eLitmus Verbal Ability Paper pattern with sample paper

eLitmus Verbal Ability Paper Pattern

Following are the syllabus of eLitmus Verbal Ability section:

  • Sentence completion (based on subject verb agreement)
  • Sentence  completion (based on vocabulary)
  • Reading comprehension –3 sets each consists of 4 questions.
  • Parajumbles

Book to follow For eLitmus Verbal Ability

Book Name:   A Modern Approach to Verbal & Non-Verbal Reasoning by R.S. Aggarwal   Download here


eLitmus Verbal Ability Sample Paper

Note: Answer of the questions are highlighted in green colors.

Direction For Questions 1 to 4 : Choose the most appropriate choice to fill-in or
replace the underlined portion(s) of the sentences below :

01. This _____________ a treat.
(a) calls at (b) calls against (c) calls (d) calls for

 

02. The mangoes _______________ over time said Ashok.
(a)  will ripen (b) was ripe (c)  ripes (d)  ripe

 

03. The least considered in the latest Maoist attacks __________the innocent victims.
(a)  was (b)  were (c)  are  (d)  have been

 

04. Uprooting plants _______ like uprooting your life
(a)  are (b) have been (c)  is (d)  was

 





Direction For Questions 5 to 6 : Read each of the following passages carefully and
choose the best answer for the questions that follow it.

The single most important and fundamental difference between Chinese and Occidental
peoples is undoubtedly the role played by the individual in the society. In the West, we
place a strong emphasis on personal achievement, creativity, and initiative. We glory in
our individual differences, nurture them, and value them as the essential features that
make us unique.
Indeed, uniqueness is a goal unto itself in the West; it’s vitally important to us that we
not be exactly like other people.

Who in the West hasn’t been admonished to be your own person, or to look out for
yourself because no one else can be counted on to look out for you ? Who has never been
praised for standing up for what you personally believe in, especially when
the tide of opinion is flowing in the opposite direction ? Among Western peoples, the
premium is not on conformity; it is on individual expression and rugged independence.
In China, on the other hand and no matter which side of the Taiwan strait children are
given an entirely different set of messages. Don’t question the world around you or try to
change it; accept it. Submit willingly and unquestioningly to authority.
Your importance as an individual is not nearly as great as that of the role you play in a
larger group.
That “larger group” may have appeared different in ancient China from what it looks like
today. In Imperial China, it would have been one’s extended family grandparents,
father, mother, siblings, uncles, aunts, and cousins of all descriptions, all of whom might
well have lived together in the same compound. In modern day China, the group might be
one’s nuclear family, one’s class at school, one’s military unit, fellow members of a
delegation. …The situation varies; the dynamics, however, are much the same no matter
what the group is.
Group process in China is not merely based on the authority of the leaders; there is a real
premium on consensus. Matters are often debated at great length until agreement is
reached on a course of action. And once a decision has been made, individual group
members are expected to embrace it and act on it. This is one reason you will seldom hear
a Chinese make an irreverent comment, or openly express a view at odds with that of his
or her unit. Toeing the mark is important, and it is enforced.
In essence, Chinese enter into a sort of compact with their groups; in exchange for
obedience and loyalty, they can expect protection and support and be confident that their
well being will be a matter of concern to the group as a whole. Group membership
requires that they subordinate their own wills to that of the whole and make decisions
based on the best interests of the larger group, not personal selfishness. Chinese people
must listen to those in authority and do as they say. And their actions, for good or ill,
reflect not only on themselves but also on all of their compatriots. …

Telephone etiquette provides still another illustration of the pre eminence of the group in
Chinese society. You generally do not identify yourself personally when answering the
telephone; what is deemed important is your work unit. The fact that common practice is
to answer “I am the Ministry of Foreign Trade” rather than “I am Mr. Wang” speaks
volumes about the relative importance of the individual and the group. So does the fact
that it is units, and not individuals, that invite foreign guests, arrange activities for them,
and sign contracts with them. …

Although Chinese people must be ever vigilant in fulfilling obligations to fellow group
members, it’s important to note that as a rule they feel no comparable responsibility
toward outsiders. Courtesy and hospitality are frequently not forthcoming when
Chinese deal with people with whom they have no connections. Indeed, they are capable
of treating one another with indifference that can border on cruelty. The “us-them”
dichotomy often surfaces in the work of the government in the form of intractable
bureaucratic rivalries that impede progress and innovation. It has sometimes been pointed
out that one of the Chinese culture’s major failings is that its people just don’t know how
to treat outsiders. Ironically but luckily, foreigners are generally exempt from this kind of
treatment, their very foreignness earning them favourable treatment as honoured guests.

 

5. All of the following are false in relation to the passage, except that :
(a) Chinese society is undemocratic and deprives the individual of freedom.
(b) A member of the group is assured of protection and support by the group, in exchange
for obedience and loyalty.
(c) Chinese are not a progressive lot.
(d) China has emerged as a strong nation with the enforcement of this way of life.

6. The Chinese way of living can best be synopsised by which of the following ?
(a)Many hands make light work.
(b)The culture and tradition of a nation is the sum total of the culture and tradition of the
individual constituents that go to make it.
(c)One for all and all for one.
(d)Problems are best surmounted collectively.

7. Which of the following, as per the passage, is indicative of the fundamental
difference between the culture of the Occident and the Chinese ?
(a) Importance is given to the spiritual way of life rather than the temporal one, in the
Chinese tradition, which is absent in the Occident one.
(b) Stress is on the individual rather than on society, in the Occident way of life, which
absent in the Chinese pattern of living.
(c) Absence of bureaucracy in both Chinese as well as the Occident setup.
(d) Business ethics more well defined in Chinese society than in the Occident one.

8. From the passage it can be concluded that Chinese believe in:
(a) the united manner of living, each member of a unit working for its well being.
(b) the single pattern of living with individuals going about their own way.
(c) promoting the skills and talents of the individual.
(d) learning from other cultures and traditions.


Anger has become the national habit. You see it on the sullen faces of fashion models
who have obviously been told that anger sells. It pours out of the radio all day. Mumbai
journalism hams snarl and shout at each other on television. Generations exchange sneers
on TV and printed page. Ordinary people abuse leaders, administrators and the politicians
with shockingly personal insults. Rudeness is a justifiable way of showing you can no
longer control the fury within. Vile speech, justified on the same ground, is inescapable.
India is angry at New Delhi, angry at the press, angry at immigrants, angry at television,
angry at traffic, angry at people who are well off and angry at people who are poor, angry
at the conservative and angry at the modern.
The old are angry at the young, young angry at the old. Suburbs are angry at cities, cities
are angry at suburbs, and rustic India is angry at both whenever urban and suburban
intruders threaten the peaceful rustic sense of having escaped from God’s Angry Land.
Enough: A complete catalog of the varieties of bile spoiling the Indian day would fill a
library. The question is why. Why has anger become a reflexive response to the
inevitable vagaries of national life?
Living perpetually at the boiling point seems to leave the country depressed and
pessimistic. Study those scowling models wearing the latest clothes in the Sunday papers
and glossy magazines. Those are faces that expect only the IJ-worst. What a pity to waste
such lovely new ill clothes on people so incapable of happiness.

The popularity of anger is doubly puzzling, not only because the Indian habit even in the
worst of times has traditionally been one of mindless optimism, but also because there is
relatively little nowadays for the nation to be angry about.
The country happily elected Prime Minister Nehru in 1947 because it believed his
campaign boast about giving it peace and prosperity. The “peace,” of course, was life
under the endless threat of poverty and inequality, as viewed under Fabian Socialism.
By contrast, the country now, at last, really does enjoy peace, and if the prosperity is not
so solid as it was in the 1950s, Indian resources is still the world’s vastest. So, with real
peace and prosperity, what’s to be furious about?
The explanation, I suspect, is that the country got itself addicted to anger and can’t shake
the habit. It was hooked long ago when there was very good reason for anger.

Massive, irritating and even scary expressions of it were vital in shaking an obdurate
government, contemptuous of public opinion, from its determination to pursue policies
damaging to the Indian fabric of living.
Massive, irritating and even scary expressions of anger-from Indians of all communities
were needed for the triumph of democracy and the people’s rights movement.
These were monumental victories. If the nation had been unwilling to get mad to shout,
“We’re not going to take it anymore!” -they might not have been won.
But what monumental struggle confronts us now ? Giving a young citizen a stake in India
is our most pressing problem, but nobody shouts much about that. Most other problems
are so un monumental that we might think the time is ripe for greatness: an era of civility
conducive to good feeling among neighbors of all races and persuasions, a golden age of
progress in learning and the arts and science.
Is this making you angry ? It’s easy to imagine the cries of rage from a people habituated
to crying rage: Are women not still oppressed by glass ceilings ? Do members of the
Backward Class no longer have to suffer the disrespect of the casteist world ? Who dares
talk of prosperity when the wealth is distributed so unfairly?
True, all true. There is far too much poverty, casteism remains an affliction, women still
don’t have economic equality with men. These present economists, philosophers and
statesmen with exceedingly complex problems not amenable to solution by red-hot anger.
Politically minded people concerned with these issues have always known that low-grade
anger must be maintained, that political feet must be kept to the fire, that the squeaky
wheel gets the grease, and so on. The high-intensity fury now seething through the land
on these and a hundred other issues, however, doesn’t seem focused on any social or
economic goal. It’s as though the nation got mad as hell a long time ago, got good results,
and now can’t shake the anger habit.

9. The logic, around which the contents of the passage hover, is best represented by
which of the following ?
(a) Anger pushes nations and individuals forward in the path of progress and prosperity.
(b) Anger of the leaders would bring in an element of discipline and restraint in the
citizens.
(c) Citizen’s anger results in the leaders becoming  accountable for the lapses committed in policy framing and their administration.
(d) Complex economic and social problems do not run away, only through of the anger
expressed by one and all, a serious application of mind, for arriving at their solutions, is
called for.

10. According to the passage, anger is the result of :
(a) mindless optimism of people and things not shaping as per their expectations.
(b) frustration and disillusionment at the state of economic inequality and poverty
prevailing in the nation.
(c) it being the national habit, a reflexive response to the inevitable vagaries of national
life.
(d) discrimination on grounds of caste, religion and language.

11. The passage comes out with the viewpoint of the politically wise people that :
(a) low-grade anger is to be discarded in preference to high-grade one.
(b) low-grade anger is to preferred to high grade one.
(c) anger is harmful, so there is no question of preferring one to the other.
(d) None of the above.

12. Which of the following, if true, goes against the views endorsed by the author, as
brought out in the passage ?
(a) There is no reason for the gush of anger.
(b) Vile speech and rudeness is the justifiable way of showing that the fury within is
uncontrollable.
(c) The nation has every reason to be angry for there is a wide gap between promises and
fulfillments.
(d) Problems do not get solved through the emotion of anger.





Is causing harm to the environment a crime ?
Crime can be defined best as a violation of the criminal law. Looking behind most
criminal statutes, however, we can generally catch a glimpse of the concept of harm.
Criminal activity, such as theft and assault, most of us would agree, is harmful to others.
Some crimes, however, such as drug abuse, prostitution, gambling, and pornography, are
sometimes referred to as “victimless crimes” or social order offences because the harm,
they cause is not readily identifiable at the individual level. Statutes outlawing social
order offenses are rooted in the notion of social harm that is, although no one who
participates in prostitution, say, runs to the police to file a complaint (unless they are
robbed, or in some other way directly victimized). Lawmakers recognize that the act
somehow lessens the quality of social life. Prostitution, many lawmakers argue, is
harmful to the family and (in the case of heterosexual prostitution) demeans the status of
women in society.
Today, a whole new class of criminal offences is emerging based upon the notion of
environmental damage. In what may be the best known environmental catastrophe to
date, the Exxon Valdez , a 1,000-foot supertanker, ran aground in Alaska in 1989 and
spilled 11 million gallons of crude oil over 1,700 miles of pristine coastline. Animal life
in the area was devastated. The U.S.
Fish and Wildlife Service reported decimation to salmon spawning grounds, the death of
580,000 birds (including 144 bald eagles), and the demise of an unknown, but
presumably vast amount of sea life. The initial cleanup involved over 10,000 people and
cost more than $1 billion. Damages were estimated as high as $5 billion.

While the Valdez incident is still near the forefront of national consciousness,
environmental crimes of all proportions are a common occurrence. Such crimes range
from ecological terrorism, like that waged against Kuwait by Saddam Hussein, to smallscale
recycling offences which are frequently committed (sometimes unknowingly) by
individual citizens. As ecological awareness continues to expand, new prohibitions are
legislated and previously unheard-of offences created. Today, a highly concerned society
stands increasingly ready to define abuse of the environment in criminal terms. As a
consequence, words like “curbside criminals,” “recycling police,” and “garbage crime”
are becoming commonplace. The state of Pennsylvania, for example, recently enacted a
recycling law which mandates stiff sanctions, including fines and jail sentences for
violators. Under the law, what had formerly been routine daily activities (throwing out
the trash) become criminal offences unless properly conducted (plastics and glass
separated from paper products, and lawn clippings and yard trash appropriately bagged).
While human beings have insulted the environment since before the dawn of history, it
has only been in this century, as our dependence on the planet has become progressively
obvious, that such activities have been ascribed criminal status. Hence, the question:
What taken-for-granted aspects of our contemporary everyday lives will become subject
to criminal sanctions in the twenty-first century?

13. Endangering the environment, as per the passage, has been accorded the criminal
status because :
(a) man’s dependence on the earthly resources has become more pronounced.
(b) low-grade anger is to preferred to high grade one.
(c) nature’s fury and wrath is feared the most.
(d) the gap between the haves and have nots has widened.

14. Abuse of the environment is categorised as a criminal activity because :
(a) there is widespread pressure created by groups committed to preserve environment
and ecology.
(b) the climate has undergone a sea change and has become unpredictable.
(c) judicial activism was on the wane and formulation of laws and extending them to
human activities had become imperative.
(d) people had to be shaken from their slumber and made to come out of the taken for
granted mindset.

15. Which of  following, if true would go against the author’s contention as conveyed  in the passage? 
(a) Nature has her own ways in decimating and replenishing the resources present in
earth.
(b) A sound legislation would be an effective check on man’s exploits of environment.
(c) The taken for granted mindset of man needs to be changed.
(d) None of the above.

56. All of the following, as per the passage, is false except that :
(a) the Valdez incident did not arouse the required awareness in people.
(b) social order offences are harmful to its victims.
(c) a strict and an effective law followed by an exemplary punishment will serve as a
deterrent.
(d) Nature will cause havoc if man does not care for the environment.


Direction For Questions 17, 18 :

There are two gaps in each of the following sentences.
From the pairs of words given, choose the one that fills the gap most appropriately. The
First word in the pair should fill the first gap.

 

 

17. Human history is largely a record of faltering _____, of complacent surrender to
_____
(a)  effort, circumstance (b) ego, enemies (c)  steps, self (d)  attempt, Lord

 

18. His irresponsible and ________ behaviour invited ______ observations on his
mental ability
(a)  puerile, positive (b)favourable,childish (c)  careful, glowing (d)  adult, adulatory

Direction For Questions 19, 20 :

Sentence A, B, C and so on given in each question,
when properly sequenced, form a coherent paragraph. Choose the most logical
order of sentences from among the four given choices

19.
1. Buddhism is a way to salvation.
A. But Buddhism is more severely analytical.
B. In the Christian tradition there is also a concern for the fate of human society
conceived as a whole, rather than merely as a sum or network of individuals.
C. Salvation is a property, or achievement of individuals.
D. Not only does it dissolve society into individuals, the individual in turn is dissolved
into component parts and instants, a stream of events.
6. In modern terminology, Buddhist doctrine is reductionist.
[a] ABCD [b] CBAD [c] BDAC [d] ABCD

20.
1. The problem of improving Indian agriculture is both a sociological and an
administrative one.
A. It also appears that there is a direct relationship between the size of a state and
development.
remain with us long into the next century.
C. Without improving Indian agriculture, no liberalisation and de-licensing will be able to
help India.
D. At the end of the day, there has to be a ferment and movement of life and action in the
vast segment of rural India.
6. When it starts marching, India will fly.
[a] DABC [b] CDBA [c] ACDB [d] ABCD


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