MCQs of Education – Change your future

581. The invariable relation between the Hetu and the Saddaya in Nyaya Philosophy is known as

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

Exam Relevance: UPSC, IAS, Civil Services

Difficulty: Moderate

Concept notes: In Nyaya philosophy, Anuman refers to inference, which is a form of logical reasoning. The invariable relation between the Hetu (reason) and the Saddaya (conclusion) is a key aspect of this logical process.

Common Mistakes: Students often confuse Anuman with Vyapti, which is the relation of invariable concomitance between the Hetu and the Sadhya (the property to be established).

Explanations: Anuman in Nyaya philosophy is the process of inference, where the Hetu (reason) and the Saddaya (conclusion) are in an invariable relation. This relation is crucial for the validity of the inference. The correct answer is Anuman because it encompasses the logical process that includes the invariable relation between the Hetu and the Saddaya.

Option Analysis:

Option A: Vyapti is the relation of invariable concomitance, but it does not encompass the entire process of inference.
Option B: Anuman is the correct term for the process of inference, which includes the invariable relation between the Hetu and the Saddaya.
Option C: Paramarsa refers to the consideration or reflection, not the invariable relation between the Hetu and the Saddaya.
Option D: None of these is incorrect as Anuman is the correct term.

582. The knowledge of the relation between a name and the thing named in Nyaya is known as

Correct Answer: Correct answer is: (D) Comparison.

Exam Relevance: UPSC, IAS, Philosophy Exams

Difficulty: Moderate

Concept notes: In Nyaya philosophy, the knowledge of the relation between a name and the thing named is known as 'Comparison'.

Common Mistakes: Students often confuse 'Comparison' with 'Inference' or 'Testimony', which are other forms of knowledge in Nyaya but do not specifically address the relation between a name and the thing named.

Explanations: In Nyaya, 'Comparison' (Upamana) is one of the four means of knowledge (Pramanas). It specifically refers to the knowledge that arises from the comparison of a known object with an unknown object. When a name is given to an object, the knowledge of the relation between the name and the object is derived through comparison with similar objects or experiences. This is why 'Comparison' is the correct answer.

Option Analysis:

Option A: Inference is a form of knowledge derived from reasoning, not specifically the relation between a name and the thing named.
Option B: Testimony is knowledge derived from the statements of a reliable source, not the relation between a name and the thing named.
Option C: Perception is direct sensory knowledge, not the relation between a name and the thing named.
Option D: Comparison is the correct answer as it specifically addresses the relation between a name and the thing named in Nyaya philosophy.

583. The knowledge gained through the testi-mony of the reliable statement of scripture is known as

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

Exam Relevance: Philosophy exams, Religious Studies exams

Difficulty: Easy

Concept notes: Testimony refers to knowledge gained through the reliable statements of others, such as scripture.

Common Mistakes: Students may confuse testimony with inference, which involves drawing conclusions based on evidence or reasoning.

Explanations: The knowledge gained through the reliable statement of scripture is known as testimony because it involves accepting information based on the credibility and reliability of the source, which in this case is scripture.

Option Analysis:

Option A: Inference involves drawing conclusions based on evidence or reasoning, not accepting statements as reliable.
Option B: Testimony is the correct term for knowledge gained through the reliable statements of others, such as scripture.
Option C: Perception involves direct sensory experience, not the acceptance of statements.
Option D: Comparison involves contrasting or evaluating different things, not accepting statements as reliable.

584. Words according to Nyaya can be classified as

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

Exam Relevance: Postgraduate Philosophy Exams, Indian Philosophy Exams

Difficulty: Moderate

Concept notes: In Nyaya philosophy, words are classified into two main categories: Drastartha and Adrastartha.

Common Mistakes: Students may mistakenly believe that words can only be classified into one category, not both.

Explanations: According to Nyaya philosophy, words can be classified into two categories: Drastartha and Adrastartha. Drastartha refers to words that can be perceived directly, such as "cow" or "tree." Adrastartha refers to words that cannot be perceived directly, such as "justice" or "virtue." Both categories are essential for a comprehensive understanding of language and meaning in Nyaya philosophy. Therefore, the correct answer is that words can be classified as both Drastartha and Adrastartha.

Option Analysis:

Option A: Drastartha is a valid category but not the complete classification.
Option B: Adrastartha is also a valid category but not the complete classification.
Option C: Both Drastartha and Adrastartha are valid categories, making this the correct answer.
Option D: This option is incorrect as both categories are valid.

Mnemonic: DAD: Drastartha and Adrastartha, both are valid.

585. The basis of the classification of scriptural words according to Nyaya can be

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

Exam Relevance: Indian Philosophy Exams, Philosophy of Religion Exams

Difficulty: Moderate

Concept notes: The Nyaya school of Indian philosophy classifies scriptural words based on both their origin and their meaning.

Common Mistakes: Students may mistakenly believe that the classification is based solely on either the origin or the meaning of the words, rather than both.

Explanations: The Nyaya school of Indian philosophy classifies scriptural words by considering both their origin and their meaning. This dual approach ensures a comprehensive understanding of the scriptural texts. The origin of the words helps in understanding the context and historical background, while the meaning provides insight into the philosophical and spiritual content. Therefore, both aspects are crucial for a thorough classification.

Option Analysis:

Option A: Origin of words is a valid basis for classification but not the only one.
Option B: Meaning of words is also a valid basis for classification but not the only one.
Option C: Both origin and meaning are considered in the classification, making this the correct answer.
Option D: This option is incorrect as both origin and meaning are relevant.

586. The words which are given to the seers through the God himself are known as

Correct Answer: Correct answer is: (A) Vedic.

Exam Relevance: UPSC, IAS, Civil Services

Difficulty: Easy

Concept notes: The term "Vedic" refers to the ancient sacred texts of Hinduism, which are believed to have been revealed to the seers (rishis) by the divine.

Common Mistakes: Students may confuse "Vedic" with "Laukika," which refers to worldly or secular knowledge, rather than divine revelation.

Explanations: The words that are given to the seers through the God himself are known as Vedic. This is because the Vedic texts are considered to be divine revelations, directly communicated to the seers by the divine. The term "Laukika" refers to knowledge that is derived from human experience and observation, not divine revelation.

Option Analysis:

Option A: Correct. Vedic texts are believed to be divine revelations.
Option B: Incorrect. Laukika refers to worldly or secular knowledge.
Option C: Incorrect. Both is not applicable as only Vedic texts are divine revelations.
Option D: Incorrect. None of these is not applicable as Vedic is the correct term.

Mnemonic: Vedic = Divine, Revealed

587. Prama literally means the experience which is

Correct Answer: Correct answer is: (A) Real.

Exam Relevance: UPSC, IAS, Philosophy Exams

Difficulty: Easy

Concept notes: Prama refers to the experience that is considered real or genuine.

Common Mistakes: Students may confuse Prama with other philosophical terms that denote unreal or doubtful experiences.

Explanations: Prama is a term used in Indian philosophy to denote a valid cognition or experience that is considered real and true. It is the opposite of aprama, which refers to invalid cognition or unreal experiences. Therefore, Prama literally means the experience which is real.

Option Analysis:

Option A: Correct, as Prama denotes a real experience.
Option B: Incorrect, as Prama does not refer to an unreal experience.
Option C: Incorrect, as Prama does not denote a doubtful experience.
Option D: Incorrect, as one of the options (A) is correct.

Mnemonic: Prama = Real, True, Valid

588. Valid knowledge according to Mimamsa includes

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

Exam Relevance: UPSC, IAS, Civil Services, Philosophy Exams

Difficulty: Moderate

Concept notes: Mimamsa philosophy recognizes both perceptual and non-perceptual knowledge as valid sources of understanding.

Common Mistakes: Students may mistakenly believe that Mimamsa only accepts perceptual knowledge, overlooking the importance of non-perceptual knowledge in the philosophy.

Explanations: Mimamsa philosophy, a school of Indian philosophy, acknowledges two types of valid knowledge: perceptual (pratyaksha) and non-perceptual (anumana, shabda, etc.). Perceptual knowledge is derived from direct sensory experience, while non-perceptual knowledge includes inference and scriptural testimony. Both are considered essential for a comprehensive understanding of reality according to Mimamsa.

Option Analysis:

Option A: Perceptual knowledge is valid in Mimamsa, but it is not the only valid form of knowledge.
Option B: Non-perceptual knowledge is also valid in Mimamsa, but it is not the only valid form of knowledge.
Option C: Both perceptual and non-perceptual knowledge are recognized as valid in Mimamsa, making this the correct answer.
Option D: This option is incorrect as both perceptual and non-perceptual knowledge are valid in Mimamsa.

Mnemonic: PAN: Perceptual And Non-perceptual

589. The perceptual knowledge, according to Mimamsa, can be classified as

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 classifies perceptual knowledge into two categories: Savikalpa and Nirvikalpa.

Common Mistakes: Students may mistakenly believe that perceptual knowledge in Mimamsa is only one type, either Savikalpa or Nirvikalpa, rather than both.

Explanations: Savikalpa perception involves the recognition of an object with its specific attributes and characteristics. Nirvikalpa perception, on the other hand, is the immediate and direct perception of an object without any attributes or characteristics. Mimamsa philosophy recognizes both types of perceptual knowledge, making the correct answer both Savikalpa and Nirvikalpa.

Option Analysis:

Option A: Savikalpa is a correct type of perceptual knowledge in Mimamsa, but it is not the only type.
Option B: Nirvikalpa is also a correct type of perceptual knowledge in Mimamsa, but it is not the only type.
Option C: Both Savikalpa and Nirvikalpa are recognized types of perceptual knowledge in Mimamsa, making this the correct answer.
Option D: This option is incorrect as both Savikalpa and Nirvikalpa are valid types of perceptual knowledge in Mimamsa.

Mnemonic: Savikalpa: Specific Attributes, Nirvikalpa: No Attributes

590. The immediate knowledge according to Mimamsa is known as

Correct Answer: Correct answer is: (A) Perceptual.

Exam Relevance: UPSC, Civil Services, Philosophy Exams

Difficulty: Easy

Concept notes: In Mimamsa philosophy, immediate knowledge is considered perceptual, meaning it is directly perceived through the senses or intuition without the need for inference or other forms of indirect knowledge.

Common Mistakes: Students may confuse immediate knowledge with non-perceptual knowledge, which involves inference or other indirect means of acquiring knowledge.

Explanations: Mimamsa philosophy emphasizes that immediate knowledge is perceptual, as it is directly obtained through sensory experience or intuition. This form of knowledge is immediate and does not require any intermediary processes such as reasoning or inference.

Option Analysis:

Option A: Correct. Immediate knowledge in Mimamsa is perceptual, directly perceived through the senses or intuition.
Option B: Incorrect. Non-perceptual knowledge involves indirect means such as inference, which is not considered immediate in Mimamsa.
Option C: Incorrect. Immediate knowledge is exclusively perceptual in Mimamsa, not both perceptual and non-perceptual.
Option D: Incorrect. The correct answer is explicitly stated as perceptual.

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6 thoughts on “MCQs of Education - Set 59”

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 59”

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