NTA NET General Paper-I-Practice Test Series(H)

1- Verbal guidance is least effective in the learning of:

2- Which is the most important aspect of the teacher’s role in learning?

3- The most appropriate purpose of learning is:

4- The students who keep on asking questions in the class should be:

5- Maximum participation of students is possible in teaching through:

6- Generalised conclusion on the basis of a sample is technically known as:

7- The experimental study is based on:

8- The main characteristic of scientific research is:

9- Authenticity of a research finding is its:

10- Which technique is generally followed when the population is finite?

11- Read the following passage and answer the question:

Gandhi’s overall social and environmental philosophy is based on what human beings need rather than what they want. His early introduction to the teachings of Jains, Theosophists, Christian sermons, Ruskin and Tolstoy, and most significantly the Bhagavad Gita, were to have profound impact on the development of Gandhi’s holistic thinking on humanity, nature and their ecological interrelation. His deep concern for the disadvantaged, the poor and rural population created an ambience for an alternative social thinking that was at once far-sighted, local and immediate. For Gandhi was acutely aware that the demands generated by the need to feed and sustain human life, compounded by the growing industrialization of India, far outstripped the finite resources of nature. This might nowadays appear naive or commonplace, but such pronouncements were as rare as they were heretical a century ago. Gandhi was also concerned about the destruction, under colonial and modernist designs, of the existing infrastructures which had more potential for keeping a community flourishing within ecologically-sensitive traditional patterns of subsistence, especially in the rural areas, than did the incoming Western alternatives based on nature-blind technology and the enslavement of human spirit and energies.

Perhaps the moral principle for which Gandhi is best known is that of active non-violence, derived from the traditional moral restraint of not injuring another being. The most refined expression of this value is in the great epic of the Mahabharata, (c. 100 BCE to 200 CE), where moral development proceeds through placing constraints on the liberties, desires and acquisitiveness endemic to human life. One’s action is judged in terms of consequences and the impact it is likely to have on another. Jainas had generalized this principle to include all sentient creatures and biocommunities alike. Advanced Jaina monks and nuns will sweep their path to avoid harming insects and even bacteria.  Non-injury is a non-negotiable universal prescription.

Which one of the following have a profound impact on the development of Gandhi’s holistic thinking on humanity, nature and their ecological interrelations?

12- Read the following passage and answer the question:

Gandhi’s overall social and environmental philosophy is based on what human beings need rather than what they want. His early introduction to the teachings of Jains, Theosophists, Christian sermons, Ruskin and Tolstoy, and most significantly the Bhagavad Gita, were to have profound impact on the development of Gandhi’s holistic thinking on humanity, nature and their ecological interrelation. His deep concern for the disadvantaged, the poor and rural population created an ambience for an alternative social thinking that was at once far-sighted, local and immediate. For Gandhi was acutely aware that the demands generated by the need to feed and sustain human life, compounded by the growing industrialization of India, far outstripped the finite resources of nature. This might nowadays appear naive or commonplace, but such pronouncements were as rare as they were heretical a century ago. Gandhi was also concerned about the destruction, under colonial and modernist designs, of the existing infrastructures which had more potential for keeping a community flourishing within ecologically-sensitive traditional patterns of subsistence, especially in the rural areas, than did the incoming Western alternatives based on nature-blind technology and the enslavement of human spirit and energies.

Perhaps the moral principle for which Gandhi is best known is that of active non-violence, derived from the traditional moral restraint of not injuring another being. The most refined expression of this value is in the great epic of the Mahabharata, (c. 100 BCE to 200 CE), where moral development proceeds through placing constraints on the liberties, desires and acquisitiveness endemic to human life. One’s action is judged in terms of consequences and the impact it is likely to have on another. Jainas had generalized this principle to include all sentient creatures and biocommunities alike. Advanced Jaina monks and nuns will sweep their path to avoid harming insects and even bacteria.  Non-injury is a non-negotiable universal prescription.

Gandhi’s overall social and environmental philosophy is based on human beings’:

13- Read the following passage and answer the question:

Gandhi’s overall social and environmental philosophy is based on what human beings need rather than what they want. His early introduction to the teachings of Jains, Theosophists, Christian sermons, Ruskin and Tolstoy, and most significantly the Bhagavad Gita, were to have profound impact on the development of Gandhi’s holistic thinking on humanity, nature and their ecological interrelation. His deep concern for the disadvantaged, the poor and rural population created an ambience for an alternative social thinking that was at once far-sighted, local and immediate. For Gandhi was acutely aware that the demands generated by the need to feed and sustain human life, compounded by the growing industrialization of India, far outstripped the finite resources of nature. This might nowadays appear naive or commonplace, but such pronouncements were as rare as they were heretical a century ago. Gandhi was also concerned about the destruction, under colonial and modernist designs, of the existing infrastructures which had more potential for keeping a community flourishing within ecologically-sensitive traditional patterns of subsistence, especially in the rural areas, than did the incoming Western alternatives based on nature-blind technology and the enslavement of human spirit and energies.

Perhaps the moral principle for which Gandhi is best known is that of active non-violence, derived from the traditional moral restraint of not injuring another being. The most refined expression of this value is in the great epic of the Mahabharata, (c. 100 BCE to 200 CE), where moral development proceeds through placing constraints on the liberties, desires and acquisitiveness endemic to human life. One’s action is judged in terms of consequences and the impact it is likely to have on another. Jainas had generalized this principle to include all sentient creatures and biocommunities alike. Advanced Jaina monks and nuns will sweep their path to avoid harming insects and even bacteria.  Non-injury is a non-negotiable universal prescription.

Gandhiji’s deep concern for the disadvantaged, the poor and rural population created an ambience for an alternative:

14- Read the following passage and answer the question:

Gandhi’s overall social and environmental philosophy is based on what human beings need rather than what they want. His early introduction to the teachings of Jains, Theosophists, Christian sermons, Ruskin and Tolstoy, and most significantly the Bhagavad Gita, were to have profound impact on the development of Gandhi’s holistic thinking on humanity, nature and their ecological interrelation. His deep concern for the disadvantaged, the poor and rural population created an ambience for an alternative social thinking that was at once far-sighted, local and immediate. For Gandhi was acutely aware that the demands generated by the need to feed and sustain human life, compounded by the growing industrialization of India, far outstripped the finite resources of nature. This might nowadays appear naive or commonplace, but such pronouncements were as rare as they were heretical a century ago. Gandhi was also concerned about the destruction, under colonial and modernist designs, of the existing infrastructures which had more potential for keeping a community flourishing within ecologically-sensitive traditional patterns of subsistence, especially in the rural areas, than did the incoming Western alternatives based on nature-blind technology and the enslavement of human spirit and energies.

Perhaps the moral principle for which Gandhi is best known is that of active non-violence, derived from the traditional moral restraint of not injuring another being. The most refined expression of this value is in the great epic of the Mahabharata, (c. 100 BCE to 200 CE), where moral development proceeds through placing constraints on the liberties, desires and acquisitiveness endemic to human life. One’s action is judged in terms of consequences and the impact it is likely to have on another. Jainas had generalized this principle to include all sentient creatures and biocommunities alike. Advanced Jaina monks and nuns will sweep their path to avoid harming insects and even bacteria.  Non-injury is a non-negotiable universal prescription.

Colonial policy and modernisation led to the destruction of:

15- Read the following passage and answer the question:

Gandhi’s overall social and environmental philosophy is based on what human beings need rather than what they want. His early introduction to the teachings of Jains, Theosophists, Christian sermons, Ruskin and Tolstoy, and most significantly the Bhagavad Gita, were to have profound impact on the development of Gandhi’s holistic thinking on humanity, nature and their ecological interrelation. His deep concern for the disadvantaged, the poor and rural population created an ambience for an alternative social thinking that was at once far-sighted, local and immediate. For Gandhi was acutely aware that the demands generated by the need to feed and sustain human life, compounded by the growing industrialization of India, far outstripped the finite resources of nature. This might nowadays appear naive or commonplace, but such pronouncements were as rare as they were heretical a century ago. Gandhi was also concerned about the destruction, under colonial and modernist designs, of the existing infrastructures which had more potential for keeping a community flourishing within ecologically-sensitive traditional patterns of subsistence, especially in the rural areas, than did the incoming Western alternatives based on nature-blind technology and the enslavement of human spirit and energies.

Perhaps the moral principle for which Gandhi is best known is that of active non-violence, derived from the traditional moral restraint of not injuring another being. The most refined expression of this value is in the great epic of the Mahabharata, (c. 100 BCE to 200 CE), where moral development proceeds through placing constraints on the liberties, desires and acquisitiveness endemic to human life. One’s action is judged in terms of consequences and the impact it is likely to have on another. Jainas had generalized this principle to include all sentient creatures and biocommunities alike. Advanced Jaina monks and nuns will sweep their path to avoid harming insects and even bacteria.  Non-injury is a non-negotiable universal prescription.

Gandhi’s active non-violence is derived from:

16- DTH service was started in the year:

17- National Press day is celebrated on:

18- The total number of members in the Press Council of India are:

19- The right to impart and receive information is guaranteed in the Constitution of India by Article:

20- Use of radio for higher education is based on the presumption of:

21- Find out the number which should come at the place of question mark which will complete the following series: 5, 4, 9, 17, 35, ? = 139

22- HTML stands for

23- SMTP is an acronym for

24- In the series

3, 11, 23, 39, 59, ________

The next term will be

25- Which number is missing in the following series?

2, 5, 10, 17, 26, 37, 50, ?

26-  The function of measurement includes:

27- Logical arguments are based on:

28- Insert the missing number:   4 : 17 : : 7 : ?

29- Choose the odd word:

30- Choose the number which is different from others in the group:

31-  Probability sampling implies:

32- Insert the missing number:  36/62 ,  39/63,  43/61, 48/64, ?

33- At what time between 3 and 4 O’clock will the hands of a watch point in opposite directions?

34- Mary has three children. What is the probability that none of the three children is a boy?

35- If the radius of a circle is increased by 50 per cent. Its area is increased by:

36- CD ROM stands for:

37- The ‘brain’ of a computer which keeps peripherals under its control is called:

38- Data can be saved on backing storage medium known as :

39- RAM means:

40-  www represents:

41- Deforestation during the recent decades has led to:

42- Which one of the following natural hazards is responsible for causing highest human disaster?

43- Which one of the following is appropriate for natural hazard mitigation?

44- Slums in metro-city are the result of:

45- The great Indian Bustard bird is found in:

46- The first Indian Satellite for serving the educational sector is known as:

47- Exclusive educational channel of IGNOU is known as:

48-  The head quarter of Mahatma Gandhi Antarrashtriya Hindi Vishwavidyalaya is situated in:

49- Match List – I with List – II and select the correct answer using the codes given below:

List-I                                                                           List-II

(Institutes)                                                                   (Locations)

(a) Central Institute of English                                   (i) Chitrakoot and Foreign Languages

(b) Gramodaya Vishwavidyalaya                               (ii) Hyderabad

(c) Central Institute of Higher Tibetan Studies          (iii) New Delhi

(d) IGNOU                                                                 (iv) Dharmasala

50- The aim of vocationalization of education is:

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