Previous year Orissa Judicial Service 2010 General English question paper


It is the dream of each and every Law student to pass the Judiciary Examinations. Below you can find the previous year General English question paper of Orissa Judicial Service 2010 .

Orissa Judicial Service (O, J.S)

O.J.S. – 2010



Time – 2 1/2 Hours Full Marks – 150

1. Translate the following into English :- 25

Oriya to English Translation


2. Translate the following into Oriya 25

Every year we invent machines to do something new for us. Handwriting used to be an art, and a pretty one. Now an increasing number of people rely entirely on the typewriter and advertisers assure us that “you cannot afford to do your writing in the old way”. When the typewriter has been introduced into schools we may have a generation who cannot write at all.

Walking and riding, two delightful and health-giving exercises, are becoming extinct. Two hundred years ago the roads were full of riders, and pedestrians who thought nothing of thirty miles a day. The joys of a long country walk, either solitary or with a friend, are unknown to the younger generation, although there is no more delightful way of spending a spring or summer day.

3. Write a short essay in about 150 (one hundred and fifty) words on any one of the following :- 50


(a) Secularism

(b) Water Harvesting

(c) All are equal in the eyes of Law

4. Make a precis of the following passage in about 100 (one hundred) words:- 25


It is the relentless search after truth that enables India to cultivate her spirit of tolerance and urges her always to accept without I car or hesitation from others what she considers to be of permanent value, and forces on her a philosophy of unity in diversity.

From this attitude of tolerance also follows what I consider to be another main characteristic of Indian culture—its universal outlook. Whatever the limitations of Hindu social practices, and (lie narrowness of Indian institutions, Indian thought has never accepted geographical, racial and other considerations as affectingly ultimate values. They have held to truths which they consider to be of universal validity. This universality of approach is responsible for the unique characteristic of Hindu civilisation, its readiness to assimilate what is of Hindu civilisation, its readiness to assimilate what is of value in other civilizations There was never any refusal to learn from others, or any resistance to ideas, on the ground of their being foreign. Hindu thought has, therefore, encouraged a continuous synthesis, even when it had to deal with philosophies like those of Christianity and Islam. Saints and teachers, who combined Hindu and Islamic teachings, for example, were freely accepted as religious leaders; at a time when the two religions were confronting each other. Similar was the case when organized (Christ unity nude ns first onslaught on Hinduism. Those who tried to fuse tin dot times of both were not repudiated, but accepted as leader of new thought. This doctrine of synthesis again has its effect on the the mind of the individual, on his culture.

It is the fundamental belief of Hinduism that every human being has in him a spark of the divine, that it is in the nature of man that he can, by right conduct and by right knowledge, attain illumination and reach Godhead directly. It may be noted that this is the basic doc trine of Buddhism also, that Buddha-hood can be attained by each one by a process of spiritual evolution. This doctrine of the divinity in man may appear to be merely a metaphysical hypothesis incapable of positive proof. Its validity is not the point at issue. The fact which is of importance to us is that it is accepted as a a cardinal article of faith by every Indian, and consequently it has certain social result which are of very great importance.

5. Read the following passage and answer the questions tint follow:- 5×5 25


As matters stand todays, many teachers are unable to do the best of which they are capable. For this there are a number of reasons, some more or less accidental, others very deep-seated, To begin with the former, most teachers are overworked and are compelled to prepare their pupils for examinations rather than to give them a liberalizing mental training. The people who arc not accustomed to teaching—and this includes practically all educational authorities—have no idea of the expense of spirit that it involves. Clergymen are not expected to preach sermons for several hours every day, but the analogous effort is demanded of teachers. The result is that many of them become harassed and nervous, out of touch with recent work in the subjects that they teach, and unable to inspire their students with a sense of the intellectual delights to be obtained from new understanding and new knowledge.

This, however, is by no means the gravest matter. In most countries certain opinions are recognized as correct, and others as dangerous. Teachers whose opinions are not correct are expected to keep silent about them. If they mention their opinions it is propaganda, while the mentioning of correct opinions is that the inquiring young too often have to go outside the classroom to discover what is being taught by the most vigorous minds of their own time. There is in America a subject called civilcs, in which, perhaps more than in any other, the teaching is expected to be misleading. The young are taught a sort of copybook account of how public affairs are supposed to be conducted, and are carefully shielded from all knowledge as to how in fact they are conducted. When they grow up and discover the truth the result is the often a complete cynicism in which all public ideals are lost; whereas if they had been taught the truth carefully and with proper comment at an earlier age they might have become men able to combat evils in which, as it is, they acquiesce with a shrug.

The idea that falsehood is edifying is one of the besetting sins of those who draw up educational schemes. I should not myself consider that a man could be a good teacher unless he had made a firm resolve never in the course of his teaching to conceal truth because it is what is called ‘unedifying’. The kind of virtue that can be produced by guarded ignorance is frail and fails at the first touch of reality. There are, in this world, many men who deserve admiration, and it is good that the young should be taught to see lie ways in which these men are admirable. But it is not good to teach them to admire rogues by concealing their roguery. It is thought that the knowledge of things as they are will lead to cynicism, and so it may do if the knowledge comes suddenly with a shock of surprise and horror. But if it comes gradually, duly intermixed with a knowledge of what is good, and in the course of a scientific study inspired by the wish to get the truth, it will have no such effect. In any case, to tell lies to the young, who have no means of checking what they are told, is morally indefensible.

i. Why don’t the teachers ‘do their best’ under present conditions ?

ii. What does the author say, will happen if the teachers go ‘politically correct’ all the time ?

iii. How should ‘civics’ be taught to the students ?

iv. What quality does the author admire most in a good teacher ?

v. What would happen if lies arc told to the young ?

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