Reading Comprehension MCQ Quiz - Objective Question with Answer for Reading Comprehension - Download Free PDF

The rich tapestry of Bengali literature and indeed, the broader intellectual landscape of the Indian subcontinent, owes an immeasurable debt to an unassuming, illiterate mystic from the late 18th and 19th centuries: Lalan Fakir (c. 1774–1890). A revered figure of the Baul tradition, Lalan transcended conventional religious boundaries, weaving a philosophy of radical humanism, anti-sectarianism, and profound spiritual inquiry into thousands of spontaneously composed songs. His singular vision, delivered through deceptively simple verses imbued with layers of meaning, resonated deeply with a generation of authors, writers, and poets grappling with identity, modernity, and the legacy of colonial rule. Lalan's influence was not merely thematic; it offered a potent indigenous epistemology, a spiritual paradigm that provided a vital counterpoint to both rigid orthodoxy and Western-imposed intellectual frameworks, thereby inspiring new modes of thought and expression.
Lalan’s philosophy, often referred to as "Lalanism," was characterized by its fierce individualism and universalism. He relentlessly questioned the superficial divisions of caste, creed, and organized religion, arguing that the true essence of humanity, the 'Maner Manush' (Man of the Heart or Inner Being), lay beyond external rituals and social constructs. His songs explored the impermanence of the physical body, the illusion of worldly possessions, and the arduous journey of self-realization through inner spiritual discipline. His syncretic approach, effortlessly blending elements of Sufism, Vaishnavism, Tantra, and nascent humanist thought, appealed particularly to intellectuals seeking to forge a coherent identity in a fragmented colonial society. His profound emphasis on humanity as the ultimate truth, often expressed in lines like "What is the form of the man, and what is his kind? If one asks, what will one answer?" challenged the very foundations of sectarian bigotry.
The true genius of Lalan's influence lies in its pervasive, rather than formal, nature. He left no written treatises, no established schools, and no formal disciples in the academic sense. His wisdom propagated through the oral tradition of his songs, sung by Bauls across Bengal and beyond, deeply embedded in the folk consciousness. This grassroots dissemination meant his ideas permeated the cultural fabric, becoming an organic part of the intellectual air breathed by the Bengali intelligentsia. For a generation of writers emerging during the Bengal Renaissance and its aftermath, Lalan offered an authentic, powerful, and deeply rooted indigenous voice that spoke to universal truths, providing an alternative to both Sanskritic orthodoxy and the pervasive influence of English education.
Rabindranath Tagore (1861-1941), a Nobel laureate and perhaps the most towering figure of Bengali literature, was profoundly captivated by Lalan. Tagore encountered Lalan's songs through various sources and immediately recognized their immense spiritual and philosophical depth. He personally collected over 20 of Lalan's songs, publishing them in the Haramoni section of his journal Prabasi, and openly acknowledged his profound admiration. Tagore saw in Lalan the embodiment of his own ideals of universal humanism, freedom from dogma, and the search for spiritual truth through an intimate connection with nature and the human body. Lalan’s songs affirmed Tagore’s belief that true religion lies in the realization of man as a divine being, transcending superficial religious identities. The lyrical simplicity combined with philosophical complexity in Lalan's songs is mirrored in many of Tagore's own compositions, demonstrating a subtle yet undeniable influence on his aesthetic and spiritual outlook.
Beyond Tagore, Lalan’s spirit resonated with Kazi Nazrul Islam (1899-1976), the "Rebel Poet" of Bengal. Nazrul’s fiery anti-communal stance, his advocacy for the oppressed, and his syncretic celebration of Hindu-Muslim unity found a powerful precursor in Lalan’s philosophy. Lalan’s fierce critiques of social stratification and religious fanaticism provided a philosophical bedrock for Nazrul’s revolutionary poetry, which championed human equality and condemned exploitation. The common thread of seeking liberation from societal shackles, be they religious or political, united these two towering figures across generations.
The influence of Lalan also extended to other Bengali literary figures of the 19th and 20th centuries who sought to connect with the authentic spiritual pulse of their land. Writers like Mir Mosharraf Hossain, Sarat Chandra Chattopadhyay, and later figures in the modern Bengali literary scene, consciously or unconsciously drew upon the Baul tradition, which Lalan personified. His themes of existential quest, the paradox of the visible and invisible, and the ephemeral nature of identity provided a rich vein for novelists and short story writers exploring the human condition in a rapidly changing world. The very vernacular and folk-infused language of Lalan's songs encouraged writers to explore the power of regional dialects and popular idioms, enriching the texture of literary Bengali.
In essence, Lalan Fakir served as a beacon of indigenous wisdom, offering a spiritual and intellectual framework that was deeply rooted in Bengali soil yet universal in its appeal. He demonstrated that profound philosophical truths could be conveyed through accessible, lyrical forms, inspiring writers to seek authenticity and reject dogma. His legacy continues to resonate, not merely as a historical curiosity, but as a living philosophical tradition that offers potent insights into secularism, humanism, and the endless quest for meaning. Lalan’s enduring power lies in his ability to inspire generations of creative minds to look inward, question outward forms, and recognize the inherent divinity within every human being, making him a timeless wellspring for artistic and intellectual endeavors.

The rich tapestry of Bengali literature and indeed, the broader intellectual landscape of the Indian subcontinent, owes an immeasurable debt to an unassuming, illiterate mystic from the late 18th and 19th centuries: Lalan Fakir (c. 1774–1890). A revered figure of the Baul tradition, Lalan transcended conventional religious boundaries, weaving a philosophy of radical humanism, anti-sectarianism, and profound spiritual inquiry into thousands of spontaneously composed songs. His singular vision, delivered through deceptively simple verses imbued with layers of meaning, resonated deeply with a generation of authors, writers, and poets grappling with identity, modernity, and the legacy of colonial rule. Lalan's influence was not merely thematic; it offered a potent indigenous epistemology, a spiritual paradigm that provided a vital counterpoint to both rigid orthodoxy and Western-imposed intellectual frameworks, thereby inspiring new modes of thought and expression.
Lalan’s philosophy, often referred to as "Lalanism," was characterized by its fierce individualism and universalism. He relentlessly questioned the superficial divisions of caste, creed, and organized religion, arguing that the true essence of humanity, the 'Maner Manush' (Man of the Heart or Inner Being), lay beyond external rituals and social constructs. His songs explored the impermanence of the physical body, the illusion of worldly possessions, and the arduous journey of self-realization through inner spiritual discipline. His syncretic approach, effortlessly blending elements of Sufism, Vaishnavism, Tantra, and nascent humanist thought, appealed particularly to intellectuals seeking to forge a coherent identity in a fragmented colonial society. His profound emphasis on humanity as the ultimate truth, often expressed in lines like "What is the form of the man, and what is his kind? If one asks, what will one answer?" challenged the very foundations of sectarian bigotry.
The true genius of Lalan's influence lies in its pervasive, rather than formal, nature. He left no written treatises, no established schools, and no formal disciples in the academic sense. His wisdom propagated through the oral tradition of his songs, sung by Bauls across Bengal and beyond, deeply embedded in the folk consciousness. This grassroots dissemination meant his ideas permeated the cultural fabric, becoming an organic part of the intellectual air breathed by the Bengali intelligentsia. For a generation of writers emerging during the Bengal Renaissance and its aftermath, Lalan offered an authentic, powerful, and deeply rooted indigenous voice that spoke to universal truths, providing an alternative to both Sanskritic orthodoxy and the pervasive influence of English education.
Rabindranath Tagore (1861-1941), a Nobel laureate and perhaps the most towering figure of Bengali literature, was profoundly captivated by Lalan. Tagore encountered Lalan's songs through various sources and immediately recognized their immense spiritual and philosophical depth. He personally collected over 20 of Lalan's songs, publishing them in the Haramoni section of his journal Prabasi, and openly acknowledged his profound admiration. Tagore saw in Lalan the embodiment of his own ideals of universal humanism, freedom from dogma, and the search for spiritual truth through an intimate connection with nature and the human body. Lalan’s songs affirmed Tagore’s belief that true religion lies in the realization of man as a divine being, transcending superficial religious identities. The lyrical simplicity combined with philosophical complexity in Lalan's songs is mirrored in many of Tagore's own compositions, demonstrating a subtle yet undeniable influence on his aesthetic and spiritual outlook.
Beyond Tagore, Lalan’s spirit resonated with Kazi Nazrul Islam (1899-1976), the "Rebel Poet" of Bengal. Nazrul’s fiery anti-communal stance, his advocacy for the oppressed, and his syncretic celebration of Hindu-Muslim unity found a powerful precursor in Lalan’s philosophy. Lalan’s fierce critiques of social stratification and religious fanaticism provided a philosophical bedrock for Nazrul’s revolutionary poetry, which championed human equality and condemned exploitation. The common thread of seeking liberation from societal shackles, be they religious or political, united these two towering figures across generations.
The influence of Lalan also extended to other Bengali literary figures of the 19th and 20th centuries who sought to connect with the authentic spiritual pulse of their land. Writers like Mir Mosharraf Hossain, Sarat Chandra Chattopadhyay, and later figures in the modern Bengali literary scene, consciously or unconsciously drew upon the Baul tradition, which Lalan personified. His themes of existential quest, the paradox of the visible and invisible, and the ephemeral nature of identity provided a rich vein for novelists and short story writers exploring the human condition in a rapidly changing world. The very vernacular and folk-infused language of Lalan's songs encouraged writers to explore the power of regional dialects and popular idioms, enriching the texture of literary Bengali.
In essence, Lalan Fakir served as a beacon of indigenous wisdom, offering a spiritual and intellectual framework that was deeply rooted in Bengali soil yet universal in its appeal. He demonstrated that profound philosophical truths could be conveyed through accessible, lyrical forms, inspiring writers to seek authenticity and reject dogma. His legacy continues to resonate, not merely as a historical curiosity, but as a living philosophical tradition that offers potent insights into secularism, humanism, and the endless quest for meaning. Lalan’s enduring power lies in his ability to inspire generations of creative minds to look inward, question outward forms, and recognize the inherent divinity within every human being, making him a timeless wellspring for artistic and intellectual endeavors.

The rich tapestry of Bengali literature and indeed, the broader intellectual landscape of the Indian subcontinent, owes an immeasurable debt to an unassuming, illiterate mystic from the late 18th and 19th centuries: Lalan Fakir (c. 1774–1890). A revered figure of the Baul tradition, Lalan transcended conventional religious boundaries, weaving a philosophy of radical humanism, anti-sectarianism, and profound spiritual inquiry into thousands of spontaneously composed songs. His singular vision, delivered through deceptively simple verses imbued with layers of meaning, resonated deeply with a generation of authors, writers, and poets grappling with identity, modernity, and the legacy of colonial rule. Lalan's influence was not merely thematic; it offered a potent indigenous epistemology, a spiritual paradigm that provided a vital counterpoint to both rigid orthodoxy and Western-imposed intellectual frameworks, thereby inspiring new modes of thought and expression.
Lalan’s philosophy, often referred to as "Lalanism," was characterized by its fierce individualism and universalism. He relentlessly questioned the superficial divisions of caste, creed, and organized religion, arguing that the true essence of humanity, the 'Maner Manush' (Man of the Heart or Inner Being), lay beyond external rituals and social constructs. His songs explored the impermanence of the physical body, the illusion of worldly possessions, and the arduous journey of self-realization through inner spiritual discipline. His syncretic approach, effortlessly blending elements of Sufism, Vaishnavism, Tantra, and nascent humanist thought, appealed particularly to intellectuals seeking to forge a coherent identity in a fragmented colonial society. His profound emphasis on humanity as the ultimate truth, often expressed in lines like "What is the form of the man, and what is his kind? If one asks, what will one answer?" challenged the very foundations of sectarian bigotry.
The true genius of Lalan's influence lies in its pervasive, rather than formal, nature. He left no written treatises, no established schools, and no formal disciples in the academic sense. His wisdom propagated through the oral tradition of his songs, sung by Bauls across Bengal and beyond, deeply embedded in the folk consciousness. This grassroots dissemination meant his ideas permeated the cultural fabric, becoming an organic part of the intellectual air breathed by the Bengali intelligentsia. For a generation of writers emerging during the Bengal Renaissance and its aftermath, Lalan offered an authentic, powerful, and deeply rooted indigenous voice that spoke to universal truths, providing an alternative to both Sanskritic orthodoxy and the pervasive influence of English education.
Rabindranath Tagore (1861-1941), a Nobel laureate and perhaps the most towering figure of Bengali literature, was profoundly captivated by Lalan. Tagore encountered Lalan's songs through various sources and immediately recognized their immense spiritual and philosophical depth. He personally collected over 20 of Lalan's songs, publishing them in the Haramoni section of his journal Prabasi, and openly acknowledged his profound admiration. Tagore saw in Lalan the embodiment of his own ideals of universal humanism, freedom from dogma, and the search for spiritual truth through an intimate connection with nature and the human body. Lalan’s songs affirmed Tagore’s belief that true religion lies in the realization of man as a divine being, transcending superficial religious identities. The lyrical simplicity combined with philosophical complexity in Lalan's songs is mirrored in many of Tagore's own compositions, demonstrating a subtle yet undeniable influence on his aesthetic and spiritual outlook.
Beyond Tagore, Lalan’s spirit resonated with Kazi Nazrul Islam (1899-1976), the "Rebel Poet" of Bengal. Nazrul’s fiery anti-communal stance, his advocacy for the oppressed, and his syncretic celebration of Hindu-Muslim unity found a powerful precursor in Lalan’s philosophy. Lalan’s fierce critiques of social stratification and religious fanaticism provided a philosophical bedrock for Nazrul’s revolutionary poetry, which championed human equality and condemned exploitation. The common thread of seeking liberation from societal shackles, be they religious or political, united these two towering figures across generations.
The influence of Lalan also extended to other Bengali literary figures of the 19th and 20th centuries who sought to connect with the authentic spiritual pulse of their land. Writers like Mir Mosharraf Hossain, Sarat Chandra Chattopadhyay, and later figures in the modern Bengali literary scene, consciously or unconsciously drew upon the Baul tradition, which Lalan personified. His themes of existential quest, the paradox of the visible and invisible, and the ephemeral nature of identity provided a rich vein for novelists and short story writers exploring the human condition in a rapidly changing world. The very vernacular and folk-infused language of Lalan's songs encouraged writers to explore the power of regional dialects and popular idioms, enriching the texture of literary Bengali.
In essence, Lalan Fakir served as a beacon of indigenous wisdom, offering a spiritual and intellectual framework that was deeply rooted in Bengali soil yet universal in its appeal. He demonstrated that profound philosophical truths could be conveyed through accessible, lyrical forms, inspiring writers to seek authenticity and reject dogma. His legacy continues to resonate, not merely as a historical curiosity, but as a living philosophical tradition that offers potent insights into secularism, humanism, and the endless quest for meaning. Lalan’s enduring power lies in his ability to inspire generations of creative minds to look inward, question outward forms, and recognize the inherent divinity within every human being, making him a timeless wellspring for artistic and intellectual endeavors.

The rich tapestry of Bengali literature and indeed, the broader intellectual landscape of the Indian subcontinent, owes an immeasurable debt to an unassuming, illiterate mystic from the late 18th and 19th centuries: Lalan Fakir (c. 1774–1890). A revered figure of the Baul tradition, Lalan transcended conventional religious boundaries, weaving a philosophy of radical humanism, anti-sectarianism, and profound spiritual inquiry into thousands of spontaneously composed songs. His singular vision, delivered through deceptively simple verses imbued with layers of meaning, resonated deeply with a generation of authors, writers, and poets grappling with identity, modernity, and the legacy of colonial rule. Lalan's influence was not merely thematic; it offered a potent indigenous epistemology, a spiritual paradigm that provided a vital counterpoint to both rigid orthodoxy and Western-imposed intellectual frameworks, thereby inspiring new modes of thought and expression.
Lalan’s philosophy, often referred to as "Lalanism," was characterized by its fierce individualism and universalism. He relentlessly questioned the superficial divisions of caste, creed, and organized religion, arguing that the true essence of humanity, the 'Maner Manush' (Man of the Heart or Inner Being), lay beyond external rituals and social constructs. His songs explored the impermanence of the physical body, the illusion of worldly possessions, and the arduous journey of self-realization through inner spiritual discipline. His syncretic approach, effortlessly blending elements of Sufism, Vaishnavism, Tantra, and nascent humanist thought, appealed particularly to intellectuals seeking to forge a coherent identity in a fragmented colonial society. His profound emphasis on humanity as the ultimate truth, often expressed in lines like "What is the form of the man, and what is his kind? If one asks, what will one answer?" challenged the very foundations of sectarian bigotry.
The true genius of Lalan's influence lies in its pervasive, rather than formal, nature. He left no written treatises, no established schools, and no formal disciples in the academic sense. His wisdom propagated through the oral tradition of his songs, sung by Bauls across Bengal and beyond, deeply embedded in the folk consciousness. This grassroots dissemination meant his ideas permeated the cultural fabric, becoming an organic part of the intellectual air breathed by the Bengali intelligentsia. For a generation of writers emerging during the Bengal Renaissance and its aftermath, Lalan offered an authentic, powerful, and deeply rooted indigenous voice that spoke to universal truths, providing an alternative to both Sanskritic orthodoxy and the pervasive influence of English education.
Rabindranath Tagore (1861-1941), a Nobel laureate and perhaps the most towering figure of Bengali literature, was profoundly captivated by Lalan. Tagore encountered Lalan's songs through various sources and immediately recognized their immense spiritual and philosophical depth. He personally collected over 20 of Lalan's songs, publishing them in the Haramoni section of his journal Prabasi, and openly acknowledged his profound admiration. Tagore saw in Lalan the embodiment of his own ideals of universal humanism, freedom from dogma, and the search for spiritual truth through an intimate connection with nature and the human body. Lalan’s songs affirmed Tagore’s belief that true religion lies in the realization of man as a divine being, transcending superficial religious identities. The lyrical simplicity combined with philosophical complexity in Lalan's songs is mirrored in many of Tagore's own compositions, demonstrating a subtle yet undeniable influence on his aesthetic and spiritual outlook.
Beyond Tagore, Lalan’s spirit resonated with Kazi Nazrul Islam (1899-1976), the "Rebel Poet" of Bengal. Nazrul’s fiery anti-communal stance, his advocacy for the oppressed, and his syncretic celebration of Hindu-Muslim unity found a powerful precursor in Lalan’s philosophy. Lalan’s fierce critiques of social stratification and religious fanaticism provided a philosophical bedrock for Nazrul’s revolutionary poetry, which championed human equality and condemned exploitation. The common thread of seeking liberation from societal shackles, be they religious or political, united these two towering figures across generations.
The influence of Lalan also extended to other Bengali literary figures of the 19th and 20th centuries who sought to connect with the authentic spiritual pulse of their land. Writers like Mir Mosharraf Hossain, Sarat Chandra Chattopadhyay, and later figures in the modern Bengali literary scene, consciously or unconsciously drew upon the Baul tradition, which Lalan personified. His themes of existential quest, the paradox of the visible and invisible, and the ephemeral nature of identity provided a rich vein for novelists and short story writers exploring the human condition in a rapidly changing world. The very vernacular and folk-infused language of Lalan's songs encouraged writers to explore the power of regional dialects and popular idioms, enriching the texture of literary Bengali.
In essence, Lalan Fakir served as a beacon of indigenous wisdom, offering a spiritual and intellectual framework that was deeply rooted in Bengali soil yet universal in its appeal. He demonstrated that profound philosophical truths could be conveyed through accessible, lyrical forms, inspiring writers to seek authenticity and reject dogma. His legacy continues to resonate, not merely as a historical curiosity, but as a living philosophical tradition that offers potent insights into secularism, humanism, and the endless quest for meaning. Lalan’s enduring power lies in his ability to inspire generations of creative minds to look inward, question outward forms, and recognize the inherent divinity within every human being, making him a timeless wellspring for artistic and intellectual endeavors.

The relationship between humanity and the concept of a divine or transcendent reality is as old as consciousness itself. From the earliest cave paintings suggesting reverence for forces beyond human control to the intricate theological systems of today, humans have grappled with fundamental questions of existence, purpose, and morality. This profound engagement has led to a long, often tumultuous, battle between varying perspectives: religion, spirituality, and atheism. The genesis of this debate is rooted in humanity’s innate quest for meaning, its confrontation with the inexplicable, and its evolving capacity for rational inquiry.

In primordial societies, the world was largely a mystery. Natural phenomena—thunder, earthquakes, the cycles of life and death—were often attributed to unseen forces or deities. This early form of religious belief, rooted in animism and polytheism, provided explanatory frameworks for a bewildering universe and fostered communal cohesion through shared rituals and myths. Early forms of disbelief, however, also existed. Ancient Greek and Indian philosophies, for instance, contained materialist and non-theistic schools of thought, suggesting that atheism is not merely a modern phenomenon but a recurring response to the inherent paradoxes of religious claims. Thinkers like Xenophanes of Colophon and Epicureans questioned divine causality and predestination, indicating that a critical stance towards supernatural explanations is as old as the hills. The "debate" in its nascent form was less a structured argument and more a natural divergence of worldviews in an attempt to make sense of reality.

The true "battle" intensified with the rise of monotheistic religions and, later, the Enlightenment. Monotheism, with its emphasis on a singular, omnipotent God and a prescriptive moral code, often demanded orthodoxy and viewed dissent as heresy. This shift sometimes curtailed the more open intellectual inquiry seen in some polytheistic contexts. The Scientific Revolution, starting in the 16th century, delivered the first major intellectual challenge to established religious dogma. As empirical observation and rational deduction began to explain natural phenomena previously attributed to divine intervention, a perceived conflict model emerged. Figures like Galileo, whose astronomical observations challenged geocentric theology, became emblematic of this tension. The Enlightenment further cemented the primacy of human reason, giving rise to deism, skepticism, and eventually, modern atheism, which gained significant philosophical ground by the 18th century.

Where are we now? The debate continues, though its nature has evolved. The "conflict model" between science and religion, once championed by figures like John William Draper in the 19th century and more recently by "New Atheists" like Richard Dawkins, posits an inherent antagonism. This perspective argues that science is systematically eroding the need for religious explanations by providing testable, verifiable accounts of the universe. For many atheists, the lack of empirical evidence for a deity, coupled with issues like the problem of evil and inconsistent revelations across different faiths, leads to the conclusion that belief in God is unfounded. They argue for a parsimonious view, where the simplest explanation (no deity) is preferred in the absence of proof.

However, many contemporary historians and philosophers of science have largely moved away from a simplistic conflict model. They argue for more nuanced perspectives, such as "compatibility" or "complexity" models. These views acknowledge that many religious figures were also pioneers in scientific inquiry, and that the domains of science (how things work) and religion (why things are, meaning, values) may address fundamentally different aspects of human experience—a concept known as "non-overlapping magisteria" (NOMA), popularized by Stephen Jay Gould. The current landscape is one of diverse stances, from staunch atheism and dogmatic religious adherence to various forms of agnosticism, deism, and spiritual but not religious orientations.

Intriguingly, despite the advancements of science, a significant number of elite accomplished scientists still believe in God. What might be the reason for this apparent paradox? The reasons are multifaceted and deeply personal, often stemming from philosophical, existential, or even empirical interpretations of scientific findings that do not necessarily contradict a belief in a higher power:

1. The "Fine-Tuning" of the Universe (Anthropic Principle): Many scientists are struck by the seemingly improbable precision of fundamental physical constants and laws that allow for the existence of the universe and life. If certain parameters were slightly different, the universe either wouldn't exist or would be inhospitable to life. For some, this "fine-tuning" suggests a cosmic designer or an intelligent creator behind the universe's origin. They argue that the sheer improbability of such conditions arising by chance points to a transcendent cause.

2. The Origin of the Universe (Cosmological Arguments): The Big Bang theory indicates that the universe had a beginning. For some scientists, the question "What caused the Big Bang?" leads them to posit a First Cause that is outside of space-time, a characteristic often attributed to God. This ultimate uncaused cause is seen as a logical necessity for the universe's existence.

3. Order and Complexity in Nature: The intricate complexity and elegant order observed in biological systems (e.g., DNA, evolution itself) or the cosmos, while explained by scientific principles, can still inspire a sense of wonder and reverence that some attribute to a divine intelligence. They might see God not as an intervener in natural laws, but as the ultimate author of those laws.

4. Limits of Scientific Explanation: While science excels at explaining the 'how,' it is inherently limited in addressing 'why' questions—questions of ultimate meaning, purpose, consciousness, and moral values. For some scientists, science and religion are not competing explanations but complementary ways of understanding reality, with religion providing a framework for these deeper existential queries that science cannot fully answer.

5. Personal Experience and Cultural Background: Many scientists, like anyone else, are raised in religious traditions or have profound personal spiritual experiences that shape their worldview. Their scientific training may refine or deepen their understanding of God, rather than negate it. They might reconcile their faith with scientific findings through sophisticated theological interpretations.

6. God as "Being-Itself" or "Ground of Being": Some intellectually sophisticated theologians and scientists do not conceive of God as a being among other beings (a "man in the sky") but rather as "being-itself," the ultimate ground of reality and meaning. This philosophical conception of God is not easily falsifiable by scientific experimentation and can coexist with a rigorous scientific worldview.

The long battle between religion, spirituality, and atheism is far from over. It is a dynamic discourse, continually shaped by new scientific discoveries, philosophical arguments, and evolving societal contexts. While the sharp edges of historical conflict may have softened into a more nuanced dialogue for many, the fundamental human questions that sparked this debate—about existence, consciousness, morality, and purpose—remain at the core of our collective intellectual and spiritual journey. The continued belief in God among some of the world's most accomplished scientists underscores that the interface between faith and reason is not a simplistic binary, but a rich, complex, and deeply personal tapestry of understanding.

Read the given passage and answer the following questions:

At the turn of the 20th century, it is estimated that India probably had many thousands of tigers in the wild.
The Wildlife Institute of India (WII) and the National Tiger Conservation Authority (NTCA), Government of India, have been conducting tiger estimation surveys in partnership with NGOs. WWF-India was the key NGO partner of the WII and NTCA in conducting the comprehensive country-wide tiger estimation exercise in 2010-11, which revealed a mean tiger population estimate of 1,706.

Based on a census using the pug mark technique, the number of tigers in 2002 stood at 3,642. As per the 2014 tiger estimation exercise conducted by WII in association with the NTCA using camera traps, there were only 2,226 tigers left in the wild in India.

The tiger is not just a charismatic species or just another wild animal living in some far away forest. The tiger is a unique animal which plays a massive role in the health and diversity of an ecosystem. It is a top _______ which is at the apex of the food chain and keeps the population of wild hoofed mammals in check, thereby maintaining the balance between prey herbivores and the vegetation upon which they feed. Therefore, the presence of tigers in the forest is an indicator of the well being of the ecosystem. The extinction of this top predator is an indication that its ecosystem is vulnerable, and would not exist for long thereafter. If the tigers go extinct, it would bring down the entire system. For e.g. when the Dodos went extinct in Mauritius, one species of Acacia tree stopped regenerating completely. So when a species goes extinct, it leaves behind a scar, which affects the entire ecosystem. Another reason why we need to save the tiger is that our forests are water catchment areas. 

Therefore, it’s not just about saving a beautiful animal. It is about making sure that we live a little longer as the forests are known to provide ecological services like clean air, water, pollination, temperature regulation etc.

Read the passage carefully and select the best answer to each question out of the given five alternatives.

The Reserve Bank of India’s Monetary Policy Committee (MPC) on Wednesday left policy rates unchanged at record low levels as it was still unsure about the sustainability of economic recovery due to the second wave of Covid-19 infections.
The central bank, however, announced a bond-buying calendar that will ensure that borrowers reap the benefits of a low-interest rate regime.
The repo rate, the main policy rate (it is the rate at which the RBI lends money to commercial banks), has been retained at 4 percent because the MPC wants to ensure that “the prospects of sustained recovery are well secured”. “The renewed jump in Covid-19 infections in certain parts of the country and the associated localized lockdowns could dampen the demand for contact-intensive services, restrain growth impulses, and prolong the return to normalcy. In such an environment, continued policy support remains necessary,” the MPC stated. India recently became the second country after the US to report daily fresh infections of over 100,000.
In Wednesday’s statement, the MPC retained its assessment of FY22 GDP growth of 10.5 percent. It also raised its projection for consumer price inflation a bit to 5.2 percent for the first half of the current fiscal year.
The RBI announced a government securities acquisition programme (GSAP), essentially a calendar of its bond-buying programme, starting with Rs 1 lakh crore of securities purchases in the first quarter of the current fiscal year.
This new GSAP programme will run along with the RBI’s regular open market operations and other liquidity management facilities, RBI Governor Shaktikanta Das reiterated in a post-policy announcement interaction. Earlier, the central bank had committed that it would purchase not less than Rs 3 lakh crore of bond purchases in FY22.
Meanwhile, the rupee lost 1.5 percent Wednesday, its biggest single-day fall in 20 months, as the RBI laid out plans for the government bond-buying programme.
Government bond yields have been rising sharply since the Centre announced a big borrowing programme for the current fiscal. That, along with the rise in sovereign bond yields in the rest of the world, and inflation fears, meant that the yield on the 10-year benchmark government bond, an average of 5.93 percent between April 2020 and January 2021, had risen to a high of 6.25 percent in March.
Bond yields and prices move in opposite directions — when there is demand for bonds such as due to extra buying from RBI, bond prices go up while yields come down.
Government security yields represent the risk-free rate in the economy and act as a base for all other interest rates. Thus, between February and March-end, yields on AAA corporate bonds (the highest rated) increased by as much as 31 basis points, despite the RBI not increasing rates or withdrawing liquidity.
Corporate bond issuance in February at Rs 45,685 crore moderated from its peak of Rs 88,130 crore recorded in December 2020. In effect, the rising bond yields weakened the central bank’s easy monetary stance and it had to do something about it.
The RBI’s bond purchase calendar will give confidence to bond market participants that a huge supply of government borrowings will not drive up yields too much. It also supports the easy monetary policy stance at a time when the second wave adds to uncertainty about economic growth and inflation.
“The evolving CPI inflation trajectory is likely to be subjected to both upside and downside pressures,” said the MPC. It said that the bumper food grain production and imports should keep a lid on food prices but warned about high international commodity prices, increased logistics costs, and heightened inflation expectations of households as risk factors.
The central bank also extended measures to improve credit flow to the economy, some of which were introduced last year to fight the pandemic. It extended its long-term repo operations (lending money to banks), extended refinance facilities for NABARD and SIDBI to help MSMEs, and made it easier for banks to continue lending to sectors such as agriculture and MSMEs via NBFCs.

Read the given passage and answer the questions that follow.
A piano teacher described an interesting encounter she had had with a young lady who came to inquire about music lessons. The young lady asked her, “How long will this course take? My father tells me that it is in fashion now to be able to play musical instruments and that I should learn one quickly. I want something that will be quick, fast and easy like, like….” When the amused teacher explained that it would take a lifetime of meticulous practice to learn music, her face fell and, needless to say, she never came back.
The single most important factor that distinguishes those of us who succeed in any venture and those of us who don’t is this ‘instant coffee’ attitude. Most of us want results quickly. We want to reach the top immediately and get worked up when things go wrong. Perseverance and patience are forgotten words. We get upset, frustrated, and angry when a skill or activity requires us to put in a lot of effort and time. We get dejected and want to give it up.
But such thinking serves no good. For, it doesn’t solve the problem. Life is tough for those with an ‘instant coffee’ attitude.
Success, real success and happiness come to those who have a ‘bread-making’ attitude-those who are willing to knead the dough, wait for hours for it to rise, only to punch it down and knead some more, wait for another couple of hours for it to rise again, and then bake it before it is ready to be eaten. Nothing is instantaneous. For every endeavour – whether in the area of career, academics, music, sports, relationships, physical fitness or even in spirituality– it is a long, arduous journey.
Only if we are willing to put in the time, painstaking effort and have faith, can we get results. If we don’t accept this difficult-but-true fact of life, our lives will be far from being happy and fulfilling. For we may not make that extra effort which can change the course of life dramatically, for the good.
The major problems with these ‘instant coffee’ solutions are that they are invariably short-lived. If we stubbornly refuse to give up this search for quick solutions, all we do is end up on the wrong track.

Read the passage given below and answer the questions that follow. 

It is well accorded that COVID-19 extracts a huge toll on the mental health of patients and leaves behind a slew of neurological sequelae in its wake. However, what is alarming is the wide gamut of mental and neurological disorders seen even in those with milder symptoms. Such patients frequently reported being anxious, depressed and having difficulty in sleeping. A higher incidence of frank psychosis manifesting as disorganization of thought processes and personality disorders was also reported. Many survivors of COVID-19 had to battle substance abuse in its immediate aftermath. There was a steep increase in the amount of alcohol consumed by regular drinkers. Persons who had stopped smoking and consuming alcohol resumed their habit in disconcerting numbers. 

The occurrence of neurodegenerative disorders like Parkinsonism is concerning as this would bring long-term disability in the form of impaired mobility and memory decline. It has been hypothesized that the causative mechanism for many of the neurological conditions due to COVID-19 may be the direct invasion of the nervous system by the virus, an increased tendency to blood clotting or an exaggerated immune response by the body. Various other factors like pre-existing psychiatric illness, prolonged quarantine, perceived lack of organizational support, and social stigma are risk factors. Anxiety, Nervousness, and Post-traumatic stress disorder are often fuelled by fear of infecting other family members, physical distancing, loneliness, and ________ at home in cramped quarters. 

The pandemic has radically transformed the way businesses function and services delivered. Remote working disrupts a healthy-work life balance. Face to face contact and human interactions which were considered so essential for emotional well-being has taken a backseat. Lack of comforting physical contact like shaking hands and hugging friends is stressful and disconcerting. Online classes and home-schooling have placed a gargantuan burden both on students and parents. Lack of access to reliable computer hardware and spotty internet connections, particularly in rural areas and in the economically backward have created a new class divide. Children have been deprived of co-curricular activities, participation in group events and sports which is essential for their holistic development. Mental stress and fatigue have increased manyfold due to the rigours imposed by virtual learning.

Read the passage and answer the questions that follow:

Mosquitoes can transmit pathogens that cause many human diseases, such as malaria, yellow fever, dengue fever, chikungunya, and Zika fever. Many of these diseases can be physically devastating and even fatal. For example, according to the World Health Organization (WHO), there are over 200 million new cases of malaria per year worldwide, resulting in over 400,000 deaths, most of them children under the age of 5. Zika fever is caused by a virus transmitted to humans primarily by the bite of Aedes aegypti mosquitoes. Symptoms in infected human adults are typically mild, but if the virus infects a pregnant woman it can be transmitted to the developing fetus and affect brain development, causing a condition called microcephaly. To reduce the number of A. aegypti mosquitoes that may carry Zika virus, researchers at a biotechnology company called Oxitec have produced genetically modified (GM) A. aegypti mosquitoes that when released into the wild, mate with wild mosquitoes, and any offspring produced die before becoming adults.
The fluorescence gene is used to_________ GM mosquitoes. The lethality gene, which is more accurately called tetracycline transcriptional activator variant (or tTAV), encodes a protein that blocks transcription of several other genes that are essential to mosquito development. GM mosquito larvae that produce the tTAV protein die before reaching maturity. However, the tTAV protein cannot prevent the transcription of other genes when it is bound to the antibiotic tetracycline. Therefore, tetracycline acts as a repressor of the lethality gene, or, in other words, its antidote. In the lab, the GM mosquito larvae are reared in water containing tetracycline and develop normally into adult mosquitoes. When adult GM mosquitoes are released into the wild and breed with wild, non-GM mosquitoes, their offspring inherit the lethality gene. Without tetracycline in the environment to protect them, the offspring die. 

In one study, Oxitec scientists released GM mosquitoes into a neighborhood in Brazil. Sustained release over the course of a year led to a reduction of the local Aedes aegypti population by 80% to 95% according to different measures (Carvalho et al., 2015). The scientists chose densely populated neighborhoods for their study because mosquito-borne diseases can spread most easily in areas where lots of humans and mosquitoes are present. They hypothesized that if they could reduce both the population size of the A. aegypti mosquitoes and the mosquito population density, they would reduce the probability that a person becomes infected with a pathogen spread by these mosquitoes. (An activity that shows how scientists measure mosquito density, based on data from Oxitec scientists, is available on the BioInteractive website as “Tracking Genetically Modified Mosquitoes.”) 

Direction: Read the following passage and answer the following questions:

This is a story that explains how adversity is met differently by different people. There was a girl named Asha who lived with her mother and father in a village. One day, her father assigned her a simple task. He took three vessels filled with boiling water. He placed an egg in one vessel, a potato in the second vessel, and some tea leaves in the third vessel. He asked Asha to keep an eye on the vessels for about ten to fifteen minutes while the three ingredients in three separate vessels boiled. After some time, he asked Asha to peel the potato and egg and strain the tea leaves. Asha was left puzzled – she understood her father was trying to explain something, but she didn’t know what it was.
Her father explained, “All three items were put in the same circumstances. See how they’ve responded differently.” He said that the potato turned soft, the egg turned hard, and the tea leaves changed the colour and taste of the water. He further said, “We are all like one of these items. When adversity calls, we respond exactly the way they do. Now, are you a potato, an egg, or tea leaves? You have to decide that” Her father was a wise man and he tried to explain a lesson of life to his daughter with live demonstrations.

Read the passage given below and answer the questions that follow. 

It is well accorded that COVID-19 extracts a huge toll on the mental health of patients and leaves behind a slew of neurological sequelae in its wake. However, what is alarming is the wide gamut of mental and neurological disorders seen even in those with milder symptoms. Such patients frequently reported being anxious, depressed and having difficulty in sleeping. A higher incidence of frank psychosis manifesting as disorganization of thought processes and personality disorders was also reported. Many survivors of COVID-19 had to battle substance abuse in its immediate aftermath. There was a steep increase in the amount of alcohol consumed by regular drinkers. Persons who had stopped smoking and consuming alcohol resumed their habit in disconcerting numbers. 

The occurrence of neurodegenerative disorders like Parkinsonism is concerning as this would bring long-term disability in the form of impaired mobility and memory decline. It has been hypothesized that the causative mechanism for many of the neurological conditions due to COVID-19 may be the direct invasion of the nervous system by the virus, an increased tendency to blood clotting or an exaggerated immune response by the body. Various other factors like pre-existing psychiatric illness, prolonged quarantine, perceived lack of organizational support, and social stigma are risk factors. Anxiety, Nervousness, and Post-traumatic stress disorder are often fuelled by fear of infecting other family members, physical distancing, loneliness, and ________ at home in cramped quarters. 

The pandemic has radically transformed the way businesses function and services delivered. Remote working disrupts a healthy-work life balance. Face to face contact and human interactions which were considered so essential for emotional well-being has taken a backseat. Lack of comforting physical contact like shaking hands and hugging friends is stressful and disconcerting. Online classes and home-schooling have placed a gargantuan burden both on students and parents. Lack of access to reliable computer hardware and spotty internet connections, particularly in rural areas and in the economically backward have created a new class divide. Children have been deprived of co-curricular activities, participation in group events and sports which is essential for their holistic development. Mental stress and fatigue have increased manyfold due to the rigours imposed by virtual learning.

Directions: Read the passage given below and answer the questions by selecting the correct/most appropriate options:

Increased time constraints and the need for convenience in raising children appear to offset parents' concerns about the future when it comes to their carbon footprints, according to new research by University of Wyoming economists and a colleague in Sweden.

UW's Jason Shogren and Linda Thunstrom, along with Jonas Nordstrom of the Lund University School of Economics and Management, have documented that two-adult households with children emit over 25 percent more carbon dioxide than two-adult households without children. Their research appears April 15 in PLOS One, a journal published by the Public Library of Science.

"While having children makes people focus more on the future and, presumably, care more about the environment, our study suggests that parenthood does not cause people to become 'greener,'" Shogren and Thunstrom say. "In fact, the difference in CO2 emissions between parents and non-parents is substantial, and that's primarily because of increased transportation and food consumption changes." The study involved an analysis of expenditures on goods and services by households in Sweden. The researchers found that parents with children at home consume goods and services that emit CO2 in the areas of food, such as meat, and transportation, such as gasoline, at higher rates than childless households.

The economists note that time constraints become more binding, and convenience may become more important when people have children." Parents may need to be in more places in one day," resulting in people driving themselves instead of using public transportation or bicycling, the researchers wrote. "They also need to feed more people. Eating more pre-prepared, red meat carbon-intensive meals may add convenience and save time."The disparity in the carbon footprints of Swedish households with and without children is particularly striking, as concerns about climate change are more pronounced in Sweden than most other developed countries. Most Swedes believe climate change is real and have accepted sizable CO2 taxes, and households with children are subsidized, which helps to alleviate some of the time crunches for parents. Sweden has generous parental leave and subsidized daycare, and parents have a legal right to reduced work hours.

"If we're finding these results in Sweden, it's pretty safe to assume that the disparity in carbon footprints between parents and nonparents is even bigger in most other Western countries," Thunstrom says -- though she notes that Sweden also has one of the world's highest female labour participation rates, which may add to the time constraints of household with children. "Becoming a parent can transform a person -- he or she thinks more about the future and worries about future risks imposed on their children and progeny," Shogren says. "But, while having children might be transformational, our results suggest that parents' concerns about climate change do not cause them to be 'greener' than non-parent adults."