MCQs of Education – Change your future

571. The cause of bondage of the Jiva in the world, according to Samkara, is

Correct Answer: Correct answer is: (B) Avidya.

Exam Relevance: PhD entrance exams, Philosophy exams, Indian Philosophy exams

Difficulty: Moderate

Concept notes: In Samkara's Advaita Vedanta philosophy, the cause of the Jiva's bondage in the world is attributed to Avidya, which means ignorance or lack of knowledge.

Common Mistakes: Students often confuse Avidya with Vidya, thinking that knowledge itself is the cause of bondage, rather than ignorance.

Explanations: According to Samkara, Avidya is the root cause of the Jiva's bondage. Avidya is a fundamental ignorance that leads to the false identification of the self with the non-self, resulting in the perception of duality and the experience of the world. This ignorance prevents the Jiva from realizing its true nature as Brahman, leading to the cycle of birth, death, and rebirth.

Option Analysis:

Option A: Vidya refers to knowledge, which is not the cause of bondage but rather the means to liberation.
Option B: Avidya is the correct answer as it represents ignorance, which is the root cause of the Jiva's bondage.
Option C: Adhyasa refers to superimposition, which is a consequence of Avidya but not the primary cause of bondage.
Option D: This option is incorrect as Avidya is the correct cause of bondage according to Samkara's philosophy.

Mnemonic: Avidya: A for Avidya, Always leads to Adhyasa.

572. Knowledge according to Mimamsa philo-sophy, is

Correct Answer: Correct answer is: (C) Both (A) and (B).

Exam Relevance: PhD entrance exams, Philosophy exams, Indian philosophy exams

Difficulty: Moderate

Concept notes: Mimamsa philosophy holds that knowledge can be both real and unreal depending on the context.

Common Mistakes: Students may mistakenly believe that knowledge is either entirely real or entirely unreal, without considering the nuanced perspective of Mimamsa.

Explanations: Mimamsa philosophy distinguishes between two types of knowledge: valid (pramana) and invalid (apramana). Valid knowledge is considered real as it leads to correct understanding and action. Invalid knowledge, on the other hand, is considered unreal as it leads to incorrect understanding and action. Therefore, knowledge according to Mimamsa can be both real and unreal, depending on its validity.

Option Analysis:

Option A: Real. This is partially correct as valid knowledge is considered real in Mimamsa philosophy.
Option B: Unreal. This is also partially correct as invalid knowledge is considered unreal in Mimamsa philosophy.
Option C: Both (A) and (B). This is the correct answer as it encompasses both the real and unreal aspects of knowledge in Mimamsa philosophy.
Option D: None of these. This is incorrect as the correct answer is included in the options.

573. The only valid Pramana according to Charvaka is

Correct Answer: Correct answer is: (C) Perception.

Exam Relevance: UPSC, Civil Services, Philosophy Exams

Difficulty: Easy

Concept notes: The Charvaka school of philosophy, also known as Lokayata, is a materialistic and atheistic school that emphasizes empirical evidence and sensory experience.

Common Mistakes: Students may mistakenly believe that inference or scriptures are also valid Pramanas for Charvaka, but the school strictly adheres to perception as the sole valid means of knowledge.

Explanations: The Charvaka philosophy holds that perception (pratyaksha) is the only valid means of knowledge. This is because Charvaka emphasizes empirical evidence and sensory experience, rejecting inference (anumana) and scriptures (shabda) as valid sources of knowledge. Therefore, perception is the only Pramana according to Charvaka.

Option Analysis:

Option A: Inference is not considered a valid Pramana by Charvaka.
Option B: Scriptures are not considered a valid Pramana by Charvaka.
Option C: Perception is the only valid Pramana according to Charvaka.
Option D: This option is incorrect as perception is indeed a valid Pramana for Charvaka.

574. According to materialism, the only valid pramana is

Correct Answer: Correct answer is: (C) Perception.

Exam Relevance: UPSC, GRE, Philosophy Exams

Difficulty: Easy

Concept notes: Materialism, in the context of epistemology, holds that the only valid means of acquiring knowledge is through direct sensory experience, which is known as perception.

Common Mistakes: Students may mistakenly believe that inference or scriptures are equally valid pramanas in materialism, but materialism strictly adheres to empirical evidence.

Explanations: Materialism asserts that knowledge is derived solely from sensory experiences. Perception, which involves direct sensory input, is the only valid pramana according to this philosophy. Inference and scriptures, while useful, are not considered as reliable as direct sensory experience.

Option Analysis:

Option A: Inference is not considered a valid pramana in materialism as it relies on reasoning rather than direct sensory experience.
Option B: Scriptures are not considered a valid pramana in materialism as they are not based on direct sensory experience.
Option C: Perception is the only valid pramana in materialism as it is based on direct sensory experience.
Option D: This option is incorrect as perception is indeed a valid pramana in materialism.

575. Perception coming through the contact of external senses with objects according to Charvaka is known as

Correct Answer: Correct answer is: (C) Both (A) and (B).

Exam Relevance: UPSC, GRE, Philosophy Exams

Difficulty: Moderate

Concept notes: According to Charvaka philosophy, perception is a result of the interaction between external senses and objects. This interaction can be seen as both internal and external processes.

Common Mistakes: Students may mistakenly believe that perception is solely an internal or external process, not recognizing the dual nature described by Charvaka.

Explanations: Charvaka philosophy posits that perception arises from the contact between external senses and objects. This process involves both an internal and external component. The external component refers to the interaction with the object, while the internal component involves the sensory organs and the mind processing the information. Therefore, perception is both internal and external, making option C the correct answer.

Option Analysis:

Option A: Incorrect because perception is not solely internal according to Charvaka.
Option B: Incorrect because perception is not solely external according to Charvaka.
Option C: Correct because perception involves both internal and external processes.
Option D: Incorrect because the correct answer is provided in the options.

576. The validity of scriptures has been challenged by the Charvakas in the field of

Correct Answer: Correct answer is: (A) Imperceptible things.

Exam Relevance: UPSC, Civil Services, Philosophy Exams

Difficulty: Moderate

Concept notes: The Charvakas, an ancient Indian philosophical school, challenged the validity of scriptures primarily in the realm of imperceptible things. They rejected the authority of the Vedas and other religious texts, arguing that only perceptible, empirical evidence could be trusted.

Common Mistakes: Students may mistakenly believe that the Charvakas challenged the validity of scriptures in both perceptible and imperceptible things, but their critique was specifically directed at the imperceptible.

Explanations: The Charvakas, known for their materialistic and empirical approach, questioned the validity of scriptures that dealt with imperceptible things. They argued that only what can be perceived through the senses is reliable, and thus, they rejected the authority of scriptures that claimed knowledge of imperceptible or supernatural phenomena.

Option Analysis:

Option A: Correct. The Charvakas challenged the validity of scriptures in the realm of imperceptible things.
Option B: Incorrect. The Charvakas did not challenge the validity of scriptures in perceptible things, as they accepted empirical evidence.
Option C: Incorrect. The Charvakas did not challenge the validity of scriptures in both perceptible and imperceptible things.
Option D: Incorrect. The Charvakas did challenge the validity of scriptures, specifically in the realm of imperceptible things.

577. The philosophers who have condemned Charvaka, challenge to Vedas include

Correct Answer: Correct answer is: (D) All of these.

Exam Relevance: UPSC, IAS, Civil Services

Difficulty: Moderate

Concept notes: The Charvaka philosophy, which is materialistic and atheistic, has been challenged by various philosophers who uphold the authority of the Vedas.

Common Mistakes: Students may mistakenly believe that only one or two of the listed philosophers challenged Charvaka, rather than all of them.

Explanations: Samkara, a prominent Advaita Vedanta philosopher, criticized Charvaka for its materialistic stance and rejection of the Vedas. Udayana, a Nyaya philosopher, also critiqued Charvaka for its denial of the supernatural and the authority of the Vedas. Vainkathnath, a later philosopher, similarly challenged Charvaka for its rejection of the spiritual and the Vedas. Therefore, all three philosophers have condemned Charvaka, making the correct answer "All of these."

Option Analysis:

Option A: Samkara is correct as he challenged Charvaka.
Option B: Udayana is correct as he challenged Charvaka.
Option C: Vainkathnath is correct as he challenged Charvaka.
Option D: All of these is the correct answer as all three philosophers challenged Charvaka.

Mnemonic: SUV: Samkara, Udayana, Vainkathnath

578. Knowledge according to Jain philosophers can be called

Correct Answer: Correct answer is: (C) Both (A) and (B).

Exam Relevance: PhD Philosophy Exams, Religious Studies Exams

Difficulty: Moderate

Concept notes: In Jain philosophy, knowledge is referred to by both 'Naya' and 'Pramana'.

Common Mistakes: Students may confuse 'Naya' and 'Pramana' as separate and unrelated concepts.

Explanations: In Jain philosophy, 'Naya' refers to a particular viewpoint or perspective, while 'Pramana' refers to the means of acquiring knowledge. Both terms are used to describe different aspects of knowledge. 'Naya' is a specific perspective or partial truth, whereas 'Pramana' encompasses the methods and criteria for validating knowledge. Therefore, both terms are integral to understanding knowledge in Jain philosophy.

Option Analysis:

Option A: 'Naya' is a valid term for knowledge in Jain philosophy, but it is not the only term.
Option B: 'Pramana' is also a valid term for knowledge in Jain philosophy, but it is not the only term.
Option C: Both 'Naya' and 'Pramana' are used to describe knowledge in Jain philosophy, making this the correct answer.
Option D: This option is incorrect as both 'Naya' and 'Pramana' are relevant terms in Jain philosophy.

Mnemonic: Naya-Pramana, Knowledge's Twin Pillars

579. The theory of Naya is based upon

Correct Answer: Correct answer is: (B) Anekantvada.

Exam Relevance: UPSC, Civil Services, Competitive Philosophy Exams

Difficulty: Moderate

Concept notes: The theory of Naya is based on the principle of Anekantvada, which is a core concept in Jain philosophy. Anekantvada emphasizes the idea that truth and reality are complex and can be understood from multiple perspectives.

Common Mistakes: Students may confuse Ekantvada with Anekantvada, as both are philosophical concepts but have fundamentally different meanings. Ekantvada suggests a singular, absolute truth, whereas Anekantvada acknowledges multiple truths.

Explanations: The theory of Naya is rooted in Anekantvada, which posits that reality is multifaceted and can be perceived differently based on the perspective of the observer. This principle allows for a nuanced understanding of complex issues, recognizing that different viewpoints can coexist and contribute to a more comprehensive understanding of truth.

Option Analysis:

Option A: Ekantvada is incorrect because it suggests a single, absolute truth, which contradicts the principle of Naya.
Option B: Anekantvada is correct as it aligns with the theory of Naya, which emphasizes multiple perspectives on truth.
Option C: Both (A) and (B) is incorrect because Ekantvada and Anekantvada are opposing philosophical concepts.
Option D: None of these is incorrect as Anekantvada is the correct basis for the theory of Naya.

580. Pramanas, according to Jaina's include

Correct Answer: Correct answer is: (C) Both (A) and (B).

Exam Relevance: PhD entrance exams, Philosophy exams, Religious Studies exams

Difficulty: Moderate

Concept notes: In Jaina philosophy, pramanas refer to the means of valid knowledge or cognition. These include both direct and indirect means of acquiring knowledge.

Common Mistakes: Students may mistakenly believe that pramanas are limited to either direct or indirect means of knowledge, but not both.

Explanations: Jaina philosophy recognizes multiple pramanas, which are the means of acquiring valid knowledge. These pramanas include both direct (pratyaksha) and indirect (paroksha) means. Direct means involve immediate perception, while indirect means include inference, testimony, and other forms of knowledge acquisition. Therefore, the correct answer includes both direct and indirect pramanas.

Option Analysis:

Option A: Direct pramanas are valid, but they do not encompass the full range of pramanas recognized in Jaina philosophy.
Option B: Indirect pramanas are also valid, but they do not encompass the full range of pramanas recognized in Jaina philosophy.
Option C: Both direct and indirect pramanas are recognized in Jaina philosophy, making this the correct answer.
Option D: This option is incorrect as both direct and indirect pramanas are valid in Jaina philosophy.

Mnemonic: Direct and Indirect, Both are Key (DIBK)

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6 thoughts on “MCQs of Education - Set 58”

Amina Khatun January 1, 2020

Dada,apnar EI practice set tar Kno jobab nei….vison helpful 🙏🙏
JITENDRA KUMAR SETHI April 23, 2020

Better question
vijay April 26, 2020

Q44
Wilhelm Wundt opened the Institute for Experimental Psychology at the University of Leipzig in Germany in 1879.
Aliza Ali December 14, 2020

I don,t agree with mcq no.759🤨
KISHOR RAMDHAN GHUNAWAT April 26, 2021

Nice sir Thanks for.
Syed Zaheer Abbas September 2, 2021

بہت مرہ آیا قسم سے ، from Skardu rundu Pakistan

6 thoughts on “MCQs of Education - Set 58”

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