A passage is given with five questions following it. Read the passage carefully and select the best answer to each question out of the given four alternatives.

Teaching about compassion and empathy in schools can help deal with problems of climate change and environmental degradation,” says Barbara Maas, secretary, Standing Committee for Environment and Conservation, International Buddhist Confederation (IBC). She was in New Delhi to participate in the IBC’s governing council meeting, December 10-11, 2017. “We started an awareness campaign in the year 2005-2006 with H H The Dalai Lama when we learnt that tiger skins were being traded in China and Tibet. At that time, I was not a Buddhist; I wrote to the Dalai Lama asking him to say that ‘this is harmful’ and he wrote back to say, “We will stop this.” He used very strong words during the Kalachakra in 2006, when he said, ‘If he sees people wearing fur and skins, he doesn’t feel like living. ‘This sent huge shock waves in the Himalayan community. Within six months, in Lhasa, people ripped the fur trim of their tubba, the traditional Tibetan dress.
 The messenger was ideal and the audience was receptive,” says Maas who is a conservationist. She has studied the battered fox’s behavioral ecology in Serengeti, Africa. She heads the endangered species conservation at the Nature and Biodiversity Conservation Union (NABU) International Foundation for Nature, Berlin. “I met Samdhong Rinpoche, The Karmapa, HH the Dalai Lama and Geshe Lhakdor and I thought, if by being a Buddhist, you become like this, I am going for it, “says Maas, who led the IBC initiative for including the Buddhist perspective to the global discourse on climate change by presenting the statement, ‘The Time to Act is Now: a Buddhist Declaration on Climate Change,’ at COP21 in Paris.
 “It was for the first time in the history of Buddhism that leaders of different sanghas came together to take a stand on anything! The statement lists a couple of important things: the first is that we amass things that we don’t need; there is overpopulation; we need to live with contentment and deal with each other and the environment with love and compassion,” elaborates Maas. She is an ardent advocate of a vegan diet because “consuming meat and milk globally contributes more to climate change than all "transport in the world.”
 Turning vegetarian or vegan usually requires complete change of perspective before one gives up eating their favorite food. What are the Buddhist ways to bring about this kind of change at the individual level? “To change our behavior, Buddhism is an ideal vehicle; it made me a more contented person,” says Maas, who grew up in Germany, as a sausage chomping, meat-loving individual. She says, “If I can change, so can anybody.

Why is Ms. Barbara an ardent follower of vegan diet?

A passage is given with five questions following it. Read the passage carefully and select the best answer to each question out of the given four alternatives.

Teaching about compassion and empathy in schools can help deal with problems of climate change and environmental degradation,” says Barbara Maas, secretary, Standing Committee for Environment and Conservation, International Buddhist Confederation (IBC). She was in New Delhi to participate in the IBC’s governing council meeting, December 10-11, 2017. “We started an awareness campaign in the year 2005-2006 with H H The Dalai Lama when we learnt that tiger skins were being traded in China and Tibet. At that time, I was not a Buddhist; I wrote to the Dalai Lama asking him to say that ‘this is harmful’ and he wrote back to say, “We will stop this.” He used very strong words during the Kalachakra in 2006, when he said, ‘If he sees people wearing fur and skins, he doesn’t feel like living. ‘This sent huge shock waves in the Himalayan community. Within six months, in Lhasa, people ripped the fur trim of their tubba, the traditional Tibetan dress.
 The messenger was ideal and the audience was receptive,” says Maas who is a conservationist. She has studied the battered fox’s behavioral ecology in Serengeti, Africa. She heads the endangered species conservation at the Nature and Biodiversity Conservation Union (NABU) International Foundation for Nature, Berlin. “I met Samdhong Rinpoche, The Karmapa, HH the Dalai Lama and Geshe Lhakdor and I thought, if by being a Buddhist, you become like this, I am going for it, “says Maas, who led the IBC initiative for including the Buddhist perspective to the global discourse on climate change by presenting the statement, ‘The Time to Act is Now: a Buddhist Declaration on Climate Change,’ at COP21 in Paris.
 “It was for the first time in the history of Buddhism that leaders of different sanghas came together to take a stand on anything! The statement lists a couple of important things: the first is that we amass things that we don’t need; there is overpopulation; we need to live with contentment and deal with each other and the environment with love and compassion,” elaborates Maas. She is an ardent advocate of a vegan diet because “consuming meat and milk globally contributes more to climate change than all "transport in the world.”
 Turning vegetarian or vegan usually requires complete change of perspective before one gives up eating their favorite food. What are the Buddhist ways to bring about this kind of change at the individual level? “To change our behavior, Buddhism is an ideal vehicle; it made me a more contented person,” says Maas, who grew up in Germany, as a sausage chomping, meat-loving individual. She says, “If I can change, so can anybody.

According to the passage, how can studying compassion and empathy in schools help?

Read the passage carefully and choose the best answer to each question out of the four alternatives.

Doing an internship at the University of Lille in France, I almost always found myself stuck whenever I had to speak to non-Indians about India or on anything 'Indian'. This was more because of the subtle differences in the way the French understood India in comparison to what I thought was 'Indian'. For instance, when I, or any Indian for that matter, say 'Hindi' is an Indian language, what it means is that it is one of the languages widely spoken in India. This need not be similar to the understanding that the French would have when they hear of 'Hindi' as an Indian language. Because for them Hindi then becomes the only language spoken in India. This is a natural inference that the French, Germans, Italians and many other European nationals would tend to make, because that is generally how it is in their own respective countries. The risk of such inappropriate generalisations made about 'Indian' is not restricted to language alone but also for India's landscape, cuisine, movies, music, climate, economic development and even political ideologies. The magnitude of diversity of one European country can be easily compared to that of one of the Indian State, isn't it? Can they imagine that India is one country whose diversity can be equated to that of the entire European continent? The onus is upon us to go ahead and clarify the nuances in 'Indianness' while we converse. But why should one do so? How does it even matter to clarify?

The writer compares diversity of one European country to the diversity of ____________.

Read the passage carefully and choose the best answer to each question out of the four alternatives.

Doing an internship at the University of Lille in France, I almost always found myself stuck whenever I had to speak to non-Indians about India or on anything 'Indian'. This was more because of the subtle differences in the way the French understood India in comparison to what I thought was 'Indian'. For instance, when I, or any Indian for that matter, say 'Hindi' is an Indian language, what it means is that it is one of the languages widely spoken in India. This need not be similar to the understanding that the French would have when they hear of 'Hindi' as an Indian language. Because for them Hindi then becomes the only language spoken in India. This is a natural inference that the French, Germans, Italians and many other European nationals would tend to make, because that is generally how it is in their own respective countries. The risk of such inappropriate generalisations made about 'Indian' is not restricted to language alone but also for India's landscape, cuisine, movies, music, climate, economic development and even political ideologies. The magnitude of diversity of one European country can be easily compared to that of one of the Indian State, isn't it? Can they imagine that India is one country whose diversity can be equated to that of the entire European continent? The onus is upon us to go ahead and clarify the nuances in 'Indianness' while we converse. But why should one do so? How does it even matter to clarify?

What wrong with respect to India are the Europeans responsible for?

Read the passage carefully and choose the best answer to each question out of the four alternatives.

Doing an internship at the University of Lille in France, I almost always found myself stuck whenever I had to speak to non-Indians about India or on anything 'Indian'. This was more because of the subtle differences in the way the French understood India in comparison to what I thought was 'Indian'. For instance, when I, or any Indian for that matter, say 'Hindi' is an Indian language, what it means is that it is one of the languages widely spoken in India. This need not be similar to the understanding that the French would have when they hear of 'Hindi' as an Indian language. Because for them Hindi then becomes the only language spoken in India. This is a natural inference that the French, Germans, Italians and many other European nationals would tend to make, because that is generally how it is in their own respective countries. The risk of such inappropriate generalisations made about 'Indian' is not restricted to language alone but also for India's landscape, cuisine, movies, music, climate, economic development and even political ideologies. The magnitude of diversity of one European country can be easily compared to that of one of the Indian State, isn't it? Can they imagine that India is one country whose diversity can be equated to that of the entire European continent? The onus is upon us to go ahead and clarify the nuances in 'Indianness' while we converse. But why should one do so? How does it even matter to clarify?

The writer was working at a university in which country?

Read the passage carefully and choose the best answer to each question out of the four alternatives.

Doing an internship at the University of Lille in France, I almost always found myself stuck whenever I had to speak to non-Indians about India or on anything 'Indian'. This was more because of the subtle differences in the way the French understood India in comparison to what I thought was 'Indian'. For instance, when I, or any Indian for that matter, say 'Hindi' is an Indian language, what it means is that it is one of the languages widely spoken in India. This need not be similar to the understanding that the French would have when they hear of 'Hindi' as an Indian language. Because for them Hindi then becomes the only language spoken in India. This is a natural inference that the French, Germans, Italians and many other European nationals would tend to make, because that is generally how it is in their own respective countries. The risk of such inappropriate generalisations made about 'Indian' is not restricted to language alone but also for India's landscape, cuisine, movies, music, climate, economic development and even political ideologies. The magnitude of diversity of one European country can be easily compared to that of one of the Indian State, isn't it? Can they imagine that India is one country whose diversity can be equated to that of the entire European continent? The onus is upon us to go ahead and clarify the nuances in 'Indianness' while we converse. But why should one do so? How does it even matter to clarify?

Why do some French people think that Hindi is the only Indian language?

In the following passage there are blanks each of which has been numbered. These numbers are printed below the passage and against each four words have been suggested, one of which fits the blanks appropriately. Find out the appropriate word in each case.

The empty ‘Chyawanprash’ containers near the makeshift kitchen at the elephant camp say it all – that the elephants have been having a healthy, nutritious diet as (1) by the veterinary doctors.  The camp managers say that the elephants get to have the nutritious (2) twice a day – morning before bath and early evening, walk eight to 1 km on the walking track twice a day and have loads of green fodder. A few of these elephants also undergo special medication, if necessary. ‘Valli’, a female elephant from the Koodal Azhagar Perumal Koil, Madurai, and ‘Vedanayagi’ another female elephant from Bhavani, Erode, are two such elephants. Based on the veterinarians’ prescription, the managers are treating the two for foot rot disease.
 The elephants get to (3) their legs in a decoction of seven chemicals, a traditional formula, to get over the problem. The foot rot sets in when the elephants are obese, or stand on hard surface or bitumen-topped roads for long with very little movement.
 Likewise, two other elephants are also undergoing eye treatment to overcome the ‘watery eye’ problem. This occurs when the elephants’ living (4) is hot. The managers say that the ingredients of the food and the quantity given to the elephants (5) from one to another and are dependent on the age and gender.
 Based on the two, a body-mass-index of sorts is derived and that determines the food and the quantity. Right at the start of the camp, the managers have noted down the weight of each elephant.
 This will be compared to the (6) that they will record when the elephants exit the camp around the second week of January. The managers say that one important factor in the camp is giving green fodder, which the elephants (7) in plenty in the camp. For the weak elephants, the camp managers give twigs of ‘aal’, ‘arasu’ ‘athi’ trees and also ‘koondapanai’. They add that the managers are also (8) the mahouts and those accompanying the elephants on the ways to keep the animal healthy. This is (9) the mahouts are with the elephants 24x7. And also because the animal should continue to live in a (10) environment.

Choose the correct option for (10). 

In the following passage there are blanks each of which has been numbered. These numbers are printed below the passage and against each four words have been suggested, one of which fits the blanks appropriately. Find out the appropriate word in each case.

The empty ‘Chyawanprash’ containers near the makeshift kitchen at the elephant camp say it all – that the elephants have been having a healthy, nutritious diet as (1) by the veterinary doctors.  The camp managers say that the elephants get to have the nutritious (2) twice a day – morning before bath and early evening, walk eight to 1 km on the walking track twice a day and have loads of green fodder. A few of these elephants also undergo special medication, if necessary. ‘Valli’, a female elephant from the Koodal Azhagar Perumal Koil, Madurai, and ‘Vedanayagi’ another female elephant from Bhavani, Erode, are two such elephants. Based on the veterinarians’ prescription, the managers are treating the two for foot rot disease.
 The elephants get to (3) their legs in a decoction of seven chemicals, a traditional formula, to get over the problem. The foot rot sets in when the elephants are obese, or stand on hard surface or bitumen-topped roads for long with very little movement.
 Likewise, two other elephants are also undergoing eye treatment to overcome the ‘watery eye’ problem. This occurs when the elephants’ living (4) is hot. The managers say that the ingredients of the food and the quantity given to the elephants (5) from one to another and are dependent on the age and gender.
 Based on the two, a body-mass-index of sorts is derived and that determines the food and the quantity. Right at the start of the camp, the managers have noted down the weight of each elephant.
 This will be compared to the (6) that they will record when the elephants exit the camp around the second week of January. The managers say that one important factor in the camp is giving green fodder, which the elephants (7) in plenty in the camp. For the weak elephants, the camp managers give twigs of ‘aal’, ‘arasu’ ‘athi’ trees and also ‘koondapanai’. They add that the managers are also (8) the mahouts and those accompanying the elephants on the ways to keep the animal healthy. This is (9) the mahouts are with the elephants 24x7. And also because the animal should continue to live in a (10) environment.

Choose the correct option for (9).