McqMate
| 1. |
‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ is considered as the foundation of Indian Philosophy |
| A. | samhitas |
| B. | brahmans |
| C. | aranyakas |
| D. | upanishads |
| Answer» D. upanishads | |
| 2. |
Philosophical knowledge does not aim to satisfying our theoretical interest, but also to |
| A. | realizing god |
| B. | realizing perfe |
| C. | goo |
| D. | in life |
| Answer» C. goo | |
| 3. |
Indian philosophy is essentially ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐in nature. |
| A. | materialistic |
| B. | spiritualisti |
| C. | optimistic |
| D. | ritualistic |
| Answer» B. spiritualisti | |
| 4. |
Indian Philosophy is called Darsana, which means |
| A. | reality |
| B. | truth |
| C. | system |
| D. | vision |
| Answer» D. vision | |
| 5. |
The Vedas are |
| A. | apauruṣeya |
| B. | apariya |
| C. | aprameya, |
| D. | none of these |
| Answer» A. apauruṣeya | |
| 6. |
Vedas are supposed to have been directly revealed, thus they are called |
| A. | sm_ti |
| B. | krithi |
| C. | śruti |
| D. | rithi |
| Answer» C. śruti | |
| 7. |
Sruti means |
| A. | what is remembered |
| B. | what is collected |
| C. | what is informe |
| D. | what is heard |
| Answer» D. what is heard | |
| 8. |
The Sanskrit word véda is derived from the root |
| A. | vid |
| B. | veed |
| C. | ve |
| D. | vide |
| Answer» A. vid | |
| 9. |
Vid means |
| A. | to clear |
| B. | to know |
| C. | to say |
| D. | to vivid |
| Answer» B. to know | |
| 10. |
Each Veda has divided in to |
| A. | six parts |
| B. | five parts |
| C. | three parts |
| D. | four parts |
| Answer» D. four parts | |
| 11. |
Which of the following is not a part of Veda? |
| A. | samhita |
| B. | purana |
| C. | brahmans |
| D. | aranyakas |
| Answer» B. purana | |
| 12. |
Samhitas contains |
| A. | hymns or prayers |
| B. | directions for rituals |
| C. | gui lines for vanaprastha |
| D. | philosophical thoughts |
| Answer» A. hymns or prayers | |
| 13. |
Brahmanas are mostly |
| A. | hymns |
| B. | philosophical thoughts |
| C. | prose treatise |
| D. | none of these |
| Answer» C. prose treatise | |
| 14. |
Aranyakas provide ritual guidance to |
| A. | sacrificial duties |
| B. | garhasthya |
| C. | brahmacarya |
| D. | vanaprastha |
| Answer» D. vanaprastha | |
| 15. |
The Upanishads are rich with |
| A. | philosophical thoughts |
| B. | hums or prayers |
| C. | scussions on rituals |
| D. | ritual guidenses |
| Answer» A. philosophical thoughts | |
| 16. |
The schools of Indian philosophy are divided into two broad classes, which are they? |
| A. | purva mimamsa and utara mimamsa |
| B. | orthodox and heterodox |
| C. | theistic an |
| D. | atheistic d. none of these |
| Answer» B. orthodox and heterodox | |
| 17. |
The schools which recognize the authority of the Vedas is called. |
| A. | heterodox |
| B. | nastika |
| C. | ortho |
| D. | x d. none of these |
| Answer» C. ortho | |
| 18. |
The schools which do not recognize the authority of the Vedas is called. |
| A. | orthodox |
| B. | heterodox |
| C. | asthika |
| D. | none of these |
| Answer» B. heterodox | |
| 19. |
Among the following which one is not a Asthika system? |
| A. | nyaya |
| B. | vaisesika |
| C. | bu |
| D. | ism d. samkhya |
| Answer» C. bu | |
| 20. |
Among the following which one is atheistic? |
| A. | nyaya |
| B. | vaisesika |
| C. | yoga |
| D. | samkhya |
| Answer» D. samkhya | |
| 21. |
Among the following which one is theistic? |
| A. | samkhya |
| B. | mimamsa |
| C. | yoga |
| D. | carvaka |
| Answer» C. yoga | |
| 22. |
is called the theistic Samkhya. |
| A. | samkhya |
| B. | mimamsa |
| C. | yoga |
| D. | carvaka |
| Answer» C. yoga | |
| 23. |
According to Vaisesika the world is composed by |
| A. | the eternal atoms |
| B. | padartas |
| C. | avyas |
| D. | none of these |
| Answer» A. the eternal atoms | |
| 24. |
The Nyaya and Vaisesika advocate |
| A. | monism |
| B. | dualism |
| C. | atheism |
| D. | pluralism |
| Answer» D. pluralism | |
| 25. |
The Vedanta advocates |
| A. | dualism |
| B. | spiritualistic monism |
| C. | pluralism |
| D. | materialism |
| Answer» B. spiritualistic monism | |
| 26. |
The Samkhya advocates |
| A. | monism |
| B. | dualism |
| C. | atheism |
| D. | pluralism |
| Answer» B. dualism | |
| 27. |
The Vedanta recognizes the reality of |
| A. | isvara |
| B. | purusa |
| C. | prakrti |
| D. | brahman |
| Answer» D. brahman | |
| 28. |
The Samkhya advocates dualism of |
| A. | prakrti and purusas |
| B. | brahman and atman |
| C. | min |
| D. | and matter d. none of these |
| Answer» A. prakrti and purusas | |
| 29. |
Ishvara in Sanskrit means |
| A. | the god |
| B. | the king |
| C. | the lor |
| D. | d. none of these |
| Answer» C. the lor | |
| 30. |
According to Indian Philosophy God is the creator, the preserver and the‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐of the cosmos |
| A. | successor |
| B. | destroyer |
| C. | master |
| D. | none of these |
| Answer» B. destroyer | |
| 31. |
All schools of Indian philosophy except the ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐believe in the Lawof Karma. |
| A. | none of the mentioned |
| B. | ddhism b. jainism |
| C. | carvaka |
| D. | samkhya |
| Answer» C. carvaka | |
| 32. |
As we sow, so we reap is related with |
| A. | law of reality |
| B. | law of |
| C. | usation c. law of liberation |
| D. | law of karma |
| Answer» D. law of karma | |
| 33. |
Punya is a result of |
| A. | performance of a duty |
| B. | violation of duty |
| C. | rejection of |
| D. | ty d. none of these |
| Answer» A. performance of a duty | |
| 34. |
Violation of a duty or commission of a forbidden action produces |
| A. | punya |
| B. | merit |
| C. | arma |
| D. | papa |
| Answer» D. papa | |
| 35. |
According to Indian Philosophy merit and demerit are considered as |
| A. | spshta |
| B. | adrsta |
| D. | sya d. none of these |
| Answer» B. adrsta | |
| 36. |
adrsta means |
| A. | unseen agencies |
| B. | seen agen |
| C. | es c. forbi |
| D. | en agencies d. none of these |
| Answer» A. unseen agencies | |
| 37. |
Accumulated karmas of the past births is called |
| A. | anara |
| B. | ha karma b. sanciyamana karma |
| C. | prarab |
| D. | a karma d. agamika karma |
| Answer» D. a karma d. agamika karma | |
| 38. |
Karmas which will be acquired in future is called |
| A. | sanciyamana karma |
| B. | anarabdha karma |
| C. | prarab |
| D. | a karma d. agamika karma |
| Answer» B. anarabdha karma | |
| 39. |
karmas which are being acquired in this birth is called |
| A. | sanciyamana karma |
| B. | anarabdha karma |
| C. | prarab |
| D. | a karma d. agamika karma |
| Answer» A. sanciyamana karma | |
| 40. |
For Jaina liberation means |
| A. | complete destruction of karma‐matter investing the soul |
| B. | complete extinction of suffering |
| C. | complete |
| D. | struction of desires |
| Answer» A. complete destruction of karma‐matter investing the soul | |
| 41. |
Complete destruction of merit and demerit and absolute extinction of pain as release, which system holds this view? |
| A. | samkhya |
| B. | mimamsa |
| C. | yoga |
| D. | carvaka |
| Answer» B. mimamsa | |
| 42. |
Yoga advocates the notion of liberation, which is called |
| A. | kaivalya |
| B. | nirvana |
| C. | sa |
| D. | na d. moksha |
| Answer» A. kaivalya | |
| 43. |
The Advaita Vedanta regards liberation as |
| A. | realization of god |
| B. | realization identity of self with god |
| C. | realization of i |
| D. | ntity of the individual self with brahman |
| Answer» C. realization of i | |
| 44. |
The veda is etymologically related to |
| A. | vid c) love of learning |
| B. | s |
| C. | ipture |
| D. | none of these |
| Answer» A. vid c) love of learning | |
| 45. |
Each veda consists of ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ parts |
| A. | three |
| B. | four |
| C. | two |
| D. | one |
| Answer» B. four | |
| 46. |
Mantras and the Brahmanas constitute |
| A. | jnana kanda |
| B. | karma kanda |
| C. | knowle |
| D. | e |
| Answer» B. karma kanda | |
| 47. |
RK, Yajur, Sama and Atharva are |
| A. | different samhitas |
| B. | different parts of the veda |
| D. | fferent brahman |
| Answer» A. different samhitas | |
| 48. |
Vid means to |
| A. | truth |
| B. | knowledge |
| C. | false knowle |
| D. | e |
| Answer» B. knowledge | |
| 49. |
Aranyakas and the Upanisads constitute |
| A. | jnanakanda |
| B. | rituals |
| C. | karma kan |
| Answer» A. jnanakanda | |
| 50. |
The ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ were the last literary products of the vedic period |
| A. | upanisads |
| B. | aranyakas |
| C. | brhmans |
| D. | none of these |
| Answer» A. upanisads | |
| 51. |
The appendages to the Brahmanas are called |
| A. | upanisads |
| B. | aranyakas |
| C. | mantras |
| D. | none of these |
| Answer» A. upanisads | |
| 52. |
The Sanskrit term for philosophy is |
| A. | darsana |
| B. | love of learning |
| C. | love of wis |
| D. | m |
| Answer» A. darsana | |
| 53. |
Sruti means |
| A. | memory |
| B. | smriti |
| C. | that which is heard |
| D. | none of these |
| Answer» C. that which is heard | |
| 54. |
The collection of the mantras is called |
| A. | samhita |
| B. | upanisads |
| C. | brahmana |
| D. | veda |
| Answer» A. samhita | |
| 55. |
‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ Samhita is regarded as the oldest and also the most important |
| A. | sama |
| B. | yajur |
| C. | rk |
| D. | none of these |
| Answer» C. rk | |
| 56. |
The Upanisads are also known as |
| A. | veda |
| B. | brahmana |
| C. | ve |
| D. | nta |
| Answer» C. ve | |
| 57. |
The mantra portion has been called religion of Nature |
| A. | of the poets |
| B. | of the priest |
| C. | of the philosophers |
| D. | none of these |
| Answer» A. of the poets | |
| 58. |
The mantras inculcate a form of |
| A. | nature worship |
| B. | god worship |
| C. | worship of rta |
| D. | none of these |
| Answer» A. nature worship | |
| 59. |
Henotheism means |
| A. | belief in god |
| B. | belief in one only god |
| C. | belief in reality |
| D. | none of these |
| Answer» B. belief in one only god | |
| 60. |
Belief in many gods is known as |
| A. | polytheism |
| B. | henotheism |
| C. | monotheism |
| D. | monism |
| Answer» A. polytheism | |
| 61. |
The whole of existence is reduced to one fundamental reality is called |
| A. | polytheism |
| B. | monotheism |
| C. | monism |
| D. | none of these |
| Answer» C. monism | |
| 62. |
The first period of Indian philosophy is called |
| A. | vedic |
| B. | epic |
| C. | sutra |
| D. | scholastic |
| Answer» A. vedic | |
| 63. |
Sama Means a |
| A. | verse |
| B. | song |
| C. | prose |
| D. | none of these |
| Answer» B. song | |
| 64. |
Some times the Vedas are referred to only as |
| A. | trayi |
| B. | four |
| C. | two |
| D. | none of these |
| Answer» A. trayi | |
| 65. |
The essence of the vedic hymns is the philosophy of |
| A. | monotheism |
| B. | spiritualistic monism |
| C. | polytheism |
| D. | none of these |
| Answer» B. spiritualistic monism | |
| 66. |
A transitional stage from polytheism to monotheism is |
| A. | henotheism |
| B. | monism |
| C. | spiritualism |
| D. | none of these |
| Answer» A. henotheism | |
| 67. |
‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ is the guardian of the moral law |
| A. | indra |
| B. | varuna |
| C. | agni |
| D. | none of these |
| Answer» B. varuna | |
| 68. |
The god who vanguishes evil |
| A. | varuna |
| B. | agni |
| C. | in |
| D. | a |
| Answer» C. in | |
| 69. |
Natural occurrences are attribute to supernatural causes in |
| A. | monotheism |
| B. | monism |
| C. | polytheism |
| D. | none of these |
| Answer» C. polytheism | |
| 70. |
The highest spiritual truth is expressed in ‐‐‐‐‐‐‐‐‐‐ form in vedic hymns |
| A. | two form |
| B. | one form |
| C. | three form |
| D. | none of these |
| Answer» A. two form | |
| 71. |
They are |
| A. | monism & polytheism |
| B. | monotheism & monism |
| C. | polytheism & monotheism |
| D. | none of these |
| Answer» B. monotheism & monism | |
| 72. |
The Brahmanas are the work of the |
| A. | poets |
| B. | philosopher |
| C. | priests |
| D. | none of these |
| Answer» C. priests | |
| 73. |
The hymns are the creation of the |
| A. | poets |
| B. | philosopher |
| C. | priests |
| D. | none of these |
| Answer» A. poets | |
| 74. |
The Upanisads are the meditation of the |
| A. | poets |
| B. | philosopher |
| C. | priests |
| D. | none of these |
| Answer» B. philosopher | |
| 75. |
The mantras in its present form dates from |
| A. | 500 b.c |
| B. | 400 b.c |
| C. | 600 b.c |
| D. | 300 b.c |
| Answer» C. 600 b.c | |
| 76. |
Brahmanas form the ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ part of the Vedas |
| A. | first part |
| B. | se |
| C. | n |
| D. | part |
| Answer» B. se | |
| 77. |
The teachings of the Upanisads represents |
| A. | the goal of the veda |
| B. | reality |
| C. | me |
| D. | tation |
| Answer» A. the goal of the veda | |
| 78. |
Monotheism means |
| A. | many gods were reduced to one god |
| B. | the whole of existen |
| C. | is re |
| D. | ced to one |
| Answer» A. many gods were reduced to one god | |
| 79. |
Aham Brahmasmi means |
| A. | i am brahman |
| B. | i am god |
| C. | i am atman |
| D. | none of these |
| Answer» A. i am brahman | |
| 80. |
Atman and Brahman are the term used in the Upanisads to stand for the |
| A. | ultimate reality |
| B. | god |
| C. | man |
| D. | none of these |
| Answer» A. ultimate reality | |
| 81. |
Metrical hymns represent |
| A. | mantras |
| B. | brhmanas |
| C. | upanisa |
| Answer» A. mantras | |
| 82. |
Everything that is ordered in the universe has |
| A. | god |
| B. | rta |
| C. | morality |
| D. | none of these |
| Answer» B. rta | |
| 83. |
The law of which varuna is the custodian is called |
| A. | rta |
| B. | god |
| C. | morality |
| D. | none of these |
| Answer» A. rta | |
| 84. |
Rta literally means |
| A. | the course of thing |
| B. | order |
| C. | law |
| D. | none of these |
| Answer» A. the course of thing | |
| 85. |
Rta denotes |
| A. | course |
| B. | the order of the world |
| C. | god |
| D. | none of these |
| Answer» B. the order of the world | |
| 86. |
Rta stands for |
| A. | order |
| B. | course |
| C. | law |
| D. | none of these |
| Answer» C. law | |
| 87. |
The ‐‐‐‐‐‐‐‐‐‐‐‐‐‐ were the last literary products of the Vedic period |
| A. | mantras |
| B. | brahmans |
| C. | aranyakas |
| D. | upanisads |
| Answer» D. upanisads | |
| 88. |
Mantras and Brahmanas constitute |
| A. | karmakanda |
| B. | jnanakanda |
| C. | uttarakana |
| Answer» A. karmakanda | |
| 89. |
Aranyakas and Upanisads constitute |
| A. | karmakanda |
| B. | jnanakanda |
| C. | purvakan |
| Answer» B. jnanakanda | |
| 90. |
The term atman means |
| A. | soul |
| B. | prayer |
| C. | bo |
| Answer» A. soul | |
| 91. |
What is true about Atman |
| A. | atman is absolute |
| B. | atman is the sum of indiriyas |
| C. | atman is the sum of thoughts |
| D. | none of these |
| Answer» A. atman is absolute | |
| 92. |
Which of the following Upanisads expresses the dialogue between prajapati and Indra to make clear the different states of self |
| A. | katha |
| B. | mundaka |
| C. | chan |
| D. | gya |
| Answer» C. chan | |
| 93. |
To enable Indra to realize that the self is the subject of all experiences, prajapati employs |
| A. | the method of doubt |
| B. | the method of abstraction |
| C. | the metho |
| D. | of skepticism |
| Answer» B. the method of abstraction | |
| 94. |
To be free from everything is |
| A. | sum total |
| B. | nothing |
| C. | somthing |
| D. | none of these |
| Answer» B. nothing | |
| 95. |
The waking condition of the soul is called |
| A. | visva |
| B. | taijasa |
| C. | prajna |
| D. | turiya |
| Answer» A. visva | |
| 96. |
Dreaming condition of the soul is called |
| A. | visva |
| B. | taijasa |
| C. | prajna |
| D. | turiya |
| Answer» B. taijasa | |
| 97. |
Sleeping condition of the soul is called |
| A. | visva |
| B. | taijasa |
| C. | prajna |
| D. | turiya |
| Answer» C. prajna | |
| 98. |
Prajnana means |
| A. | cognitinal |
| B. | brilliant |
| C. | susupta |
| D. | none of these |
| Answer» A. cognitinal | |
| 99. |
Aham Brahmasmi means |
| A. | i am brahman |
| B. | i am atman |
| C. | not this |
| D. | none of these |
| Answer» A. i am brahman | |
| 100. |
The Mahavakya ‘Prajnanam Brahma’ cames in |
| A. | katha |
| B. | isa |
| C. | kena |
| D. | aithareya |
| Answer» D. aithareya | |
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