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B.A. LL.B. (Five Years) · Sem 1
2025 Jun (100 marks) Examination
munotes.in
Mumbai
B.A. LL.B. (Five Years) Sem 1 General English 2025 Jun (100 marks) Question Paper with Solutions
First published on munotes.in on 21 October 2026.
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Contents
The questions below are the paper as Karnataka State Law University set it at the 2025 Jun (100 marks) examination, in the order it was set.
MarksPage
MarksPage
The Paper as Set
The questions in this volume are the questions asked at the 2025 Jun (100 marks) examination, reproduced as Karnataka State Law University set them, in the order it set them. Long reading passages are shortened to their first and last lines and our summary; the original paper prints them in full. Only the answers are ours. See the original question paper.
Duration 3 hours · Total marks 100 · 15 questions answered
How to use this volume
Solve the paper first, under exam conditions and against the clock. Then read the answers here and mark your own. Reading a solution before attempting the question feels productive and teaches very little, because recognising an answer is not the same as being able to write one.
SECTION I
Answer any five of Q. No. 1 to 8
16 marks each
Q1Trace the impact of Dr. S. Radhakrishnan's childhood on his personality.[16]
Answer
For full marks, cover: the facts of his childhood (birth, family, Tirutani and Tirupati, schooling from 1896); each childhood influence and the trait it produced: modest circumstances and self-reliance; pilgrim towns and living religion; inborn faith and his philosophy; solitude and books and his scholarly, shy temperament; mission schooling and his comparative outlook; hurt pride and his defence of Hinduism; Hindu tolerance and his respect for all faiths; evidence in later life; a table; assessment.
Introduction
In his autobiographical essay, My Search for Truth (1937), Radhakrishnan looks back at the boy he was. He spent his first twelve years in two temple towns of South India and began his schooling in a Christian mission school. These years left marks on his personality that are visible throughout his life as a philosopher and teacher. Tracing them shows how much the man owed to the child.
The childhood in brief
He was born on 5 September 1888 at Tirutani, a small place about forty miles north-west of Madras. He was the second child of Hindu parents who were conventional in their religious views. The family had no wealth or special position. Till the age of twelve he lived in Tirutani and Tirupati, both famous pilgrim centres. From 1896 he attended the mission high school at Tirupati, and from 1901 Voorhees College at Vellore.
1. Modest circumstances: self-reliance and humility
He writes that he had no advantages of birth or of wealth. Nothing was handed to him. This seems to have given him both self-reliance and humility. In later life he refused to claim credit for his success, saying his achievements were not entirely his own. Yet he took full blame for his failures, which he called largely due to his own folly or weakness. A boy who began with little learned to judge himself strictly.
2. Temple towns: religion as living experience
Growing up among temples and pilgrims, he saw religion as the daily practice of ordinary people, not as a set of arguments. This stayed with him. He later wrote with respect of the village pilgrim who spends his savings to bathe in the Ganges or see the deity at Puri. Such a pilgrim knows that man does not live by bread alone. His whole philosophy treats religion as experience first and doctrine second.
3. Inborn faith: the centre of his philosophy
He says that from the time he knew himself, he had firm faith in an unseen world behind the flux of things. He could not account for it. Even in grave difficulties it never wavered. This childhood faith became the centre of his thought. His later work argues that spiritual certainty comes from direct insight into reality, which he called intuitive or integral knowledge.
4. Solitude and books: a scholar's temperament
As a child he had a meditative frame of mind and loved being alone. Books, and the dreams they awakened, were his constant companions from the beginning. This made him a natural scholar. It also made him shy. He says he was not at home in social functions and got along in company only with effort. He was sensitive and highly strung, and he hid strong feelings, so people thought him cold. His later advice to students, to keep a silent hour each day for self-communion, comes from this same nature.
5. A sense of guidance
Even as he planned and prepared, he felt that an invisible hand guided his major choices. It was like a great pilot steering his ship past dangerous rocks. This sense of being guided gave him calm and confidence, though he warned that it should not become a belief in special favour from providence.
6. Mission schooling: a mind that compared faiths
His schooling in Christian institutions, begun in childhood and continued for twelve years, made him familiar with the New Testament at an impressionable age. This early knowledge of another religion gave him a comparative outlook. In later life he lectured on comparative religion at Oxford and preached from Christian pulpits there.
7. Hurt pride: the defender of Hinduism
At school he also heard missionaries criticise Hindu beliefs. Since Vivekananda had already stirred his Hindu pride, this criticism hurt him. That early hurt turned into a lifelong purpose. It drove him to study Hinduism and to write his thesis on the Ethics of the Vedanta at the age of twenty. He spent his career showing the ethical character of Indian religion.
8. Hindu tolerance: respect for every faith
His upbringing also taught him never to speak rashly of anything others held sacred. He says this respect is bred into the bone by the Hindu tradition. So even while defending his own faith, he would not attack another. He held that religions are fellow workers in one task, and that no one has a monopoly of spiritual truth.
Childhood and personality at a glance
| Childhood influence | Trait in his personality | Where it shows later |
|---|---|---|
| No advantages of birth or wealth | Self-reliance, humility | Credits luck for success, blames himself for failure |
| Temple towns of Tirutani and Tirupati | Religion as lived experience | Respect for the faith of simple pilgrims |
| Childhood influence | Trait in his personality | Where it shows later |
|---|---|---|
| Inborn faith in the unseen | Spiritual conviction | Philosophy of intuitive insight |
| Love of solitude and books | Scholarly, shy, reflective | Life of study; the "silent hour" |
| Mission schooling | Comparative outlook | Lectures on comparative religion; Christian pulpits |
| Missionary criticism | Defender of Hinduism | Thesis on the Ethics of the Vedanta; lifelong scholarship |
| Hindu tolerance | Respect for all faiths | Religions as fellow workers |
Assessment
The childhood explains both sides of the man. The inward side, faith, reflection and shyness, came from his nature and his love of books. The outward side, his mission as an interpreter of Indian thought, came from the clash between his Hindu upbringing and his Christian schooling. Because tolerance was part of that upbringing, the clash produced not a quarrelsome apologist but a calm and generous scholar.
Conclusion. Radhakrishnan's childhood shaped his personality in clear ways. Modest circumstances made him humble and self-reliant. The temple towns and his inborn faith made religion a living experience for him. Solitude and books made him a shy, reflective scholar. His mission schooling, with its challenge to Hinduism, gave him his life's purpose, while the Hindu habit of tolerance kept that purpose generous. The child of Tirutani is clearly visible in the philosopher he became.
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