To determine when Tilak’s messages were most effective, it is important to analyze the provided comprehension passage and understand the context.
Thus, the correct answer to the question is: when delivered in speeches.
The given question asks to identify the result of Lokmanya Tilak's exemplary life, based on the provided comprehension passage. Let's analyze the options and determine the correct answer:
Therefore, the correct answer is: People resolved to fulfil his life's dreams.
This solution emphasizes that Tilak's authentic and influential life motivated people to continue pursuing his ambitions after his death, which is a testament to the enduring power of living according to one's principles.
To accurately answer the question regarding the general tendency of critics according to the passage, we must carefully analyze the content of the given comprehension passage.
This testimonial directly relates to the general tendency of critics. It implies that critics focus on finding faults within the reformers' expressions rather than acknowledging the broader impact of their work.
Given this analysis, let's evaluate the options:
Given this reasoning, the most appropriate option from the choices, despite the mention of condemnation in the correct answer, is: To find fault with one or the other expression of a writer as it captures the nuance discussed in the passage. However, based on the answer provided, the correct choice given is To condemn one and all the reformer writers. This aligns with the negative outlook towards the critics’ treatment of reformer writers as suggested by the passage's critique of their narrow view.
The correct answer, as per the provided information, is therefore:
"To condemn one and all the reformer writers."
To determine the effective qualities of a reformer based on the provided passage, we need to analyze the key characteristics mentioned that contribute to the success of a reformer.
Let us consider the other options:
Therefore, the correct answer is that a reformer becomes effective if "he is a person with consistency in his writing and life style," as it resonates with the idea that authenticity of life lends weight to a reformer's message.
To solve this question, let's first understand the context provided in the passage.
The passage discusses the influence of writers dedicated to reforming public life versus those who entertain or inform. It particularly highlights figures like Lokmanya Tilak, whose writings were deeply aligned with their personal lives and public actions, reflecting their authenticity and integrity.
The key point in the passage is that the effectiveness of a writer who seeks to reform is linked to the authenticity of their personal life being in harmony with their public message. This means that their writing is an extension of their exemplary lives, without duality between their private and public personas.
Let's analyze the options given:
Thus, the correct answer is: Those whose writing is an extension of their exemplary lives, as they are able to maintain authenticity in both personal and public life.
In conclusion, the effectiveness of a public reformer is significantly tied to the authenticity and integrity reflected in both their private and public lives, aligning seamlessly with their writings. This congruence is what lends power to their attempts to influence and reform society.
To determine which statement about Tilak and the reformers is true in the context of the provided passage, let's analyze the given text step by step:
Based on the analysis above, the statement: "They were moral in private life but lack in public life" is highlighted in the passage not as true, but as a contrasting false assumption, reinforcing that Tilak and the reformers maintained integrity in both private and public spheres.


When people who are talking don’t share the same culture, knowledge, values, and assumptions, mutual understanding can be especially difficult. Such understanding is possible through the negotiation of meaning. To negotiate meaning with someone, you have to become aware of and respect both the differences in your backgrounds and when these differences are important. You need enough diversity of cultural and personal experience to be aware that divergent world views exist and what they might be like. You also need the flexibility in world view, and a generous tolerance for mistakes, as well as a talent for finding the right metaphor to communicate the relevant parts of unshared experiences or to highlight the shared experiences while demphasizing the others. Metaphorical imagination is a crucial skill in creating rapport and in communicating the nature of unshared experience. This skill consists, in large measure, of the ability to bend your world view and adjust the way you categorize your experiences. Problems of mutual understanding are not exotic; they arise in all extended conversations where understanding is important.
When it really counts, meaning is almost never communicated according to the CONDUIT metaphor, that is, where one person transmits a fixed, clear proposition to another by means of expressions in a common language, where both parties have all the relevant common knowledge, assumptions, values, etc. When the chips are down, meaning is negotiated: you slowly figure out what you have in common, what it is safe to talk about, how you can communicate unshared experience or create a shared vision. With enough flexibility in bending your world view and with luck and charity, you may achieve some mutual understanding.
Communication theories based on the CONDUIT metaphor turn from the pathetic to the evil when they are applied indiscriminately on a large scale, say, in government surveillance or computerized files. There, what is most crucial for real understanding is almost never included, and it is assumed that the words in the file have meaning in themselves—disembodied, objective, understandable meaning. When a society lives by the CONDUITmetaphor on a large scale, misunderstanding, persecution, and much worse are the likely products.
Later, I realized that reviewing the history of nuclear physics served another purpose as well: It gave the lie to the naive belief that the physicists could have come together when nuclear fission was discovered (in Nazi Germany!) and agreed to keep the discovery a secret, thereby sparing humanity such a burden. No. Given the development of nuclear physics up to 1938, development that physicists throughout the world pursued in all innocence of any intention of finding the engine of a new weapon of mass destruction—only one of them, the remarkable Hungarian physicist Leo Szilard, took that possibility seriously—the discovery of nuclear fission was inevitable. To stop it, you would have had to stop physics. If German scientists hadn’t made the discovery when they did, French, American, Russian, Italian, or Danish scientists would have done so, almost certainly within days or weeks. They were all working at the same cutting edge, trying to understand the strange results of a simple experiment bombarding uranium with neutrons. Here was no Faustian bargain, as movie directors and other naifs still find it intellectually challenging to imagine. Here was no evil machinery that the noble scientists might hide from the problems and the generals. To the contrary, there was a high insight into how the world works, an energetic reaction, older than the earth, that science had finally devised the instruments and arrangements to coart forth. “Make it seem inevitable,” Louis Pasteur used to advise his students when they prepared to write up their discoveries. But it was. To wish that it might have been ignored or suppressed is barbarous. “Knowledge,” Niels Bohr once noted, “is itself the basis for civilization.” You cannot have the one without the other; the one depends upon the other. Nor can you have only benevolent knowledge; the scientific method doesn’t filter for benevolence. Knowledge has consequences, not always intended, not always comfortable, but always welcome. The earth revolves around the sun, not the sun around the earth. “It is a profound and necessary truth,” Robert Oppenheimer would say, “that the deep things in science are not found because they are useful; they are found because it was possible to find them.”
...Bohr proposed once that the goal of science is not universal truth. Rather, he argued, the modest but relentless goal of science is “the gradual removal of prejudices.” The discovery that the earth revolves around the sun has gradually removed the prejudice that the earth is the center of the universe. The discovery of microbes is gradually removing the prejudice that disease is a punishment from God. The discovery of evolution is gradually removing the prejudice that Homo sapiens is a separate and special creation.