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67.
The Yoga system is divided into two principal parts -- Hatha and Raja Yoga. Hatha Yoga deals principally with the physiological part of man with a view to establish his health and train his will. The processes prescribed to arrive at this end are so difficult that only a few resolute souls go through all the stages of its practice. Many have failed and some have died in the attempt. It is therefore strongly denounced by all the philosophers. The most illustrious Shankaracharya has remarked in his treatise called Aparokshanubhuti that “the system of Hatha Yoga was intended for those whose worldly desires are not pacified or uprooted.”
[1] Which one of the following, if true, most substantially strengthens the idea given in the
passage?
A. The percentage of people in a given ashram practicing Raja Yoga is more than the percentage of people practicing Hatha Yoga.
B. The number of people in a given ashram practicing Raja Yoga is more that the number of people practicing Hatha Yoga.
C. The number of Yoga schools teaching Raja Yoga is more than the number of Yoga schools teaching Hatha Yoga.
D. The number of teachers teaching Raja Yoga is more than the number of teachers teaching Hatha Yoga.
E. The percentage of students who have successfully learnt Raja Yoga is more than the percentage of students who have successfully learnt Hatha Yoga.[2] Which of the following option best reflects Shankaracharya‟s comments on Hatha Yoga?
A. Hatha Yoga is for those whose worldly desires are not placated.
B. Hatha Yoga has disastrous consequences for Yoga practitioners.
C. Practiced under the guidance of experts, Hatha Yoga is better than Raja Yoga for some people.
D. Raja Yoga gives better results and in a shorter time period for most people, and therefore it should be encouraged.
E. Hatha Yoga is ill-suited for people with strong worldly desires.asked in XAT
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71.
In Hume‟s eyes productive labour was the greatest asset of a country, and foreign trade was valuable because it enabled a nation to use more and more varied labour than would otherwise be possible. But commerce was of mutual advantage to the nations involved, not a benefit to one and injury to other. “The increase of riches and commerce in any one nation,” added Hume, “instead of hurting, commonly, promotes the riches and commerce of all its neighbours.” “The emulation in rival nations serves ... to keep industry alive in all of them.”
[1] The importance of foreign trade, in eyes of Hume, was due to that:
A. it allowed the employment of surplus labour in a nation.
B. it allowed the diversion of labour to export oriented industries.
C. it allowed the deeper specialisation of the same labour force.
D. it allowed varied application of labour force in a nation.
E. it allowed application of varied labour force in a nation.[2] As per Hume, free trade between nations was made advantageous by the outcome of:
A. mutual increases in riches and commerce.
B. emulation of industrial activity by different nations.
C. affable promotion of industrial activity among nations.
D. productive employment of labour in different nations.
E. higher wages received by labour in exporting nations.asked in XAT
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72.
India is renowned for its diversity. Dissimilitude abounds in every sphere - from the physical elements of its land and people to the intangible workings of its beliefs and practices. Indeed, given this variety, India itself appears to be not a single entity but an amalgamation, a “constructs” arising from the conjoining of innumerable, discrete parts. Modem scholarship has, quite properly, tended to explore these elements in isolation. (In part, this trend represents the conscious reversal of the stance taken by an earlier generation of scholars whose work reified India into a monolithic entity - a critical element in the much maligned “Orientalist” enterprise.) Nonetheless, the representation of India as a singular “Whole” is not an entirely capricious enterprise; for India is an identifiable entity, united by - if not born out of - certain deep and pervasive structures. Thus, for example, the Hindu tradition has long maintained a body of mythology that weaves the disparate temples, gods, even geographic landscapes that exist throughout the subcontinent into a unified, albeit syncretic, whole.
In the realm of thought, there is no more pervasive, unifying structure than karma. It is the “doctrine” or “law” that ties actions to results and creates a determinant link between an individual’s status in this life and his or her fate in future lives. Following what is considered to be its appearances in the Upanishads, the doctrine reaches into nearly every corner of Hindu thought. Indeed, its dominance is such in the Hindu world view that karma encompasses, at the same time, life-affirming and life-negating functions; for just as it defines the world in terms of the “positive” function of delineating a doctrine of rewards and punishments, so too it defines the world through its “negative” representation of action as an all but inescapable trap, an unremitting cycle of death and rebirth.
Despite - or perhaps because of - karma’s ubiquity, the doctrine is not easily defined. Wendy Doniger O’Flaherty reports of a scholarly conference devoted to the study of karma that although the participants admitted to a general sense of the doctrine’s parameters, considerable time was in a “lively but ultimately vain attempt to define…karma and rebirth”. The base meaning of the term “karma” (or, more precisely, in its Sanskrit stem form, karman a neuter substantive) is “action”. As a doctrine, karma encompasses a number of quasi-independent concepts: rebirth (punarjanam), consequence (phala, literally “fruit,” a term that suggests the “ripening” of actions into consequences), and the valuation or “ethic-ization” of acts, qualifying them as either “good” (punya or sukarman) or “bad” (papam or duskarman).
In a general way, however, for at least the past two thousand years, the following (from the well known text, the Bhagavata Parana) has held true as representing the principal elements of the karma doctrine: “The same person enjoys the fruit of the same sinful or a meritorious act in the next world in the same manner and to the same extent according to the manner and extent, to which that (sinful or meritorious) act has been done by him in this world.” Nevertheless, depending on the doctrine’s context, which itself ranges from its appearance in a vast number of literary sources to its usage on the popular level, not all these elements may be present (though in a general way they may be implicit).
[1] The orientalist perspective, according to the author:
(A) Viewed India as a country of diversity.
(B) Viewed India as if it was a single and unitary entity devoid of diversity.
(C) Viewed India both as single and diverse entity.
(D) Viewed India as land of karma.
(E) Viewed India in the entirety.[2] “Reify” in the passage means:
(A) To make real out of abstract
(B) Reversal of stance
(C) Unitary whole
(D) Diversity
(E) Unity in diversity[3] “Ethic-ization” in the passage means
(A) Process of making something ethical
(B) Converting unethical persons into ethical
(C) Judging and evaluation
(D) Teaching ethics
(E) None of the above[4] Consider the following statements:
1. Meaning of karma is contextual.
2. Meaning of karma is not unanimous.
3. Meaning of karma includes many other quasi-independent concepts.
4. Karma also means actions and their rewards.
Which of the statements are true?
(A) 1,2,3
(B) 2,3,4
(C) 1,3,4
(D) None of the above
(E) All the four are true[5] The base meaning of karma is:
(A) reward and punishment.
(B) only those actions which yield a “phala”.
(C) any action.
(D) ripening of actions into consequences.
(E) None of the above.[6] As per the author, which of the following statements is wrong?
(A) India is a diverse country.
(B) Doctrine of karma runs across divergent Hindu thoughts.
(C) Doctrine of karma has a rich scholarly discourse
(D) Scholars could not resolve the meaning of karma
(E) Modern scholars have studied Hinduism as a syncretic whole.[7] Which of the following, if true, would be required for the concept of karma - as defined in Bhagavata Purana - to be made equally valid across different space-time combinations?
(A) Karma is judged based on the observers’ perception, and hence the observer is a necessary condition for its validity.
(B) Karma is an orientalist concept limited to oriental countries.
(C) Each epoch will have its own understanding of karma and therefore there can not be uniform validity of the concept of karma.
(D) The information of the past actions and the righteousness of each action would be embodied in the individual.
(E) Each space-time combination would have different norms of righteousness and their respective expert panels which will judge each action as per those norms.asked in XAT
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