1. India had sent Mars Orbiter Mission to Mars. At the same time NASA had also sent a mission which was named:

A. MAVERICK

B. MAVEN

C. Mars Lander

D. MASER

2. K. Srikanth defeated World champion Lin Dan in World Badminton Champion that was held recently at:

A. Fuzhou

B. Kuala Lumpur

C. Beijing

D. Shanghai

3. Who is the current Chief Election Commissioner of India?

A. V.S. Sampath

B. S.Y.Quraishi

C. Brahma Kumar

D. T.N. Seshan

4. Which among the following is not a member of SAARC?

A. Afghanistan

B. Nepal

C. Bhutan

D. Myanmar

5. Jarawa tribe which was in news recently, lives in:

A. Nagaland

B. Andaman Nicobar

C. Lakshadweep

D. Jharkhand

6. Which ofthe following is an intellectual property?
a. Kanchipuram Saree
b. A design
c. Copy right
d. Song

A. c

B. d

C. a,c d

D. all four

7. The 2014 Noble Prize for peace was shared by:

A. Indian Pakistani

B. Indian Bangladeshi

C. Indian South American

D. Indian Russian

8. Jan Dhan Yojana which is recently launched to achieve financial inclusion provides for insurance cover ofRs. for the bank account holders:

A. 5000

B. 25000

C. 50000

D. 100000

9. EJ Nino is related to

A. Weather

B. Robot

C. Virus

D. Genetic engineering

10. Which sport is in news for spot betting and betting scandal in India recently?

A. Foot ball

B. Cricket

C. Hockey

D. Tennis

11. Identify the Non Green House gas from the following

A. Nitrous oxide

B. Methane

C. Carbon Mono Oxide

D. Sulphur Hexafluride

12. Which ofthe following is not a nuclear reactor

A. Bhavini

B. Aspara

C. Antrix

D. Dhruva

13. Ilbert bill was introduced by

A. Lord Rippon

B. Lord Lytton

C. Lord Mayo

D. Lord Curzon

14. Ranthambhor Tiger reserve is located in which state

A. Eastern Part of Rajasthan

B. North Eastern part of Madhya Pradesh

C. Southern Part of Madhya Pradesh

D. West Rajasthan

15. President of India when resigns, gives resignation to

A. Chief Justice ofSupreme Court of India

B. Vice President

C. Speaker of Lok Sabha

D. Prime Minister

16. Which of the following parliamentary committees has no members from Rajyasabha

A. Public account committee

B. Estimates committee

C. Committee on public undertakings

D. Committee on assurances

17. Who ofthe following is currently the Union Minister for Human Resource Development?

A. Nezma Heptullah

B. Sumitra Mahajan

C. Smriti Irani

D. Sushma Swaraj

18. Section 309 ofthe Indian Penal Code which the Government recently decided to scrap deals with:

A. Attempt to commit suicide

B. Attempt to bribe

C. Religious conversions

D. Inter-caste marriages

19. Who of the following is known for his excellent leadership qualities?

A. Aurangzeb

B. Chandragupta

C. Chatrapati Sivaji

D. Alexander, the great

20. The author of Arthasastra is:

A. Brown

B. Kotilya

C. Max Muller

D. Sankaracharya

21. When a particular community tries to promote its selfish interest at the cost of other community and in doing so causes hatred and intolerance, it is called:

A. Casteism

B. Communal prejudice

C. Communalism

D. Communal conflict

22. Number of infants under one year of age dying pert housand live births in a year is:

A. Annual infant death rate

B. Infant morbidity rate

C. Infanticide

D. Infant mortality rate

23. Discrimination by people of a particular race or community or color against those of other race, community or color is called:

A. Social discrimination

B. Social exclusion

C. Racial discrimination

D. Oppression of weaker sections

24. The knowledge, expedients, habits, institutions etc., handed down from one generation to another is called social:

A. Heritage

B. Custom

C. Situation

D. Institution

25. The disintegration of Hindu joint family is mainly due to:

A. Sanskritization

B. Social reforms

C. Constitutional provisions

D. Employment

26. Socialization is a process involving:

A. Gradual changing of organism

B. Training to adapt to society

C. Declaring everything as belonging to society

D. Setting up the social norms

27. Which ofthe following is a local self-government institution?

A. NGO

B. Consumer protection cell

C. DWACRA groups

D. Municipal council

28. Vast difference in the income ofdifferent sections ofpeople leading to different levels . ofstandards of living can be called as:

A. Economic inequality

B. Economic decentralization

C. Economic differentiation

D. Economic distance

29. Writing inscribed or engraved on stones, coins, metal plates and other objects is:

A. Pictographic script

B. Epitaph

C. Seal

D. Inscription

30. 'Sufi 'means:

A. Devotion

B. Purity

C. Reform

D. Renunciation

31. These days the progress made by different countries is compared in terms of

A. The value of the country's currency

B. Gross national/domestic produce

C. Per capita income

D. Per capita income

32. As per census of India, 2011, what is the of Scheduled Tribes to the total population of India?

A. 8.2

B. 8.6

C. 9.0

D. 9.4

33. The Nalanda University was reestablished in 2010 at:

A. Rajgir

B. Patna

C. Sanchi

D. New Delhi

34. The Headquarters of the World Health Organization is located in:

A. Paris

B. London

C. Geneva

D. New York

35. Which of the following is called a behavioural science?

A. Language science

B. Psychology

C. History

D. Sociology

36. 2014 marks__years since the start of the First World War:

A. 50

B. 75

C. 100

D. 200

37. The first census in India after its independence was in the year:

A. 1951

B. 1961

C. 1971

D. 1981

38. Community health workers instituted by Government of India's Ministry of Health and Family Welfare as part of National Rural Health Mission are called:

A. Anganwadi Workers

B. ANMs

C. MPHWs

D. ASHA

39. The number of notified 'Minorities' in India are:

A. 27

B. 9

C. 5

D. 33

40. Which of the following is not a Vital Statistic?

A. Live birth

B. Death

C. Marriage

D. Suicide

41. Spot the correct sentence:

A. He is a moan whom I know is trustworthy

B. He is a man who, I know, is trustworthy

C. He was a man which I know istrustworthy

D. He trustworthy man I know

42. Find out the mistake in one of the following sentence:

A. No less than fifty persons lost their lives in the accident

B. No fewer than fifty persons lost their lives in the accident

C. More than fifty persons lost their lives in the accident

D. Many people lost their lives in the accident

43. Which one of the sentence is correct?

A. Either one of you two may draw this book from the library

B. Anyone of you two may draw this book from the library

C. Any of you two may draw this book from the library

D. Either of you two may draw this book from the library

44. Point out the wrong sentence:

A. He got into bad company

B. We are all brothers

C. He took insult at this

D. He is my cousin

45. Indicate the correct sentence:

A. I was second in my class

B. I stood second in my class

C. The ship was drowned

D. I am reading at the high school

46. Which one of the sentence is wrong?

A. He is giving me trouble

B. He is treating me badly

C. He is troubling me

D. He is bullying me

47. Find the correct sentence:

A. If I did this I shall be wrong

B. If I shall do this I shall be wrong

C. If I do this I shall be wrong

D. If I will do this I shall be wrong

48. Identify the wrong sentence:

A. To speak the truth, it is not hot.

B. In fact, it is not hot.

C. As a matter of fact, it is not hot

D. Really speaking it is not hot

49. Identify the wrong sentence:


A. What for do you go to school?

B. Why do you go to school for?

C. Why do you go to school?

D. This book is very interesting

50. Mangoes are not so much cobra-bites as men are

A. effected

B. worried

C. bitten

D. affected

51. Cholera is a terrible

A. decease

B. problem

C. disease

D. menace

52. He is studious and is working very

A. hardly

B. patiently

C. hard

D. studiously

53. When a car is standing still it is

A. stationery

B. stationary

C. standing

D. sitting

54. We enjoy ourselves, with no thought of cleanliness

A. wash

B. bath

C. bathe

D. clean

55. Arrange the following into a sentence:
Lose your dog ii)You will iii) Tie it up iv) If you don't

A. iii, ii, iv

B. ii, iv, iii

C. iv, ii, iii

D. iii, iv, ii

56. Organise the following into a sentence:
Till they earn enough money ii) Dependent on their parents iii) To support themselves iv) Boys are usually

A. iii, iv, ii, i

B. iv, iii, ii

C. iv, ii, iii

D. ii, iv, iii

57. Identify the right sentence:

A. Supposing if he fails, what will he do?

B. If supposing he fails, what he will do?

C. If he fails supposing, what he will do?

D. If he fails, what will he do?

58. Bread is made of

A. floor

B. flower

C. flour

D. flore

59. He gave his this proposal.

A. accent

B. assent

C. ascent

D. access

60. He is very polite to his parents, and treats them with great

A. difference

B. defence

C. deference

D. defiance

Read the following passage and answer the questions (Questions 61-80) given below:

Throughout Melanesia people believe that the dead return as ghosts causing their surviving kin to fall ill and sometimes to die. We have a conflation in this belief of what are for us, by and large, two virtually independent fields of experience and knowledge: the religious and the medical. We find again that our conceptual categories are inappropriate to deal with what we find in Melanesia. In the same way that our concepts of economics and politics demand sympathetic revision to accommodate Melanesian practices, so too do our ideas relating to religion and medicine. These categories, although difficult to apply unambiguously to many other cultures, are nonetheless firmly established in anthropological writing, and we need to review what their study encompasses before investigating their amalgamation in Melanesian practices.

The study of religion has a long history in anthropology. Indeed it was the exotic and, to early observers, bizarre beliefs found in other parts of the world that attracted many to the study of so-called primitives or savages and led' in part to the founding of the discipline. The literature on the subject is vast. We have to decide what is relevant to Melanesia, notably what we shall understand the term 'religion' to refer to which is not easy, for Melanesians have no comparable concept which we can attempt to define. Whatever our definition, it will in some senses distort indigenously voiced conceptions, but the attempt has to be made. WOe broadly understand religion in South-West Pacific contexts to encompass beliefs in non-etnpirical forces, that is, forces the existence of which we cannot detect with our senses. Many 9f these forces are of the kind we commonly call spirits. They can intervene, for good or bad, in the lives of human beings, and the living attempt to manipulate or control them through various rites and observances.

The early anthropologists Tylor and Frazer distinguished religion, which centres on beliefs in spirit forces which affect the living and may be appeased through ritual, from magic, which involves the belief that people can control events by certain potent techniques alone. Durkheim and Mauss maintained that religion is collective and functions to integrate a society, whereas magic is an individual matter, people engaging in it for private ends. Malinowski, whose views were strongly coloured by his Melanesian experiences, argued that religion reduces human beings' general feelings of insecurity in an unpredictable world whereas magic helps them, they think, specifically to events and achieve some particular end. Contemporary anthropologists tend to eschew such distinctions, maintaining that in many parts of the world they interfere with our understanding of what people believe about these matters. Although this is a sound view, motivated to SOlne extent by a wish to avoid belittling connotations of the word there is nonetheless something in the early anthropologists' position that is relevant to Melanesia. When people here engage in actions that they believe to have a non-empirical or supernatural effect on events, they may conceive these to result from either spirit-like (religious) or ill-defined ethereal (magical) forces. Rather than impose our own cultural categories beforehand, however, we should try to draw these distinctions' out ofthe ethnography.

In our review of some Melanesian religico-medical beliefs we shaH tum to the Orokaiva of the north-east coast of New Guinea. They reside in the shadow of the Owen Stanley Range, which forms the eastern tail of the island's central cordillera. The region experiences considerable seismic activity and includes the active volcano Mount Lamington, which erupted in the 1950s with considerable loss of life. The Orokaiva occupy villages on a forested plain with many extensive grassland clearings that rises inland towards the mountains, where it is dissected by rivers and foothills, and runs down to the coast where it ends in extensive swamps. The region is hot, seasonally very wet, and mosquito-plagued. The Orokaiva's staple is taro, supplemented with other food plants, such as sago, yam, breadfruit and coconut. Fishing also supplies a significant proportion of their diet, especially on the coast. Orokaiva society features patrilineaHy constituted totemic clans, and people subscribe to an elaborate system of totemic observances centring on plant emblems called heratu. The wealth they exchange includes feather, boar's-tusk, dogs'-teeth and sea-shell ornaments and pigs. They have a war-like and cannibalistic reputation, having fiercely resisted European penetration of their region. They initiate young men, revealing ritual objects and knowledge to the novices, and believe that spirit forces are implicated in sickness.

Orokaiva religious beliefs and many of their medical practices centre on two spirit concepts, asisi and sovai. The representation of these beliefs is exceedingly difficult, as Williams (1930) makes clear, revealing a sensitive awareness long ago of today's much vaunted post-modem conundrums but pushing on in a practical manner with the ethnographic job in hand as an officer of the colonial administration. According to the Orokaiva, all living things, animals and plants, have asisi. They call their shadows and reflections asisi, and another manifestation of the asisi is the image of a person dreamed of; the asisi has temporarily left the person's corporeal self in sleep to visit the dreamer. The ethnographer glosses asisi as 'spiritual substitute', that is, the immaterial counterpart of living matter, which coexists with its material aspect and sometimes substitutes for its concrete representation. The asisi of things may impinge on human life in many ways. A man attributed a stomach ache to his having eaten some unwholesome sugarcane, saying that it was only painful when the wind blew and swayed the cane in his garden. It was the asisi of the plant he had consumed that connected his stomach ache with swaying sugarcane; the cane existed for him in his body with its tangible existence in his garden.

The sovai, in contrast, is associated with dead creatures. When they are living, human beings possess asisi like other living matter: at death they become sovai. It is tempting to equate the asisf spirit force with the sovai one, as the living essence that survives death, but although they are closely associated this is not entirely the case. For instance, on occasion sovai may leave living people when they are sick and then return to them.

However this only happens when they are near death, and we can legitimately think of sovai as spirits ofthe dead. The Orokaiva vary in their explanations of how and when the sovai departs from a corpse and even give contradictory interpretations; it may occur in a flash when the deceased takes his/her last breath, or it may be piecemeal, over a period of several weeks. The Orokaiva say that the maggots which inexplicably appear on a corpse and then disappear are manifestations ofthe departing sovai, and widows, who slept for a period under a shelter on their husband's shallow grave would occasionally winkle out the sovai maggots, release them nearby in the forest where they would disappear.

It is apparent that, whereas asisi exist together with the physical corporeality of living things, sovai exist on their own. They may be invisible and ethereal, when they betray their existence by strange noises or the movement of things. Sometimes they become ghosts which, visible to the living, resemble the deceased. At other times they may take the form of an animal, such as a wallaby or a pig, a lizard or a fish;· the Orokaiva particularly identify strange or abnormal creatures (for instance, a snake that wriggles oddly) as sovai. The exact relationship of the sovai to the animal is ambiguous: some people maintain that the animal is the sovai, but the belief that if the creature is killed the sovai survives in some other form suggests that tht; animal is separate. At other times sovai appear as fiends or hobgoblins/monstrous hairy and fanged forest creatures that attack people when alone in the bush. Finally, there are the sovai of legends and the Orokaiva are undecided whether they emerged long ago from deceased humans.

Although sovai may appear anywhere at any time, the Orokaiva believe that they frequent specific localities, which they call 'sovai villages'. These are usually natural features such as hillocks, pools or rock outcrops. The sovai roam about from these bases, as living people travel away from their villages. Those of the recently dead haunt their old villages in particular, and those living there do what they can to induce them to leave, notably in the series of mortuary rites following a death. The Orokaiva are unhappy at the prospect of having them in the neighbourhood because they consider them intensely dangerous, capable of causing sickness and even death.

Occasionally the sovai may help the living (for example, in hunting), but usually they do them harm (e.g. hinder the hunter, ruin crops with a blight, or even cause natural disasters such as earthquakes). The malicious act most frequently attributed to sovai is causing human sickness, and Orokaiva ascribe illness to their malevolent interference more than to any other cause. They may enter the body in immaterial form, causing the person to become ill. They may even be held responsible for sickness by mere evil influence, for example, by touching food, and if someone is unfortunate enough to have ingested a sovai in the shape of an animal, then illness is almost inevitable. Sovai may also assault people in the forest in the guise of monsters and cause them injury.

The Orokaiva understandably have mixed feelings about the sovai. They grieve for dece.ased relatives and remember them with affection and respect, but they fear sovai and regard them with aversion. The latter emotions appear to be uppermost in their minds: the whole the Orokaiva regards his relatives and friends after their death as enemies' (Williams 1930: 283). The Orokaiva also believe that sickness results from sorcery, which demands curative actions of its own. The Orokaiva also accept many minor ailments as inevitable rather than attributable to sovai or sorcery attack, and they apply commonsense remedies to these without recourse to supernatural manipulations.

It is on these spirit conceptions that Orokaiva religion and a considerable part of their lore relating to the treatment of sickness centres. When Orokaiva fall sick they withdraw frop1 everyday life, often leaving their sovai-frequented village to escape the malign forces there and secluding themselves elsewhere for quiet and rest. This behaviour not only has these therapeutic effects, but also signals to relatives the need for curative action -even obliges them, in a sense, to ensure that the sick person recovers. The Orokaiva conceive of most illnesses, which they call ambu, as intrusive elements that enter the body and may leave it again and that may pass from one person to another. The Orokaiva remove the sovai presence that causes illness in one of two ways: they make it offerings to persuade it to leave or try to expel it by various ritual techniques.

Offerings of valuables, such as feather or other ornaments or food, are commonly made to appease the sovai and persuade them· to cease making someone ill. is the very essence of Orokaiva religion to placate them' (Williams 1930: 287). They suspend the wealth on verandahs or at other points in the village for the sovai, which, if they find it acceptable, cease their attack and allow the sick person to recover. The Orokaiva also make offerings to ward off disease-inflicting sovai attacks. Occasionally people leave gifts for the sovai around the village. Sometimes they erect little platforms on which to put offerings, with ladders leading up to them for the sovai to gain access. At other times men go around the village beating drums and carrying either a pig lashed to a pole or morsels of cooked food, stopping at intervals to put the animal down or deposit some food, while loudly advertising that they are for the sovai.

The long drawn-out series of mortuary ceremonies practised by the Orokaiva is also intended to placate the sovai of the recently dead, which they believe to be particularly virulent and dangerous. A funeral is a dangerous time for all, especially for those who hug the corpse in shows of grief, whom the new sovai is particularly likely to enter and make sick. The funeral ceremony is marked by exhortations to the new sovai from the graveside to go away and not harm its living relatives. The Orokaiva similarly hail the sovai at other times, occasionally telling them to go away and leave them alone. The sovai, they maintain, reply from the forest with inarticulate cries.

Sometimes a healer will blow on a patient's body and into orifices, such as ears and nostrils while chewing a sivo to drive out the illness. Sometimes the healer will massage the illness out, making throwing away motions and perhaps calling on the sovai to go away as he works. An intriguing version of this technique involves the removal of some object from the patient either by sucking or by massage; in some instances the object may travel from the hand up the arm to appear in the mouth. The kinds of things 'removed' include tufts of the hair of the deceased person whose sovai is responsible for the illness or slivers of wallaby bone (the diagnosis in this case being that the patient had eaten wallaby when the creature was a soval). In one case a woman massaged a sick baby's neck with potent sivo leaves until she 'removed' a mess of chewed betel nut in which there was a pig's tusk. The diagnosis was that the mother had eaten some pork that came from a pig that was a sovai and had passed on the spirit infection to her child in her breast milk.

61. The two aspects which are seen amalgamated in Melanesian practices are:

A. economic and political

B. religious and political

C. religious and medical

D. economic and religious

62. The Melanesian people believe that the ghosts ofthe dead are:

A. harmless

B. benevolent

C. malevolent

D. aggressive

63. According to the author, what led in part to the founding of anthropology?

A. study of exotic beliefs

B. study ofancient cultures

C. study of 'primitive' societies

D. study ofprimitive agricultural practices

64. Religion in Melanesian context encompass belief in:

A. spirits

B. ancestors

C. gods

D. empirical forces

65. According to Durkheim the function of religion is to:

A. solve human problems

B. integrate the society

C. save the people from illness

D. control natural disasters

66. According to the early anthropologists, religion and magic:

A. integrate the society

B. reduce insecurity

C. are collective aspects

D. are distinct

67. The Orokaiva society is organized into:

A. patrilineal clans

B. patrilineal moieties

C. matrilineal totemic clans

D. patrilineages

68. The Orokaiva people engage in the exchange of:

A. pigs' teeth

B. gold ornaments

C. feathers

D. precious stones

69. For the Orokaiva people heratu is:

A. a totemic plant

B. an animal

C. a clan god

D. an ancestor

70. The concept of asisi and sovai encompass:

A. religious beliefs

B. religious beliefs and medical practices

C. religious beliefs and economic practices

D. agricultural practices

71. For the Orokaiva, asisi is manifested in:

A. non-living things

B. all living things

C. plants

D. images of animals

72. In contrast to asisi, sovai is associated with:

A. ancestors

B. spirits of the dead

C. living creatures

D. animals and plants

73. 'Sovai village' is the place where:

A. a person is buried

B. people worship the sovai

C. sovai are frequently seen

D. the Orokaiva people live

74. The sovai are considered dangerous since they cause:

A. sickness and death

B. sickness and natural disaster

C. death

D. sickness, death and natural disaster

75. The benevolent interference of the sovai is witnessed in the form of help and assistance:

A. in hunting

B. in building huts

C. in fishing

D. in cultivation

76. The Orokaiva regard their relatives and friends after their death as enemies because they:

A. grieve for deceased relatives

B. fear sovai

C. remember them with less affection

D. fear the dead

77. For the Orokaiva, ambu refers to:

A. evil spirits

B. ancestral god

C. illness

D. sick person

78. Sivo is consumed by the people to:

A. kill oneself

B. drive out the illness

C. get intoxicated

D. get good sleep

79. The Orokaiva appease the sovai by making offerings of:

A. feathers

B. animals

C. birds

D. flowers

80. An exciting version of the technique of sivo treatment involves removing:

A. tuft of hair from the deceased person

B. slivers of wallaby bone

C. the pigs' teeth

D. some objects from the patient

Read the following table and answer QUESTIONS 81 to 87 based on the data in the table


81. Which type of disability is more prevalent among all the given disabled population?

A. Seeing

B. Hearing

C. Speech

D. Movement

82. Which type of disability is least prevalent among all the given disabled population?

A. Hearing

B. Seeing

C. Movement

D. Speech

83. What is the percentage ofIlliterate-rural females with seeing disability?

A. 35.59

B. 41.60

C. 64.40

D. 58.39

84. Which type of disability is more prevalent in literate-urban-females?

A. Hearing

B. Movement

C. Speech

D. Seeing

85. What is the percentage of literate-urban-males in speech disability?

A. 41.94

B. 50.33

C. 58.05

D. 49.66

86. Which ofthe following is/are true?
a.Seeing disability is more prevalent among the literate-urban-males than literate-urban­
females.
b.Speech disability is less among the literate-urban-males than the literate-urban­
females.
c.Seeing disability is more prevalent among illiterate-rural-females than illiterate-rural­
males.

A. a&b

B.a&c

C. b&c

D. b& c

87. Which ofthe following is false?

a.Speech disability is more among the illiterate-urban-males than the illiterate-urban­
females.
b.Hearing disability is more among the illiterate-rural-females than the literate-rural­
females.

A. Both a b

B. Only a

C. Only b

D. None of the above

88. By referring A said to C that she is the grand-daughter of my father's only son. How'
is B related to

A. Daughter

B. Sister

C. Grand-daughter

D. Mother

89. BDFH is coded as YWUS, how ACEG is

A. ZYXW

B. ZXVT

C. YXWV

D. WXYZ

90. ABCD is coded as 30, how EFGH is

A. 26

B. 52

C. 174

D. 78

91. If 3rd of a month is Wednesday, what will be the day on 29th of that month?

A. Sunday

B. Monday

C. Tuesday

D. Thursday

92. Find the odd man out 13, 22, 32, 45, 61

A. 61

B. 22

C. 45

D. 13

93. The distance between City A and City B is 540 km. A bus starts from City A at 8 p.m. and reaches City Bat 5 a.m. Find the speed of the bus.

A. 76.5 kmlhour

B. 60 km/hour

C. 70 km/hour

D. 54 km/hour

94. Find the missing number in the proportion 70:100

A. 10

B. 63

C. 30

D. 93

95. What is the decimal of 5/8

A. 62 1/2

B. 0.0625

C. 0.625

D. 0.40

96. If C and find the value of S x W.

A. 42

B. 438

C. 437

D. 473

97. A girl starts from her house and drives 17 Ian towards west, turns left and cover 12 kIn, then turns right and covers 19 km. To which direction she is now driving?

A. East

B. West

C. North

D. South

98. How many "m"s are preceded by "n" in the following sequence of letters?

m n m n n m m n m n m m m u u r n n m n n m m m n

A. 4

B. 2

C. 1

D. 3

99. Out of 80 employees of a college, one-fourth have scooters, one-half have cars and one­tenth have scooters and cars both. How many have neither scooter nor car?

A. 32

B. 28

C. 12

D. 48

100. A is the son of B. B is the mother of C. C is the daughter of D. What is D to

A. Mother

B. Brother

C. Sister

D. Father