Precis Writing [IAS (Admin.) IAS Mains Compulsory-English]: Questions 2 - 3 of 8

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Make a precis of the following passage in about one-third of its length. Do not give a title to it. The precis should be written in your own language.

India is essentially a land of knowledge and it must rediscover itself in this aspect. Once this rediscovery is done, it will not require much struggle to achieve the quality of life, strength and sovereignty of a developed nation.

Knowledge has many forms and it is available at many places. It is acquired through education, information, intelligence and experience. It is available in academic institutions, with teachers, in libraries, in research papers, seminar proceedings and in various organizations and workplaces with workers, managers, in drawings, in process sheets and on the shop floors. Knowledge, though closely linked to education, comes equally from learning skills such as those possessed by our artists, craftsmen, hakims, vaidyas, philosophers and saints, as also our housewives. Knowledge plays a very important role in their performance and output too. Our heritage and history, the rituals, epics and traditions that form part of our consciousness are also vast resources of knowledge as are our libraries and universities. There is an abundance of unorthodox, earthy wisdom in our villages. There are hidden treasures of knowledge in our environment, in the oceans, bio reserves and deserts, in the plant and animal life. Every state in our country has a unique core competence for a knowledge society.

Knowledge has always been the prime mover of prosperity and power. The acquisition of knowledge has therefore been the thrust area throughout the world. Additionally, in India, there has been a culture of sharing it, not only through the traditions of guru-shishya but also by its spread to neighboring countries through travelers who came to Nalanda and other universities drawn by their reputation as centers of learning. India is endowed with natural and competitive advantages as also certain distinctive competencies. But these are scattered in isolated pockets and the awareness of these is inadequate. During the last century the world has changed from being an agricultural society, in which manual labor was the critical factor, to an industrial society where the management of technology, capital and labor provide the competitive advantage. In the twenty – first century, a new society is emerging where knowledge is the primary production resource instead of capital and labor. Efficient utilization of this existing knowledge base can create wealth for us in the form of better health, education and other indicators of progress. The ability to create and maintain the knowledge infrastructure, to enhance skills and increase productivity through the exploitation of advances in various fields will be the key factors in deciding the prosperity of this society.

The knowledge society has two very important components driven by societal transformation and wealth generation. The societal transformation is in respect of education, healthcare, agriculture and governance. These will lead to employment generation, high productivity and rural prosperity.

The task of wealth generation for the nation has to be woven around national competencies. The TIFAC task team has identified core areas that will spearhead our march towards becoming a knowledge society. The areas are: information technology, biotechnology, space technology, weather forecasting, disaster management, telemedicine and tele-education , technologies utilizing traditional knowledge, service sector and infotainment which is the emerging area resulting from convergence of information and entertainment . These core technologies, fortunately, can be interwoven by IT, a sector that took off only due to the enterprising spirit of the young.

Thus there are multiple technologies and appropriate management structures that have to work together to generate a knowledge society. With India carving a niche for itself in information technology, the country is uniquely placed to fully capitalize on the opportunity to quickly transform itself into a knowledge society.

The Planning Commission has taken a lead in generating a roadmap for transforming India into a knowledge society.

Evolving suitable policy and administrative procedures, changes in regulatory methods, identification of partners and most important, creation of young and dynamic leaders are the components that have to be put in place. In order to generate wealth, which is the second component for establishing a knowledge society, it is essential that simultaneously a citizen-centric approach to shaping of business policy, user- driven technology generation and intensified industry – lab-academia linkages have also to be established

A knowledge society has a two- dimensional objective of societal transformation and wealth generation, and a third dimension emerges if India is to transform itself into a knowledge superpower. This is knowledge protection and it entails a tremendous responsibility. It is very important that our communication network and information generators are protected from electronic attacks through surveillance and monitoring. There should be a focused approach to intellectual property rights and related issues, and our ancient knowledge and culture too are part of our resource base and need to be protected as such.

Question 2 (1 of 1 Based on Passage)

Precis Writing

Appeared in Year: 2016

Describe in Detail


Write the precis


India is land of knowledge and to achieve quality of life, strength sovereignty it need rediscovery. Knowledge have many forms and can be acquired through education, information, intelligence, experience. Knowledge is linked to education which comes from learning. The rediscovery of knowledge includes heritage, history, rituals, environment etc. Kn…

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Question 3

Precis Writing

Appeared in Year: 2015

Describe in Detail


Make a précis, of the following passage in about one-third of its length. Do not give a title Lo it. The précis should be written in your own language.

The means may be equated to a seed, the end to a tree; and there is just the same inviolable connection between the means and the end as there is between the seed and the tree. I am not likely to obtain the result flowing from the worship of God by laying myself prostrate before Satan. If, therefore, anyone were to say; ‘I want to worship God it does not matter that I do so by means of Satan’ , it would be set down as ignorant folly. We reap exactly as we sow.

If I want to deprive you of your watch. I shall certainly have to fight for it; if I want to buy your watch, I shall have to pay you for it; and if I want it as a gift, I shall have to plead for it; and according to the means I employ, the watch is a stolen property, my own property, or a donation. Thus we see three different results from three different means. Will you still say that means do not matter?

Let us proceed a little further. A well-armed man has stolen your property; you have harbored the thought of his act; you are filled with anger; you argue that you want to punish that rogue, not for your own sake, but for the good of your neighbors; you have collected a number of armed men, you want to take his house by assault; he Is duly Informed of it, be runs away, he, too, is incensed. He collects his brother-robbers, and sends you a defiant message that he will commit robbery in broad daylight. You are strong, you do not fear him, you are prepared to receive him. Meanwhile, the robber pesters your neighbors. They complain before you. You reply that you are doing all for their sake; you do not mind that your own goods have been stolen. Your neighbor reply that the robber never pestered them before, and that he commenced his depredations only after you declared hostilities against him. You are between Scylla and Charybdis. You are full of pity for the poor men. What they say is true. What are you to do? You will be disgraced if you now leave the robber alone. You, therefore, tell the poor men: ‘Never mind. Come, my wealth is yours. I will give your arms. I will train you how to use them; you should belabor the rogue; don՚t you leave him alone.’ And so the battle grows. The robbers increase in numbers; your neighbors have deliberately put themselves to inconvenience. Thus the result of wanting to take revenge upon the robber is that you have disturbed your own peace; you are in perpetual fear of being robbed and assaulted; your courage has given place to cowardice. If you patiently examine the argument, you will see that I have not overdrawn the picture. This is one of the means.

Now let us examine the other. You set this armed robber down as an ignorant brother, you intend to reason with him at a suitable opportunity; you argue that he is, after all, a fellow man; you do not know what prompted him to steal. You, therefore, decide that when you can, you will destroy the man՚s motive for stealing. Whilst you are thus reasoning with yourself the man comes again to steal. Instead of being angry with him, you take pity on him. Henceforth, you keep your doors and windows open, you change your sleeping place, and you keep your things in a manner most accessible to him. The robber comes again and is confused as all this is new to him; nevertheless, he takes away your things. But his mind is agitated. He enquires about you in the village, he comes to learn about your broad and loving heart; he repents, he begs your pardon, returns you your things, and leaves off the stealing habit. He becomes your servant, and you find for him honorable employment. This is the second method.

Thus, you see, different means have brought about totally different results. I do not wish to deduce from this that robbers will act in the above manner or that all will have the same pity and love like you. I only wish to show that fair means alone can produce fair results, and that, at least in the majority of cases, if not indeed in all, the force of love and pity is infinitely greater than the force of arms. There is harm in the exercise of force, never in that of pity.


The means and ends are identical to seed and tree in their inviolable relationship. The narrator suggests that it would be an ignorant folly to use the means of Satan to worship God. Different means lead to different results, as if we want to deprive, gift, or buy something, we will have to fight, plead or buy respectively. The narrator further ill…

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