Question

From the passage it is evident that:

• A. The idea of Swaraj seemed futile
• B. The Non-Cooperation Movement was a complete success
• C. The Non-Cooperation Movement gained the sympathy of majority of the Indians
• D. The Indian National Congress represented a microscopic minority
• A. The vast number of common people who are impoverished
• B. Large number of common people who are hearing impaired
• C. Large number of people who are vulnerable
• D. The vast number of people who are impoverished and uneducated
• A. The Swaraj movement happened before the Non-Cooperation Movement
• B. The Non-Cooperation Movement failed due to sudden withdrawal
• C. There was a fine show of communal unity in the movement
• D. The rich and the educated kept themselves away from the Non-Cooperation Movement
• A. The Non-Cooperation Movement did not give impetus to future movements
• B. The movement made Indians realize their potential to fight the British
• C. The British became fearful of Gandhiji’s leadership
• D. The most positive feature of the movement was that it was repeated later
• A. Religious identity
• B. Caste identity
• C. Regional identity
• D. Secularism

Answer 1

The Correct Option is C

A good way to handle a question like this is to separate what the passage actually claims from what each option is claiming, since the two often differ only in degree.

1. Option A claims failure or futility. The passage's tone throughout is one of growing strength, not defeat, so this claim has no support.
2. Option B claims total success, an outcome word. The passage praises the movement's reach but also admits its communal harmony was not repeated afterward, so complete success overstates what is written.
3. Option C claims wide sympathy, an extent word, and the passage's own language, support and sympathy of vast sections, matches this extent claim almost word for word.
4. Option D claims a tiny support base, which is a size claim that runs directly against the passage's description of participation from peasants, workers, artisans, and students across the country.

Since only the extent claim in option C lines up with what the passage actually says, that is the correct choice.

Answer 2

There is a useful piece of background here: British officials in the colonial era sometimes dismissed the Indian National Congress as representing only a microscopic minority of India, a phrase used to deny that Congress spoke for ordinary Indians. This passage reads like a direct answer to that old charge, so checking the options against that context sharpens the choice.

1. Option A: Treats Swaraj as pointless, but the passage frames the movement as building toward Swaraj, not abandoning the idea.
2. Option B: Overreaches into complete success, while the passage itself points out one respect in which the movement's achievement was not sustained.
3. Option C: Fits the passage's evidence of nationwide, cross class participation, which is precisely the kind of proof used historically to answer the microscopic minority charge.
4. Option D: Repeats the old colonial claim that the passage is written to disprove, since it lists exactly the peasants, workers, artisans, and students who took part.

Read against that historical backdrop, the passage is making the case against option D and for option C, so the correct answer is option C.

Answer 3

Instead of relying on the word dumb alone, look at the sentence it sits in: the capacity of the poor dumb millions of India to take part in modern nationalist politics was also demonstrated. The sentence is about people who had not previously been part of political life being drawn in for the first time.

1. If dumb meant hearing impaired, the sentence would be an odd, narrow claim about a specific disability group suddenly joining politics, which does not match the passage's broader theme of mass participation.
2. If dumb meant vulnerable in a general sense, the sentence would lose its specific point about people previously excluded from political life due to lack of education.
3. Read as impoverished and uneducated, the sentence makes clear sense: people who lacked money and schooling, and so had stayed outside formal politics, were now shown capable of taking part in a mass movement.

That reading matches option D, so option D is correct.

Answer 4

This question has a built in trap: reading a modern meaning into a phrase from older nationalist writing. Checking each option for that trap makes the right choice clearer.

1. Option A: Only half right. It picks up poverty but treats dumb as if it adds nothing, which is not how the original phrase uses it.
2. Option B: Falls straight into the trap, taking dumb at its present day meaning of hearing impaired rather than its older figurative sense of being without a political voice.
3. Option C: Swaps in a generic modern word, vulnerable, that loses the specific historical picture the phrase paints.
4. Option D: Avoids the trap by reading dumb the way nationalist era writers used it, meaning voiceless because of poverty and lack of education, which fits both the word and the historical setting.

Once the older, figurative sense of dumb is used instead of the modern one, option D is clearly the correct answer.

Answer 5

One clue that is easy to miss is the regretful note near the end of the passage, where it says this positive feature of the movement was unfortunately not repeated in later years once communalism took its toll.

1. You can only be sorry that something is not repeated if it actually happened the first time. That regret is proof, in the passage's own logic, that communal unity was genuinely achieved during the Non-Cooperation Movement.
2. This rules out any option suggesting the movement failed outright, or that a section of society stayed away from it, since both would leave nothing positive to look back on with regret.
3. It also has nothing to do with the sequencing of Swaraj and the movement, which the passage does not describe at all.

The regretful tone about a good thing not lasting only makes sense if that good thing, communal unity, truly happened, which points to option C as correct.

Answer 6

The passage adds a specific detail worth unpacking: it says communal unity was maintained despite the Malabar developments, a reference to the communal tensions that broke out in Malabar, present day Kerala, during this period. Reading that detail helps settle the options.

1. Option A: Has no connection to the Malabar reference or anything else in the passage about the order of events.
2. Option B: A movement that survives a real strain like the Malabar developments without collapsing is not being described as one that failed from sudden withdrawal.
3. Option C: Fits exactly. The passage is saying that even with a real threat to communal harmony in Malabar, unity across communities held up elsewhere, which the passage calls no small achievement.
4. Option D: Is contradicted by the passage crediting broad participation, including from educated and organised sections, in sustaining the movement.

Once the Malabar reference is understood as a near test of unity that the movement withstood, option C stands out as the true statement.

Answer 7

A quick way to sort main idea options is to note what is wrong with each one that fails, since main idea questions usually fail for one of a few standard reasons.

1. Option A fails because it is contradicted, not merely unsupported. The passage's own wording implies the movement did have lasting impact, since it laments that one part of that impact was not repeated.
2. Option C fails because it is unsupported. The idea of British fear is never raised anywhere in the passage.
3. Option D fails because it is reversed. The passage says the opposite of what this option claims.
4. Option B fails none of these tests. It is directly supported by multiple parts of the passage and covers its central theme rather than one narrow detail.

With the contradicted, unsupported, and reversed options removed, option B remains as the accurate main idea.

Answer 8

The main idea of a passage has to hold across all of its parts, not just one paragraph, so testing each option against every paragraph is a reliable way to find it.

1. Option A: Does not survive the final paragraph, which treats the movement's achievements as real and worth preserving, not as having no lasting effect.
2. Option B: Holds up across the passage: the nationwide tour and student participation in the first paragraph, the reach among peasants and workers in the second, and the communal participation in the fourth all point to ordinary Indians discovering their own political capacity.
3. Option C: Fails immediately since no paragraph mentions British reactions at all.
4. Option D: Fails against the fourth paragraph specifically, which says the feature was not repeated, the opposite of this option's claim.

Only option B is consistent with every paragraph of the passage, which makes it the correct summary of the main idea.

Answer 9

The passage uses communal unity and communalism close together, and reading them as a pair makes the meaning clear.

1. Communal unity in the passage is praised alongside minority participation, which tells us the communities being discussed are defined by religion, since minorities in Indian political writing of this period usually means religious minorities.
2. If communal here meant caste or region, the pairing with minority participation would not make the same sense, since caste and regional groups are not usually described that way in this context.
3. Communalism, used later as the force that eventually took its toll on this unity, is therefore the breakdown of that same religious harmony, not a caste or regional conflict, and it is also not secularism, which would describe the opposite process.

Read this way, the word points to religious identity, confirming option A.

Answer 10

English has a trap word here: communal in everyday use can mean simply shared or collective, like a communal kitchen, but communalism in Indian political history is a specific term with its own meaning, and the options should be tested against the historical term, not the everyday one.

1. Option A: Matches the historical term precisely. In Indian usage, communalism describes divisions and conflict along religious lines, which is the specific sense the passage needs.
2. Option B: Confuses caste identity with religious community, a different social category entirely in Indian social history.
3. Option C: Confuses regional identity with religious community, again a separate axis of identity from the one the passage discusses.
4. Option D: Takes the word in almost the reverse direction, since secularism is about avoiding religious division, not causing it.

Once the everyday sense of communal is set aside for the specific historical term, option A is the only option that matches, making it the correct answer.