Indian Logic MCQ Quiz in मल्याळम - Objective Question with Answer for Indian Logic - സൗജന്യ PDF ഡൗൺലോഡ് ചെയ്യുക

• Samkhya is one of the six astika schools of Indian philosophy.
• It is most related to the Yoga school of Hinduism, and it was influential on other schools of Indian philosophy.
• It forms the theoretical foundation of Yoga.
• Samkhya's epistemology accepts three of six pramanas ('proofs') as the only reliable means of gaining knowledge, as does yoga.
• These are pratyakṣa ('perception'), anumāṇa ('inference') and śabda (āptavacana, meaning, 'word/testimony of reliable sources').

Key Points

Theory of Self: 

• Samkhya is dualistic realism.
• Samkhya philosophy regards the universe as consisting of two independent realities:
• Purusha:
  • It is the self (Atman) and is based on pure consciousness.
  • Purusha is not one but many.
• Prakriti:
  • ​It is the non-self based on matter.
  • It is devoid of consciousness.
  • Prakriti is unintelligible and gets greatly influenced by the Purusha.
  • The mind and the thoughts that appear in the mind are also considered a part of Prakriti.
• Samkhya considers that both matter and spirit are equally real.
• Jiva ('a living being') is that state in which Purusha is bonded to Prakriti in some form.
• The universe is described by this school as one created by Purusha-Prakriti entities.
• These are infused with various combinations of variously enumerated elements, senses, feelings, activity, and mind.
• During the state of imbalance, one or more constituents overwhelm the others, creating a form of bondage, particularly of the mind.
• The end of this imbalance and bondage is called liberation or kaivalya by the Samkhya school.
• The existence of God or a supreme being is not considered relevant by the Samkhya philosophers.
• Samkhya denies the final cause of Ishvara.
• The Samkhya school considers the Vedas a reliable source of knowledge.
• Samkhya philosophy is known for its theory of Gunas.

​
​Thus, Samkhya is the oldest of the orthodox philosophical systems, and it postulates that everything, in reality, stems from purusha (self, soul or mind) and prakriti (matter, creative agency, energy). Purush cannot be modified or changed while prakriti brings a change in all objects.

The doctrine of the self-validity of knowledge is known as svataḥpramaṇya. Validity means the certitude of truth. 

The correct answer is 'B and C only'

Key Points

Nyāya syllogism and its structure:

• The Nyāya school of logic, one of the six orthodox schools of Indian philosophy, is renowned for its systematic and rigorous approach to logic and epistemology.
• Nyāya syllogism traditionally comprises five propositions, known as "Panchāvayava," which are:
  1. Pratijñā (Proposition): The statement of the thesis to be established.
  2. Hetu (Reason): The statement of the reason for the thesis.
  3. Udāharaṇa (Example): The statement of an example to illustrate the reason.
  4. Upanaya (Application): The application of the reason to the present case.
  5. Nigamana (Conclusion): The statement of the conclusion, confirming the thesis.
• In addition to the five propositions, a Nyāya syllogism involves three terms:
  • Sādhya (Major term): The property to be proved.
  • Pakṣa (Minor term): The subject where the property is to be proved.
  • Hetu (Middle term): The reason or the middle term linking the major and minor terms.

Additional Information

• Incorrect Options Explained:
  • A. Nyaya syllogism has three propositions:
    • This is incorrect because the Nyāya syllogism comprises five propositions, not three.
  • D. Nyaya syllogism has five terms:
    • This is incorrect because the Nyāya syllogism involves three terms (Sādhya, Pakṣa, and Hetu), not five.
• Importance of Nyāya Logic:
  • Nyāya logic is foundational to Indian philosophical discourse, influencing other schools of thought and contributing to debates on epistemology, metaphysics, and ethics.
  • Its rigorous analytical framework is used to examine arguments, establish valid reasoning, and refute fallacies.

Key Points 

Hence the correct matching is (A)-(IV), (B)-(III), (C)-(II), (D)-(I)

Important Points 

A) Samavartana - (IV) Convocation ceremony

• Samavartana signifies the ceremony that marks the completion of one's formal education.
• In ancient India, this was a significant milestone for students of Vedic studies, symbolizing the end of their time living and studying with their teacher (guru), and their readiness to enter the next phase of their life, which often included household duties, professional endeavors, and societal responsibilities.
• It was a ritualistic acknowledgment of their educational and spiritual growth, and it permitted them to participate fully in the socio-religious aspects of life.

B) Vasu - (III) Who completed a course of 24 years or any two Vedas

• In the Vedic educational system, a Vasu refers to someone who has completed an extensive study lasting 24 years or who has mastered any two of the four Vedas.
• It's indicative of a significant level of scholarly achievement, reflecting both the depth and breadth of understanding in Vedic texts.
• This classification showcases the structured approach to Vedic education, where scholars progressively study and internalize the teachings of these ancient texts.

C) Rudra - (II) Who completed a course of 36 years or any three Vedas

• A Rudra, in the context of Vedic education, is an even more advanced scholar who has spent 36 years in the study or has mastered three of the four Vedas.
• This title denotes a deeper mastery and comprehension of the Vedic literature, signifying an individual who has dedicated a considerable portion of their life to understanding and preserving these sacred texts.
• It reflects a high degree of dedication and scholarly accomplishment.

D) Aditya - (I) Who completed a course of 48 years or the study of four Vedas

• Achieving the status of Aditya represents the pinnacle of Vedic scholarship, denoting someone who has completed a staggering 48 years of study or has mastered all four Vedas.
• This demonstrates an exceptional level of dedication, knowledge, and spiritual understanding.
• An Aditya is considered a master of Vedic knowledge, embodying the comprehensive wisdom contained within these foundational texts of Hinduism.

According to the Samkhya school of thought, a word signifies "Vyakti," which refers to the specific individuality or particularity of an object or person. The word represents a unique entity or individual rather than a general concept or category.

Key Points

• In the Samkhya school of thought, which is one of the six orthodox schools of Indian philosophy, the concept of "vyakti" holds significance in understanding the nature of words and their signification.
• The word "vyakti" can be translated as "individuality," "particularity," or "specificity."
• According to Samkhya philosophy, everything in the universe is composed of the three fundamental constituents or gunas: Sattva (purity or truth), Rajas (activity or passion), and Tamas (inertia or darkness).
• These gunas combine in various proportions to form the material world, including individual objects, beings, and experiences.
• In the context of language and signification, the Samkhya philosophy emphasizes that words point to the specific individuality or uniqueness of an object or person.
• Each word represents a particular entity with distinct attributes, rather than conveying a general or abstract concept.
• For example, if we use the word "tree," according to the Samkhya perspective, it signifies the specific individuality of a particular tree with its unique characteristics, rather than indicating a general idea of trees as a category.
• In this way, the Samkhya school of thought provides insights into the nature of language and the significance of words in expressing the diversity and individuality of the world around us.
• The concept of "vyakti" helps us understand that words carry the essence of specific entities and experiences, contributing to a more nuanced and precise mode of communication.

Buddhism accepts Apoha and Pratyaksa. So, A, D, E, and F are not accepted in Buddhism.

Apoha:

• Apoha refers to the Buddhist “exclusion theory”
• It is a negative process of exclusion
• Apoha or exclusions can be used to explain away universals as the referents of words.

Pratyaksa:

• Pratyaksa means the perception both internal and external.
• The knowledge is perceptible to the eye or visible and recognizable through other sensory organs and the mind.
• Eye, ear, nose, tongue, and skin are the five sensory organs and mine is the sixth one.

• Buddhist philosophy is developed by various Buddhist schools that are the system of inquiry and philosophical investigation
• Apoha is an important theory of Buddhist philosophy
• Pratyaksa and Anumana are two accepted means of knowledge in Buddhist philosophy

The "Four Causes" are Aristotle's answers to the question Why: "We do not have knowledge of a thing until we have grasped its why, that is to say, its cause." "Cause" is the traditional translation of the Greek aitia (αἰτία), in a technical sense that does not correspond to its everyday meaning. The translation of αἰτία nearest to ordinary language is "explanation".

Key Points

Aristotle argued that there are four kinds of answers to "Why" questions (Physics II:3, and Metaphysics V:2). Cause results in a change.

1. Samavayi or the inherent cause:

• It is the substance out of which the effect is produced.
• For example, the threads are the inherent cause of the cloth and the clay is the inherent cause of a pot.
• The effect inheres in its material cause. The cloth inheres in the threads.
• The effect cannot exist separately from its material cause, though the cause can exist independently of its effect.
• The material cause is always a substance, upadana, or the material cause.

2. Asamavayi or non-inherent cause:

• It inheres in the material cause and helps the production of the effect.
• The conjunction of the threads which inheres in the threads is the non-inherent cause of the cloth of which the threads are the material or the inherent cause.
• The color of the threads is the non-inherent cause both co-inhere in the material cause.
• The non-inherent cause is always a quality or an action.
• It is a formal cause defining characteristics of (e.g., shape) the thing.

3. Nimitta or efficient cause:

• It is the power that helps the material cause is nimitta of efficient. It is the power that helps the material cause to produce the effect.
• The weaver is the efficient cause of the cloth.
• The efficient cause includes the accessories, e.g., the loom and shuttle of the weaver or the staff and wheel of the potter.
• The efficient cause may be a substance, a quality, or an action.

4. Final Cause:

• A final cause is that for the sake of which a thing is changing.
• A seed's end is an adult plant. A sailboat's purpose is sailing. A ball at the top of a ramp will finally come to rest at the bottom.

Thus, option 1 is the correct answer.

• Logic is the study of inference and argument.
• The logic and theory of knowledge of Indian systems are largely coloured by their metaphysical tenets.
• Philosophy basically deals with the interpretation of man and nature.
• It is the analysis, assessment and exposition of the process of knowledge.

Key Points

Indian logic system:

• As per the Indian logic system, knowledge is first received through perception (pratyaksa) or comparison (upamana), or words of sacred authority.
• In India, there are six orthodox schools of philosophy that recognize the authority of Vedas as divine revelation.
• Those who did not recognize this authority were the Jains, Buddhists (both heterodox) and Charvaka (materialists).
• There is much divergence of opinion among Indian philosophers concerning the nature and scope of Pramana (source of knowledge).
• Indian Philosophy divides itself into three periods
  • Vedic period
  • Upanishadic period
  • Post-Vedic period
• The post-Vedic period is a systematic period that saw the development of ‘orthodox systems’.

Important Points

Orthodox and Unorthodox schools of knowledge:

• A traditional Hindu classification divides āstika (orthodox) and nāstika (unorthodox) schools of philosophy.
• It depends on one of three alternate criteria:
  • whether it believes the Vedas as a valid source of knowledge;
  • whether the school believes in the premises of Brahman and Atman;
  • and whether the school believes in the afterlife and Devas.
• There are six major schools of orthodox Vedic philosophy: Nyaya, Vaisheshika, Sankhya, Yoga, Mīmāṃsā and Vedanta.
• And five major unorthodox (sramanic) schools: Jain, Buddhist, Ajivika, Ajñana, and Charvaka.

​
Thus, the school of knowledge that is considered orthodox are Nyaya, Mimamsa, Vaisheshika and Sankhya.

Charvaka has not accepted Anumana (Inference) as a valid source of knowledge.

Key Points

• Charvaka was a philosophical school of thought, developed in India c. 600 BCE, stressing materialism as the means by which one understands and lives in the world.
• Materialism holds that perceivable matter is all that exists; concepts such as the soul and any other supernatural entities or planes of existence are simply inventions of imaginative people who find the truth of existence too drab and those who profit from the gullibility of such people.
• The meaning of the name is contested with some claiming it references the act of chewing since Charvaka emphasized the importance of enjoying life through eating and drinking while others maintain it is the name of the founder or that Charvaka was a disciple of the founder, a reformer named Brhaspati. The belief system is also known as Lokayata (“philosophy of the people”) and Brhaspatya after Brhaspati.

Important Points

The Charvaka vision rejected all supernatural claims, all religious authority and scripture, the acceptance of inference and testimony in establishing truth, and any religious ritual or tradition.

The essential tenets of the philosophy were:

• Direct perception is the only means of establishing and accepting any truth
• What cannot be perceived and understood by the senses does not exist
• All that exists are the observable elements of air, earth, fire, and water
• The ultimate good in life is pleasure; the only evil is pain
• Pursuing pleasure and avoiding pain is the sole purpose of human existence
• Religion is an invention of the strong and clever who prey on the weak

Thus, option 3 is the correct answer.

Additional Information

• As per Advaita Vedanta philosophy, there are six Pramanas which we employ consciously or unconsciously to gain the knowledge of various things we come across. They are Pratyaksha, Anumana, Upamana, Arthapathi, Anupalabdhi, and Sabda. 
• Visistadvaita does not dispute the validity of other Pramanas, it just says there are three independent Pramanas, namely Pratyaksha, Anumana, and Sabda, and other Pramanas are reducible to these three
• Samkhya is an enumeration philosophy whose epistemology accepts three of six pramanas ('proofs') as the only reliable means of gaining knowledge. These include pratyakṣa ('perception'), anumana ('inference') and śabda (āptavacana, meaning, 'word/testimony of reliable sources')

The knowledge has two folds, Para vidya and Apara vidya.

Statement I:

Paravidya:

• Para vidya, as the knowledge of the Self through which the immortal is known.
• The self is the source of all beings.
• It is eternal, all pervading yet subtle, imperishable, unseen and unknown.
• Paravidya takes one towards Absolute by ensuring purity of mind.
• The experience of gaining and parting with material things is painful.
• The enjoyment obtained through them is very short and unreal.
• The fleeting pain and pleasure makes one aware of the drawbacks of aparavidya.
• A sincere seeker looks for something that is free from all limitations.

Hence, Statement I is false.

Statement II

Aparavidya:

• Apara vidya is the first part of the four Vedas, namely, Rg, Yajur, Sama and Atharva Vedas along with their six limbs.
• Knowledge of them is meant to acquire material gains.
• All the knowledge of the world comes under apara vidya, the science of the materials.
• The karma khanda of the Vedas gives mainly science of various physical and material disciplines.
• The upasana section of the Vedas deals with mental oriented activities, like meditation.
• Both these physical and mental activities and the knowledge attained by them and for them are dealt as apara vidya.
• The knowledge of them leads any individual into the material ephemeral world.
• Each ritual blesses the individual with the benefit it gives.
• According to the Upanishadic seers the sacrificial works and their fruits mentioned in the Vedic mantras are true, if they are performed with faith. 

Hence, Statement II is True.

Therefore, Statement I is false but Statement II is true.