Past questions
Past questions
Try these 10 questions from past papers and tap an option to see the answer and why.
The term ‘integral yoga’ is popularized by:
Not quite. The answer is C.
Why: The system of Integral Yoga was developed and popularised by Sri Aurobindo. His philosophy aims for transformation of the entire human being through the descent of a higher consciousness (Supermind), distinguishing it from classical yoga of Patanjali or the teachings of Ramakrishna.
Vaibhasika and Sautrantika are associated with which of the following?
Not quite. The answer is D.
Why: Vaibhasika and Sautrantika were the two schools that grew out of the Sarvastivada (Sarvastivadin) Abhidharma tradition of early Buddhism. They are not branches of Theravada, cetasikas are mental factors rather than a school, and Madhyamika is a Mahayana school.
Which of the following levels of functioning in the ‘cittd’ is considered the central processor?
Not quite. The answer is B.
Why: In this account of citta, manas is the central processor: it receives and coordinates the input of the senses before buddhi judges and ahamkara claims the experience as one's own. Option B is correct.
Which of the following school of Buddhism focuses on collective freedom from suffering and feeling the ways of enlightment?
Not quite. The answer is C.
Why: Mahayana Buddhism is built around the bodhisattva ideal: seeking enlightenment for the liberation of all beings, not only oneself. That collective aim distinguishes it from Theravada, which centres on individual liberation.
It is possible to accept the world as it is, without experiencing dissatisfaction. This is related to which of the following in Buddhism?
Not quite. The answer is C.
Why: Accepting the world without dissatisfaction describes the Third Noble Truth, Nirodha: suffering ceases when craving ceases. Right thought and right mindfulness are factors of the path that leads there, and the existence of dissatisfaction is the First Truth.
Which of the following attribute, according to Mahatma Gandhi as well as Patanjali, is an essential condition for practicing non-violence?
Not quite. The answer is B.
Why: Patanjali names abhyasa (practice) and vairagya (dispassion or non-attachment) as the means of regulating the mind, and Gandhi's reading of the Gita, Anasakti Yoga, likewise treats non-attachment as the basis of non-violent action, since a person attached to outcomes is drawn towards anger and coercion. Dukha (suffering), krodha (anger) and utsaha (enthusiasm) are not such conditions.
The different states of consciousness like wakefulness, dream, deep sleep as well as extraordinary state (turiya avastha) are described in
Not quite. The answer is A.
Why: The Mandukya Upanishad describes four states of consciousness: waking, dream, deep dreamless sleep and Turiya, the fourth, which witnesses the other three. Option A is correct.
Vidya is the disciplined and systematic knowledge of the self and the environment attained through precise observation and critical reasoning.
Not quite. The answer is B.
Why: Adhyatmika vidya is knowledge centred on the self (atman): disciplined, systematic understanding of the self gained through careful observation and critical reflection. Adhibhautika and bhautika refer to the physical, material world.
Match List - I with List - II.
- A.Kaivalya
- B.Asuya
- C.Buddhi
- D.Tarka
- I.Intellect
- II.Reasoning
- III.Self realization
- IV.Jealousy
Not quite. The answer is C.
Why: Kaivalya is liberation through self-realisation (III), asuya is jealousy (IV), buddhi is intellect (I) and tarka is reasoning (II). A-III, B-IV, C-I, D-II is option C.
The basic aspects of the philosophy of early Buddhism fall into
- A.Theory of Knowledge
- B.Theory of Society
- C.Theory of Reality
- D.Theory of Perception
Not quite. The answer is B.
Why: Early Buddhist philosophy covers a theory of knowledge (how we come to know, through experience and reasoning), a theory of reality (impermanence, dependent origination and non-self) and a theory of society (its ethical and social teaching). Perception is treated within the theory of knowledge rather than as a separate aspect.