Indian Logic -Reasoning UGC-NET PAPER-1 MCQ Download Pdf

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Indian Logic -Reasoning
MOST EXPECTED MCQ
Prepared BY – Dr. Sachin Rajput
N O . 1 S U P P O R A T I V E I N S T I T U T E U G C –N E T

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01. “Education is the process of natural development of the child into an enjoyable, rational,
harmoniously balanced, useful and hence, natural life”. Which school of philosophy of education
believes that?’
(a) Realism
(b) Existentialism
(c) Naturalism
(d) Idealism.
02. Evaluate the viewpoint “The child knows better than any educator what he should learn, when
and how he should learn it”?
(a) Hundred percent correct
(b) Correct, but not practical
(c) Correct and practical both
(d) Practical, but not correct.
ADVERTISEMENTS:
03. While, according to Samkhya, Philosophy effect is the real modification of cause, according to
Samkara, it is
(a) Real.
(b) Unreal.
(c) Indescribable.
(d) None of these.
04. The theory of causation advanced by Samkara has been proved by
(a) Experience.
(b) Logic,

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(c) Scriptures.
(d) All of these.
05. The relation between the Jiva and Brahman, according to Samkara, can be explained as
(a) Identity.
(b) Reflection.
(c) Emanation.
(d) Evolution.
06. According to the theory known as Avacchedavada, causation means
(a) Destruction.
(b) Annihilation,
(c) Reflection.
(d) None of these
07. Ramanuja’s theory of causation is known as
(a) Vivartavada.
(b) Prakrti Parinamavada.
(c) Brahman Parinamavada.
(d) Asatkarayavada.
08 The indirect proofs for the existence of self, according to the Jain philosophers, are
(a) Soul is mover.
(b) co-ordinator.
(c) Efficient cause,
(d) All of these.

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09. The Jains have refused the Charvaka view of self on the basis of
(a) No evidence.
(b) Against causation.
(c) Illogical.
(d) All of these.
10. Buddha’s theory of self is known as
(a) Theory of no-soul.
(b) Immutable self.
(c) Eternal self.
(d) None of these.
11. Buddha’s theory of self is similar to the theory propounded in the West by
(a) William James.
(b) David Hume,
(c) Bertrand Russel.
(d) All of these.
12. The existence of soul in Indian philosophy has not been accepted by the schools known as
(a) The Charvakas.
(b) The Buddhists,
(c) Both.
(d) None of these.
13. Man, according to Charvaka philosophy, is
(a) The physical body.

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(b) The self.
(c) The consciousness.
(d) None of these.
14. Happiness and sorrow and other mental activities, according to Charvaka, are the attributes of
(a) Body.
(b) Self.
(c) Consciousness,
(d) None of these.
15. Charvaka philosophers have been classified into
(a) Dhurta.
(b) Susikshit.
(c) Both.
(d) None of these.
16. The sage Vatsyayan belongs to the Charvaka School of
(a) Dhurta.
(b) Susikshit.
(c) Both.
(d) None of these.
17. Rebirth, according to Buddha, is connected with self as
(a) Relevant.
(b) Irrelevant,
(c) fundamental.

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(d) None of these.
18. Buddha’s attitude towards self can be said to be
(a) Dogmatic.
(b) sceptic,
(c) Indifferent.
(d) Agnostic.
19. Man, according to Buddha, can be said to be
(a) sanghat.
(b) Self.
(c) Body.
(d) None of these.
20. The self, according to Samkhya theory is
(a) Body.
(b) Mind.
(c) Intellect.
(d) All of these.
21. The self, according to Samkhya is different from
(a) Body.
(b) Mind,
(c) Intellect.
(d) All of these
22. The Samkhya theory of self, is based upon

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(a) The Vedas.
(b) The Bhagwadgita.
(c) The Puranas.
(d) None of these.
23. The chief characteristics of the self according to Samkhya philosophy, is
(a) Pure consciousness.
(b) Rebirth.
(c) Eternity.
(d) None of these.
24. In evolution self aims at
(a) Enjoyment.
(b) Liberation,
(c) Both.
(d) None of these.
25. The chief arguments to prove the existence of self advance by Samkhya philosophies are
(a) Structure of things.
(b) The Gunas.
(c) Substratum of knowledge.
(d) All of these.
26. The self is proved on the basis of the psychological tendencies of
(a) Enjoyment
(b) Knowledge,

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(c) Salvation
(d) All of these
27. The plurality theory of self in Indian philosophy has been accepted by
(a) The Jainas.
(b) The Samkhya.
(c) The Mimamsa.
(d) All of these
28. The unitary theory of self in Indian philosophy has been supported by
(a) advaita Vedanta.
(b) The Jainas.
(c) The Mimamsa.
(d) The Samkhya.
29. Samkhya theory of self has been criticised on the basis of
(a) Confusion between Jiva and Atman.
(b) Proofs for practical self only.
(c) Illogical.
(d) All of these.
30. The most important theory of self in Indian philosophy has been advanced by
(a) Advaita Vedanta.
(b) Jainas.
(c) Buddhists.
(d) Samkhya.

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31. Self, according to Samkara, is
(a) Brahman.
(b) Eternal,
(c) transcedent
(d) All of these.
32. The most important characteristic of self, according to Samkara is
(a) Metaphysical.
(b) Epistemological.
(c) Axiological.
(d) All of these
33. The fundamental basis of Samkara’s theory of self is
(a) Dualism.
(b) Non-dualism.
(c) Qualified monism.
(d) Pluralism.
34. Samkara’s theory of self is based upon
(a) Metaphysics.
(b) Epistemology.
(c) Logic.
(d) All of these.
35. Causation in Indian philosophy has been explained by
(a) satkaryavada.

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(b) Asatkaryavada.
(c) parinamavada.
(d) All of these.
36. The theory, that the effect is the real result of the cause, is known as
(a) satkaryavada.
(b) asatkaryavada.
(c) parinamavada.
(d) vivartavada.
37. The theory, that the effect is only the apparent of the cause, is known as
(a) Satkaryavada.
(b) Asatkaryavada.
(c) Parinamavada.
(d) Vivartavada.
38. The theory that the effect is already implicit in the cause, is known as
(a) Satkaryavada.
(b) asatkaryavada.
(c) Parinamavada.
(d) Vivartavada.
39. The Theory that the effect is not implicit but super-imposed upon cause, is known as
(a) satkaryavada.
(b) asatkaryavada.
(c) parinamavada.

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(d) vivartavada.
40. Ramanuja’s theory of causation is known as
(a) Brahman Parinamavada.
(b) Prakrti Parinamavada.
(c) Both of them.
(d) None of these.
41. The theory of causation known as Parinamavada in Indian philosophy has been supported by
(a) Samkhya.
(b)Ramanuja.
(c) Both of them.
(d) None of these.
42. The cause, according to Indian philosophy, can be classified as
(a) Material cause.
(b) Immediate cause.
(c) Efficient cause.
(d) All of these.
43. The material and the efficient cause, according to Samkhya philosophy, are related as
(a) Identical.
(b) Contradictory,
(c) Different.
(d) None of these.
44. The Mimamsa theory of causation is known as

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(a) Theory of energy.
(b) vivartavada.
(c) parinamavada.
(d) None of these
45. The world, according to Samkara, is the result of
(a) Real causation.
(b) Super-imposition.
(c) Evolution.
(d) None of these.
46. The theory known as Satkaryavada includes
(a) Parinamavada.
(b) Vivartavada.
(c) Both of them
(d) None of these.
47. The causal relation, according to Samkara is
(a) Real change.
(b) Unreal change,
(c) Both of them.
(d) None of these
48. The reflection of Brahman as according to Samkara, is due to
(a) Avidya.
(b) Adhyasa.

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(c) Vyavahara.
(d) All of these.
49. According to Pranvadin Charvakas the nature of self is
(a) Body.
(b) Sense organs,
(c) Vital principle.
(d) Mind.
50. According to Atma Manovadin, Charvakas self is
(a) Body.
(b) Sense organs,
(c) Vital principle.
(d) Mind.
51. The Charvakas deny the existence of
(a) Self.
(b) Merit and demerit.
(c) Heaven and hell.
(d) All of these.
52. The Charvaka theory of self can be termed as
(a) Materialist.
(b) vitalist.
(c) Mentalist.
(d) All of these.

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53. The false knowledge, according to Samkara, is known as
(a) vidya.
(b) avidya.
(c) adhyasa.
(d) May a.
54. The cause of the power of Maya, according to Samkara, is
(a) vidya.
(b) aidya.
(c) adhyasa.
(d) None of these.
55. The cause of bondage of the Jiva in the world, according to Samkara, is
(a) vidya.
(b) avidya.
(c) adhyasa.
(d) May a.
56. The nature of Avidya, according to Samkara, can be described as
(a) eternal.
(b) Natural.
(c) Both of them.
(d) Neither of these.
57. The aim of the study of Vedanta scriptures is:
(a) Liberation from Avidya.

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(b) Achievement of self.
(c) brahman realisation.
(d) All of these.
58. Knowledge according to Mimamsa philosophy, is
(a) real.
(b) Unreal.
(c) Both of them.
(d) None of these.
59. The nature of world as illusion has been accepted in Indian philosophy by
(a) advaita Vedanta.
(b) mimamsa.
(c) vishishitadvaita.
(d) All of these.
60. The relationship of the ultimate reality with the world in Indian philosophy has been explained
by the theory of
(a) Reality.
(b) Error.
(c) Falsehood.
(d) All of these.
61. The only valid Pramana according to Charvaka is
(a) Perception.
(b) Scriptures,

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(c) Inference.
(d) None of these.
62. According to materialism, the only valid pramana is
(a) Perception.
(b) Scriptures,
(c) Inference.
(d) None of these.
63. Perception coming through the contact of external senses with objects according to Charvaka
is known as
(a) external.
(b) Internal.
(c) Both of them.
(d) None of these.
64. The nature of perception according to Charvaka can be said to be
(a) Authentic.
(b) Inauthentic.
(c) Both of them.
(d) None of these.
65. The Charvakas have challenged the validity of
(a) Inference.
(b) Scriptures,
(c) Both of them.

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(d) None of these.
66. The validity of scriptures has been challenged by the Charvakas in the field of
(a) Perceptible things.
(b) Imperceptible things.
(c) Both of them.
(d) None of these.
67. Charvakas have rejected the validity of scriptures on the basis of
(a) Absence of physical proof.
(b) Criticism of inference.
(c) Contradictions and tautologies.
(d) All of these.
68. Charvaka criticism of scriptures has been challenged by
(a) Nyaya
(b) Advaita Vedanta
(c) Samkhya
(d) All of these.
69. The philosophers who have condemned Charvaka, challenge to Vedas include
(a) Udayana.
(b) Vainkathnath.
(c) Samkara.
(d) All of these.
70. The arguments presented in favour of the Vedas include

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(a) Authenticity of the authors.
(b) Character of the authors.
(c) Purpose to the authors.
(d) All of these.
71. The most important element in the Jain theory of Pramanas is
(a) Perception.
(b) Naya.
(c) Scriptures.
(d) Inference.
72. Knowledge according to Jain philosophers can be called
(a) Pramana
(b) Naya
(c) Both of them
(d) None of these.
73. The theory of Naya is based upon
(a) Anekantvada.
(b) Ekantvada.
(c) Both of them.
(d) None of these.
74. Pramanas, according to Jaina’s include
(a) Direct.
(b) Indirect.

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(c) Both of them.
(d) None of these.
75. The knowledge of the qualities of the Paksha through the Hetu is known as
(a) Paramarsa.
(b) Anuman.
(c) Vyapti.
(d) None of these.
76. The invariable relation between the Hetu and the Saddaya in Nyaya Philosophy is known as
(a) Paramarsa.
(b) Anuman.
(c) Vyapti.
(d) None of these.
77. Vyapti can be properly defined as
(a) Invariable concomitant.
(b) Causal relation.
(c) Sequence.
(d) None of these.
78. The knowledge of the relation between a name and the thing named in Nyaya is known as
(a) Perception.
(b) Inference,
(c) Comparison.
(d) Testimony.

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79. The knowledge gained through the testimony of the reliable statement of scripture is known as
(a) Perception.
(b) Inference,
(c) Comparison.
(d) Testimony.
80. Words according to Nyaya can be classified as
(a) Drastartha.
(b) Adrastartha.
(c) Both of them.
(d) None of these.
81. The basis of the classification of scriptural words according to Nyaya can be
(a) Meaning of words.
(b) Origin of words.
(c) Both of them.
(d) Neither of these.
82. The words which are given to the seers through the God himself are known as
(a) Vedic.
(b) Laukika.
(c) Both of them.
(d) None of these.
83. Words created by ordinary human beings are known as
(a) Vedic.

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(b) Laukika.
(c) Both of them.
(d) None of these.
84. The nature of Vedic words can be described as
(a) True.
(b) False.
(c) Both of them.
(d) None of these.
85. Prama literally means the experience which is
(a) real.
(b) Unreal.
(c) doubtful.
(d) None of these.
86. Valid knowledge according to Mimamsa includes
(a) Perceptual.
(b) Non-perceptual,
(c) Both of them.
(d) None of these.
87. The perceptual knowledge, according to Mimamsa, can be classified as
(a) Savikalpa.
(b) Nirvikalpa.
(c) Both of them.

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(d) None of these.
88. The immediate knowledge according to Mimamsa is known as
(a) Perceptual.
(b) Non-perceptual,
(c) Both of them.
(d) None of these.
89. Knowledge of name, shape, quality etc is known as
(a) Savikalpa.
(b) Nirvikalpa.
(c) Both of them.
(d) None of these.
90. Knowledge arising out of similar cognition or perception is known as
(a) Inference.
(b) Comparison,
(c) Testimony.
(d) Perception.
91. The Pramana of Upmana in Indian philosophy has been accepted by
(a) Nyaya.
(b) Mimamsa.
(c) Vedanta.
(d) All of these.
92. The most important source of knowledge according to Mimamsa is

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(a) Perception.
(b) Inference,
(c) Comparison.
(d) Testimony.
93. The Vedic statements, according to Mimamsa, can be classified as
(a) Siddhartha.
(b) Vidhayaka.
(c) Both of them.
(d) None of these.
94. Sentences pertaining to objective existence are known as
(a) Siddhartha.
(b) Vidhayaka.
(c) Both of them.
(d) None of these.
95. Statements concerning the Mode of Performance of religious activity are known as
(a) Siddhartha.
(b) Vidhayaka.
(c) Both of them.
(d) None of these.
96. “Achieve heaven through charity for a whole month,” is a statement which can be classified as
(a) Upadesaka.
(b) Atidesa.

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(c) Both of them.
(d) None of these.
97. The postulation of a fact by the impossibility of its opposite is known as
(a) Arthapatti.
(b) Anupalabdhi.
(c) Inference.
(d) Testimony.
98. The immediate knowledge of the nonexistence of an object is known as
(a) Arthapatti.
(b) Anupalabdhi.
(c) Inference.
(d) Testimony.
99. Prama, according to Vedanta, is the knowledge which is
(a) Uncontradictory.
(b) Contradictory.
(c) Worldly.
(d) Other worldly.
100. Pramanas, according to Vedanta, can be classified as
(a) Perception.
(b) Inference,
(c) Scriptures.
(d) All of these.

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Answers
01. (c) 02. (b) 03. (b) 04. (d) 05. (b) 06. (b) 07. (c) 08. (d) 09. (a) 10. (a) 11. (a) 12.(c) 13. (a) 14. (a) 15.(c)
16. (b)117.(c) 18. (d) 19. (a) 20. (d) 21. (d) 22. (a) 23. (a) 24.(c) 25. (d) 26. (d) 27. (d) 28. (a) 29. (a) 30.
(d) 31. (a) 32. (d) 33. (b) 34. (b) 35. (d) 36.(c) 37. (d) 38. (a) 39. (b) 40. (a) 41. (c) 42. (d) 43. (c) 44. (a) 45.
(b) 46. (b) 47. (b) 48. (d) 49. (c) 50. (d) 51. (d) 52. (c) 53. (b) 54. (b) 55. (b) 56.(c) 57(d) 58. (c) 59. (d) 60.
(b) 61. (a) 62. (a) 63. (c) 64.(c) 65. (c) 66. (b) 67. (d) 68. (d) 69. (d) 70. (d) 71. (b) 72. (c) 73. (a) 74.(c) 75.
(a) 76. (b) 77. (d) 78. (c) 79. (d) 80.(c) 81. (c) 82. (a) 83. (b) 84. (a) 85. (a) 86.(c) 87. (c) 88. (a) 89. (a) 90.
(b) 91. (d) 92. (d) 93.(c) 94. (a) 95. (b) 96. (b) 97. (a) 98. (b) 99. (a) 100. (d)


PART – 2
101. The identity of the subject and object consciousness adopting the form of external object is
known as
(a) Perception.
ADVERTISEMENTS:
(b) Inference,
(c) Scriptures.
(d) All of these.
ADVERTISEMENTS:
102. The relation of subject and object in perception, according to Vedanta, is
(a) Identical.
(b) Different,
(c) Contradictory.
ADVERTISEMENTS:

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(d) None of these.
103. The knowledge which results by the past impressions based upon the awareness of
concomitance is known as
(a) Perception.
(b) Inference,
(c) Scriptures.
(d) All of these.
104. The most important pramana, according to Advaita Vedanta, is
(a) Perception.
(b) Inference,
(c) Scriptures.
(d) All of these.
105. While Nyaya admits as many as five stages in the process of inference, Samkara has
admitted
(a) Three.
(b) Seven.
(c) Two.
(d) None of these.
106. The best theory of Pramanas in Indian philosophy has been presented by
(a) Nyaya.
(b) Samkhya.
(c) Advaita Vedanta.
(d) None of these.

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107. The most, important source of knowledge, according to Indian philosophy is
(a) Scriptures.
(b) Inference,
(c) Perception.
(d) All of these.
108. The imposition of some external objects upon the self, according to Samkara, means
(a) Atmakhyativada.
(b) Anyathakhyativada.
(c) Akyativada.
(d) Asatkhyativada.
109. The theory of error known as Atmakhyativada in Indian philosophy has been presented by
(a) Advaita vedanta.
(b) Samkhya.
(c) Nyaya.
(d) Mimamsa.
110. The theory of imposition of a mental concept upon the external world is known as
(a) Atmakhyativada.
(b) Akhathakhyativada.
(c) Mmyativada.
(d) Asatkhyativada.
111. The imposition of an object upon another due to illusion is known as
(a) Atmakhyativada.

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(b) Anyathakhyativada.
(c) Akhyativada.
(d) Asatkhyativada.
112. The imagination of quality in a thing which has been the subject of imposition of the object
having that quality leads to the error known as
(a) Atmakhyativada.
(b) Anyathakhyativada.
(c) Akhyativada.
(d) Asatkhyativada.
113. The imposition of some quality in a thing where it is not, is known as
(a) Avidya.
(b) Adhyasa.
(c) Akhyati.
(d) None of these.
114. The proper cause of adhyasa, according to Samkara, is
(a) Avidya.
(b) Maya.
(c) Vyavahara.
(d) All of these.
115. The world, according to Samkara, is
(a) Real.
(b) Unreal.

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(c) Illusory.
(d) None of these.
116. In Indian philosophy the theory of error has been mostly utilised in the field of
(a) Metaphysics.
(b) Epistemology.
(c) Axiology.
(d) All of these.
117. Samkara has utilised the Adhyasa to explain
(a) Nature of Brahman.
(b) Nature of self.
(c) Nature of world.
(d) Nature of liberation.
118. The proper nature of Adhyasa can be explained as
(a) Knowledge.
(b) Ignorance,
(c) Both of them.
(d) None of these.
119. The right knowledge, according to Samkara, is known as
(a) Vidya.
(b) Avidya.
(c) Adhyasa.
(d) Maya.

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120. The knowledge known as Pramana is gained by
(a) Soul.
(b) Jiva.
(c) Sense organs.
(d) None of these.
121. The knowledge which the Jiva attains without any help is known as
(a) pratyaksha
(b) Paroksha
(c) Both of them.
(d) None of these.
122. The knowledge of a thing by means of Hetu, according to Jain’s is known as
(a) Pratyaksha.
(b) Paroksha.
(c) Both of them.
(d) None of these.
123. Knowledge according to Nyaya, can be properly described as
(a) Prama
(b) Aprarna
(c) Both of them.
(d) None of these.
124. Uncontradicted knowledge arising out of the sense object contact is known as
(a) Perception.

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(b) Inference,
(c) Comparison.
(d) Testimony.
125. The most important source of knowledge according to Nyaya philosophy is
(a) Perception.
(b) Inference,
(c) Comparison.
(d) Testimony.
126. Anuma knowledge according to Nyaya is
(a) Perception.
(b) Inference.
(c) Comparison.
(d) Testimony.
127. The proper means of anumana according to Nyaya is
(a) Perception.
(b) Hetu.
(c) Sadhya.
(d) Paksha.
128. Liberation, as becoming a part of God, according to Ramanuja is known as
(a) Salokya.
(b) Samipya.
(c) Sanidhya.

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(d) Sayujya.
129. Liberation, as nearness to Ishwara according to Ramanuja is known as
(a) Salokya.
(b) Samipya.
(c) Sanidhya.
(d) Sayujya.
130. The important means for achievement or liberation, according to Samkara, is
(a) Distinction of self and not-self.
(b) Concentration on Om.
(c) Religious practices.
(d) All of these.
131. The main theories concerning the intrinsic values are
(a) Axiological subjectivists.
(b) Objective theory.
(c) Both of them.
(d) None of these.
132. The extrinsic values mainly include
(a) Wealth.
(b) Things.
(c) Property.
(d) All of these.
133. Health can be classified as having the value of

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(a) Extrinsic.
(b) Intrinsic.
(c) Instrumental.
(d) None of these.
134. Beauty can be classified as having the value of
(a) Instrumental.
(b) Ultimate.
(c) Extrinsic.
(d) None of these.
135. Value can be properly defined as
(a) Something important.
(b) Object of effort.
(c) Aim of life.
(d) All of these.
136. Value is accompanied with
(a) Beliefs.
(b) Convictions,
(c) Sacrifices.
(d) All of these.
1237. Value has been closely linked with interest. This statement has been given by
(a) J.B.Perry.
(b) J.S.Mackenzie,

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(c) J.S. Mill.
(d) W. M. Urban.
138. According to psychologists, value is primarily concerned with:
(a) Needs.
(b) Sentiments,
(c) Drives.
(d) All of these.
139. According to ethicists, values are concerned with
(a) Morals.
(b) Reasons,
(c) Purposes.
(d) All of these.
140. Axiological judgement shows the characteristics of
(a) Inevitable.
(b) Obligatory.
(c) Based upon judgment.
(d) All of these.
141. The materialists define value as
(a) Material.
(b) Mental.
(c) Spiritual.
(d) None of these.

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142. The spiritualists define value as
(a) Material.
(b) Mental.
(c) Spiritual.
(d) None of these.
143. Values have been classified as
(a) Intrinsic.
(b) Extrinsic,
(c) Both of them.
(d) None of these.
144. Goodwill, according to Immanual Kant, is
(a) Extrinsic value.
(b) Intrinsic value.
(c) Instrumental value.
(d) None of these.
145. The ultimate good includes
(a) Extrinsic value.
(b) Intrinsic value.
(c) Instrumental value.
(d) None of these.
146. The ultimate human values are of the nature of
(a) Physical.

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(b) Intellectual,
(c) Spiritual.
(d) None of these.
147. Values can be classified as
(a) Permanent.
(b) Temporary,
(c) Both of them
(d) None of these.
148. The theory of liberation has been rejected in Indian philosophy by the school known as
(a) The Charvaka.
(b) The Jaina.
(c) The Buddhists,
(d) The Vedanta.
149. Liberation, according to Charvaka, can be said to be
(a) Possible.
(b) Impossible,
(c) Foolish.
(d) None of these.
150. Liberation, according to Jaina philosophy, is
(a) Freedom of matter.
(b) Freedom from life and death.
(c) Freedom from Karma.

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(d) All of these.
151. Liberation, according to Jaina philosophy can be classified as
(a) Bhava moksha.
(b) Dravya moksha.
(c) Both of them.
(d) None of these.
152. The state of Jivan mukti is included in
(a) Bhava moksha.
(b) Dravya moksha.
(c) Both of them.
(d) None of these.
153. Liberation, according to Jaina, can be achieved by
(a) Penance.
(b) Self-control,
(c) Detachment.
(d) All of these.
154. Liberation, according to Buddha, means
(a) Extinction.
(b) Freedom.
(c) Detachment.
(d) None of these.
155. Liberation in Buddhist philosophy is known as

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(a) Nirvana.
(b) Moksha.
(c) Mukti.
(d) None of these.
156. The most important means for achieving Nirvana, according to Buddha, is
(a) Eight-fold path,
(b) Penance,
(c) Detachment.
(d) Mortification.
157. Nirvana in Buddhist texts has been described as
(a) State of peace.
(b) Eternal health,
(c) Perfect freedom,
(d) All of these.
158. Nirvana cannot be described as
(a) Eternalism.
(b) Nihilism.
(c) Both
(d) None of these.
159. The famous preaching of Nirvana to king Milinda were given by
(a) Gautam Buddha.
(b) Nagarjuna.

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(c) Nagasena.
(d) None of these
160. The important forms of Nirvana include
(a) Sopadhi sesa.
(b) Nirupadhi sesa
(c) Both of them.
(d) None of these.
161. The world as suffering has been postulated by
(a) Buddhism.
(b) Samkhya.
(c) Jainas.
(d) All of these.
162. The cause of suffering, according to Samkhya, philosophy is
(a) Ignorance.
(b) Attachment,
(c) Fear.
(d) None of these.
163. Liberation, according to Samkhya, can be attained by:
(a) Knowledge.
(b) Penance,
(c) Enjoyment.
(d) None of these.

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164. The self in Samkhya philosophy is known as
(a) Jiva.
(b) Purusa.
(c) Atman.
(d) None of these.
165. The chief characteristics of purusa in Samkhya philosophy is
(a) Transcendent.
(b) Ever liberated,
(c) Non-attached.
(d) All of these.
166. The liberation by living, according to Samkhya philosophy, can be termed as
(a) Jivanmukti.
(b) Videhamukti.
(c) Both of them.
(d) None of these.
167. Liberation after death, according to Samkhya philosophy, can be termed as
(a) jivanmukti.
(b) videhamukti.
(c) Both of them.
(d) None of these.
168. The final state of liberation, according to Samkhya philosophy, is
(a) Jivanmukti.

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(b) Videhamukti.
(c) Both of them.
(d) None of these.
169. Liberation and bondage, according to Samkhya philosophy, are of the nature of
(a) Ultimate reality,
(b) Practical reality,
(c) Like dream.
(d) None of these.
170. The main objection against Samkhya concept of liberation is based upon
(a) The Purusa as agent.
(b) No happiness in liberation.
(c) Fallacies of evolution.
(d) All of these.
171. The best theory of liberation in Indian philosophy has been advanced by
(a) The Jainas.
(b) The Buddhists.
(c) The Samkhya.
(d) Advaita Vedanta.
172. According to Advaita Vedanta, the nature of liberation can be explained as
(a) Brahman.
(b) Atman.
(c) Transcedental reality.

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(d) All of these.
173. Advaita Vedanta theory of liberation is based upon
(a) The Vedas.
(b) The Upanishads.
(c) Bhagwadgita.
(d) Brahmasutra.
174. The liberation in Advaita Vedanta is known as:
(a) Nirvana.
(b) Apavargh.
(c) Moksha.
(d) None of these.
175. To contribute to India’s national integration education should
(a) Make children familiar with all aspects of national life.
(b) Reach each and every child of the country.
(c) Be free and compulsory.
(d) Be of high quality.
176. Indian education can promote national consciousness by
(a) Breaking down regional and linguistic barriers.
(b) Establishing more and more all India institutions which will admit students from different parts of the
country.
(c) Understanding and re-evaluating of India’s cultural heritage.
(d) All of these.

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177. Who was the founder of Shanti Niketan ?
(a) Tagore
(b) Vivekananda
(c) Gandhi
(d) Sri Aurobindo.
178. under whose leadership is founded the University at Pondicherry?
(a) Tagore
(b) Vivekananda
(c) Gandhi
(d) Sri Aurobindo.
179. On whose philosophy is based the current primary education in India?
(a) Tagore
(b) Vivekananda
(c) Gandhi
(d) Sri Aurobindo.
180. Material and spiritual knowledge is already present in man covered by a ‘curtain of
ignorance-who said this?
(a) Tagore
(b) Vivekananda
(c) Gandhi
(d) Plato.
181. Vivekananda included study of religion, philosophy, Upnishadas and Puranas” to achieve
(a) Spiritual development of the child.

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(b) Development of intellect of the child.
(c) Propagation of Indian culture.
(d) Complete development of child’s personality.
182. Which of the following was not suggested as a method of education by Vivekananda?
(a) Lecture-cum-discussion
(b) Yoga
(c) Meditation
(d) Guided readings.
183. Vivekananda’s philosophy of life was derived from
(a) Buddhistic philosophy.
(b) Vedanta philosophy.
(c) Sarakhya philosophy.
(d) Plato’s Idealism.
184. Which of the following types represents M.K. Gandhi’s contribution to education?
(a) Integral education
(b) Basic Education
(c) Education for man making
(d) Education for international understanding.
185. Which of the following types represents Vivekananda’s contribution to education?
(a) Integral education
(b) Basic education
(c) Education for man making

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(d) Education for International understanding.
186. Which of the following types represents Aurobindo’s contribution to education?
(a) Integral Education
(b) Basic education
(c) Education for man making
(d) Education for international understanding.
187. As an educationist, Gandhiji was
(a) A naturalist
(b) An Idealist
(c) Naturalist, an Idealist and a Pragmatist all together
(d) A Pragmatist.
188. The ultimate aim of education, according to Gandhiji, was to help the individuals to be
(a) Gainfully employed in life.
(b) Peaceful and happy in life.
(c) Able to acquire as much as possible from the ocean of knowledge.
(d) Able-to grow into a divine human being by realizing Godliness.
189. What did Gandhiji’s philosophy of education stress as aim of education?
(a) Social aims
(b) Individual aims
(c) Cultural aims
(d) A synthesis of individual and social aims.
190. Rabindra Nath Tagore was a Naturalist because he said about children that
(a) They should be made to develop into complete human being.

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(b) They should be given full freedom to live in natural environment and learn by doing.
(c) They should be acquainted with the ideals and values of national culture.
(d) They should be educated for national integration.
191. Tagore was an Idealist because he emphasized
(a) Religious education in a formal manner.
(b) Moral and spiritual development of the child.
(c) Vocational education.
(d) Rigid control and discipline in schools.
192. In Democracy educational pattern is planned after the interests of the many because
(a) Democracy is the government of the many, by the many and for the many.
(b) There are always too many illiterates in a democracy.
(c) The ultimate authority determining educational policy in democracy is imminent in man.
(d) Democracy has tremendous faith in her men and their powers.
193. Aims of education are determined by human being for the good of the
(a) Individual.
(b) Society.
(c) The individual and the society both.
(d) Neither the individual nor the society.
194. India’s constitutional value of “equality of all” is founded on several assumptions. Which of
the following is not among these?
(a) Claim of human dignity
(b) All men have intrinsic worth

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(c) All men are alike by nature
(d) All men are created equal.
195. In India’s constitutional values equality applied to education means
(a) To equalize the external or material circumstances of obtaining education.
(b) To impart same kind of education to all.
(c) To impart education to all up to the same level.
(d) To have same kinds of institutions for all in the society.
196. Which of the following does not contribute to India’s national integration?
(a) National system of education
(b) Teaching history compulsorily in the school
(c) National language
(d) National curriculum.
197. Which of the following is not a national objective to be achieved through education in India?
(a) Increasing productivity
(b) Achieving social and national integration
(c) Increasing children’s creative ability
(d) Accelerating process of modernization.
198. Development of which of the following is not an aim of democratic education?
(a) Vocational efficiency
(b) Educational leadership
(c) Scientific and technical education
(d) Democratic citizenship.

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199. The Vedas teach us that creation is
(a) Without beginning.
(b) Without an end.
(c) Without beginning and without an end.
(d) Has a definite beginning and also an end.
200. Who said, “Without caring for all that is believed, reason it all out and having found that it will
do good to you and all believe it, live upto it and help others to live upto it”?
(a) Swami Vivekananda
(b) Buddha
(c) Kapila
(d) Vyas.

Answers
101. (a) 102. (a)103. (b) 104.(c) 105. (a) 106. (a) 107. (d) 108. (a) 109. (a) 110. (b) 111.(c) 112. (d) 113.
(b) 114. (d) 115. (b) 116. (d) 117.(c) 118. (b) 119. (a) 120. (b) 121. (a) 122. (b) 123. (a) 124. (a) 125. (b)
126. (b) 127. (b) 128. (d) 129. (b) 130. (d) 131. (c) 132. (d) 133. (b) 134. (b) 135. (d) 136. (d) 137. (a) 138.
(d) 139. (d) 140. (d) 141. (a) 142.(c) 143.(c) 144. (b) 145. (b) 146. (c) 147.(c) 148. (a) 149. (d) 150. (d)
151. (c) 152. (a) 153. (d) 154. (a) 155. (a) 156. (a) 157. (d) 158. (c) 159.(c) 160.(c) 161. (d) 162. (a) 163.
(a) 164. (b) 165. (d) 166. (c) 167. (b) 168. (b) 169. (b) 170. (d) 171. (d) 172. (d) 173. (d) 174. (c) 175. (a)
176. (d) 177. (a) 178. (d) 179.(c) 180. (b) 181. (a) 182. (d) 183. (b) 184. (b) 185.(c) 186. (a) 187. (c) 188.
(d) 189. (d) 190. (b) 191. (b) 192. (b) 193. (c) 194. (c) 195. (a) 196. (b) 197. (c) 198. (c) 199. (c) 200. (b)