General Knowledge - homeopathy360

General Knowledge

Q.1. Match List-I with List-II and select the correct answer using the codes given below the lists (UP/PSC/HOM/MO/190415):

List-I (Local name
for shifting cultivation)
List –II (Area)
Milpa Indonesia
Fang Latin America
Ladang India
Jhum Africa


S.No. A B C D
(a) 3 2 4 4
(b) 2 4 1 3
(c) 4 3 2 1
(d) 1 2 3 2


S.No. A B C D
(b ) 2 4 1 3

Note The correct sequence:

List-I (Local Name
for shifting cultivation)
List –II (Area)
A. Milpa 2. Latin America
B. Fang 4. Africa
C. Ladang 1. Indonesia
D. Jhum 3. India

Stem: Shifting cultivation

The history of shifting cultivation is as old as the history of agriculture itself. Shifting cultivation is a primitive, more or less unregulated method of cyclical cultivation, still widely practised in the tropics, whereby cultivators cut some or all of the tree crop, burn it, and raise agricultural crops for one or more years before moving on to another site and repeating the process.
Ref: problems/44650/
Shifting cultivation has numerous native names as under:
-In Central America and Mexico-MILPA
-In North-Eastern India –Jhuming or Jhum
-In Indonesia and Malaysia-Ladang
-In Myanmar-Taungya
-In Sri Lanka-Chena
-In Thailand-Tamrai
-In Philippines-Caingin
-In Java –Humah
-In Africa-Fang
Ref: Africa_and_India

Q.2. Which one of the following waterfalls is called Niagra of India? (UP/PSC/HOM/MO/1904150):
a) Kunchikal fall
b) Langshing fall
c) Hogenakhal fall
d) Jog fall
Answer: (c)

Note Out of above given variables (c) Hogenakhal fall – is suggested choice

Q.3. Match List-I with List –II and select the correct answer using the codes given below the lists (UP/ PSC/HOM/MO/190415):

List-I (Tribes) List –II (States)
Kammara Arunachal Pradesh
Rhake Gujarat
Khaira Andhra Pradesh (Undivided)
Todia Assam


S.No. A B C D
(a) 3 1 4 2
(b) 1 4 2 3
(c) 2 3 1 4
(d) 4 2 3 1

Answer: Use your discretion

State/Union territory – wise list of Scheduled tribes in India:
I. Andhra Pradesh:
1. Andh,Sadhu Andh.
2. Bagata
3. Bhil
4. Chenchu
5. Gadabas, Bodo Gadaba, Gutob Gadaba, Kallayi Gadaba, Parangi Gadaba, Kathera Gadaba, Kapu Gadaba
6. Gond, Naikpod, Rajgond, Koitur
7. Goudu (in the Agency tracts)
8. Hill Reddis
9. Jatapus
10. Kammara
11. Kattunayakan
12. Kolam, Kolawar
13. Konda Dhoras, Kubi
14. Konda Kapus
15. Kondareddis
16. Kondhs, Kodi, Kodhu, Desaya Kondhs, Dongria Kondhs, Kuttiya Kondhs, Tikiria Kondhs, Yenity Kondhs,Kuvinga
17. Kotia, Bentho Oriya, Bartika, Holva, Sanrona, Sidhopaiko
18. Koya, Doli Koya, Gutta Koya, Kammara Koya, Musara Koya, Oddi Koya, Pattidi Koya, Rajah, Rasha Koya, Lingadhari Koya (ordinary), Kottu Koya, Bhine Koya, Rajkoya
19. Kulia
20. Malis (excluding adilabad, Hyderabad, Karimnagar, Khammam, Mahbubnagar, Medak, Nalgonda, Nizamabad and Warangal districts)
21. Manna Dhora
22. Mukha Dhora, Nooka Dhora
23. Nayaks (in the Agency tracts)
24. Pardhan
25. Porja, Parangiperja
26. Reddi Dhoras
27. Rona, Rena
28. Savaras, Kapu Savaras, Maliya Savaras, Khutto Savaras
29. Sugalis, Lambadis, Banjara
30. Thoti (in Adilabad, Hyderabad, Karimnagar, Khammam, Mahbubnagar, Medak, Nalgonda, Nizamabad and Warangal districts)
31. Valmiki (Scheduled Areas of Vishakhapatnam, Srikakulam, Vijayanagram, East Godavari and West Godavari districts)
32. Yenadis, Chella Yenadi, Kappala Yenadi, Manchi Yenadi, Reddi Yenadi
33. Yerukulas, Koracha, Dabba Yerukula, Kunchapuri Yerukula, Uppu Yerukula
34. Nakkala, Kurvikaran
35. Dhulia, Paiko, Putiya (in the districts of Vishakhapatnam and Vijayanagaram)

II. Gujarat
1. Barda
2. Bavacha, Bamcha
3. Bharwad (in the Nesses of the forests of Alech, Barada and Gir)
4. Bhil, Bhil Garasia, Dholi Bhil, Dungri Bhil, Dungri Garasia, Mewasi Bhil, Rawal Bhil, Tadvi Bhil, Bhagalia, Bhilala, Pawra, Vasava, Vasave.
5. Charan (in the Nesses of the forests of Alech, Barada and Gir)
6. Chaudhri (in Surat and Valsad districts)
7. Chodhara
8. Dhanka,Tadvi, Tetaria, Valvi
9. Dhodia, Dhodi
10. Dubla, Talavia, Halpati
11. Gamit, Gamta, Gavit, Mavchi, Padvi
12. Gond, Rajgond
13. Kathodi, Katkari, Dhor Kathodi, Dhor Katkari, Son Kathodi, Son Katkari 14. Kokna, Kokni, Kukna
15. Omitted
16. Koli Dhor, Tokre Koli, Kolcha, Kolgha
17. Kunbi (in the Dangs district)
18. Naikda, Nayaka, Cholivala Nayaka, Kapadia Nayaka, Mota Nayaka, Nana Nayaka
19. Padhar
20. Omitted
21. Pardhi, Advichincher, Phanse Pardhi (excluding Amreli, Bhavanagar, Jamnagar, Junagadh, Kutch, Rajkot and Surendranagar districts)
22. Patelia
23. Pomla
24. Rabari (in the Nesses of the forests   of Alech, Barada and Gir)
25. Rathawa
26. Siddi, Siddi-Badshan (in Amreli, Bhavnagar, Jamnagar, Junagadh, Rajkot and Surendranagar districts)
27. Omitted
28. Varli
29. Vitola, Kotwalia, Barodia
30. Bhil, Bhilala, Barela, Patelia
31.Tadvi Bhil, Bawra,Vasave,

III. Arunachal Pradesh:
All tribes in the State including:
1. Abor
2. Aka
3. Apatani
4. Nyishi
5. Galo
6. Khampti
7. Khowa
8. Mishmi, Idu, Taroan
9. Momba
10. Any Naga tribes
11. Sherdukpen
12. Singpho
13. Hrusso
14. Tagin
15. Khamba
16. Adi

IV.  Assam:
**I.In the autonomous districts of Karbi Anglong and North Cachar Hills.
1. Chakma
2. Dimasa, Kachari
3. Garo
4. Hajong
5. Hmar
6. Khasi, Jaintia, Synteng, Pnar,War, Bhoi, Lyngngam
7.  Any Kuki tribes, including: (i) Biate, Biete (ii) Changsan (iii) Chongloi (iv) Doungel (v) Gamalhou (vi) Gangte (vii) Guite (viii) Hanneng (ix) Haokip, Haupit (x) Haolai (xi) Hengna (xii) Hongsungn (xiii) Hrangkhwal, Rangkhol (xiv) Jongbe (xv) Khawchung (xvi) Khawathlang, Khothalong (xvii) Khelma (xviii) Kholhou (xix) Kipgen (xx) Kuki (xxi) Lengthang (xxii) Lhangum (xxiii) Lhoujem (xxiv) Lhouvun (xxv) Lupheng (xxvi) Mangjel (xxvii) Misao (xxviii) Riang (xxix) Sairhem (xxx) Selnam (xxxi) Singson (xxxii) Sitlhou (xxxiii) Sukte (xxxiv) Thado (xxxv) Thangngeu (xxxvi) Uibuh (xxxvii) Vaiphei
8. Lakher
9. Man (Tai speaking)
10. Any Mizo (Lushai) tribes
11. Karbi
12. Any Naga tribes
13. Pawi
14. Syntheng
15. Lalung
**II. In the State of Assam including the Bodo land territorial Areas District and excluding the autonomous districts of Karbi Anglong and North Cachar Hills:
1. Barmans in Cachar
2. Boro, Borokachari
3. Deori
4. Hojai
5. Kachari, Sonwal
6. Lalung
7. Mech
8. Miri
9. Rabha
10. Dimasa
11. Hajong
12. Singhpho
13. Khampti
14. Garo

Q.4. The main contribution of Jainism to Indian Philosophy was (UP/PSC/HOM/MO/1904150):
a) The doctrine of Rebirth
b) The doctrine of Nirguna Brahma
c) The doctrine of Immortality
d) The doctrine of Syadvada
Answer: (d)

Note Out of above given variables (d) The Doctrine of Syadvada – is suggested choice

Jainism Doctrine of Syadvada:
Syādvāda is the theory of conditioned predication, which provides an expression to anekānta by recommending that the epithet Syād be prefixed to every phrase or expression.[28] Syādvāda is not only an extension of anekāntaontology but a separate system of logic capable of standing on its own. The Sanskrit etymological root of the terms yād is “perhaps” or “maybe,” but in the context of syādvāda, it means “in some ways” or “from a perspective.” As reality is complex, no single proposition can express the nature of reality fully. Thus the term “syāt” should be prefixed before each proposition giving it a conditional point of view and thus removing any dogmatism in the statement.[23] Since it ensures that each statement is expressed from seven different conditional and relative viewpoints or propositions, syādvāda is known as saptibhangīnāya or the theory of seven conditioned predications. These seven propositions, also known as saptibhangī, are:[29]
1. syād-astiin some ways, it is,
2. syād-nāstiin some ways, it is not,
3. syād-asti-nāstiin some ways, it is, and it is not,
4. syād-asti-avaktavya in some ways, it is, and it is indescribable,
5. syād-nāsti-avaktavya in some ways, it is not, and it is indescribable,
6. syād-asti-nāsti-avaktavya in some ways, it is, it is not, and it is indescribable,
7. syād-avaktavya in some ways, it is indescribable.

Each of these seven propositions examines the complex and multifaceted nature of reality from a relative point of view of time, space, substance and mode.[29] To ignore the complexity of reality is to commit the fallacy of dogmatism.[23]

Review of variables
(a) The doctrine of Rebirth:

Rebirth in Buddhism is the doctrine that the evolving consciousness or stream of consciousness upon death, becomes one of the contributing causes for the arising of a new aggregation. The consciousness in the new person is neither identical nor entirely different from that in the deceased but the two form a causal continuum or stream.
(b)  The doctrine of Nirguna Brahma:
Nirguna  Brahman  (Devanagari  ufj~xq k   c~jge,  nirgu   a  brahman),  signifies the supreme reality without form or qualities and also without bad qualities (guna), and also nirguna means and shows brahman without qualities [attributes] according to Hindu philosophy [Vishishtadvaita Vedanta].  The Advaita School is considered without material form. In Advaita Vedanta, the Nirguna Brahman coincides with the concept of the supreme personality known as God or the qualities humans attribute to the deity. Nirguna Brahman is Para Brahman who is the Svayam Bhagavan. According to Bhagavata ramanujacharya nirguna brahman means and to show that brahman without bad qualities [attributes].
(c) The doctrine of Immortality:
Today most of the religious world believes in an immortal soul that lives on in some form. It is shared teaching of Hinduism, Zoroastrianism, Judaism, Buddhism, Christianity, Islam and Bahá’í, as well as of native and tribal religions throughout Africa, America and elsewhere. Some say that the soul will live forever in either a heaven or a hell. Others suppose that after death the soul will reanimate other life forms in an endless cycle of reincarnation. Most non-believers, of course, dispute the idea of a soul, being convinced that after death there is only nothingness. But from where have these ideas come? Alan F. Segal, late professor of Jewish studies, wrote that each religion’s views of the rewards and punishments of the afterlife reflect the particular values and aspirations of that culture in this life. For instance, he said most Americans in the 21st century, Christian or not, believe that their soul is immortal by nature and that most if not all will be saved because this idea of self- realization fits with American values.
(d)  The doctrine of Syadvada:
Syādvāda; in Jaina metaphysics, the doctrine that all judgments are conditional, holding good only in certain conditions, circumstances, or senses, expressed by the word syāt (Sanskrit: “maybe”). The ways of looking at a thing (called naya) are infinite in number. The Jain as hold that to interpret experience from only one naya, or point of view, to the exclusion of others is an error comparable to that of the seven blind men feeling an elephant, each of whom concluded that the part he was holding represented the elephant’s true form. The relative pluralism of this position is implicit in  the Jaina doctrine of anekāntavāda, or the “many-sidedness of reality.” According to this doctrine, all statements can be judged as true or not true or as both true and not true and thus inexpressible, depending on the point of view. The combinations of these possibilities can be stated in seven logical alternatives called saptabhaṅgī.

Q.5. Who among the following is the author of the book ‘The Arctic Home of the Vedas’ (UP/PSC/ HOM/MO/190415):
a) Raja Ram Mohan Roy
b) Dayanand Saraswati
c) Lokmanya Bal Gangadhar Tilak
d) Arvind Ghosh
Answer: (c)

Note Out of above given variables (c) Lokmanya Bal Gangadhar Tilak – is suggested choice

Q.6. Match List-I with List-II and select the correct answer using the codes given below the lists (UP/ PSC/HOM/MO/190415):

List-I List –II
Rigveda Gopath Brahmana
Samveda Aitereya Brahmana
Yajurveda Satapath Brahmana
Atharveda Tandya Brahmana


S.No. A B C D
(a) 1 3 4 2
(b) 2 4 3 1
(c) 3 1 2 4
(d) 4 2 3 1

Answer: (b)

Note: Out of above given variables (b) is suggested

Vedas in its pure form though can be understood by the Rishis (who had that acquired intellect), such rishis authored Brahmans which can be stated to be the first interpretations of the Vedas. Some scholars have mistaken Brahmanas to be a part of the original Vedas. Brihal Parashar Smriti defines thus “A Brahman is a book which tells the meaning of Vedic Mantras and its use”. Similarly in Vaishaishik Darshan, Maharshi Kannaaad says “Brahmanas defines words of the Vedas and its meanings. In ancient times there were many Brahmanas, but currently, only six are to be found:-

  1. Aitareya Brahman Granth based on Rig Veda authored by Rishi Aitareya Mahidaas.
  2. Shankhyayan Brahman Granth based on Rig Veda
  3. Kaushtiki Brahman based on Rig Veda
  4. Shatapath Brahman Granth based on Yajurveda
  5. Maha-Tandya Brahman Granth based on Sam Veda
  6. Gopath Brahman Granth based on Atharva Veda


Review of variables

List-I List –II Remark Correct variable
Rigveda Gopath
-NA- A. Rigveda →
2. Aitereya Brahmana
Samveda Aitereya
-NA- B. Samveda →
4. Tandya Brahmana
Yajurveda Satapath
-NA- C. Yajurveda →
3. Sathpatha Brahmana
Atharveda Tandya
-NA- D. Atharveda→
1. Gopath Brahmana

Q.7. Who among the following was the first satyagrahi of individual Civil disobedience movement started by Gandhiji in October 1940 (UP/PSC/HOM/MO/190415):
a) Acharya Vinoba Bhave
b) J.B. Kripalani
c) Sardar Vallabhbhai Patel
d) Dr Rajendra Prasad
Answer: (a)

Note Out of above given variables (a) Acharya Vinoba Bhave – is suggested
Stem: The first satyagrahi of individual Civil Disobedience Movement

Acharya Vinoba Bhave, a Bharat Ratna recipient posthumously, was a leader of the Bhoodan movement and the Sarvodaya movement. He was also chosen by Gandhi to be the first satyagrahi for the civil disobedience movement. On October 16, 1940, TOI published Gandhi’s statement. It read: “The plan is simply this. Direct action will be commenced by Sri Vinoba Bhave and for the time being confined to him only. And since it is to be confined to individual civil disobedience and that, too, by him only, it will be so conducted by him as to exclude others directly or indirectly I have discussed with Sri Vinoba various plans so as to avoid all unnecessary friction and risks. The idea is to make all action as strictly non-violent as is humanly possible…
…..Vinoba is an out-and-out war resister. But he respects equally with his own conscience of those who, whilst not being out-and-out war resisters, have a yet strong conscientious objection to participation in the present war.” The news of Bhave’s arrest at Deoli near Wardha was reported by TOI on October 22, 1940. He was sentenced to three months in jail. The police had said that in various public meetings, Bhave had advised people not to enlist themselves as recruits and not to give material aid to the British Government as part of a civil disobedience movement.

Q.8. Which one of the following is not a measure of tenancy reforms? (UP/PSC/HOM/MO/190415):
a) Regulation of rent
b) Security of tenure of tenancy
c) Frequent enhancement of rent
d) None of the above
Answer: (c)

Note Out of the above given variables –(c) Frequent enhancement of rent – is suggested
Stem: Tenancy reforms

The scope of land reforms, therefore, entails the abolition of intermediaries, tenancy reforms, i.e., regulation of rent, the security of tenure for tenants and conferment of ownership on them.

Q.9. The second Five Year Plan was based on (UP/PSC/HOM/MO/190415):
a) Harrod –Domar model
b) Mahalanobis model
c) Unbalanced growth model
d) Gadgil strategy
Answer: (b)

Note Out of above-given variables (b) Mahalanobis model-is suggested
Stem: Second Five Year Plan

The Feldman–Mahalanobis model is a Neo-Marxist model of economic development, created independently by Soviet economist G. A. Feldman in 1928,[1] and Indian statistician Prasanta Chandra Mahalanobis in 1953. Mahalanobis became essentially the key economist of India’s Second Five Year Plan. The model was created as an analytical framework for India’s Second Five Year Plan in 1955 by appointment of Prime Minister Jawaharlal Nehru, as India felt there was a need to introduce a formal plan model after the First Five Year Plan (1951–1956). The First Five Year Plan stressed investment for capital accumulation in the spirit of the one-sector Harrod–Domar model.
Essentially the model was put into practice in 1956 as the theoretical pathway of India’s Second Five Year Plan. However after two years the first problems started to emerge. Problems such as unexpected and unavoidable costs contributed to increased money supply and growing inflation. The biggest problem was the fall in the foreign exchange reserve due to liberalised import policy and international tension, leading to modifications in the Second Plan in 1958. It was finally abandoned and replaced by the Third Five Year Plan in 1961

Review of variables
(a) Harrod –Domar model:-NA-

The Harrod–Domar model is an early post-Keynesian model of economic growth. It is used in development economics to explain an economy’s growth rate in terms of the level of saving and productivity of capital. It suggests that there is no natural reason for an economy to have balanced growth. The model was developed independently by Roy F. Harrod in 1939, and Evsey Domar in 1946, although a similar model had been proposed by Gustav Cassel in 1924.
(b) Mahalanobis model:-Yes- See as above
(c) Unbalanced growth model:-NA-
Unbalanced growth is a natural path of economic development. Undeveloped countries start from a position that reflects their previous investment decisions and development. Accordingly, at any point
in time desirable investment programs that are not in themselves balanced investment packages may still advance welfare. Unbalanced investment can complement or correct existing imbalances. Once such an investment is made, a new imbalance is likely to appear, requiring further compensating investments. Therefore, growth need not take place in a balanced way. Supporters of the unbalanced growth doctrine include Albert O. Hirschman, Hans Singer, Paul Streeten and Marcus Fleming.
(d)  Gadgil strategy:-NA-
The Gadgil formula is named after Dhananjay Ramchandra Gadgil, a social scientist and the first critic of Indian planning. It was evolved in 1969 for determining the allocation of central assistance for state plans in India. Gadgil formula was adopted for distribution of plan assistance during Fourth and Fifth Five Year Plans

Q.10. Which one of the following waves/ rays can be detected by a magnet? (UP/PSC/HOM/ MO/1904150):
a) Gamma rays
b) Radio waves
c) Beta rays
d) Ultraviolet rays
Answer: (c)

Note Out of above-given variables (c) Beta rays – is suggested.

Beta rays are a form of ionizing radiation emitted by radioactive substances (such as radium), more penetrating than alpha rays, and consisting of negatively charged electrons. The electrons are the same kind of particle as those of cathode rays but have much higher velocities (about 35,000 to180,000 miles per second). They are readily deflected by a magnetic or electric field.

Review of variables
(a) Gamma rays:

A stream of electromagnetic radiation having wavelengths shorter than those of x-rays and therefore greater energy and penetrating power. Gamma rays are given off by unstable nuclei during radioactive decay.
Gamma rays in a magnetic field:
Gamma rays are unaffected by a magnetic field.
Ref: .html
(b) Radio waves:
A very low-frequency electromagnetic wave (from roughly 30 kilohertz to 100 gigahertz). Radio waves are used for the transmission of radio and television signals; the microwaves used in radar and microwave ovens are also radio waves. Many celestial objects, such as pulsars, emit radio waves.
Ref: The American Heritage® Science Dictionary
(c) Beta rays:
Beta particles in a magnetic field:
Beta particles are deflected by a magnetic field in an opposite direction to alpha particles confirming they must hold a charge opposite to alpha particles. Beta particles are fast-moving electrons and are thus negatively charged.
Ref: .html
(d) Ultraviolet rays:
Ultraviolet rays electromagnetic radiation beyond the violet end of the visible spectrum; they are  not visible to humans. They are produced by the sun but are absorbed to a large extent by particles of dust and smoke in the earth’s atmosphere. They are also produced by the so-called sun lamps. They can produce sunburn and affect skin pigmentation, causing tanning. When they strike the skin surface they transform pro-vitamin D, secreted by the glands of the skin, into vitamin D, which is then absorbed into the body. Because ultraviolet rays are capable of killing bacteria and other microorganisms, they are sometimes used to sterilize objects in specially designed cabinets or to sterilize the air in operating rooms and other areas where destruction of bacteria is necessary.

Q.11. ‘Providing Urban Amenities in Rural Areas (PURA)’ model was developed by (UP/PSC/HOM/ MO/1904150):
a) A.P.J. Abdul Kalam
b) Manmohan Singh
c) Lal Kishna Advani
d) C. Rangrajan
Answer: (a)

Note Out of above given variables (a) A.P.J. Abdul Kalam – is suggested
Stem: ‘PURA’ Model

Provision of Urban Amenities to Rural Areas (PURA) is a strategy for rural development in India. This concept was given by former president Dr. A.P.J. Abdul Kalam and discussed in his book Target 3 Billion which he co-authored with Srijan Pal Singh.
PURA proposes that urban infrastructure and services be provided in rural hubs to create economic opportunities outside of cities. Physical connectivity by providing roads, electronic connectivity by providing communication network, and knowledge connectivity by establishing professional and technical institutions will have to be done in an integrated way so that economic connectivity will emanate.

Q.12. A stone rests on the bottom of a cup filled with water. The apparent depth of the stone is (UP/ PSC/HOM/MO/1904150):
a) Equal to its real depth
b) Lesser than its real depth
c) Greater than its real depth
d) Any of (a) and (c)
Answer: (b)

Note Out of above given variables – (b) lesser than its real depth – is suggested

Due to refraction thing appear closure to the surface than they actually are.

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