him an object of interest and affection to many others. To be the recipient of affection is a potent cause of happiness, but the man who demands affection is not the man upon whom it is bestowed. The man who receives affection is, speaking broadly, the man who gives it. But it useless to attempt to give it as a calculation, in the way in which one might lend money at interest, for a calculated affection is not genuine and is not felt to be so by the recipient.

What then can a man do who is unhappy because he is encased in self? So long as he continues to think about the cause of his unhappiness, he continues to be self-centred and therefore does not get outside, the vicious circle if he is to get outside it, it must be by genuine interests, not by simulated interest accepted merely as a medicine. Although this difficulty is real, there is nevertheless much that he can do if he has rightly diagnosed his trouble. If, for example, his trouble is due to a sense of sin, conscious or unconscious he can first persuade his conscious mind that he has no reason to feel sinful, and then proceed, to plant his rational conviction in his unconscious mind, concerning himself meanwhile with some more or less neutral activity. If he succeeds in dispelling the sense of sin, it is possible that genuine objective interests will arise spontaneously. If his trouble is self-pity, he can deal with it in the same manner after first persuading himself that there is nothing extraordinarily unfortunate in his circumstances. 

If fear is his trouble, let him practice exercises designed to give courage. Courage has been recognised from time immemorial as an important virtue, and a great part of training of boys and young men has been devoted to producing a type of character capable of fearlessness in battle. But moral courage and intellectual courage have been much less studied, they also, however, have their technique, admit to yourself every day at least one painful truth, your will find his quite useful. Teach yourself to feel that life still be worth living even if you were not, as of course you are immeasurably superior to all your friends in virtue and in intelligence. Exercises of this sort prolonged through several years will at last enable you to admit facts without flinching and will, in so doing, free you from the empire of feat over a very large filed. 

Q. Which of the following virtues, according to the passage has been recognised for long as an important virtue?  

Directions : Read the passage and answer the following questions:

The happy man is the man who lived objectively, who has free affection and wide interest, who secures his happiness through these interests and affections and through the fact that they, in turn, make him an object of interest and affection to many others. To be the recipient of affection is a potent cause of happiness, but the man who demands affection is not the man upon whom it is bestowed. The man who receives affection is, speaking broadly, the man who gives it. But it useless to attempt to give it as a calculation, in the way in which one might lend money at interest, for a calculated affection is not genuine and is not felt to be so by the recipient.

What then can a man do who is unhappy because he is encased in self? So long as he continues to think about the cause of his unhappiness, he continues to be self-centred and therefore does not get outside, the vicious circle if he is to get outside it, it must be by genuine interests, not by simulated interest accepted merely as a medicine. Although this difficulty is real, there is nevertheless much that he can do if he has rightly diagnosed his trouble. If, for example, his trouble is due to a sense of sin, conscious or unconscious he can first persuade his conscious mind that he has no reason to feel sinful, and then proceed, to plant his rational conviction in his unconscious mind, concerning himself meanwhile with some more or less neutral activity. If he succeeds in dispelling the sense of sin, it is possible that genuine objective interests will arise spontaneously. If his trouble is self-pity, he can deal with it in the same manner after first persuading himself that there is nothing extraordinarily unfortunate in his circumstances. 

If fear is his trouble, let him practice exercises designed to give courage. Courage has been recognised from time immemorial as an important virtue, and a great part of training of boys and young men has been devoted to producing a type of character capable of fearlessness in battle. But moral courage and intellectual courage have been much less studied, they also, however, have their technique, admit to yourself every day at least one painful truth, your will find his quite useful. Teach yourself to feel that life still be worth living even if you were not, as of course you are immeasurably superior to all your friends in virtue and in intelligence. Exercises of this sort prolonged through several years will at last enable you to admit facts without flinching and will, in so doing, free you from the empire of feat over a very large filed. 

Q. Which of the following statements in NOT TRUE in the context of the passage? 

Directions : Read the passage and answer the following questions:

The happy man is the man who lived objectively, who has free affection and wide interest, who secures his happiness through these interests and affections and through the fact that they, in turn, make him an object of interest and affection to many others. To be the recipient of affection is a potent cause of happiness, but the man who demands affection is not the man upon whom it is bestowed. The man who receives affection is, speaking broadly, the man who gives it. But it useless to attempt to give it as a calculation, in the way in which one might lend money at interest, for a calculated affection is not genuine and is not felt to be so by the recipient.

What then can a man do who is unhappy because he is encased in self? So long as he continues to think about the cause of his unhappiness, he continues to be self-centred and therefore does not get outside, the vicious circle if he is to get outside it, it must be by genuine interests, not by simulated interest accepted merely as a medicine. Although this difficulty is real, there is nevertheless much that he can do if he has rightly diagnosed his trouble. If, for example, his trouble is due to a sense of sin, conscious or unconscious he can first persuade his conscious mind that he has no reason to feel sinful, and then proceed, to plant his rational conviction in his unconscious mind, concerning himself meanwhile with some more or less neutral activity. If he succeeds in dispelling the sense of sin, it is possible that genuine objective interests will arise spontaneously. If his trouble is self-pity, he can deal with it in the same manner after first persuading himself that there is nothing extraordinarily unfortunate in his circumstances. 

If fear is his trouble, let him practice exercises designed to give courage. Courage has been recognised from time immemorial as an important virtue, and a great part of training of boys and young men has been devoted to producing a type of character capable of fearlessness in battle. But moral courage and intellectual courage have been much less studied, they also, however, have their technique, admit to yourself every day at least one painful truth, your will find his quite useful. Teach yourself to feel that life still be worth living even if you were not, as of course you are immeasurably superior to all your friends in virtue and in intelligence. Exercises of this sort prolonged through several years will at last enable you to admit facts without flinching and will, in so doing, free you from the empire of feat over a very large filed. 

Q. Who according to the passage is the happy man?

Directions : Read the passage and answer the following questions:

The happy man is the man who lived objectively, who has free affection and wide interest, who secures his happiness through these interests and affections and through the fact that they, in turn, make him an object of interest and affection to many others. To be the recipient of affection is a potent cause of happiness, but the man who demands affection is not the man upon whom it is bestowed. The man who receives affection is, speaking broadly, the man who gives it. But it useless to attempt to give it as a calculation, in the way in which one might lend money at interest, for a calculated affection is not genuine and is not felt to be so by the recipient.

What then can a man do who is unhappy because he is encased in self? So long as he continues to think about the cause of his unhappiness, he continues to be self-centred and therefore does not get outside, the vicious circle if he is to get outside it, it must be by genuine interests, not by simulated interest accepted merely as a medicine. Although this difficulty is real, there is nevertheless much that he can do if he has rightly diagnosed his trouble. If, for example, his trouble is due to a sense of sin, conscious or unconscious he can first persuade his conscious mind that he has no reason to feel sinful, and then proceed, to plant his rational conviction in his unconscious mind, concerning himself meanwhile with some more or less neutral activity. If he succeeds in dispelling the sense of sin, it is possible that genuine objective interests will arise spontaneously. If his trouble is self-pity, he can deal with it in the same manner after first persuading himself that there is nothing extraordinarily unfortunate in his circumstances. 

If fear is his trouble, let him practice exercises designed to give courage. Courage has been recognised from time immemorial as an important virtue, and a great part of training of boys and young men has been devoted to producing a type of character capable of fearlessness in battle. But moral courage and intellectual courage have been much less studied, they also, however, have their technique, admit to yourself every day at least one painful truth, your will find his quite useful. Teach yourself to feel that life still be worth living even if you were not, as of course you are immeasurably superior to all your friends in virtue and in intelligence. Exercises of this sort prolonged through several years will at last enable you to admit facts without flinching and will, in so doing, free you from the empire of feat over a very large filed. 

Q.  According to the passage, calculated affection……

Directions : Read the passage and answer the following questions:

The happy man is the man who lived objectively, who has free affection and wide interest, who secures his happiness through these interests and affections and through the fact that they, in turn, make him an object of interest and affection to many others. To be the recipient of affection is a potent cause of happiness, but the man who demands affection is not the man upon whom it is bestowed. The man who receives affection is, speaking broadly, the man who gives it. But it useless to attempt to give it as a calculation, in the way in which one might lend money at interest, for a calculated affection is not genuine and is not felt to be so by the recipient.

What then can a man do who is unhappy because he is encased in self? So long as he continues to think about the cause of his unhappiness, he continues to be self-centred and therefore does not get outside, the vicious circle if he is to get outside it, it must be by genuine interests, not by simulated interest accepted merely as a medicine. Although this difficulty is real, there is nevertheless much that he can do if he has rightly diagnosed his trouble. If, for example, his trouble is due to a sense of sin, conscious or unconscious he can first persuade his conscious mind that he has no reason to feel sinful, and then proceed, to plant his rational conviction in his unconscious mind, concerning himself meanwhile with some more or less neutral activity. If he succeeds in dispelling the sense of sin, it is possible that genuine objective interests will arise spontaneously. If his trouble is self-pity, he can deal with it in the same manner after first persuading himself that there is nothing extraordinarily unfortunate in his circumstances. 

If fear is his trouble, let him practice exercises designed to give courage. Courage has been recognised from time immemorial as an important virtue, and a great part of training of boys and young men has been devoted to producing a type of character capable of fearlessness in battle. But moral courage and intellectual courage have been much less studied, they also, however, have their technique, admit to yourself every day at least one painful truth, your will find his quite useful. Teach yourself to feel that life still be worth living even if you were not, as of course you are immeasurably superior to all your friends in virtue and in intelligence. Exercises of this sort prolonged through several years will at last enable you to admit facts without flinching and will, in so doing, free you from the empire of feat over a very large filed. 

Q. What happens when you think about cause of your unhappiness? 

Directions : Read the passage and answer the following questions:

The happy man is the man who lived objectively, who has free affection and wide interest, who secures his happiness through these interests and affections and through the fact that they, in turn, make him an object of interest and affection to many others. To be the recipient of affection is a potent cause of happiness, but the man who demands affection is not the man upon whom it is bestowed. The man who receives affection is, speaking broadly, the man who gives it. But it useless to attempt to give it as a calculation, in the way in which one might lend money at interest, for a calculated affection is not genuine and is not felt to be so by the recipient.

What then can a man do who is unhappy because he is encased in self? So long as he continues to think about the cause of his unhappiness, he continues to be self-centred and therefore does not get outside, the vicious circle if he is to get outside it, it must be by genuine interests, not by simulated interest accepted merely as a medicine. Although this difficulty is real, there is nevertheless much that he can do if he has rightly diagnosed his trouble. If, for example, his trouble is due to a sense of sin, conscious or unconscious he can first persuade his conscious mind that he has no reason to feel sinful, and then proceed, to plant his rational conviction in his unconscious mind, concerning himself meanwhile with some more or less neutral activity. If he succeeds in dispelling the sense of sin, it is possible that genuine objective interests will arise spontaneously. If his trouble is self-pity, he can deal with it in the same manner after first persuading himself that there is nothing extraordinarily unfortunate in his circumstances. 

If fear is his trouble, let him practice exercises designed to give courage. Courage has been recognised from time immemorial as an important virtue, and a great part of training of boys and young men has been devoted to producing a type of character capable of fearlessness in battle. But moral courage and intellectual courage have been much less studied, they also, however, have their technique, admit to yourself every day at least one painful truth, your will find his quite useful. Teach yourself to feel that life still be worth living even if you were not, as of course you are immeasurably superior to all your friends in virtue and in intelligence. Exercises of this sort prolonged through several years will at last enable you to admit facts without flinching and will, in so doing, free you from the empire of feat over a very large filed. 

Q. What according to the passage is the real cause of happiness? 

Directions : Read the passage and answer the following questions:

The happy man is the man who lived objectively, who has free affection and wide interest, who secures his happiness through these interests and affections and through the fact that they, in turn, make him an object of interest and affection to many others. To be the recipient of affection is a potent cause of happiness, but the man who demands affection is not the man upon whom it is bestowed. The man who receives affection is, speaking broadly, the man who gives it. But it useless to attempt to give it as a calculation, in the way in which one might lend money at interest, for a calculated affection is not genuine and is not felt to be so by the recipient.

What then can a man do who is unhappy because he is encased in self? So long as he continues to think about the cause of his unhappiness, he continues to be self-centred and therefore does not get outside, the vicious circle if he is to get outside it, it must be by genuine interests, not by simulated interest accepted merely as a medicine. Although this difficulty is real, there is nevertheless much that he can do if he has rightly diagnosed his trouble. If, for example, his trouble is due to a sense of sin, conscious or unconscious he can first persuade his conscious mind that he has no reason to feel sinful, and then proceed, to plant his rational conviction in his unconscious mind, concerning himself meanwhile with some more or less neutral activity. If he succeeds in dispelling the sense of sin, it is possible that genuine objective interests will arise spontaneously. If his trouble is self-pity, he can deal with it in the same manner after first persuading himself that there is nothing extraordinarily unfortunate in his circumstances. 

If fear is his trouble, let him practice exercises designed to give courage. Courage has been recognised from time immemorial as an important virtue, and a great part of training of boys and young men has been devoted to producing a type of character capable of fearlessness in battle. But moral courage and intellectual courage have been much less studied, they also, however, have their technique, admit to yourself every day at least one painful truth, your will find his quite useful. Teach yourself to feel that life still be worth living even if you were not, as of course you are immeasurably superior to all your friends in virtue and in intelligence. Exercises of this sort prolonged through several years will at last enable you to admit facts without flinching and will, in so doing, free you from the empire of feat over a very large filed. 

Q. Which of the following words is OPPOSITE in meaning of the word ‘dispelling’ as used in the passage?  

Directions : Read the passage and answer the following questions:

The happy man is the man who lived objectively, who has free affection and wide interest, who secures his happiness through these interests and affections and through the fact that they, in turn, make him an object of interest and affection to many others. To be the recipient of affection is a potent cause of happiness, but the man who demands affection is not the man upon whom it is bestowed. The man who receives affection is, speaking broadly, the man who gives it. But it useless to attempt to give it as a calculation, in the way in which one might lend money at interest, for a calculated affection is not genuine and is not felt to be so by the recipient.

What then can a man do who is unhappy because he is encased in self? So long as he continues to think about the cause of his unhappiness, he continues to be self-centred and therefore does not get outside, the vicious circle if he is to get outside it, it must be by genuine interests, not by simulated interest accepted merely as a medicine. Although this difficulty is real, there is nevertheless much that he can do if he has rightly diagnosed his trouble. If, for example, his trouble is due to a sense of sin, conscious or unconscious he can first persuade his conscious mind that he has no reason to feel sinful, and then proceed, to plant his rational conviction in his unconscious mind, concerning himself meanwhile with some more or less neutral activity. If he succeeds in dispelling the sense of sin, it is possible that genuine objective interests will arise spontaneously. If his trouble is self-pity, he can deal with it in the same manner after first persuading himself that there is nothing extraordinarily unfortunate in his circumstances. 

If fear is his trouble, let him practice exercises designed to give courage. Courage has been recognised from time immemorial as an important virtue, and a great part of training of boys and young men has been devoted to producing a type of character capable of fearlessness in battle. But moral courage and intellectual courage have been much less studied, they also, however, have their technique, admit to yourself every day at least one painful truth, your will find his quite useful. Teach yourself to feel that life still be worth living even if you were not, as of course you are immeasurably superior to all your friends in virtue and in intelligence. Exercises of this sort prolonged through several years will at last enable you to admit facts without flinching and will, in so doing, free you from the empire of feat over a very large filed. 

Q. How to get out of the vicious circle mentioned in the passage? 

Directions : Read the passage and answer the following questions:

The happy man is the man who lived objectively, who has free affection and wide interest, who secures his happiness through these interests and affections and through the fact that they, in turn, make him an object of interest and affection to many others. To be the recipient of affection is a potent cause of happiness, but the man who demands affection is not the man upon whom it is bestowed. The man who receives affection is, speaking broadly, the man who gives it. But it useless to attempt to give it as a calculation, in the way in which one might lend money at interest, for a calculated affection is not genuine and is not felt to be so by the recipient.

What then can a man do who is unhappy because he is encased in self? So long as he continues to think about the cause of his unhappiness, he continues to be self-centred and therefore does not get outside, the vicious circle if he is to get outside it, it must be by genuine interests, not by simulated interest accepted merely as a medicine. Although this difficulty is real, there is nevertheless much that he can do if he has rightly diagnosed his trouble. If, for example, his trouble is due to a sense of sin, conscious or unconscious he can first persuade his conscious mind that he has no reason to feel sinful, and then proceed, to plant his rational conviction in his unconscious mind, concerning himself meanwhile with some more or less neutral activity. If he succeeds in dispelling the sense of sin, it is possible that genuine objective interests will arise spontaneously. If his trouble is self-pity, he can deal with it in the same manner after first persuading himself that there is nothing extraordinarily unfortunate in his circumstances. 

If fear is his trouble, let him practice exercises designed to give courage. Courage has been recognised from time immemorial as an important virtue, and a great part of training of boys and young men has been devoted to producing a type of character capable of fearlessness in battle. But moral courage and intellectual courage have been much less studied, they also, however, have their technique, admit to yourself every day at least one painful truth, your will find his quite useful. Teach yourself to feel that life still be worth living even if you were not, as of course you are immeasurably superior to all your friends in virtue and in intelligence. Exercises of this sort prolonged through several years will at last enable you to admit facts without flinching and will, in so doing, free you from the empire of feat over a very large filed. 

Q. Which of the following words is SIMILAR in meaning to the word ‘flinching’ as used in the passage?  

Directions : Read the passage and answer the following questions:

The happy man is the man who lived objectively, who has free affection and wide interest, who secures his happiness through these interests and affections and through the fact that they, in turn, make him an object of interest and affection to many others. To be the recipient of affection is a potent cause of happiness, but the man who demands affection is not the man upon whom it is bestowed. The man who receives affection is, speaking broadly, the man who gives it. But it useless to attempt to give it as a calculation, in the way in which one might lend money at interest, for a calculated affection is not genuine and is not felt to be so by the recipient.

What then can a man do who is unhappy because he is encased in self? So long as he continues to think about the cause of his unhappiness, he continues to be self-centred and therefore does not get outside, the vicious circle if he is to get outside it, it must be by genuine interests, not by simulated interest accepted merely as a medicine. Although this difficulty is real, there is nevertheless much that he can do if he has rightly diagnosed his trouble. If, for example, his trouble is due to a sense of sin, conscious or unconscious he can first persuade his conscious mind that he has no reason to feel sinful, and then proceed, to plant his rational conviction in his unconscious mind, concerning himself meanwhile with some more or less neutral activity. If he succeeds in dispelling the sense of sin, it is possible that genuine objective interests will arise spontaneously. If his trouble is self-pity, he can deal with it in the same manner after first persuading himself that there is nothing extraordinarily unfortunate in his circumstances. 

If fear is his trouble, let him practice exercises designed to give courage. Courage has been recognised from time immemorial as an important virtue, and a great part of training of boys and young men has been devoted to producing a type of character capable of fearlessness in battle. But moral courage and intellectual courage have been much less studied, they also, however, have their technique, admit to yourself every day at least one painful truth, your will find his quite useful. Teach yourself to feel that life still be worth living even if you were not, as of course you are immeasurably superior to all your friends in virtue and in intelligence. Exercises of this sort prolonged through several years will at last enable you to admit facts without flinching and will, in so doing, free you from the empire of feat over a very large filed. 

Q. Which of the following statements is TRUE in the context of the passage? 

Directions : In the passage given below there are 10 blanks, each followed by a word given in bold. Each blank has four alternative words given in options (A), (B),(C) and (D). You have to tell which word will best suit the respective blank. Mark (E) as your answer if the word given in bold after the blank is your answer i.e “No change required”.

The idea of the documentary was …16…(deceive) by Anubhav in the year 2007 while he was …17…(attaining) to his undergraduate course …18…(off) the Western International University, New Delhi, India as a possible …19…(enmity) for an annual inter-university competition …20…(furor) SIFE (Students in Free Enterprise) …21…(as well as) his institution rejected his …22…(prosperous) on account of non-feasibility. …23…(sincere) then he is independently working on this documentary and has …24…(likewise) interviewed famous personalities from all walks of …25…(sphere).

Directions : In the passage given below there are 10 blanks, each followed by a word given in bold. Each blank has four alternative words given in options (A), (B),(C) and (D). You have to tell which word will best suit the respective blank. Mark (E) as your answer if the word given in bold after the blank is your answer i.e “No change required”.

The idea of the documentary was …16…(deceive) by Anubhav in the year 2007 while he was …17…(attaining) to his undergraduate course …18…(off) the Western International University, New Delhi, India as a possible …19…(enmity) for an annual inter-university competition …20…(furor) SIFE (Students in Free Enterprise) …21…(as well as) his institution rejected his …22…(prosperous) on account of non-feasibility. …23…(sincere) then he is independently working on this documentary and has …24…(likewise) interviewed famous personalities from all walks of …25…(sphere).

Directions : In the passage given below there are 10 blanks, each followed by a word given in bold. Each blank has four alternative words given in options (A), (B),(C) and (D). You have to tell which word will best suit the respective blank. Mark (E) as your answer if the word given in bold after the blank is your answer i.e “No change required”.

The idea of the documentary was …16…(deceive) by Anubhav in the year 2007 while he was …17…(attaining) to his undergraduate course …18…(off) the Western International University, New Delhi, India as a possible …19…(enmity) for an annual inter-university competition …20…(furor) SIFE (Students in Free Enterprise) …21…(as well as) his institution rejected his …22…(prosperous) on account of non-feasibility. …23…(sincere) then he is independently working on this documentary and has …24…(likewise) interviewed famous personalities from all walks of …25…(sphere).

Directions : In the passage given below there are 10 blanks, each followed by a word given in bold. Each blank has four alternative words given in options (A), (B),(C) and (D). You have to tell which word will best suit the respective blank. Mark (E) as your answer if the word given in bold after the blank is your answer i.e “No change required”.

The idea of the documentary was …16…(deceive) by Anubhav in the year 2007 while he was …17…(attaining) to his undergraduate course …18…(off) the Western International University, New Delhi, India as a possible …19…(enmity) for an annual inter-university competition …20…(furor) SIFE (Students in Free Enterprise) …21…(as well as) his institution rejected his …22…(prosperous) on account of non-feasibility. …23…(sincere) then he is independently working on this documentary and has …24…(likewise) interviewed famous personalities from all walks of …25…(sphere).

Directions : In the passage given below there are 10 blanks, each followed by a word given in bold. Each blank has four alternative words given in options (A), (B),(C) and (D). You have to tell which word will best suit the respective blank. Mark (E) as your answer if the word given in bold after the blank is your answer i.e “No change required”.

The idea of the documentary was …16…(deceive) by Anubhav in the year 2007 while he was …17…(attaining) to his undergraduate course …18…(off) the Western International University, New Delhi, India as a possible …19…(enmity) for an annual inter-university competition …20…(furor) SIFE (Students in Free Enterprise) …21…(as well as) his institution rejected his …22…(prosperous) on account of non-feasibility. …23…(sincere) then he is independently working on this documentary and has …24…(likewise) interviewed famous personalities from all walks of …25…(sphere).

Directions : In the passage given below there are 10 blanks, each followed by a word given in bold. Each blank has four alternative words given in options (A), (B),(C) and (D). You have to tell which word will best suit the respective blank. Mark (E) as your answer if the word given in bold after the blank is your answer i.e “No change required”.

The idea of the documentary was …16…(deceive) by Anubhav in the year 2007 while he was …17…(attaining) to his undergraduate course …18…(off) the Western International University, New Delhi, India as a possible …19…(enmity) for an annual inter-university competition …20…(furor) SIFE (Students in Free Enterprise) …21…(as well as) his institution rejected his …22…(prosperous) on account of non-feasibility. …23…(sincere) then he is independently working on this documentary and has …24…(likewise) interviewed famous personalities from all walks of …25…(sphere).

Directions : In the passage given below there are 10 blanks, each followed by a word given in bold. Each blank has four alternative words given in options (A), (B),(C) and (D). You have to tell which word will best suit the respective blank. Mark (E) as your answer if the word given in bold after the blank is your answer i.e “No change required”.

The idea of the documentary was …16…(deceive) by Anubhav in the year 2007 while he was …17…(attaining) to his undergraduate course …18…(off) the Western International University, New Delhi, India as a possible …19…(enmity) for an annual inter-university competition …20…(furor) SIFE (Students in Free Enterprise) …21…(as well as) his institution rejected his …22…(prosperous) on account of non-feasibility. …23…(sincere) then he is independently working on this documentary and has …24…(likewise) interviewed famous personalities from all walks of …25…(sphere).

Directions : In the passage given below there are 10 blanks, each followed by a word given in bold. Each blank has four alternative words given in options (A), (B),(C) and (D). You have to tell which word will best suit the respective blank. Mark (E) as your answer if the word given in bold after the blank is your answer i.e “No change required”.

The idea of the documentary was …16…(deceive) by Anubhav in the year 2007 while he was …17…(attaining) to his undergraduate course …18…(off) the Western International University, New Delhi, India as a possible …19…(enmity) for an annual inter-university competition …20…(furor) SIFE (Students in Free Enterprise) …21…(as well as) his institution rejected his …22…(prosperous) on account of non-feasibility. …23…(sincere) then he is independently working on this documentary and has …24…(likewise) interviewed famous personalities from all walks of …25…(sphere).

Directions : In the passage given below there are 10 blanks, each followed by a word given in bold. Each blank has four alternative words given in options (A), (B),(C) and (D). You have to tell which word will best suit the respective blank. Mark (E) as your answer if the word given in bold after the blank is your answer i.e “No change required”.

The idea of the documentary was …16…(deceive) by Anubhav in the year 2007 while he was …17…(attaining) to his undergraduate course …18…(off) the Western International University, New Delhi, India as a possible …19…(enmity) for an annual inter-university competition …20…(furor) SIFE (Students in Free Enterprise) …21…(as well as) his institution rejected his …22…(prosperous) on account of non-feasibility. …23…(sincere) then he is independently working on this documentary and has …24…(likewise) interviewed famous personalities from all walks of …25…(sphere).

Directions : In the passage given below there are 10 blanks, each followed by a word given in bold. Each blank has four alternative words given in options (A), (B),(C) and (D). You have to tell which word will best suit the respective blank. Mark (E) as your answer if the word given in bold after the blank is your answer i.e “No change required”.

The idea of the documentary was …16…(deceive) by Anubhav in the year 2007 while he was …17…(attaining) to his undergraduate course …18…(off) the Western International University, New Delhi, India as a possible …19…(enmity) for an annual inter-university competition …20…(furor) SIFE (Students in Free Enterprise) …21…(as well as) his institution rejected his …22…(prosperous) on account of non-feasibility. …23…(sincere) then he is independently working on this documentary and has …24…(likewise) interviewed famous personalities from all walks of …25…(sphere).

Directions : Read each sentence to find out whether there is any grammatical error in it. The error if any will be in one part of the sentence, the number of that part will be the answer. If there is no error, mark (e) as the answer. (Ignore errors of punctuation, if any.)

With awareness of the self and understanding of the (a)/  minds of the people you have to deal (b)/  with, you can manage to navigate smooth in (c)/  the serpentine maze of emotional world.(d)no error(e)

Directions : Read each sentence to find out whether there is any grammatical error in it. The error if any will be in one part of the sentence, the number of that part will be the answer. If there is no error, mark (e) as the answer. (Ignore errors of punctuation, if any.)

Give yourself (a)/ time and space (b)/  to be connect (c)/  with nature. .(d)no error(e)

Directions : Read each sentence to find out whether there is any grammatical error in it. The error if any will be in one part of the sentence, the number of that part will be the answer. If there is no error, mark (e) as the answer. (Ignore errors of punctuation, if any.)

Only when a (a)/  society becomes (b)/ affluent do religion (c)/  become meaningful. .(d)no error(e)

Directions : Read each sentence to find out whether there is any grammatical error in it. The error if any will be in one part of the sentence, the number of that part will be the answer. If there is no error, mark (e) as the answer. (Ignore errors of punctuation, if any.)

The last two (a)/ decades or so has positioned (b)/ e-Learning as a revolutionary  (c)/  in modern learning. (d)no error(e)

Directions : Read each sentence to find out whether there is any grammatical error in it. The error if any will be in one part of the sentence, the number of that part will be the answer. If there is no error, mark (e) as the answer. (Ignore errors of punctuation, if any.)

Businesses have no (a)/ option other than to evolve with time and (b)/  embrace these disruptive (c)/  changes if they hope to survive.(d)no error (e)