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S1: The time has come for us to consider seriously the question of a Bharat brand of English.
P: I am not suggesting here a mongrelisation of the language.
Q: English must adopt the complexion of our life and assimilate its idiom.
R: Now the time is ripe for it to come to the dusty street, market place and under the banyan tree.
S: So far English has had a comparatively confined existence in our country, chiefly in the halls of learning, justice or administration.
S6: Bharat English will respect the rule of law and maintain the dignity of grammar, but still have a swadeshi stamp about it.

The Proper sequence should be:

S1: The time has come for us to consider seriously the question of a Bharat brand of English.
P: I am not suggesting here a mongrelisation of the language.
Q: English must adopt the complexion of our life and assimilate its idiom.
R: Now the time is ripe for it to come to the dusty street, market place and under the banyan tree.
S: So far English has had a comparatively confined existence in our country, chiefly in the halls of learning, justice or administration.
S6: Bharat English will respect the rule of law and maintain the dignity of grammar, but still have a swadeshi stamp about it.

The Proper sequence should be: Correct Answer SRPQ

So far English has had a comparatively confined existence in our country, chiefly in the halls of learning, justice or administration. Now the time is ripe for it to come to the dusty street, market place and under the banyan tree. I am not suggesting here a mongrelisation of the language. English must adopt the complexion of our life and assimilate its idiom.

Related Questions

In the question below, a passage is given followed by three courses of actions numbered I, II and III. On the basis of the information given, you have to assume everything in the statement to be true, and then decide which of the following suggested courses of actions logically follow(s) for pursuing. Passage: COVID-19 has adversely affected Cinema Halls. Not just the fact that they are still in lockdown, but also because OTT platforms like Disney-Hotstar and Amazon prime are wooing desperate producers to directly release their films in OTT platforms. Despite repeated requests, producers are not heeding to the calls of Cinema Halls not to release on OTT platforms. Many cinema halls and multiplexes are staring at mammoth losses. Courses of action: I. The Cinema halls should be demolished and converted to multi-storey residential buildings. II. Multiplexes and Cinema halls must come together and ban the films that are releasing on OTT platforms from theatrical release. III. The Government must ban all films from direct release on OTT platforms.
S1: We don't see many banyan trees in our cities now-a-days.
P: But in our overcrowded cities, where there is barely enough living space for people, banyan trees don't have much of a chance.
Q: These trees like to have plenty of space in which to spread themselves out.
R: Of course, many parks have banyan trees.
S: After all, a full grown banyan takes up as large an area as a three-storey apartment building.
S6: And every village has at least one.

The Proper sequence should be:
Read the passage carefully and select the best answer to each question out of the given four alternatives.
What is Gandhian philosophy? It is the religious and social ideas adopted and developed by Gandhi, first during his period in South Africa from 1893 to 1914, and later of course in India. These ideas have been further developed by later "Gandhians", most notably, in India by, Vinoba Bhave and Jayaprakash Narayan. Outside of India some of the work of, for example, Martin Luther King Jr. can also be viewed in this light. Understanding the universe to be an organic whole, the philosophy exists on several planes - the spiritual or religious, moral, political, economic, social, individual and collective. The spiritual or religious element, and God, is at its core. Human nature is regarded as fundamentally virtuous. All individuals are believed to be capable of high moral development, and of reform. The twin cardinal principles of Gandhi's thought are truth and nonviolence. It should be remembered that the English word "truth" is an imperfect translation of the Sanskrit, "satya", and "non-violence", an even more imperfect translation of "ahimsa". Derived from "sat" - "that which exists" - "satya" contains a dimension of meaning not usually associated by English speakers with the word "truth". There are other variations, too, which we need not go into here. For Gandhi, truth is the relative truth of truthfulness in word and deed, and the absolute truth - the Ultimate Reality. This ultimate truth is God (as God is also Truth) and morality - the moral laws and code - its basis. Ahimsa, far from meaning mere peacefulness or the absence of overt violence, is understood by Gandhi to denote active love - the pole opposite of violence, or "Himsa", in every sense. The ultimate station Gandhi assigns non violence stems from two main points. First, if according to the Divine Reality all life is one, then all violence committed towards another is violence towards oneself, towards the collective, whole self, and thus "self"-destructive and counter to the universal law of life, which is love. Second, Gandhi believed that ahimsa is the most powerful force in existence. Had himsa been superior to ahimsa, humankind would long ago have succeeded in destroying itself. The human race certainly could not have progressed as far as it has, even if universal justice remains far off the horizon. From both viewpoints, non violence or love is regarded as the highest law of humankind.
According to Gandhiji, what is the most powerful force in existence?
Read the passage carefully and select the best answer to each question out of the given four alternatives.
What is Gandhian philosophy? It is the religious and social ideas adopted and developed by Gandhi, first during his period in South Africa from 1893 to 1914, and later of course in India. These ideas have been further developed by later "Gandhians", most notably, in India by, Vinoba Bhave and Jayaprakash Narayan. Outside of India some of the work of, for example, Martin Luther King Jr. can also be viewed in this light. Understanding the universe to be an organic whole, the philosophy exists on several planes - the spiritual or religious, moral, political, economic, social, individual and collective. The spiritual or religious element, and God, is at its core. Human nature is regarded as fundamentally virtuous. All individuals are believed to be capable of high moral development, and of reform. The twin cardinal principles of Gandhi's thought are truth and nonviolence. It should be remembered that the English word "truth" is an imperfect translation of the Sanskrit, "satya", and "non-violence", an even more imperfect translation of "ahimsa". Derived from "sat" - "that which exists" - "satya" contains a dimension of meaning not usually associated by English speakers with the word "truth". There are other variations, too, which we need not go into here. For Gandhi, truth is the relative truth of truthfulness in word and deed, and the absolute truth - the Ultimate Reality. This ultimate truth is God (as God is also Truth) and morality - the moral laws and code - its basis. Ahimsa, far from meaning mere peacefulness or the absence of overt violence, is understood by Gandhi to denote active love - the pole opposite of violence, or "Himsa", in every sense. The ultimate station Gandhi assigns non violence stems from two main points. First, if according to the Divine Reality all life is one, then all violence committed towards another is violence towards oneself, towards the collective, whole self, and thus "self"-destructive and counter to the universal law of life, which is love. Second, Gandhi believed that ahimsa is the most powerful force in existence. Had himsa been superior to ahimsa, humankind would long ago have succeeded in destroying itself. The human race certainly could not have progressed as far as it has, even if universal justice remains far off the horizon. From both viewpoints, non violence or love is regarded as the highest law of humankind.
According to the passage, which of the following statement is not true?
Read the passage carefully and select the best answer to each question out of the given four alternatives.
What is Gandhian philosophy? It is the religious and social ideas adopted and developed by Gandhi, first during his period in South Africa from 1893 to 1914, and later of course in India. These ideas have been further developed by later "Gandhians", most notably, in India by, Vinoba Bhave and Jayaprakash Narayan. Outside of India some of the work of, for example, Martin Luther King Jr. can also be viewed in this light. Understanding the universe to be an organic whole, the philosophy exists on several planes - the spiritual or religious, moral, political, economic, social, individual and collective. The spiritual or religious element, and God, is at its core. Human nature is regarded as fundamentally virtuous. All individuals are believed to be capable of high moral development, and of reform. The twin cardinal principles of Gandhi's thought are truth and nonviolence. It should be remembered that the English word "truth" is an imperfect translation of the Sanskrit, "satya", and "non-violence", an even more imperfect translation of "ahimsa". Derived from "sat" - "that which exists" - "satya" contains a dimension of meaning not usually associated by English speakers with the word "truth". There are other variations, too, which we need not go into here. For Gandhi, truth is the relative truth of truthfulness in word and deed, and the absolute truth - the Ultimate Reality. This ultimate truth is God (as God is also Truth) and morality - the moral laws and code - its basis. Ahimsa, far from meaning mere peacefulness or the absence of overt violence, is understood by Gandhi to denote active love - the pole opposite of violence, or "Himsa", in every sense. The ultimate station Gandhi assigns non violence stems from two main points. First, if according to the Divine Reality all life is one, then all violence committed towards another is violence towards oneself, towards the collective, whole self, and thus "self"-destructive and counter to the universal law of life, which is love. Second, Gandhi believed that ahimsa is the most powerful force in existence. Had himsa been superior to ahimsa, humankind would long ago have succeeded in destroying itself. The human race certainly could not have progressed as far as it has, even if universal justice remains far off the horizon. From both viewpoints, non violence or love is regarded as the highest law of humankind.
What are the twin cardinal principles of Gandhis thought?
Read the passage carefully and select the best answer to each question out of the given four alternatives.
What is Gandhian philosophy? It is the religious and social ideas adopted and developed by Gandhi, first during his period in South Africa from 1893 to 1914, and later of course in India. These ideas have been further developed by later "Gandhians", most notably, in India by, Vinoba Bhave and Jayaprakash Narayan. Outside of India some of the work of, for example, Martin Luther King Jr. can also be viewed in this light. Understanding the universe to be an organic whole, the philosophy exists on several planes - the spiritual or religious, moral, political, economic, social, individual and collective. The spiritual or religious element, and God, is at its core. Human nature is regarded as fundamentally virtuous. All individuals are believed to be capable of high moral development, and of reform. The twin cardinal principles of Gandhi's thought are truth and nonviolence. It should be remembered that the English word "truth" is an imperfect translation of the Sanskrit, "satya", and "non-violence", an even more imperfect translation of "ahimsa". Derived from "sat" - "that which exists" - "satya" contains a dimension of meaning not usually associated by English speakers with the word "truth". There are other variations, too, which we need not go into here. For Gandhi, truth is the relative truth of truthfulness in word and deed, and the absolute truth - the Ultimate Reality. This ultimate truth is God (as God is also Truth) and morality - the moral laws and code - its basis. Ahimsa, far from meaning mere peacefulness or the absence of overt violence, is understood by Gandhi to denote active love - the pole opposite of violence, or "Himsa", in every sense. The ultimate station Gandhi assigns non violence stems from two main points. First, if according to the Divine Reality all life is one, then all violence committed towards another is violence towards oneself, towards the collective, whole self, and thus "self"-destructive and counter to the universal law of life, which is love. Second, Gandhi believed that ahimsa is the most powerful force in existence. Had himsa been superior to ahimsa, humankind would long ago have succeeded in destroying itself. The human race certainly could not have progressed as far as it has, even if universal justice remains far off the horizon. From both viewpoints, non violence or love is regarded as the highest law of humankind.
According to Gandhiji, truth complies to which of the following?
S1: Most of the perishable foods are shipped by refrigerator ships.
P: They are placed in the refrigerated hold of the ship.
Q: Some foods, such as bananas, are shipped before they get ripe.
R: As the green bananas are loaded, a man watches closely the signs of yellow on them.
S: The cool temperature keep the bananas from getting ripe during the trip.
S6: Ripe bananas are poor travellers and even one ripe banana at the start of the trip can spoil a whole ship load of fruit.

The Proper sequence should be:
Statement : The cinema halls are incurring heavy losses these days as people prefer to watch movies in home on TV than to visit cinema halls.

Courses of Action :
I. The cinema halls should be demolished and residential multi-storey buildings should be constructed there.
II. The cinema halls should be converted into shopping malls.
In the following question the 1st and the last part of the sentence/passage are numbered 1 and 6. The rest of the sentence/ passage is split into four parts and named P, Q, R and S. These four parts are not given in their proper order. Read the sentence/passage and find out which of the four combinations is correct. 1 - A fair, sweet, and honest country face was revealed, reposing in a nest of wavy chestnut hair.   S - It was between pretty and beautiful.   Q - Though her eyes were closed, one could easily imagine the light necessarily shining in them as the culmination of the luminous workmanship around.   R - The groundwork of the face was hopefulness; but over it now lay like a foreign substance a film of anxiety and grief.   P - The grief had been there so shortly as to have abstracted nothing of the bloom, and had as yet but given a dignity to what it might eventually undermine.   6 - The scarlet of her lips had not had time to abate, and just now it appeared still more intense by the absence of the neighbouring and more transient colour of her cheek. 
In the following question the 1st and the last part of the sentence/passage are numbered 1 and 6. The rest of the sentence/ passage is split into four parts and named P, Q, R and S. These four parts are not given in their proper order. Read the sentence/passage and find out which of the five combinations is correct. 1 - The mayor walked up and down the vestibule of the hotel with his hands under his coat tails, as if he were merely seeking a cooler atmosphere than that of the room he had quitted. P - At length he went back to the door of the dining-room, paused, and found that the songs, toasts, and conversation were proceeding quite satisfactorily without his presence. Q - But there could be no doubt that he was in reality still possessed to the full by the new idea, whatever that might be.   R - The Corporation, private residents, and major and minor tradesmen had, in fact, gone in for comforting beverages to such an extent that they had quite forgotten, not only the Mayor, but all those vast, political, religious, and social differences which they felt necessary to maintain in the daytime, and which separated them like iron grills. S - Seeing this the Mayor took his hat, and when the waiter had helped him on with a thin holland overcoat, went out and stood under the portico. 6 - Very few persons were now in the street; and his eyes, by a sort of attraction, turned and dwelt upon a spot about a hundred yards further down.