McqMate
1. |
Philosophical knowledge does not aim to satisfying our theoretical interest, but also to |
A. | realizing god |
B. | realizing perfect good in life |
C. | realizing the highest truth in life. |
D. | none of these |
Answer» C. realizing the highest truth in life. |
2. |
The Jaina theory of epistemology is known as _________Vada. |
A. | syad |
B. | anekanta |
C. | khyati |
D. | nairatmya |
Answer» A. syad |
3. |
According to Mimamsa, ________ is the most important Pramana. |
A. | pratyaksa |
B. | upamana |
C. | anumana |
D. | sabda |
Answer» D. sabda |
4. |
The only pramana accepted by the Carvakas is _________. |
A. | testimony |
B. | inference |
C. | comparison |
D. | perception |
Answer» D. perception |
5. |
Anupalabdi as a valid source of knowledge is accepted by __________. |
A. | kumarila |
B. | prabhakara |
C. | gotama |
D. | kanada |
Answer» A. kumarila |
6. |
Mimamsa literally means……… |
A. | revered thought |
B. | knowledge |
C. | argumentation |
D. | reasoning |
Answer» A. revered thought |
7. |
According to Jainism, _________ is considered as the unlimited and absolute knowledge. |
A. | manahparyaya |
B. | kevelajnana |
C. | aparoksajnana |
D. | avadhi-jnana |
Answer» B. kevelajnana |
8. |
Nyaya theory of error is known as _________. |
A. | viparita-khyati |
B. | anyata- khyati |
C. | akhyati |
D. | anirvacaniya-khyati |
Answer» B. anyata- khyati |
9. |
The Nyaya recognizes only _________ members of a syllogism. |
A. | five |
B. | four |
C. | three |
D. | six |
Answer» A. five |
10. |
Nyaya accepts ________number of pramanas or the valid source of knowledge. |
A. | three |
B. | six |
C. | five |
D. | four |
Answer» D. four |
11. |
The knowledge based on the reliable statement of scripture is known as __________. |
A. | perception |
B. | inference |
C. | testimony |
D. | coparison |
Answer» C. testimony |
12. |
_________ means non-cognition. |
A. | anumana |
B. | pratyaksha |
C. | anupalabdhi |
D. | all these |
Answer» C. anupalabdhi |
13. |
Arthapatti refers to ________. |
A. | perception |
B. | inference |
C. | testimony |
D. | presumption |
Answer» D. presumption |
14. |
Nyaya maintains the theory of ____________. |
A. | paratahpramanyavada |
B. | svatahpramanyavada |
C. | intrinsic validity of knowledge |
D. | none of the above |
Answer» A. paratahpramanyavada |
15. |
The Nyaya category of Hetvbhasa refers to __________. |
A. | instances |
B. | fallacious reasons |
C. | purpose |
D. | none of these |
Answer» B. fallacious reasons |
16. |
The epistemological doctrine of the…………… school is that perception (pratyaksa) is the only means of valid knowledge. |
A. | carvaka |
B. | budhism |
C. | jainism |
D. | nyaya |
Answer» A. carvaka |
17. |
The validity even of inference is rejected by……. |
A. | chärväka |
B. | budhism |
C. | jainism |
D. | nyaya |
Answer» A. chärväka |
18. |
Vyapti is the nerve of all inference. But the ………….. School challenges this universal and invariable relationship of concomitance. |
A. | carvaka |
B. | budhism |
C. | jainism |
D. | nyaya |
Answer» A. carvaka |
19. |
The Jainas classify knowledge into……………. and …………… |
A. | internal and external |
B. | mediate and immediate |
C. | mathi and shrutha |
D. | none of the |
Answer» B. mediate and immediate |
20. |
In Jainism mediate knowledge again divided into |
A. | mathi and shrutha |
B. | manahparyäya and kevala |
C. | avadhi and manahparyäya |
D. | none of the above |
Answer» A. mathi and shrutha |
21. |
In jainism, immediate knowledge is divided into |
A. | avadhi, manahparyäya and kevala |
B. | mathi and shrutha |
C. | manahparyaya and kevala |
D. | none of the above |
Answer» A. avadhi, manahparyäya and kevala |
22. |
Shruta means knowledge derived from…………… |
A. | authority |
B. | perception |
C. | inference |
D. | none of the above |
Answer» A. authority |
23. |
Avadhi-jnäna, Manah- paryaya-jnäna and Kevala-jnana, are the three kinds of immediate knowledge which may be called as………….. |
A. | extra-ordinary perception |
B. | sensory perceptions |
C. | immidiate perception |
D. | none of the above |
Answer» A. extra-ordinary perception |
24. |
Jainism explains…….. Kinds of wrong knowledge |
A. | two |
B. | three |
C. | four |
D. | none of the above |
Answer» B. three |
25. |
………….means a standpoint of thought from which we make a statement about a thing. |
A. | naya |
B. | shruta |
C. | kevala |
D. | none of the above |
Answer» A. naya |
26. |
Partial knowledge of one of the innumerable aspects of a thing is called. |
A. | naya |
B. | shruta |
C. | kevala |
D. | none of the above |
Answer» A. naya |
27. |
Judgment based on the partial knowledge is also known as. |
A. | naya |
B. | shruta |
C. | kevala |
D. | none of the above |
Answer» A. naya |
28. |
There are …………. kinds of Nayas. |
A. | five |
B. | seven |
C. | eight |
D. | three |
Answer» B. seven |
29. |
Among the Nayavada, first four are called…………….. |
A. | artha-naya |
B. | shabda-naya |
C. | nayabhasa |
D. | evambhutanaya |
Answer» A. artha-naya |
30. |
Among the seven nayas the last three are called……………. |
A. | artha-naya |
B. | shabda-naya |
C. | nayabhasa |
D. | evambhutanaya |
Answer» B. shabda-naya |
31. |
…………. Nayas are relate to words. |
A. | artha-naya |
B. | shabda-naya |
C. | nayabhasa |
D. | evambhutanaya |
Answer» B. shabda-naya |
32. |
………… nayas are relate to objects or meanings. |
A. | artha-naya |
B. | shabda-naya |
C. | evambhuta |
D. | none of the above |
Answer» A. artha-naya |
33. |
When taken as absolute, a ‘naya’ becomes a…………… |
A. | artha-naya |
B. | shabda-naya |
C. | nayabhasa |
D. | none of the above |
Answer» C. nayabhasa |
34. |
The standpoint we look at a thing as having both universal and particular qualities and we do not distinguish between them is known as……………….. |
A. | artha-naya |
B. | shabda-naya |
C. | sangrhanaya |
D. | naigama-naya |
Answer» D. naigama-naya |
35. |
The standpoint in which we emphasize the universal qualities and ignore the particulars where they are manifested is known as |
A. | sangraha-naya |
B. | shabda-naya |
C. | nayäbhäsa |
D. | naigama-naya |
Answer» A. sangraha-naya |
36. |
The standpoint in which the real is identified with the momentary is………….. |
A. | vyavahära-naya |
B. | shabda-naya |
C. | nayäbhäsa |
D. | rjusütra-naya |
Answer» D. rjusütra-naya |
37. |
According to ……………. naya, a name should be applied to an object only when its meaning is fulfilled. |
A. | vyavahära-naya |
B. | shabda-naya |
C. | samabhiruda-naya |
D. | evambhuta-naya |
Answer» D. evambhuta-naya |
38. |
In ‘Rjusütra-naya the real is identified with the……………. |
A. | consistency |
B. | momentary |
C. | absolute |
D. | none of these |
Answer» B. momentary |
39. |
…………is the theory of Relativity of knowledge. |
A. | nayabhasa |
B. | anekanta |
C. | syadvada |
D. | nayavada |
Answer» C. syadvada |
40. |
According to Jainism we can know an object in three ways such as ………, naya and pramana. |
A. | vyavrty |
B. | durniti |
C. | nayabhasa |
D. | hetvabhasa |
Answer» B. durniti |
41. |
According to Jainism mistaking a partial truth for the whole and the absolute truth is called ………… |
A. | abhava |
B. | error |
C. | ‘durniti’ |
D. | syad |
Answer» C. ‘durniti’ |
42. |
According to Jainism, Syät is said to be the symbol of………….. |
A. | validity |
B. | argument |
C. | logic |
D. | truth |
Answer» D. truth |
43. |
Who is the author of Padarthadharmasahgraha? |
A. | vallabha |
B. | parswanatha |
C. | prasasthapada |
D. | gangesa |
Answer» C. prasasthapada |
44. |
………..system is predominantly intellectual, analytic, logical and epistemological. |
A. | jainism |
B. | nyaya |
C. | advaita |
D. | sankhya |
Answer» B. nyaya |
45. |
Nyaya system accepts …………. types of valid means of knowledge. |
A. | one |
B. | two |
C. | three |
D. | four |
Answer» D. four |
46. |
Vaishesika recognizes only two Pramänas, namely, perception and………. |
A. | comparison |
B. | inference |
C. | verbal testimony |
D. | implication |
Answer» B. inference |
47. |
Nyaya tradtion defines………… as the right apprehension of an object |
A. | valid knowledge |
B. | invalid knowledge |
C. | cognition |
D. | none of these |
Answer» A. valid knowledge |
48. |
According to Nyaya……….is not valid because it is not presentative cognition |
A. | sruti |
B. | smriti |
C. | anubhava |
D. | prama |
Answer» B. smriti |
49. |
Nyaya system says that, Perception is ‘unassociated with a name’ which means………… |
A. | determinate |
B. | ordinary |
C. | indeterminate |
D. | extra-ordinary |
Answer» C. indeterminate |
50. |
According to Naiyayikas, the perception which is ‘well-defined’ is known as……….. |
A. | determinate |
B. | indeterminate |
C. | ordinary |
D. | extra-ordinary. |
Answer» A. determinate |
51. |
According to Naiyayikas, all perception we have is |
A. | determinate |
B. | indeterminate |
C. | ordinary |
D. | extra-ordinary |
Answer» A. determinate |
52. |
Bare sensation or simple apprehension is |
A. | savikalpaka perception |
B. | nirvikalpaka perception |
C. | laukika perception |
D. | alaukika perception |
Answer» B. nirvikalpaka perception |
53. |
Perceptual judgment or relational apprehension is |
A. | savikalpaka perception |
B. | nirvikalpaka perception |
C. | laukika perception |
D. | alaukika perception |
Answer» A. savikalpaka perception |
54. |
………… perception is the direct sense-experience which is undifferentiated and non-relational and is free from assimilation, discrimination, analysis and synthesis. |
A. | savikalpaka perception |
B. | nirvikalpaka perception |
C. | laukika perception |
D. | alaukika perception |
Answer» B. nirvikalpaka perception |
55. |
The clear perception of a thing together with its attributes is…………. |
A. | determinate |
B. | indeterminate |
C. | ordinary |
D. | extra-ordinary. |
Answer» A. determinate |
56. |
According to Nyäya, the universals are a distinct class of reals. This is known as……… perception. |
A. | jnanalaksana |
B. | samanyalaksana |
C. | yogaja |
D. | manasa |
Answer» B. samanyalaksana |
57. |
The theory of illusion accepted by Nyaya is based on………… kind of perception. |
A. | jnanalaksana |
B. | samanyalaksana |
C. | yogaja |
D. | manasa |
Answer» A. jnanalaksana |
58. |
The presence of the middle term in the minor term is called ………….. |
A. | paramarsa |
B. | hetvabhasa |
C. | vyapti |
D. | paksadharmata. |
Answer» D. paksadharmata. |
59. |
The invariable association of the middle term with the major term is called ………. |
A. | paramarsa |
B. | hetvabhasa |
C. | vyapti |
D. | paksadharmata |
Answer» C. vyapti |
60. |
In the ………inference we do not require the formal statement of the different members of inference. |
A. | sadharana |
B. | asadharana |
C. | svartha |
D. | parartha |
Answer» C. svartha |
61. |
There are ………….. Members in the Nyäya syllogism. |
A. | three |
B. | five |
C. | seven |
D. | nine |
Answer» B. five |
62. |
The methods of induction by which universal causal relationship is established may be……… |
A. | anvaya |
B. | vyatireka |
C. | anvaya and vyatireka |
D. | anvaya, vyatireka or both. |
Answer» D. anvaya, vyatireka or both. |
63. |
We have ………… inference when the middle term is both positively and negatively related to the major term. |
A. | kevalavyatireki |
B. | anvayavyatireki |
C. | kevalanvayi |
D. | samanyadodrshta |
Answer» B. anvayavyatireki |
64. |
In ……….the minor term is not unreal, but the middle term cannot by its very nature be present in the minor term. |
A. | asrayasiddha |
B. | svarupasidhha |
C. | vyapyatvasiddha |
D. | asiddha |
Answer» B. svarupasidhha |
65. |
‘The middle term, instead of being pervaded by the presence of the major term, is pervaded by the absence of the major term’. This is known as………… |
A. | asiddha |
B. | satpratipaksa |
C. | badhita |
D. | viruddha |
Answer» D. viruddha |
66. |
…………… is defined as the knowledge of the relation between a word and its denotation. |
A. | perception |
B. | inference |
C. | comparison |
D. | verbal testimony |
Answer» C. comparison |
67. |
According to …………. a sentence is defined as a collection of words and a word is defined as that which is potent to convey its meaning. |
A. | perception |
B. | inference |
C. | comparison |
D. | verbal testimony |
Answer» D. verbal testimony |
68. |
The …………. testimony is perfect and infallible because the Vedas are spoken by God. |
A. | daivika |
B. | vaidika |
C. | vakyartha |
D. | laukika |
Answer» B. vaidika |
69. |
In order to be intelligible a sentence must conform to the conditions such as,……….. |
A. | akanksa, yogaja, sannidhi and tatparya |
B. | akanksa, yogyata, sannidhi and tatparya. |
C. | akanksa, yogaja, samadhi and tatparya |
D. | akanksa, yogyata, samadhi and tatparya |
Answer» B. akanksa, yogyata, sannidhi and tatparya. |
70. |
Purva Mïmamsâ regards the …………… as eternal and authorless and of infallible authority. |
A. | aptavakya |
B. | god |
C. | smriti |
D. | veda |
Answer» D. veda |
71. |
Both Prabhakara and Kumarila recognize two kinds of knowledge, namely, ……………. and …………… |
A. | ordinary and extra-ordinary |
B. | immediate and mediate. |
C. | absolute and transcendental |
D. | real and ideal |
Answer» B. immediate and mediate. |
72. |
The method of inference is explained as consisting of three parts: pratijna, hetu, and……….. |
A. | udaharana |
B. | upanaya |
C. | drshtanta |
D. | dodrshta |
Answer» C. drshtanta |
73. |
The knowledge of ………….. is distinguished from inference because the vyäpti or the invariable concomitance is not needed here. |
A. | similarity |
B. | implication |
C. | perception |
D. | abhava |
Answer» A. similarity |
74. |
Kumarila admits the distinction between existential and injunctive propositions and limits the scope of the Veda to the…………. |
A. | vaidika vakya |
B. | aptavakya |
C. | siddhartha vâkya |
D. | vidhayaka vakya |
Answer» D. vidhayaka vakya |
75. |
The so-called assertive propositions in the Veda are authoritative only when they help persons to perform their duties is known as…………. |
A. | abhihitanvayavada |
B. | anvitabhidhanavada |
C. | apohavada |
D. | nayavada |
Answer» B. anvitabhidhanavada |
76. |
A…………… is regarded as an articulated sound. |
A. | varna |
B. | shabda |
C. | dhvani |
D. | pada |
Answer» A. varna |
77. |
When a varna is pronounced or written in ten different ways, there are not ten different varnas, but only ten different manifestations of the same …………. |
A. | varna. |
B. | shabda |
C. | dhvani |
D. | pada |
Answer» A. varna. |
78. |
The conventional element in language is……….. and helps the manifestation of the eternal words and their meanings. |
A. | absolute |
B. | transcendental |
C. | primary |
D. | secondary |
Answer» D. secondary |
79. |
According to Sankara, cognitions are regarded as modifications of the ………in which the pure spirit is reflected. |
A. | maya |
B. | inner sense |
C. | superimposition |
D. | brahman |
Answer» B. inner sense |
80. |
………….. alone is considered to be a pramana which gives rise to Brahman-knowledge and all other pramana deal with the material world. |
A. | upamana |
B. | shabda |
C. | arthapatti |
D. | anupalabdhi |
Answer» B. shabda |
81. |
The pervasion of ………….removes the veil of ignorance and the pervasion of reflected consciousness illumines the object. |
A. | chitta |
B. | klesa |
C. | chittabhumi |
D. | vritti |
Answer» D. vritti |
82. |
The identity statements, according to Advaita, reveals the identity meaning by the application of ………………..implication. |
A. | exclusive |
B. | inclusive |
C. | exclusive-inclusive |
D. | abstract |
Answer» C. exclusive-inclusive |
83. |
…………….. means that the middle term appears to be a reason but is not a valid reason. |
A. | a. Nayabhas |
B. | hetvabhasa |
C. | visayabhasa |
D. | avayavas |
Answer» B. hetvabhasa |
84. |
Upamana is knowledge derived from comparison and roughly corresponds to …………. |
A. | implication |
B. | non-perception |
C. | analogy |
D. | assumption |
Answer» C. analogy |
85. |
The Nyaya tradition reduced the……………… to inference. |
A. | implication |
B. | non-perception |
C. | analogy |
D. | assumption |
Answer» A. implication |
86. |
The word……………. literally means 'revered thought' and was originally applied to the Interpretation of the Vedic rituals which commanded highest reverence. |
A. | darsana |
B. | nyaya |
C. | yoga |
D. | mimamsa |
Answer» D. mimamsa |
87. |
Jaimini admits three pramanas, such as, perception, inference and………….. |
A. | comparison |
B. | testimony |
C. | implication |
D. | non- apprehension |
Answer» B. testimony |
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