Common Admission Test 1998 (CAT 1998) - UPSCFEVER

Direction for questions 67 to 69: Answer the questions based on the following information.
A, B, C and D are to be seated in a row. But C and D cannot be together. Also B cannot be at the third place.
67. Which of the following must be false?

It can be inferred that

68. If A is not at the third place, then which of the following options does C have?

69. If A and B are together, then which of the following must be necessarily true?

70. A yearly payment to the servant is Rs. 90 plus one turban. The servant leaves the job after 9 months
and receives Rs. 65 and a turban. Then find the price of the turban.

71. Four identical coins are placed in a square. For each coin the ratio of area to circumference is same
as the ratio of circumference to area.
Then find the area of the square that is not covered by the coins.

72. Three wheels can complete 60, 36 and 24 revolutions per minute. There is a red spot on each wheel
that touches the ground at time zero. After how much time, all these spots will simultaneously
touch the ground again?

73. A certain number, when divided by 899, leaves a remainder 63.
Find the remainder when the same number is divided by 29.

74. A is the set of positive integers such that when divided by 2, 3, 4, 5, 6 leaves the remainders 1, 2, 3,
4, 5 respectively. How many integers between 0 and 100 belong to set A?

Direction for questions 75 to 77: Answer the questions based on the following information.
A, B, C and D collected one-rupee coins following the given pattern.
Together they collected 100 coins.
Each one of them collected even number of coins.
Each one of them collected at least 10 coins.
No two of them collected the same number of coins.

75. The maximum number of coins collected by any one of them cannot exceed

76. If A collected 54 coins, then the difference in the number of coins between the one who collected
maximum number of coins and the one who collected the second highest number of coins must be

77. If A collected 54 coins and B collected two more coins than twice the number of coins collected by
C, then the number of coins collected by B could be

Direction for questions 78 and 79: Answer the questions based on the following information.
Amar, Akbar and Anthony are three friends. Only three colours are available for their shirts, viz. red, green
and blue. Amar does not wear red shirt. Akbar does not wear green shirt. Anthony does not wear blue shirt

78. If Akbar and Anthony wear the same colour of shirts, then which of the following is not true?

79. If two of them wear the same colour, then how many of the following must be false?
I. Amar wears blue and Akbar does not wear green
II. Amar does not wear blue and Akbar wears blue
III. Amar does not wear blue and Akbar does not wear blue
IV. Amar wears green, Akbar does not wear red, Anthony does not wear green.

80. Number of students who have opted for subjects A, B and C are 60, 84 and 108 respectively. The
examination is to be conducted for these students such that only the students of the same subject
are allowed in one room. Also the number of students in each room must be same. What is the
minimum number of rooms that should be arranged to meet all these conditions?

81. How many five-digit numbers can be formed using the digits 2, 3, 8, 7, 5 exactly once such that the
number is divisible by 125?

82. You can collect as many rubies and emeralds as you can. Each ruby is worth Rs. 4 crore and each
emerald is worth Rs. 5 crore. Each ruby weighs 0.3 kg. And each emerald weighs 0.4 kg. Your bag
can carry at the most 12 kg. What should you collect to get the maximum wealth?

83. I have one-rupee coins, 50-paisa coins and 25-paisa coins. The number of coins are in the ratio
2.5 : 3 : 4. If the total amount with me is Rs. 210, find the number of one-rupee coins.

84. My son adores chocolates. He likes biscuits. But he hates apples. I told him that he can buy as
many chocolates he wishes. But then he must have biscuits twice the number of chocolates and
should have apples more than biscuits and chocolates together. Each chocolate cost Re. 1. The
cost of apple is twice the chocolate and four biscuits are worth one apple. Then which of the
following can be the amount that I spent on that evening on my son if number of chocolates,
biscuits and apples brought were all integers?

Direction for questions 85 and 86: Answer the questions based on the following information.
A company purchases components A and B from Germany and USA respectively. A and B form 30% and
50% of the total production cost. Current gain is 20%. Due to change in the international scenario, cost of
the German mark increased by 30% and that of USA dollar increased by 22%. Due to market conditions,
the selling price cannot be increased beyond 10%.

85. What is the maximum current gain possible?

86. If the USA dollar becomes cheap by 12% over its original cost and the cost of German mark
increased by 20%, what will be the gain? (The selling price is not altered.)

Direction for questions 87 to 90: Answer the questions based on the following information.
Mr Bankatlal acted as a judge for the beauty contest. There were four participants, viz. Ms Andhra Pradesh,
Ms Uttar Pradesh, Ms West Bengal and Ms Maharashtra. Mrs Bankatlal, who was very anxious about the
result, asked him about it as soon as he was back home. Mr Bankatlal just told that the one who was
wearing the yellow saree won the contest. When Mrs Bankatlal pressed for further details, he elaborated
as follows:
All of them were sitting in a row.
All of them wore sarees of different colours, viz. green, yellow, white, red.
There was only one runner-up and she was sitting beside Ms. Maharashtra.
The runner-up was wearing the green saree.
Ms West Bengal was not sitting at the ends and was not the runner up.
The winner and the runner-up are not sitting adjacent to each other.
Ms Maharashtra was wearing white saree.
Ms Andhra Pradesh was not wearing the green saree.
Participants wearing yellow saree and white saree were at the ends.

87. Who wore the red saree?

88. Ms. West Bengal was sitting adjacent to

89. Which saree was worn by Ms Andhra Pradesh?

90. Who was the runner-up?

91. I started climbing up the hill at 6 a.m. and reached the top of the temple at 6 p.m. Next day I started coming down at 6 a.m. and reached the foothill at 6 p.m. I walked on the same road. The road is so short that only one person can walk on it. Although I varied my pace on my way, I never stopped on my way. Then which of the following must be true?

92. What is the digit in the unit’s place of 2^51?

93. There are two containers: the first contains 500 ml of alcohol, while the second contains 500 ml of
water. Three cups of alcohol from the first container is taken out and is mixed well in the second
container. Then three cups of this mixture is taken out and is mixed in the first container. Let A
denote the proportion of water in the first container and B denote the proportion of alcohol in the
second container. Then

94. A number is formed by writing first 54 natural numbers in front of each other as 12345678910111213
... Find the remainder when this number is divided by 8.

95. A, B, C, D, ..., X, Y, Z are the players who participated in a tournament. Everyone played with every
other player exactly once. A win scores 2 points, a draw scores 1 point and a loss scores 0 point.
None of the matches ended in a draw. No two players scored the same score. At the end of the
tournament, by ranking list is published which is in accordance with the alphabetical order. Then

Direction for questions 96 to 145: Read each of the following passages carefully and answer the questions
that follow.

Passage – 1
The narrator of Midnight's Children describes it as a kind of collective fantasy. I suppose what he, or
I, through him was trying to say, was that there never had been a political entity called India until 1947. The
thing that became independent had never previously existed, except that there had been an area, a zone
called India. So it struck me that what was coming into being, this idea of a nation-state, was an invention.
It was an invention of the nationalist movement. And a very successful invention.
One could argue that nation-states are a kind of collective fantasies. Very similar things happened with the
unification of Italy, and also with the unification of Germany. The history of India is a history of independent
nation-states. It is a history of Oudh or Bengal or Maratha kingdoms. All those independent histories
agreed to collectivise themselves into the idea of the nation of India. In the case of Pakistan, it was less
successful. Pakistan was under-imagined. It did not survive as a nation-state.
If you ask people in general, they would have absolutely no problem with the idea of India at all. I think, in
a way the strength of the nationalist idea is shown by its ability to survive the extraordinary stresses that
it was placed under. I think the stresses of things — communalism, the high degree of public corruption, of
regional rivalries, of the tension between the centre and the state, the external pressures of bad relations
with Pakistan — these are colossal pressures which any state could be forgiven for being damaged by. I
think the thing to say about the success of the idea is that it remains an idea though people might not find
it very easy to give a simple definition of it. But that it does exist and that it is something to which people
feel they belong, I think is now the case. That it survives these stresses is an indication of its strength.
I'm not interested in an idealised, romantic vision of India, I know it is the great pitfall of the exile. So you
know for me, always, the issue of writing about India has been not to write as an outsider. On the other
hand, evidently something has changed in the last 10 years, which is that as a result of various circumstances,
I've not been able to return. All I can say is that I have felt it as the most profound loss and I still do. There
have been many losses in the last decade but the loss of the easy return to India has been for me an
absolute anguish, an inescapable anguish. I feel as if I've lost a limb. I am very anxious to bring that period
to an end.
I do not think that one of the most interesting phenomena for India as a country is the phenomenon of the
Indian Diaspora. I often think Indian — Indian Indians — find that very hard to understand. In England, when
people call themselves British Indian, they mean both halves of that. And yet, what it means to be a British
Indian is very alien to an Indian Indian. The same is true in the Caribbean, in Africa, in Canada, in the United
States, and so on. The thing that has interested me is that there are now many, many ways of being
something which you can legitimately call Indian. Being an Indian in India is just one of those ways.
The forces of disintegration are always there. I think in every society there is the tension between the
forces that bring it together and the forces that pull it apart. I'm worried, above all, of the communal issue
because half a century is no time at all in the eye of history, and half a century ago something of colossally
horrible proportion took place. The fact that it hasn't happened for 50 years on quite the same scale means
nothing. It could still happen tomorrow. One of the things that I remember very vividly, being there 10 years
ago at about the time of the killings that took place in Assam, is discussing this with good friends and
fellow writers. And I remember somebody said to me, until we understand that we are capable of these
things, we can't begin to move beyond them. Because it's a very easy response to atrocities, to say: oh
those terrible people did that, and we are not like that. I think the difficult response is to accept we are also
capable of that, the thing that happened there could also, in certain circumstances, be something that we
were able to perpetrate. The civilising influence is what prevents most of us from giving vent to those
terrible urges. Those urges are part of humanity as well as the more civilized urges.
Of course, I fear in India the recurrence of communal or regionalist inter-community violence. I fear the
long-term damage to a democracy that can be done by mass corruption. I think corruption is in a way a
subversion of democracy and the commonplace view in India is that corruption is everywhere. In a sense,
you could say that is not a democratic society. If money, favour and privilege is what makes the place
work, then that's not a democracy. At least it runs the danger of being no longer able to call itself a
democracy.
What was happening, I thought, was that people were trying to seize control of that rhetoric. That is to say,
special interest groups. You could say Hindus are a very large special interest group. If any group inside
such a complex and many faceted country tries to define the nation exclusively in its own terms, then it
begins to create terrible stresses. I do think that the kind of attempt to define India in Hindu terms is
worrying for that reason. It creates backlashes, it creates polarisation, and it creates the risk of more
upheaval. Partly, I am saying this as a kind of objective observer, but nobody is an objective observer.
I come from an Indian minority, I no doubt have a minority perspective. I can't ignore that and nor would I
wish to. Partly, also I am speaking temperamentally. That is to say, the kind of religious language in
politics is something I find temperamentally unpleasant. I don't like people who do that, whether they be
sectarians in Northern Ireland or India. I believe in, if possible, separating one's personal spiritual needs
and aspirations from the way in which a country is run. I think in those countries where that separation has
not taken place, one can see all kinds of distortions of social and ordinary life which are unpleasant. Iran
is an obvious example. The country in which that kind of separation has completely fragmented it.
Where Naipaul is right, although I don't share his conclusions about it, but I think where he is right, is in
saying that this is a great historical moment. One reason why the 50th anniversary is interesting is that it
does seem to represent the end of the first age and the beginning of second age. And to that extent that
is true now, if someone was born today, they would be born into a very different set of cultural assumptions
and hopes than somebody born 50 years ago. We were entirely sold on the Nehru-Gandhi kind of plan. We
grew up and that was the portrait of the nation we had hung on our wall, and to the extent that you never
entirely lose those formative ideas, that's still the picture of the country I've got on my wall. But it's clear
that for somebody being born now, they are being born into a very different country.
I also think of taking the Naipaul point on what would happen if the BJP were to form a government. Well,
what I would like to think is that in order for the BJP or anybody of that persuasion to form a government,
they would have to change. There is even some kind of suggestion that it may even be happening a little
bit because they are intelligent people. They understand their weaknesses as well as their strengths.
Clearly, for a Hinduist party to form the government of the country is not at all unlikely. So I think one does
have to engage with that in the same way as many people in the country who, like myself, were not
remotely in tune with the Thatcherite revolution but have to engage with it because it was in fact happening,
and kept winning elections, and the world was not going to go back. So, of course, both people inside the
Hindu political enterprise and people outside it will have to shift. I am optimistic about India's ability to force
those changes that are necessary because I do believe it is not fundamentally an intolerant country and
will not fundamentally accept intolerant politics.
On the other hand, there has to be reckoning with the fact that these are ideas, which are gaining in
popularity. I'll tell you where I would draw the line myself. I think there was a great historical mistake made
in Europe about the Nazi Party. People attempted to see whether they could live with it and discovered
very rapidly that was a mistake, that appeasement was a great historical mistake. So, it seems to me, the
question is: What do we make of this political enterprise? Is it fundamentally democratic or fundamentally
anti-democratic? If democratic, then we must all learn to make the best of it. If anti-democratic, then we
must fight it very hard.
What happened in India happened before the book (Satanic Verses) had actually entered. It happened
because of an article in India Today, which, I must say, I thought was an irresponsibly written article,
because it was written by somebody, who, as a friend, asked me for an early copy of the book, and then
presented that book in the most inflammatory sort of way.
This was one of the things that disappointed me, that after a lifetime of having written from a certain
sensibility, and a certain point of view, I would have expected people in India to know about it since it was
all entirely about India. It was written from a deep sense of connection and affection for India. I would have
expected that I had some money in the bank. That is to say, if Salman Rushdie wrote any book, then we
know who he is. He is not some idiot who just arrived from nowhere shouting abuse. This is somebody
whose work, whose opinions, whose lectures and whose stories we know. I would have hoped that my
work would have been judged in the context of what people already knew about me. Instead, it seemed as
if everything I had been in my life up to that point suddenly vanished out of the window and this other
Rushdie was invented who was this complete bastard who had done this terrible thing. There did not seem
to be any attempt to correct that or to combat that. I was surprised and disappointed it did not. It didn't
happen here either. It didn't happen anywhere in the world. It was as if the force of history, the force of a
historical event was so huge that it erases all that goes before it.
The negative response to the Satanic Verses, let us remember that there was also a positive response,
was such that it erased my personality and put in its place some other guy who they didn't recognize at
all. Anybody who knows anything about these countries, and I do know something about these countries,
knows that every cheap politician can put a demonstration in the street in five minutes. That doesn't
represent in any sense the people's will. It represents a certain kind of political structure, political organization.
It doesn't represent truth.
But I always believed and I still believe that India would come back. I never believe that the loss of India is
forever. Because India is not Iran, it’s not even Pakistan, and I thought good sense will prevail in India
because that's my life experience of Indian people and of the place.

96. The idea of India that inspired the writer's generation was the one dominated or formed by

97. The writer does not share

98. The writer shows faith in India's basic

99. According to the writer,

100. The writer's view of India is determined mainly by

101. According to the writer's friend,

102. What according to the passage prevents us from giving in to violent, terrible urges?

103. According to the writer, what disqualifies India from being called a democracy?

104. The writer contradicts his assertion of being an 'objective observer' on the basis that

105. In the first paragraph of the passage, the writer questions

106. According to the writer, the difference between India and Pakistan was that,

107. According to the passage, the secret of India's survival lies in

Passage – 2
If Western civilization is in a state of permanent crisis, it is not far-fetched to suggest that there may be
something wrong with its education. No civilization, I am sure, has ever devoted more energy and resources
to organised education, and if we believe in nothing else, we certainly believe that education is, or should
be, the key to everything. In fact, the belief in education is so strong that we treat it as the residual legatee
of all our problems. If the nuclear age brings new danger; if the advance of genetics engineering opens the
doors of new abuses; if commercialism brings new temptations, the answer must be more and better
education. The modern way of life is becoming more complex: this means that everybody must become
more highly educated. “By 1984,” it was said recently, “it will be desirable that the most ordinary of men is
not embarrassed by the use of a logarithm table, the elementary concepts of the calculus, and by the
definitions and uses of such words as electron, coulomb, and volt. He should further have become able not
only to handle a pen, and ruler but also a magnetic tape, valve, and transistor. The improvement of
communications between individuals and groups depends on it.” Most of all, it appears, the international
situation calls for prodigious educational efforts. The classical statement on this point was delivered by Sir
Charles (now Lord) Snow in his Rede Lecture some years ago: To say that we must educate ourselves or
perish, is a little more melodramatic than the facts warrant. To say we have to educate ourselves or watch
a steep decline in our lifetime, is about right. According to Lord Snow, the Russians are apparently doing
much better than anyone else and will 'have a clear edge', unless and until the Americans and we educate
ourselves both sensibly and imaginatively'.
Lord Snow, it will be recalled, talked about 'The Two Cultures and the Scientific Revolution' and expressed
his concern that 'the intellectuals life of the whole of western society is increasingly being split into two
polar groups . . . At one pole we have the literary intellectuals . . . at the other the scientists'. He deplores
the 'gulf of mutual incomprehension' between these two groups and wants it bridged. It is quite clear how
he thinks this 'bridging' operation is to be done; the aims of his educational policy would be, first, to get as
many 'alpha-plus scientists as the country can throw up'; second, to train 'a much larger stratum of alpha
professionals' to do the supporting research, high class design and development; third, to train 'thousands
upon thousands' of other scientists and engineers; and finally, to train 'politicians, administrators, and
entire community, who know enough science to have a sense of what the scientists are talking about'. If
this fourth and last group can at least be educated enough to 'have sense' of what the real people, the
scientists and engineers, are talking about, so Lord Snow seems to suggest, the gulf of mutual
incomprehension between the 'Two Cultures' may be bridged.
These ideas on education, which are by no means unrepresentative of our times, leave one with the
uncomfortable feeling that ordinary people, including politicians, administrators, and so forth, are really
not much use, they have failed to make the grade: but, at least, they should be educated enough to have
a sense of what is going on, and to know what the scientists mean when they talk to quote Lord Snow's
example about the Second Law of Thermodynamics. It is an uncomfortable feeling, because the scientists
never tire of telling us that the fruits of their labours are 'neutral': whether they enrich humanity or destroy
it depends on how they are used. And who is to decide how they are used? There is nothing in the training
of scientists and engineers to enable them to take such decision, or else, what becomes of the neutrality
of science?
If so much reliance is today being placed in the power of education to enable ordinary people to cope with
the problems thrown up by scientific and technological progress, then there must be something more to
education than Lord Snow suggests. Can education help us to turn the potentiality into a reality to the
benefit of man?
To do so, the task of education would be, first and foremost the transmission of ideas of value, of what to
do with our lives. There is no doubt also the need to transmit know-how but this must take second place,
for it is obviously somewhat foolhardy to put great powers into the hands of people without making sure
that they have a reasonable idea of what to do with them. At present, there can be little doubt that the
whole of mankind is in mortal danger, not because we are short of scientific and technological know-how,
but because we tend to use it destructively, without wisdom. More education can help us only if it produces
more wisdom.
The essence of education, I suggested, is the transmission of values, but values do not help us to pick our
way through life unless they have become our own, a part, so to say, of our mental make-up. This means
that they are more than mere formulae or dogmatic assertions: that we think and feel with them, that they
are the very instruments through which we like and interpret, and experience the world. When we think,
we do not just think: we think with ideas. Our mind is not a blank, a tabula rasa. When we begin to think
we can do so only because our mind is already filled with all sorts of ideas with which to think. All through
our youth and adolescence, before the conscious and critical mind begins to act as a sort of censor and
guardian at the threshold, ideas seep into our mind, multitudes of them. These years are, one might say,
our Dark Ages during which we are nothing but inheritors; it is only in later years that we can gradually
learn to sort out our inheritance.
First of all, there is language. Each word is an idea. If the language which seeps into us during our Dark
Ages is English, our mind is thereby furnished by a set of ideas which is significantly different from the set
represented by Chinese, Russian, German, or even American. Apart from words there are the rules of
putting them together: grammar, another bundle of ideas, the study of which has fascinated some modern
philosophers to such an extent that they thought they could reduce the whole of philosophy to a study of
grammar.
All philosophers and others have always paid a great deal of attention to ideas seen as the result of thought
and observation; but in modern times all too little attention has been paid to the study of the ideas which
form the very instruments by which thought and observation proceed. On the basis of experience and
conscious thought small ideas may easily be dislodged, but when it comes to bigger, more universal, or
more subtle ideas, it may not be so easy to change them. Indeed, it is often difficult to become aware of
them, as they are the instruments and not the result of our thinking just as you can see what is outside
you, but cannot easily see that with which you see, the eye itself. And even when one has become aware
of them it is often impossible to judge them on the basis of ordinary experience.
We often notice the existence of more or less fixed ideas in other people's minds — ideas with which they
think without being aware of doing so. We then call them prejudices, which is logically quite correct
because they have merely seeped into the mind and are in no way the result of judgement. But the word
prejudice is generally applied to ideas that are patently erroneous and recognisable as such by anyone
except the prejudiced man. Most of the ideas with which we think are not of that kind at all. To some of
them, like those incorporated in words and grammar, the notions of truth or error cannot even be applied,
others are quite definitely not prejudices but the result of a judgement; others again are tacit assumptions
or presuppositions which may be very difficult to recognise.
I say, therefore, that we think with or through ideas and that what we call thinking is generally the application
of pre-existing ideas to a given situation or set of facts. When we think about, say the political situation we
apply to that situation our political ideas, more or less systematically, and attempt to make that situation'
‘intelligible' to ourselves by means of these ideas. Similarly, everywhere else we evaluate the situation in
the light of our value-ideas.
The way in which we experience and interpret the world obviously depends very much indeed on the kind
of ideas that fill our minds. If they are mainly small, weak, superficial, and incoherent, life will appear
insipid, uninteresting, petty and chaotic. It is difficult to bear the resultant feeling of emptiness, and the
vacuum of our minds may only too easily be filled by some big, fantastic notion-political or otherwise —
which suddenly seem to illumine everything and to give meaning and purpose to our existence. We feel
that education will help solve each new problem or complexity that arises. It needs no emphasis that
herein lies one of the great dangers of our times.
When people ask for education they normally mean something more than mere training, something more
than mere knowledge of facts, and something more than a mere diversion. Maybe they cannot themselves
formulate precisely what they are looking for; but I think what they are really looking for is ideas that could
make the world, and their own lives, intelligible to them. When a thing is intelligible you have a sense of
participation; when a thing is unintelligible you have a sense of estrangement. 'Well, I don't know', you hear
people say, as an impotent protest against the unintelligibility of the world as they meet it. If the mind
cannot bring to the world a set — or, shall we say, a tool box — of powerful ideas, the world must appear
to it as a chaos, a mass of unrelated phenomena, of meaningless events. Such a man is like a person in
a strange world and without any signs of civilization, without maps or signposts or indicators of any kind.
Nothing has any meaning to him; nothing can hold his vital interest; he has no means of making anything
intelligible to himself.

108. The writer's contention in the passage is that the crisis in Western civilization can be explained by

109. According to the writer, Lord Snow sees the intellectual life of Western society as split between

110. The writer seems to criticise the belief that

111. What, according to the author, would be the definition of 'prejudice'?

112. According to Lord Snow, which of the following groups needs to be educated enough to at least
understand the works of scientists and engineers?

113. In the passage, the writer questions

114. The author's assertion in the passage is that education's main responsibility is to

115. The author believes that

116. Which of the following sentences is not true according to the author?

117. Thinking is

Passage – 3
The highest priced words are ghost-written by gagmen who furnish the raw material for comedy over the air
and on the screen. They have a word-lore all their own, which they practise for five to fifteen hundred dollars
a week, or fifteen dollars a gag at piece rates. That's sizable rate for confounding acrimony with matrimony,
or extracting attar of roses from the otter.
Quite apart from the dollar sign on it, gagmen's word-lore is worth a close look, if you are given to the
popular American pastime of playing with words — or if you're part of the 40 per cent who make their living
in the word trade.
Gag writers' tricks with words point up the fact that we have two distinct levels of language: familiar,
ordinary words that everybody knows; and more elaborate words that don't turn up so often, but many of
which we need to know if we are to feel at home in listening and reading today.
To be sure gagmen play hob with the big words, making not sense but fun of them. They keep on confusing
bigotry with bigamy, illiterate with illegitimate, monotony with monogamy, osculation with oscillation. They
trade on the fact that for many of their listeners, these fancy terms linger in a twilight zone of meaning. It’s
their deliberate intent to make everybody feel cozy at hearing big words, jumbled up or smacked down.
After all, such words loom up over-size in ordinary talk, so no wonder they get the bulldozer treatment from
the gagmen.
Their wrecking technique incidentally reveals our language as full of tricky words, some with 19 different
meanings, others which sound alike but differ in sense. To ring good punning changes, gag writers have to
know their way around in the language. They don't get paid for ignorance, only for simulating it.
Their trade is a hard one, and they regard it as serious business. They never laugh at each other's jokes;
rarely at their own. Like comediennes, they are usually melancholy men in private life.
Fertile invention and ingenious fancy are required to clean up ‘blue’ burlesque gags for radio use. These
shady gags are theoretically taboo on the air. However, a gag writer who can leave a faint trace of bluing
when he launders the joke is all the more admired — and more highly paid.
A gag that keeps the blue tinge is called a ‘double intender’, gag-land jargon for double entendre. The
double meaning makes the joke funny at two levels. Children and other innocents hearing the crack for the
first time take it literally, laughing at the surface humour; listeners who remember the original as they
heard it in vaudeville or burlesque, laugh at the artfulness with which the blue tinge is disguised.
Another name for a double meaning of this sort is ‘insinuendo’. This is a portmanteau word or ‘combo’, as
the gagmen would label it, thus abbreviating combination. By telescoping insinuation and innuendo, they
get insinuendo, on the principle of blend words brought into vogue by Lewis Caroll.
‘Shock logic’ is another favourite with gag writers. Supposedly a speciality of women comediennes, it is
illogical logic more easily illustrated than defined. A high school girl has to turn down a boy's proposal, she
writes:
Dear Jerry,
I'm sorry, but I can't get engaged to you. My mother thinks I am too young to be engaged and besides, I'm
already engaged to another boy.
Yours regretfully.
Guess who.
Gag writers' lingo is consistently funnier than their gags. It should interest the slang-fancier. And like much
vivid jargon developed in specialised trades and sports, a few of the terms are making their way into
general use. Gimmick, for instance, in the sense either of a trick devised or the point of a joke, is creeping
into the vocabulary of columnists and feature writers.
Even apart from the trade lingo, gagmen's manoeuvres are of real concern to anyone who follows words
with a fully awakened interest. For the very fact that gag writers often use a long and unusual word as the
hinge of a joke, or as a peg for situation comedy, tells us something quite significant: they are well aware
of the limitations of the average vocabulary and are quite willing to cash in on its shortcomings.
When Fred Allens' joke-smiths work out a fishing routine, they have Allen referring to the bait in his most
arch and solemn tones: "I presume you mean the legless invertebrate." This is the old minstrel trick, using
a long fancy term, instead of calling a worm a worm.
Chico Marx can stretch a pun over 500 feet of film, making it funnier all the time, as he did when he
rendered, "Why a duck?"
And even the high-brow radio writers have taken advantage of gagmen's technique. You might never expect
to hear on the air such words as lepidopterist and entymologist. Both occur in a very famous radio play by
Norman Corvine, ‘My client Curly’, about an unusual caterpillar which would dance to the tune ‘yes, sir,
she's my baby’ but remained inert to all other music. The dancing caterpillar was given a real New York
buildup, which involved calling in the experts on butterflies and insects which travel under the learned
names above. Corvine made mild fun of the fancy professional titles, at the same time explaining them
unobtrusively.
There are many similar occasions where any one working with words can turn gagmen's trade secrets to
account. Just what words do they think outside the familiar range? How do they pick the words that they
‘kick around’? It is not hard to find out.

118. According to the writer, a larger part of the American population

119. The hallmark of gag writers is that they

120. According to the passage, the second level of language is important if

121. According to the writer, gag writers thrive on

122. In gag writers' trade

123. When the writer says, "They don't get paid for ignorance, only for simulating it," he means to say

124. Gag writers have influenced

Passage – 4
From ancient times, men have believed that, under certain peculiar circumstances, life could arise
spontaneously: from the ooze of rivers could come eels and from the entrails of dead bulls, bees; worms
from mud, and maggots from dead meat. This belief was held by Aristotle, Newton and Descartes, among
many others, and apparently the great William Harvey too. The weight of centuries gradually disintegrated
men's beliefs in the spontaneous origin of maggots and mice, but the doctrine of spontaneous generation
clung tenaciously to the question of bacterial origin.
In association with Buffon, the Irish Jesuit priest John Needham declared that he could bring about at will
the creation of living microbes in heat-sterilised broths, and presumably, in propitiation, theorised that God
did not create living things directly but bade the earth and water to bring them forth. In his Dictionaire
Philosophique, Voltaire reflected that it was odd to read of Father Needham's claim while atheists conversely
should deny a Creator yet attribute to themselves the power of creating eels. But, wrote Thomas Huxley,
'The great tragedy of science — the slaying of a beautiful hypothesis by an ugly fact — which is so
constantly being enacted under the eyes of philosophers, was played, almost immediately, for the benefit
of Buffon and Needham.
The Italian Abbé Spallanzani did an experiment. He showed that a broth sealed from the air while boiling
never develops bacterial growths and hence never decomposes. To Needham's objection that Spallanzani
had ruined his broths and the air above them by excessive boiling, the Abbé replied by breaking the seals
of his flasks. Air rushed in and bacterial growth began! But the essential conflict remained. Whatever
Spallanzani and his followers did to remove seeds and contaminants was regarded by the spontaneous
generationists as damaging to the 'vital force' from whence comes new life.
Thus, doubt remained, and into the controversy came the Titanic figure of Louis Pasteur. Believing that a
solution to this problem was essential to the development of his theories concerning the role of bacteria in
nature, Pasteur freely acknowledged the possibility that living bacteria very well might be arising anew from
inanimate matter. To him, the research problem was largely a technical one: to repeat the work of those
who claimed to have observed bacterial entry. For the one that contended that life did not enter from the
outside, the proof had to go to the question of possible contamination. Pasteur worked logically. He found
during the experiments that after prolonged boiling, a broth would ferment only when air was admitted to it.
Therefore, he contended, either air contained a factor necessary for the spontaneous generation of life or
viable germs were borne in by the air and seeded in the sterile nutrient broth. Pasteur designed ingenious
flasks whose long S-shaped necks could be left open. Air was trapped in the sinuous glass tube. Broths
boiled in these flask tubes remained sterile. When their necks were snapped to admit ordinary air, bacterial
growth would then commence — but not in every case. An occasional flask would remain sterile presumably
because the bacterial population of the air is unevenly distributed. The forces of spontaneous generation
would not be so erratic. Continuous scepticism drove Pasteur almost to fanatical efforts to control the
ingredients of his experiments to destroy the doubts of the most sceptical. He ranged from the mountain
air of Montanvert, which he showed to be almost sterile, to those deep, clear wells whose waters had been
rendered germfree by slow filtration through sandy soil. The latter discovery led to the familiar porcelain
filters of the bacteriology laboratory. With pores small enough to exclude bacteria, solutions allowed to
percolate through them could be reliably sterilised.
The argument raged on and soon spilled beyond the boundaries of science to become a burning religious
and philosophical question of the day. For many, Pasteur's conclusions caused conflict because they
seemed simultaneously to support the Biblical account of creation while denying a variety of other
philosophical systems. The public was soon caught up in the crossfire of a vigorous series of public
lectures and demonstrations by leading exponents of both views, novelists, clergymen, their adjuncts and
friends. Perhaps the most famous of these evenings in the theatre — competing perhaps with a great
debate between Huxley and Bishop Wiberforce for elegance of rhetoric — was Pasteur's public lecture at
the Sorbonne on April 7, 1864. Having shown his audience the swan necked flasks containing sterile
broths, he concluded, "And, therefore, gentlemen, I could point to that liquid and say to you, I have taken
my drop of water from the immensity of creation, and I have taken it full of the elements appropriated to the
development of inferior beings. And I wait, I watch, I question it! — begging it to recommence for me the
beautiful spectacle of the first creation. But it is dumb, dumb since these experiments were begun several
years ago; It is dumb because I have kept it from the only thing man does not know how to produce: from
the germs that float in the air, from life, for life is a germ and a germ is life. Never will the doctrine of
spontaneous generation recover from the mortal blow of this simple experiment." And it is not. Today
these same flasks stand immutable: they are still free of microbial life.
It is an interesting fact that despite the ringing declaration of Pasteur, the issue did not die completely. And
although far from healthy, it is not yet dead. In his fascinating biography of Pasteur, Rene Dubos has
traced the later developments which saw new eruptions of the controversy, new technical progress and
criticism, and new energetic figures in the breach of the battle such as Bastion, for, and the immortal
Tyndall, against, the doctrine of spontaneous generation. There was also new 'sorrow' for Pasteur as he
read years later, in 1877, the last jottings of the great physiologist Claude Bernard and saw in them the
'mystical' suggestion that yeast may arise from grape juice. Even at this late date, Pasteur was stirred to
new experiments again to prove to the dead Bernard and his followers the correctness of his position.
It seems to me that spontaneous generation is not only a possibility, but a completely reasonable possibility
which should never be relinquished from scientific thought. Before men knew of bacteria, they accepted
the doctrine of spontaneous generation as the 'only reasonable alternative' to a belief in supernatural
creation. But today, as we look for satisfaction at the downfall of the spontaneous generation hypothesis,
we must not forget that science has rationally concluded that life once did originate on earth by spontaneous
generation. It was really Pasteur's evidence against spontaneous generation that for the first time brought
the whole difficult question of the origin of life before the scientific world. In the above controversy, what was
unreasonable was the parade of men who claimed to have 'proved' or who resolutely 'believed in' spontaneous
generation on the face of proof — not that spontaneous generation cannot occur — but that their work was
shot through with experimental error. The acceptable evidence also makes it clear that spontaneous
generation, if it does not occur, must obviously be a highly improbable event under present conditions.
Logic tells us that science can only prove an event improbable: it can never prove it impossible — and
Gamow has appropriately remarked that nobody is really certain what would happen if a hermetically
sealed can were opened after a couple of million years. Modern science agrees that it was highly improbable
for life to have arisen in the pre-Cambrian seas, but it concluded, nevertheless, that there it did occur. With
this, I think, Pasteur would agree.
Aside from their theoretical implications, these researchers had the great practical result of putting
bacteriology on a solid footing. It was now clear how precisely careful one had to be to avoid bacterial
contamination in the laboratory. We now knew what 'sterile' meant and we knew that there could be no
such thing as 'partial sterilization'. The discovery of bacteria high in the upper atmosphere, in the mud of
the deep sea bottom, in the waters of hot springs, and in the Arctic glaciers established bacterial ubiquity
as almost absolute. In recognition of this Lord Lister introduced aseptic technique into the practice of
surgery. It was the revolution in technique alone that made possible modern bacteriology and the subsequent
research connecting bacteria to phenomena of human concern, research, which today is more prodigious
than ever. We are just beginning to understand the relationship of bacteria to certain human diseases, to
soil chemistry, nutrition, and the phenomenon of antibiosis, wherein a product of one organism (e.g. penicillin)
is detrimental to another.
It is not an exaggeration then to say that the emergence of the cell theory represents biology's most
significant and fruitful advance. The realisation that all plants and animals are composed of cells which are
essentially alike, that cells are all formed by the same fundamental division process, that the total organism
is made up of activities and inter-relations of its individual cells, opened up horizons we have not even
begun to approach. The cell is a microcosm of life, for in its origin, nature and continuity resides the entire
problem of biology.

125. Needham's theory that 'God did not create living things directly' was posited as

126. It can be inferred from the passage that

127. According to the passage,

128. Pasteur began his work on the basis of the contention that

129. The porcelain filters of the bacteriology laboratories owed their descent to

130. What according to the passage was Pasteur's declaration to the world?

131. What according to the writer, was the problem with the proponents of spontaneous generation?

132. One of the results of the theoretical cross fire regarding bacteriology was that

133. One of the reasons for the conflict caused by Pasteur's experiments was that

134. According to the author,

Passage – 5
The end of mutual funds, when it came, was sudden but not unexpected. For over 10 years, mutual fund
has been scripting its own growth demise, embarking on a reckless course of high risks, unhealthy
pastimes, and unchecked maladies. Ironically but fittingly too, the very hand that had supported and
sustained it through the turbulent early period of its existence was the one that, finally wielded the euthanasian
syringe. The individual investor it was who had made the mutual fund post-liberalisation, India's most
vibrant vehicle for individual investment. The individual investor it was who brought the curtain down on an
act that had started with a virtuoso performance, only to putrefy into a show of ineptitude, imprudence, and
irresponsibility.
The mutual fund, as we know it, may be dead. It died of many things. But, primarily, of a cancer that ate
away at its innards. A cancer that destroyed the value of the investments, the mutual funds was made to
service the Rs. 85,000 crore that India's investors had entrusted them with ever since they began life way
back in 1964 as The Unit Trust Of India's (UTI), now disgraced Unit Scheme 64(US 64). A cancer that grew
from the refusal of the men and women to manage the mutual fund to exercise a mixture of caution and
aggression, but to adopt, instead, an indisciplined, unplanned, fire-from-the hip approach to investment. A
cancer that ultimately, robbed the mutual funds of the resources they would have to use to pay back their
investors, leaving them on Death Row.
Indeed, the scandal that US 64 had been brewing for years, was only one, but not the first, of the warningbells
that pointed to the near emptiness of many a mutual fund's coffers. In quick succession have emerged
reports of more and more fund-schemes that have been laid bare, their corpuses empty, their ability to
meet their promises of assured returns to investors demolished. At least 37 per cent of the 235 fund
schemes in operation in the country have promised investors assured returns of over 15 per cent for
5 years, and repurchase-prices well above their Net Asset Values (NAVs).
According to a study conducted by the Delhi-based Value Research, at least 18 big schemes due for
redemption over the next three years will be unable to service their investors, or even return their money at
the time of redemption. The shortfall? Rs. 4,685.10 crore. Or 75.87 per cent of the amount handed over by
trusting investors to fund managers. Worries Ajai Kaul, 38, president, Alliance Capital Asset Management:
"When an assured-returns scheme runs into problems, investors view it as one more let-down by the
mutual funds."
Had they but known of the actual practices seen in the offices and hallways of the mutual funds, which
have translated into these results, investors would have shown their disgust long ago. Take the case of a
mutual fund company that manages more than a dozen schemes. According to an unwritten, but formalised,
principle, each scheme takes it in turn to sell some of its holdings to its sister-schemes, booking fat
notional gains and posting NAVs. While investors responded by pouring in even more of their savings, the
profits were clearly only on paper. In the offices of another asset management company half way across
Mumbai, the demand for cellular-phones peaked six months ago.
Its employees had, suddenly, realised that making their personal deals using information gathered in the
course of their professional work, was best done over cell phones so that the company's records wouldn't
show the call being made. Obviously, the hot tips went to fatten their — and not investors' — pockets.
Earlier, quite a few merchant bankers entered the mutual funds industry to use the corpus to subscribe to
the issues they were managing. It took a crash in the primary market — not ethics or investigations — for
this practice to stop.
Filled with fear and loathing — and righteous anger — the investor has, therefore, decided to adjure the
mutual fund. According to Marketing And Development Research Associates (MDRA) opinion poll of 342
investors conducted last fortnight in the five metros — Bangalore, Kolkata, Chennai, Delhi and Mumbai —
mutual funds as an investment instrument now ranks a lowly fourth on safety — after bank deposits, gold,
and real estate — and fifth on returns — ahead only of bank deposits and gold. And only 14.20 per cent of
the sample will even consider investing in a mutual fund in the future.
Still, it is the species that has died, not its every member. The ones that have survived are the bright
performers who beat the market benchmark — the 100 — scrip. The Bombay Stock Exchange (BSE)
National Index — by the widest margins within their three genres: growth, income and balance. However,
even their star turns have not been able to stave off the stench of death over the business. In fact, an
autopsy of the late — and, at the moment not particularly lamented — mutual funds reveal a sordid saga
of callousness and calumny.
Sheer disaster stares the mutual funds in the face and a cataclysm could destroy the savings of lakhs of
investors too. A Value Research estimate of probable shortfall that 18 assured-returns schemes will face at
the time of their scheduled redemptions over the three years adds up to a sense-numbing Rs. 4,685 crore.
An independent audit of the 60 assured-returns schemes managed by the public sector mutual funds
conducted by Price Waterhouse Coopers at the behest of the Securities and Exchange Board of India
(SEBI) estimated a shortfall of between Rs. 2,500 crore and Rs. 3,000 crore. In 1999 alone judging from
their present NAVs, the four schemes due for redemption — Canbank Asset Management Company's
Cantriple, IndBank Asset Management Company's IndPrakash, SBI Funds Management's Magnum Triple
Plus, and BOI Mutual Fund's (BOIMF) Double Square Plus — are heading for a collective shortfall of
Rs. 1,639.55 crore.
As of June 30, 1998, the country's 252 fund-schemes managed assets with a market value of Rs. 69,599
crore, with the UTI alone controlling the fate of Rs. 50,000 crore. That is Rs. 11,000 crore less than the
money invested in these schemes as of June 30, 1997, which means that the mutual funds have wiped out
Rs. 11,000 crore from the investors' hard earned money in the intervening 12 months. Of course, every fund
is paying for the sins of the black sheep. For, the villain of the piece was UTI and the 95 funds managed by
the public sector banks and institutions, the value of whose corpuses fell from Rs. 66,748 crore to
Rs. 57,350 crore in the past year. In fact, these funds contributed 85.40 per cent of the overall value-loss,
with the private sector funds boosting their corpuses from Rs. 4,000 crore to Rs. 4,120 crore to lower the extent of the erosion.
For investors, that has translated into an option of either exiting at a loss — or holding on in vain hope. On
November 20, 1998, a depressing 77 per cent of the 58 listed fund schemes were quoting at discounts of
between 5 per cent and 40 per cent to their NAVs. And what of the NAVs themselves? The units of a
shoulder-slumping 15 per cent of the schemes were worth less than their par values. And US 64, of course
continued to languish, with an estimated NAV of Rs. 9.68. Even if there are schemes that have performed
individually well, that the mutual funds have collectively failed to deliver couldn't be more obvious. So
investors' murderous mood can hardly be debated.
Their genesis and growth reveals just what blinded the mutual funds to the possibility of failure. Forty per
cent of the banks-and-insurance companies-promoted funds in operation were launched between 1987
and 1993, when the stock markets were bull-dominated. In a period that saw only one bear phase, the
BSE Sensitivity Index (the Sensex) climbed by 346 per cent. Being successful with equity investments
required no skills; only investible funds. Nor was fund-raising a problem, as investors desperately sought
ways to grab a piece of equity boom. Between 1984 and 1989, the mutual funds collected Rs. 13,455
crore as subscriptions, but, in the next five years, they picked up Rs. 45,573 crore.
In January, 1994, the UTI's Mastergain mopped up a stunning Rs. 4,700 crore while the most awaited
Morgan Stanley Growth — a showcase for the fabled fund-management metier of the foreign mutual funds
— took in Rs. 1,000 crore in just three days. Low entry-barriers — a so called sound track-record, a
general reputation of fairness and integrity, an application-fee of Rs. 25,000, a registration fee of
Rs. 25 lakh and an annual fee of Rs. 2.50 lakh — made entering the business a snap. Explains Ajay
Srinivasan, 34, CEO, Prudential ICICI Mutual Fund: "Mutual funds were misunderstood by investors.
Everyone thought they were a one way ticket to a jackpot."
Intoxicated, fund-managers poured in more and more of their corpuses into equity, ignoring the downsides,
confident that the boom would last forever. In the process, they ignored the very concept of risk-management,
blithely ignoring the safety net of fixed-income instruments, and accusing those who advised caution of
being cowards. In 1995, for instance, ABN estimated 70 per cent of the money being managed by the
mutual funds had been funnelled into equity. Whether they knew it or not, they were breaking away from
the trend set by the mutual funds in the US, where the industry began by investing primarily in the money
market, with only 25 per cent of their corpus set aside for stocks. Only in the past 15 years, after operating
for more than seven decades, have those funds ventured into equity. Unfortunately, their success blinded
the fund-managers to the fact that they were riding a wave-not navigating the treacherous seas. As Vivek
Reddy, 36, CEO, Kothari-Pioneer Mutual Fund, puts it: "It was the stock market conditions that helped the
mutual funds deliver returns, not superior investment skills." Then, the stock markets collapsed and never
quite recovered. Between July 1997 and October 1998, the Sensex free-fell from 4306 to 2812 finally
nullifying the theory that if you wait long enough, share-prices are always bound to rise. And the mutual
fund, unused to a diet of falling equity indices, collapsed too.
The quantum of money mopped up by the mutual fund may suggest that the reports of its extinction have
been greatly exaggerated. In 1997-98, Indians entrusted Rs. 18,701 crore to the mutual funds, with new
schemes alone mopping up Rs. 12,279 crore. Questions R. G Sharma, 58, CEO, LIC Mutual Fund: "How
do you explain that Dhanvarsha 12 and Dhanvarsha 13, floated in April and September 1998, managed to
mop up Rs. 335 crore?" Not quite a loss of faith, would you say? Think again. In those 12 months, those
very investors also took away Rs. 16,227 crore in the form of repurchases and redemptions, leaving only
Rs. 2,474 crore more in the hands of fund-managers. What's more, since none of the withdrawals could
have been made from the new schemes, the old schemes, obviously, gave it all up, effectively yielding
Rs. 9,805 crore to angry investors who took away their money. It is the same story this year: in the first
quarter of 1998-99, old schemes collected Rs. 2,340 crore, compared to the new schemes' Rs. 1,735 crore
but they gave up Rs. 2,749 crore ending up Rs. 409 crore poorer.
Sure, some people are still putting money into the mutual funds. The real reason: money is flowing in from
two genres of investors — neither of whom is the quintessential urban. The first comprises people in the
semi-urban and rural areas, for whom names like the LIC and GIC still represent safety and assured
schemes of income. Importantly, this category investor isn't clued into the financial markets, and is not,
accordingly, aware of the problems that confront the mutual funds. Confirms Nikhil Khatau, 38, Managing
Director, Sun F & C Asset Management: "That market is fairly stable. "However, as soon as the fundamental
problems hit their dividend-paying ability, even the die hard mutual fund investor from India's villages and
small towns — who, don't forget, has already been singed by the disappearance of thousands of nonbanking
finance companies — will swear off their favourite investment vehicle.
The second genre of investor explains why the private sector funds have been successful in soaking up
large sums: 31.10 per cent of the total takings in 1997-98, and 10.70 per cent in the first quarter of
1998-99. They are the so called high net worth players — corporates and individuals — who in Khatau's
terms, ‘are aggressive about managing their wealth, and look closely at comparative performance’. While
their fastidiousness has forced them to pick the private sector mutual funds, whose disclosures and
performance has both been ahead of their public sector cousins, their interest does not represent every
investor's disillusionment.

135. The amount of money entrusted to the care of the mutual funds was

136. The end of mutual funds was carried out at the hands of

137. According to the passage, the flaws of the mutual funds lay in their

138. According to the passage, one of the reasons for the failure of the mutual funds was

139. According to the writer, one of the fallouts of the end of mutual funds is that

140. It can be inferred from the passage that

141. The current rank of the mutual fund industry in terms of safety and returns on deposits respectively is

142. The increase in the number of cell phone subscriptions in the office of an asset management
company was due to the fact that

143. According to the passage, mutual funds caused a loss of

144. On the basis of the passage, it may be said that, in terms of retrieving their money, the investors

145. According to the passage, one of the reasons for the euphoria in the mutual fund industry can be
attributed to

Direction for questions 146 to 151: The following table gives the quantity of apples (in tonnes) arriving at
New Delhi market from various states in a particular year. The month in which demand was more than
supply, the additional demand was met by the stock from cold storage.


146. What was the maximum percentage of apples supplied by any state in any of the months?

147. Which state supplied the maximum number of apples?

148. Which state supplied the highest percentage of apples from the total apples supplied?

149. In which of the following periods was the supply greater than the demand?

150. If the yield per tree was 40 kg, then from how many trees were the apples supplied to New Delhi
(in millions) during the year?

151. Using the data in question 150, if there were 250 trees per hectare, then how many hectares of land
was used?

Direction for questions 152 to 157: Answer the questions based on the following information.
The following bar chart gives the growth percentage in the number of households in middle, upper-middle
and high income categories in the four regions for the period between 1987-88 and 1994-95.


152. Which region showed the highest growth in number of households in all the income categories for the period?

153. What was the total household income in northern region for upper-middle class?

154. What is the percentage increase in total number of households for the northern region
(upper-middle) over the given period?

155. What was the average income of the high-income group in 1987-88?

Additional direction for questions 156 and 157: The numbers of households in each category were
equally distributed in all the regions.
156. The ratio of total income for the high-income category to the upper-middle class increased by how
much percentage in the given period?

157. The average income for the northern region in 1987-88 was

Direction for questions 158 to 162: Answer the questions based on the following information.
Krishna distributed 10-acre land to Gopal and Ram who paid him the total amount in the ratio 2 : 3. Gopal
invested a further Rs. 2 lakh in the land and planted coconut and lemon trees in the ratio 5 : 1 on equal
areas of land. There were a total of 100 lemon trees. The cost of one coconut was Rs. 5. The crop took
7 years to mature and when the crop was reaped in 1997, the total revenue generated was 25% of the total
amount put in by Gopal and Ram together. The revenue generated from the coconut and lemon trees was
in the ratio 3 : 2 and it was shared equally by Gopal and Ram as the initial amount spent by them were
equal.

158. What was the total output of coconuts?

159. What was the value of output per acre of lemon trees planted?

160. What was the amount received by Gopal in 1997?

161. What was the value of output per tree for coconuts?

162. What was the ratio of yields per acre of land for coconuts and lemons (in terms of number of lemons and coconuts)?

Direction for questions 163 to 167: Answer the questions based on the following information.
Ghosh Babu has a manufacturing unit. The following graph gives the cost for various number of units.
Given: Profit = Revenue – Variable cost – Fixed cost. The fixed cost remains constant up to 34 units after
which additional investment is to be done in fixed assets. In any case, production cannot exceed 50 units.

163. What is the minimum number of units that need to be produced to make sure that there was no loss?

164. How many units should be manufactured such that the profit was at least Rs. 50?

165. If at the most 40 units can be manufactured, then what is the number of units that can be manufactured to maximise profit per unit?

166. If the production cannot exceed 45 units, then what is the number of units that can maximise profit per unit?

167. If the fixed cost of production goes up by Rs. 40, then what is the minimum number of units that need to be manufactured to make sure that there is no loss?

Direction for questions 168 to 173: Answer the questions based on the following information.
In the following chart, the price of logs shown is per cubic metre and that of plywood and saw timber is per
tonne.


168. What is the maximum percentage increase in price per cubic metre or per tonne over the previous year?

169. Which product shows the maximum percentage increase in price over the period?

170. If 1 m3 = 750 kg for saw timber, find in which year was the difference in prices of saw timber and logs the least?