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

The passage states clearly: “The Non-Cooperation Movement demonstrated that it commanded the support and sympathy of vast sections of the Indian people.” Thus, it enjoyed widespread national support.

Answer 2

Eliminating the wrong options:
Option A is contradicted by the passage's tone of achievement, not futility. Option B overstates the case - the passage discusses the movement's reach and support, not that it was a “complete success” in every respect. Option D is directly contradicted, since the passage says the movement commanded support from “vast sections” of the people, the opposite of representing a microscopic minority. The passage's own words point clearly to option C.

Answer 3

This question asks what the passage as a whole establishes about the reach of the Non-Cooperation Movement, so each option needs to be checked against the specific evidence the passage lays out, not just its general tone.

1. Option A (the idea of Swaraj seemed futile): The passage never treats Swaraj as unrealistic. It records Gandhiji's promise of Swaraj within a year and describes the movement gathering strength across the country, which is the opposite of futility.
2. Option B (the Non-Cooperation Movement was a complete success): The passage does note real gains such as students joining over 800 national schools and colleges, but it also flags a limit: the communal unity achieved in 1921 was, in its own words, unfortunately not repeated later. A movement whose best feature could not be sustained is not being described as a complete, unqualified success.
3. Option C (the Non-Cooperation Movement gained the sympathy of majority of the Indians): The passage states directly that the movement commanded the support and sympathy of vast sections of the Indian people, and backs this with concrete groups: peasants, workers, artisans, students, and people across the country, active in most areas. This is the option every piece of evidence in the passage points toward.
4. Option D (the Indian National Congress represented a microscopic minority): This is the exact claim the passage's evidence contradicts. If the Congress led movement drew in peasants, workers, artisans, and students nationwide, it was reaching far beyond a small elite, so this option describes the opposite of what the passage shows.

Weighing the evidence this way, only option C survives: the passage's own description of nationwide, cross class participation shows the movement had the sympathy of the majority, so the correct answer is option C.

Answer 4

The phrase “poor dumb millions” historically refers to the masses of India who were both impoverished and largely uneducated, implying political voicelessness rather than physical disability.

Answer 5

Eliminating the wrong options:
Option B takes “dumb” too literally as hearing impairment, which is not the sense intended in this historical writing. Option C (“vulnerable”) is too vague and misses the specific idea of poverty and lack of education. Option A captures only “poor” but drops the “dumb” component, which historically implies being voiceless due to lack of education, not merely poverty. Option D captures both elements together - impoverished and uneducated - matching the phrase's intended meaning.

Answer 6

The phrase poor dumb millions has two separate words doing work, poor and dumb, so it helps to test what each option does with both parts rather than judging the phrase as a whole.

1. Option A (the vast number of common people who are impoverished): This captures poor correctly but drops dumb entirely, leaving out half of what the phrase is describing.
2. Option B (large number of common people who are hearing impaired): This reads dumb in its literal modern sense of being unable to hear or speak, which does not fit a passage about political voice and participation, and it drops poor altogether.
3. Option C (large number of people who are vulnerable): Vulnerable is a vague modern substitute that does not capture either the poverty or the lack of education the phrase is pointing at.
4. Option D (the vast number of people who are impoverished and uneducated): This keeps both halves, poor as impoverished, and dumb in its older figurative sense of voiceless through lack of education, matching the historical use of the phrase.

Since only option D accounts for both components of the phrase together, the correct answer is option D.

Answer 7

The passage states: “The tremendous participation of different communities in the movement, and the maintenance of communal unity… was in itself no mean achievement.” Thus, communal unity was a key success.

Answer 8

Eliminating the wrong options:
Option A is unsupported - the passage does not sequence Swaraj as happening before the Non-Cooperation Movement. Option B is wrong since the passage discusses the movement's success and mass participation, not a failure from sudden withdrawal. Option D is contradicted, since the passage explicitly praises the participation of different communities. The passage's statement that the maintenance of communal unity was “in itself no mean achievement” directly supports option C.

Answer 9

Each option here makes a specific factual claim, so the fastest way to check it is to match it against the exact detail in the passage it would need to be true.

1. Option A (the Swaraj movement happened before the Non-Cooperation Movement): The passage never sets up two separate movements in sequence like this. It only mentions Gandhiji's promise of Swaraj within a year as part of the Non-Cooperation Movement itself, so there is no basis for this order of events.
2. Option B (the Non-Cooperation Movement failed due to sudden withdrawal): Nowhere does the passage describe a withdrawal, sudden or otherwise. Its entire focus is on the movement's growing strength and reach.
3. Option C (there was a fine show of communal unity in the movement): The passage says plainly that the participation of different communities and the maintenance of communal unity was in itself no mean achievement, which is exactly this claim in different words.
4. Option D (the rich and the educated kept themselves away from the Non-Cooperation Movement): The passage instead describes students, and by extension the educated, joining schools and colleges connected to the movement, so this claim runs against what is written.

Only option C is directly stated in the passage's own words, so the correct answer is option C.

Answer 10

The passage emphasizes: - nationwide participation - involvement of students, peasants, workers - realization of the “capacity of the poor dumb millions” - the movement giving “mass character” All of these show that the movement awakened Indian self-confidence.

Answer 11

Eliminating the wrong options:
Option A is contradicted, since the passage says the movement's positive features were unfortunately not repeated, implying it did leave a lasting impression rather than none at all. Option C is not discussed anywhere in the passage. Option D misreads the passage, which says communal unity was not repeated later, not that the movement itself was repeated. The passage's overall thrust - about students, peasants, and workers realising their own capacity for political participation - supports option B.

Answer 12

A main idea question needs an option that sums up the whole passage, not just one paragraph of it, so each choice should be checked against the passage's overall thesis, not a single detail.

1. Option A (the Non-Cooperation Movement did not give impetus to future movements): This is contradicted by the passage's own regret that one positive feature was not repeated, which assumes the movement did leave a legacy worth missing, not that it left none.
2. Option B (the movement made Indians realize their potential to fight the British): This matches the passage's repeated emphasis on students, peasants, workers, and the poor dumb millions all discovering, for the first time, that they could take part in serious nationalist politics.
3. Option C (the British became fearful of Gandhiji's leadership): The passage is written entirely from the standpoint of what Indians did and demonstrated. It never once describes British reactions or fear, so this idea is simply absent from the text.
4. Option D (the most positive feature of the movement was that it was repeated later): This reverses the passage's actual statement, which says the positive feature, communal unity, was unfortunately not repeated later.

Since option B is the only claim that spans the passage's evidence about students, peasants, workers, and ordinary people discovering their own political capacity, the correct answer is option B.

Answer 13

In the context of Indian nationalist history, “communalism” refers specifically to conflict or division based on religion, not caste or region.

Answer 14

Eliminating the wrong options:
Option B (caste) and option C (region) are different social categories, not what the passage intends by the term. Option D (secularism) is nearly the opposite of what “communalism” means. In the context of Indian nationalist history, “communalism” specifically denotes politics organised around religious community identity, which is option A.

Answer 15

Communalism is a word that carries a specific meaning in Indian political and historical writing, different from its everyday English sense, so the options should be checked against that specialised usage.

1. Option A (religious identity): In Indian historical writing, communalism refers to politics and conflict organised around religious community, Hindu, Muslim, Sikh and so on. The passage's own context, communal unity holding up despite the Malabar developments and later communalism taking its toll, fits this religious sense exactly.
2. Option B (caste identity): Caste is a distinct social category from religious community, and the passage's discussion is about different religious communities participating together, not about caste groups.
3. Option C (regional identity): The passage frames unity and its later breakdown around communities, not regions, so this substitutes the wrong axis of identity.
4. Option D (secularism): Secularism means keeping religion out of politics and treating all faiths equally, which is close to the opposite of what communalism describes.

Given the passage's own framing around communities and their unity, communalism is being used in its standard historical sense of religious identity, so the correct answer is option A.