Question 1

According to Naiyayikas, all perception we have is
A)determinate
B)indeterminate
C)ordinary
D)extra-ordinary

Accepted Answer

According to Naiyayikas, all perception we have is determinate, meaning that it has a specific object and content.

Question 2

Bare sensation or simple apprehension is
A)savikalpaka perception
B)nirvikalpaka perception
C)laukika perception
D)alaukika perception

Accepted Answer

Nirvikalpaka perception refers to the initial stage of perception in Indian philosophy, particularly in the context of Nyaya and Buddhist schools, where perception is without any conceptual or qualitative differentiation, akin to bare sensation or simple apprehension.

Question 3

Perceptual judgment or relational apprehension is
A)savikalpaka perception
B)nirvikalpaka perception
C)laukika perception
D)alaukika perception

Accepted Answer

Savikalpaka perception involves perceptual judgment or relational apprehension, distinguishing it from nirvikalpaka perception, which is non-conceptual and indeterminate.

Question 4

………… 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

Accepted Answer

Nirvikalpaka perception refers to the initial, indeterminate stage of perception where the object is perceived without the mediation of any conceptual or linguistic categories. It is a direct, non-relational experience that precedes any cognitive processing such as discrimination, analysis, or synthesis.

Question 5

The clear perception of a thing together with its attributes is………….
A)determinate
B)indeterminate
C)ordinary
D)extra-ordinary.

Accepted Answer

The clear perception of a thing together with its attributes is considered determinate. This means that the perception is defined, distinct, and characterized by clear boundaries and qualities.

Question 6

According to Nyäya, the universals are a distinct class of reals. This is known as……… perception.
A)jnanalaksana
B)samanyalaksana
C)yogaja
D)manasa

Accepted Answer

Samanyalaksana perception refers to the perception of universals according to the Nyāya philosophy. Universals are considered a distinct class of reals, and this type of perception allows for the recognition of common characteristics or generalities among objects.

Question 7

The theory of illusion accepted by Nyaya is based on………… kind of perception.
A)jnanalaksana
B)samanyalaksana
C)yogaja
D)manasa

Accepted Answer

The Nyaya school of philosophy accepts the theory of illusion based on jnanalaksana perception, which involves cognitive recognition and is related to the misapprehension of objects.

Question 8

The presence of the middle term in the minor term is called …………..
A)paramarsa
B)hetvabhasa
C)vyapti
D)paksadharmata.

Accepted Answer

Paksadharmata refers to the presence of the middle term in the minor term in Indian logic.

Question 9

The invariable association of the middle term with the major term is called ……….
A)paramarsa
B)hetvabhasa
C)vyapti
D)paksadharmata

Accepted Answer

Vyapti refers to the invariable concomitance or necessary connection between the middle term (hetu) and the major term (sadhya) in Indian logic, particularly in the context of Nyaya philosophy. It is the universal relation that ensures the middle term invariably indicates the presence of the major term in a valid inference.

Question 10

In the ………inference we do not require the formal statement of the different members of inference.
A)sadharana
B)asadharana
C)svartha
D)parartha

Accepted Answer

In svartha inference, the inference is for oneself, and it does not require the formal statement of the different members of inference. This is in contrast to parartha inference, which is for others and requires a formal statement.

Question 11

There are ………….. Members in the Nyäya syllogism.
A)three
B)five
C)seven
D)nine

Accepted Answer

The Nyāya syllogism, a key component of Indian logic and epistemology, traditionally consists of five members or steps. These are the proposition (pratijñā), reason (hetu), example (udāharaṇa), application (upanaya), and conclusion (nigamana).

Question 12

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.

Accepted Answer

Anvaya and Vyatireka are methods of induction used in Indian logic to establish universal causal relationships. Anvaya involves the method of agreement, while Vyatireka involves the method of difference. Both methods can be used individually or together to establish causal relationships.

Question 13

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

Accepted Answer

Anvayavyatireki inference involves situations where the middle term is both positively and negatively related to the major term, allowing for a comprehensive understanding through both agreement and difference.

Question 14

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

Accepted Answer

In svarupasiddha, the minor term is not unreal, but the middle term cannot by its very nature be present in the minor term. This is because the middle term and the minor term are essentially different, making it impossible for the middle term to be present in the minor term.

Question 15

'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

Accepted Answer

The term "viruddha" refers to a fallacy in Indian logic where the middle term is contradicted by the major term, meaning it is pervaded by the absence of the major term.

Question 16

…………… is defined as the knowledge of the relation between a word and its denotation.
A)perception
B)inference
C)comparison
D)verbal testimony

Accepted Answer

The answer of …………… is defined as the knowledge of...

Question 17

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

Accepted Answer

According to Indian philosophical tradition, particularly in the realm of Nyaya philosophy, a sentence (vakya) is defined as a collection of words (pada), and a word is defined as that which is potent to convey its meaning (artha). This definition falls under the category of verbal testimony (shabda) as a means of valid knowledge (pramana). Verbal testimony is considered one of the reliable sources of knowledge, alongside perception, inference, and comparison.

Question 18

The …………. testimony is perfect and infallible because the Vedas are spoken by God.
A)daivika
B)vaidika
C)vakyartha
D)laukika

Accepted Answer

The correct term is "vaidika," which refers to anything related to the Vedas. Since the Vedas are considered to be the ultimate authority in Hinduism and are believed to be spoken by God, the testimony based on the Vedas (vaidika) is considered perfect and infallible.

Question 19

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

Accepted Answer

The correct conditions for a sentence to be intelligible in Indian linguistic philosophy are akanksa (expectancy), yogyata (compatibility), sannidhi (proximity), and tatparya (intended meaning). These are essential for understanding the structure and meaning of sentences in Sanskrit grammar and linguistic theory.

Question 20

Purva Mïmamsâ regards the …………… as eternal and authorless and of infallible authority.
A)aptavakya
B)god
C)smriti
D)veda

Accepted Answer

Purva Mimamsa, a school of Hindu philosophy, regards the Vedas as eternal, authorless, and of infallible authority, emphasizing the importance of rituals and duties described in these texts.

Quiz 3: Philosophical Perception, Inference, and Language in Indian Philosophy

According to Naiyayikas, all perception we have is

Bare sensation or simple apprehension is

Perceptual judgment or relational apprehension is

………… perception is the direct sense-experience which is undifferentiated and non-relational and is free from assimilation, discrimination, analysis and synthesis.

The clear perception of a thing together with its attributes is………….

According to Nyäya, the universals are a distinct class of reals. This is known as……… perception.

The theory of illusion accepted by Nyaya is based on………… kind of perception.

The presence of the middle term in the minor term is called …………..

The invariable association of the middle term with the major term is called ……….

In the ………inference we do not require the formal statement of the different members of inference.

There are ………….. Members in the Nyäya syllogism.

The methods of induction by which universal causal relationship is established may be………

We have ………… inference when the middle term is both positively and negatively related to the major term.

In ……….the minor term is not unreal, but the middle term cannot by its very nature be present in the minor term.

'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…………

…………… is defined as the knowledge of the relation between a word and its denotation.

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.

The …………. testimony is perfect and infallible because the Vedas are spoken by God.

In order to be intelligible a sentence must conform to the conditions such as,………..

Purva Mïmamsâ regards the …………… as eternal and authorless and of infallible authority.