CUET English 2025 PYQs3 June Shift 2. Free, no login required.

In January 2015, Stephen Hawking along with Elon Musk and many Al experts, signed an open letter on artificial intelligence, calling for serious research into its impact on society. In the past, Elon Musk has warned that superhuman artificial intelligence is capable of providing incalculable benefits, but if deployed incautiously, will have an adverse effect on the human race. He and I sit on the scientific advisory board for Future of Life Institute, an organisation working to mitigate existential risk facing humanity. This called for concrete research on how we could prevent potential problems while also reaping the potential benefits Al offers us, and is designed to get Al researchers and developers to pay more attention to Al safety.

Recent developments in the advancement of Al include a call by the European Parliament for drafting a set of regulations to govern the creation of robots and Al. A report presented to the Parliament declares that the world is on the cusp of a new industrial robot revolution. It stresses that at all times researchers and designers should ensure all robotic design incorporates a kill switch. There is a possibility that within a few decades Al could surpass human intellectual capacity and challenge the human-robot relationship.

By 2025, there will be about 30 mega cities with more than 10 million inhabitants. Robots will definitely speed up the retail process, but to revolutionise shopping, they need to be fast enough to allow same-day delivery on every order. Recent Al landmarks such as self-driving cars, or a computer game winning at the game of Go, etc. are signs of what is to come. Enormous levels of investment are pouring into this technology which will eventually permeate every aspect of society including health care, work, education and science.

Our future is a race between the growing power of a technology and the wisdom with which we use it!

In January 2015, Stephen Hawking along with Elon Musk and many AI experts, signed an open letter on artificial intelligence, calling for serious research into its impact on society. In the past, Elon Musk has warned that superhuman artificial intelligence is capable of providing incalculable benefits, but if deployed incautiously, will have an adverse effect on the human race. He and I sit on the scientific advisory board for Future of Life Institute, an organisation working to mitigate existential risk facing humanity. This called for concrete research on how we could prevent potential problems while also reaping the potential benefits AI offers us, and is designed to get AI researchers and developers to pay more attention to AI safety.

Recent developments in the advancement of AI include a call by the European Parliament for drafting a set of regulations to govern the creation of robots and AI. A report presented to the Parliament declares that the world is on the cusp of a new industrial robot revolution. It stresses that at all times researchers and designers should ensure all robotic design incorporates a kill switch. There is a possibility that within a few decades AI could surpass human intellectual capacity and challenge the human-robot relationship.

By 2025, there will be about 30 mega cities with more than 10 million inhabitants. Robots will definitely speed up the retail process, but to revolutionise shopping, they need to be fast enough to allow same-day delivery on every order. Recent AI landmarks such as self-driving cars, or a computer game winning at the game of Go, etc. are signs of what is to come. Enormous levels of investment are pouring into this technology which will eventually permeate every aspect of society including health care, work, education and science.

Our future is a race between the growing power of a technology and the wisdom with which we use it!

In January 2015, Stephen Hawking along with Elon Musk and many AI experts, signed an open letter on artificial intelligence, calling for serious research into its impact on society. In the past, Elon Musk has warned that superhuman artificial intelligence is capable of providing incalculable benefits, but if deployed incautiously, will have an adverse effect on the human race. He and I sit on the scientific advisory board for Future of Life Institute, an organisation working to mitigate existential risk facing humanity. This called for concrete research on how we could prevent potential problems while also reaping the potential benefits AI offers us, and is designed to get AI researchers and developers to pay more attention to AI safety.

Recent developments in the advancement of AI include a call by the European Parliament for drafting a set of regulations to govern the creation of robots and AI. A report presented to the Parliament declares that the world is on the cusp of a new industrial robot revolution. It stresses that at all times researchers and designers should ensure all robotic design incorporates a kill switch. There is a possibility that within a few decades AI could surpass human intellectual capacity and challenge the human-robot relationship.

By 2025, there will be about 30 mega cities with more than 10 million inhabitants. Robots will definitely speed up the retail process, but to revolutionise shopping, they need to be fast enough to allow same-day delivery on every order. Recent AI landmarks such as self-driving cars, or a computer game winning at the game of Go, etc. are signs of what is to come. Enormous levels of investment are pouring into this technology which will eventually permeate every aspect of society including health care, work, education and science.

Our future is a race between the growing power of a technology and the wisdom with which we it!

In January 2015, Stephen Hawking along with Elon Musk and many Al experts, signed an open letter on artificial intelligence, calling for serious research into its impact on society. In the past, Elon Musk has warned that superhuman artificial intelligence is capable of providing incalculable benefits, but if deployed incautiously, will have an adverse effect on the human race. He and I sit on the scientific advisory board for Future of Life Institute, an organisation working to mitigate existential risk facing humanity. This called for concrete research on how we could prevent potential problems while also reaping the potential benefits Al offers us, and is designed to get Al researchers and developers to pay more attention to Al safety.

Recent developments in the advancement of Al include a call by the European Parliament for drafting a set of regulations to govern the creation of robots and Al. A report presented to the Parliament declares that the world is on the cusp of a new industrial robot revolution. It stresses that at all times researchers and designers should ensure all robotic design incorporates a kill switch. There is a possibility that within a few decades Al could surpass human intellectual capacity and challenge the human-robot relationship.

By 2025, there will be about 30 mega cities with more than 10 million inhabitants. Robots will definitely speed up the retail process, but to revolutionise shopping, they need to be fast enough to allow same-day delivery on every order. Recent Al landmarks such as self-driving cars, or a computer game winning at the game of Go, etc. are signs of what is to come. Enormous levels of investment are pouring into this technology which will eventually permeate every aspect of society including health care, work, education and science.

Our future is a race between the growing power of a technology and the wisdom with which we use it!

Subramania Bharati was born at Ettayapuram, a small princely state in the Tirunelveli district in Madras state. He was an intellectually precocious child, and at the age of eleven years was given the title 'Bharati' (goddess of learning) when he gave an impressive exhibition of his poetic gifts at a court function. Bharati spent four years in Banaras from 1898 to 1902, where he learned Sanskrit, Hindi and English, and attended lectures by Annie Besant, a political activist and the founder of the Theosophical Society of India. After returning to Ettayapuram in 1902, he worked as a sub-editor of the Tamil daily Swadesamitran and as the editor of India for many years, and was actively involved in politics. His meeting with Sister Nivedita, an English woman and a disciple of Swami Vivekananda, in Calcutta in 1906, proved to be a landmark event. He pledged himself to the political liberation of India, the eradication of casteism and the emancipation of women.

The second milestone in Bharati's life was his meeting with Sri Aurobindo in Pondicherry in 1910. From him Bharati imbibed the teaching of the Vedas and the ideas of Vedantic Humanism. Bharati was in political exile in Pondicherry for ten years because of his provocative writing against British rule and returned to British India in 1918. He spent the rest of his life in Madras until a tragic accident in 1921, when he was cast to the ground by the Triplicane temple elephant, which claimed his life.

Subramania Bharati was born at Ettayapuram, a small princely state in the Tirunelveli district in Madras state. He was an intellectually precocious child, and at the age of eleven years was given the title 'Bharati' (goddess of learning) when he gave an impressive exhibition of his poetic gifts at a court function. Bharati spent four years in Banaras from 1898 to 1902, where he learned Sanskrit, Hindi and English, and attended lectures by Annie Besant, a political activist and the founder of the Theosophical Society of India. After returning to Ettayapuram in 1902, he worked as a sub-editor of the Tamil daily Swadesamitran and as the editor of India for many years, and was actively involved in politics. His meeting with Sister Nivedita, an English woman and a disciple of Swami Vivekananda, in Calcutta in 1906, proved to be a landmark event. He pledged himself to the political liberation of India, the eradication of casteism and the emancipation of women.

The second milestone in Bharati's life was his meeting with Sri Aurobindo in Pondicherry in 1910. From him Bharati imbibed the teaching of the Vedas and the ideas of Vedantic Humanism. Bharati was in political exile in Pondicherry for ten years because of his provocative writing against British rule and returned to British India in 1918. He spent the rest of his life in Madras until a tragic accident in 1921, when he was cast to the ground by the Triplicane temple elephant, which claimed his life.

Subramania Bharati was born at Ettayapuram, a small princely state in the Tirunelveli district in Madras state. He was an intellectually precocious child, and at the age of eleven years was given the title 'Bharati' (goddess of learning) when he gave an impressive exhibition of his poetic gifts at a court function. Bharati spent four years in Banaras from 1898 to 1902, where he learned Sanskrit, Hindi and English, and attended lectures by Annie Besant, a political activist and the founder of the Theosophical Society of India. After returning to Ettayapuram in 1902, he worked as a sub-editor of the Tamil daily Swadesamitran and as the editor of India for many years, and was actively involved in politics. His meeting with Sister Nivedita, an English woman and a disciple of Swami Vivekananda, in Calcutta in 1906, proved to be a landmark event. He pledged himself to the political liberation of India, the eradication of casteism and the emancipation of women.

The second milestone in Bharati's life was his meeting with Sri Aurobindo in Pondicherry in 1910. From him Bharati imbibed the teaching of the Vedas and the ideas of Vedantic Humanism. Bharati was in political exile in Pondicherry for ten years because of his provocative writing against British rule and returned to British India in 1918. He spent the rest of his life in Madras until a tragic accident in 1921, when he was cast to the ground by the Triplicane temple elephant, which claimed his life.

Subramania Bharati was born at Ettayapuram, a small princely state in the Tirunelveli district in Madras state. He was an intellectually precocious child, and at the age of eleven years was given the title 'Bharati' (goddess of learning) when he gave an impressive exhibition of his poetic gifts at a court function. Bharati spent four years in Banaras from 1898 to 1902, where he learned Sanskrit, Hindi and English, and attended lectures by Annie Besant, a political activist and the founder of the Theosophical Society of India. After returning to Ettayapuram in 1902, he worked as a sub-editor of the Tamil daily Swadesamitran and as the editor of India for many years, and was actively involved in politics. His meeting with Sister Nivedita, an English woman and a disciple of Swami Vivekananda, in Calcutta in 1906, proved to be a landmark event. He pledged himself to the political liberation of India, the eradication of casteism and the emancipation of women.

The second milestone in Bharati's life was his meeting with Sri Aurobindo in Pondicherry in 1910. From him Bharati imbibed the teaching of the Vedas and the ideas of Vedantic Humanism. Bharati was in political exile in Pondicherry for ten years because of his provocative writing against British rule and returned to British India in 1918. He spent the rest of his life in Madras until a tragic accident in 1921, when he was cast to the ground by the Triplicane temple elephant, which claimed his life.

Words have their limitations and those who write, or those who read, also have their limitations or their own frameworks to understand words. Many words start their journey with some meaning, but over the centuries they gather different nuances or acquire a totally different meaning. When the writer uses a specific word with some specific meaning in mind, it is not necessary that the reader will have exactly the same meaning in mind while reading. Thus, the communication, and the intent of the writer gets hampered. The problem increases manifold when we talk about essentially Indian concepts in English.

Several Sanskrit words like Dharma, Yajna, Srishti, Jeevan Darshan, Ishvara, and Aatman are untranslatable in English, as of course, there are words in English like 'religion', 'secularism', 'exclusivism', 'theology', 'ideology', etc. which are untranslatable in Indian languages. These are not just words. They denote the characteristic thought process of that culture, which the people belonging to that culture can understand in that one word, but others outside that culture would need long explanation and yet may not grasp its meaning. Generally, people try to understand the word in the context of their cultural experience.

Thus, 'religion' is understood as Dharma by many Indians, whereas it is not Dharma. Dharma is understood as 'religion' by West-oriented thinkers, Indians and non-Indians. Similarly, Secularism is understood as equal treatment of all religions in India, whereas that is not its meaning in Europe. The usage of terms and their inherent meanings is a big topic in itself.

Words have their limitations and those who write, or those who read, also have their limitations or their own frameworks to understand words. Many words start their journey with some meaning, but over the centuries they gather different nuances or acquire a totally different meaning. When the writer uses a specific word with some specific meaning in mind, it is not necessary that the reader will have exactly the same meaning in mind while reading. Thus, the communication, and the intent of the writer gets hampered. The problem increases manifold when we talk about essentially Indian concepts in English.

Several Sanskrit words like Dharma, Yajna, Srishti, Jeevan Darshan, Ishvara, and Aatman are untranslatable in English, as of course, there are words in English like 'religion', 'secularism', 'exclusivism', 'theology', 'ideology', etc. which are untranslatable in Indian languages. These are not just words. They denote the characteristic thought process of that culture, which the people belonging to that culture can understand in that one word, but others outside that culture would need long explanation and yet may not grasp its meaning. Generally, people try to understand the word in the context of their cultural experience.

Thus, 'religion' is understood as Dharma by many Indians, whereas it is not Dharma. Dharma is understood as 'religion' by West-oriented thinkers, Indians and non-Indians. Similarly, Secularism is understood as equal treatment of all religions in India, whereas that is not its meaning in Europe. The usage of terms and their inherent meanings is a big topic in itself.

Words have their limitations and those who write, or those who read, also have their limitations or their own frameworks to understand words. Many words start their journey with some meaning, but over the centuries they gather different nuances or acquire a totally different meaning. When the writer uses a specific word with some specific meaning in mind, it is not necessary that the reader will have exactly the same meaning in mind while reading. Thus, the communication, and the intent of the writer gets hampered. The problem increases manifold when we talk about essentially Indian concepts in English.

Several Sanskrit words like Dharma, Yajna, Srishti, Jeevan Darshan, Ishvara, and Aatman are untranslatable in English, as of course, there are words in English like 'religion', 'secularism', 'exclusivism', 'theology', 'ideology', etc. which are untranslatable in Indian languages. These are not just words. They denote the characteristic thought process of that culture, which the people belonging to that culture can understand in that one word, but others outside that culture would need long explanation and yet may not grasp its meaning. Generally, people try to understand the word in the context of their cultural experience.

Thus, 'religion' is understood as Dharma by many Indians, whereas it is not Dharma. Dharma is understood as 'religion' by West-oriented thinkers, Indians and non-Indians. Similarly, Secularism is understood as equal treatment of all religions in India, whereas that is not its meaning in Europe. The usage of terms and their inherent meanings is a big topic in itself.

Words have their limitations and those who write, or those who read, also have their limitations or their own frameworks to understand words. Many words start their journey with some meaning, but over the centuries they gather different nuances or acquire a totally different meaning. When the writer uses a specific word with some specific meaning in mind, it is not necessary that the reader will have exactly the same meaning in mind while reading. Thus, the communication, and the intent of the writer gets hampered. The problem increases manifold when we talk about essentially Indian concepts in English.

Several Sanskrit words like Dharma, Yajna, Srishti, Jeevan Darshan, Ishvara, and Aatman are untranslatable in English, as of course, there are words in English like 'religion', 'secularism', 'exclusivism', 'theology', 'ideology', etc. which are untranslatable in Indian languages. These are not just words. They denote the characteristic thought process of that culture, which the people belonging to that culture can understand in that one word, but others outside that culture would need long explanation and yet may not grasp its meaning. Generally, people try to understand the word in the context of their cultural experience.

Thus, 'religion' is understood as Dharma by many Indians, whereas it is not Dharma. Dharma is understood as 'religion' by West-oriented thinkers, Indians and non-Indians. Similarly, Secularism is understood as equal treatment of all religions in India, whereas that is not its meaning in Europe. The usage of terms and their inherent meanings is a big topic in itself.