Indian Ethics Questions and Answers

Q: Match the pairs :List-I Puruṣ&amacr;rthasList-II Nature of the goal(a) Dharma(i) Material(b) Artha(ii) Spiritual(c) K&amacr;ma(iii) Ethical(d) Mokṣa(iv) Hedonistic

The correct matching is (a)-(iii), (b)-(i), (c)-(iv), (d)-(ii).Among the four aims of life (purusarthas), dharma is the ethical goal of right conduct and duty; artha is the material goal of wealth and security; kama is the hedonistic goal of pleasure and desire; and moksa is the spiritual goal of liberation.Option D, for example, calls dharma hedonistic and kama ethical, swapping them, and option A calls kama spiritual and moksa ethical.

Q: The concept of Paṅcamah&amacr;yajña includes :

The pancamahayajna includes scriptural study and offerings.The five great daily sacrifices of the householder are: brahma-yajna, the study and teaching of the Veda; deva-yajna, offerings to the gods; pitr-yajna, offerings to the ancestors; bhuta-yajna, offerings of food to living beings; and manusya-yajna or nr-yajna, hospitality to guests.So the scheme combines study with several kinds of offering; 'mere study' or 'mere offerings' leaves half of it out, and devotion to the Abstract is not part of it.

Q: As stated in the Bhagavad g&imacr;t&amacr; and g&imacr;t&amacr;rahasya , Lokasaṁgraha is possible :

Lokasamgraha is possible and promoted even by the Jnani.In the Bhagavad Gita (3.20-26), Krishna tells Arjuna that Janaka and others attained perfection through action, and that the wise person should act without attachment for lokasamgraha, the welfare and holding together of the world, setting an example so that others are not unsettled. Tilak's Gita Rahasya makes this central: the enlightened person continues to work for the good of society.Lokasamgraha is an ongoing way of acting in this life, not something done once, after death or through meditation alone.

Q: Mokṣa , according to C&amacr;rv&amacr;kas, is nothing but :

For the Carvakas, moksa is death as well as freedom.The Carvakas deny an afterlife and a soul separate from the body, so liberation in the usual sense is impossible. Two sayings are attributed to them: that death itself is liberation (maranam eva apavargah), since it ends all suffering, and that independence or freedom (svatantrya) is liberation in this life.Bliss after liberation, and cycles of death and birth, belong to the schools that accept rebirth, which the Carvakas reject.

Q: The concept of 'Sanyama' in the Yoga-s&umacr;tras excludes :

Samyama excludes Pratyahara.In the Yogasutra (3.4), samyama is the name for the last three limbs practised together on one object: dharana (concentration), dhyana (meditation) and samadhi (absorption). These are the internal limbs.Pratyahara, the withdrawal of the senses from their objects, is the fifth limb and the last of the external ones, so it is not part of samyama. The other three options are its components.

Q: Yogas&umacr;tras regard Sam&amacr;dhi as the pen-ultimate goal and the ultimate goal is :

The ultimate goal is Kaivalya.The fourth and last chapter of the Yogasutra is the Kaivalya Pada. Kaivalya, aloneness or isolation, is the state in which purusa is established in its own nature, free from any identification with prakrti; samadhi is the means to it.Moksa and apavarga are general terms for liberation used by other schools (apavarga is Nyaya's term), and nirvana is the Buddhist goal. Kaivalya is Yoga's own name for the final end.

Q: As stated in the Dhammapada, for the sustenance of the society, relationships cannot be based on :

Relationships cannot be based on Enmity.The Dhammapada (verses 3-5) teaches that hatred is never appeased by hatred but only by non-hatred, which is an eternal law. Social relationships sustained by enmity only produce more of it, so friendliness and forgiveness are what hold a community together.Non-co-operation, anarchy and absurdity are not the theme of these verses, which turn on hatred and its overcoming.

Q: In Indian Philosophy, we find that the law of karma is rejected :

The law of karma is rejected only by the Carvakas.Every other Indian school accepts karma in some form, including the heterodox Buddhist and Jaina schools and the non-theistic Sankhya and Mimamsa. The Carvakas, who accept only perception and deny a soul that survives the body, reject karma and rebirth.So it is not rejected by all heterodox schools (Buddhism and Jainism keep it), nor by atheistic schools as such, and it is not true that no school rejects it.

Q: Yogakṣema , as maintained in the Bhagavad- g&imacr;t&amacr; , is carried on by :

Yogaksema is carried on by the Lord.In the Bhagavad Gita (9.22), Krishna says that for those who worship him alone with undivided devotion, he himself carries their yogaksema: he secures what they lack and preserves what they have.It is the personal Lord who promises this, not Brahma the creator, not the attributeless Nirguna Brahman, which does not act, and not apurva, the unseen potency of ritual in Mimamsa.

Q: Which one is not included in Triratna ?

The one not included is Samyak Bhava.The three jewels (triratna) of Jainism are right faith (samyak darsana), right knowledge (samyak jnana) and right conduct (samyak caritra); together they form the path to liberation, as the Tattvartha Sutra opens by saying.Samyak bhava is not one of the three.

51.

Match the pairs :

List-I Puruṣārthas	List-II Nature of the goal
(a) Dharma	(i) Material
(b) Artha	(ii) Spiritual
(c) Kāma	(iii) Ethical
(d) Mokṣa	(iv) Hedonistic

A.(a)-(iv), (b)-(i), (c)-(ii), (d)-(iii)
B.(a)-(i), (b)-(iii), (c)-(ii), (d)-(iv)
C.(a)-(iii), (b)-(i), (c)-(iv), (d)-(ii)
D.(a)-(iv), (b)-(i), (c)-(iii), (d)-(ii)

Exam Year(s)

MH SET - 2025, SET Exam - 2025,

Answer: C

The correct matching is (a)-(iii), (b)-(i), (c)-(iv), (d)-(ii).

Among the four aims of life (purusarthas), dharma is the ethical goal of right conduct and duty; artha is the material goal of wealth and security; kama is the hedonistic goal of pleasure and desire; and moksa is the spiritual goal of liberation.

Option D, for example, calls dharma hedonistic and kama ethical, swapping them, and option A calls kama spiritual and moksa ethical.

Discuss in Forum

52.

The concept of Paṅcamahāyajña includes :

A.mere study of scriptures
B.mere offerings
C.scriptural study and offerings
D.devotion to the Abstract

Exam Year(s)

MH SET - 2025, SET Exam - 2025,

Answer: C

The pancamahayajna includes scriptural study and offerings.

The five great daily sacrifices of the householder are: brahma-yajna, the study and teaching of the Veda; deva-yajna, offerings to the gods; pitr-yajna, offerings to the ancestors; bhuta-yajna, offerings of food to living beings; and manusya-yajna or nr-yajna, hospitality to guests.

So the scheme combines study with several kinds of offering; 'mere study' or 'mere offerings' leaves half of it out, and devotion to the Abstract is not part of it.

Discuss in Forum

53.

As stated in the Bhagavad gītā and gītārahasya , Lokasaṁgraha is possible :

A.only once in a lifetime
B.only after death
C.by meditation
D.and promoted even by Jñānī

Exam Year(s)

MH SET - 2025, SET Exam - 2025,

Answer: D

Lokasamgraha is possible and promoted even by the Jnani.

In the Bhagavad Gita (3.20-26), Krishna tells Arjuna that Janaka and others attained perfection through action, and that the wise person should act without attachment for lokasamgraha, the welfare and holding together of the world, setting an example so that others are not unsettled. Tilak's Gita Rahasya makes this central: the enlightened person continues to work for the good of society.

Lokasamgraha is an ongoing way of acting in this life, not something done once, after death or through meditation alone.

Discuss in Forum

54.

Mokṣa , according to Cārvākas, is nothing but :

A.Life as well as death
B.Death as well as freedom
C.Freedom as well as Bliss
D.Death as well as birth

Exam Year(s)

MH SET - 2025, SET Exam - 2025,

Answer: B

For the Carvakas, moksa is death as well as freedom.

The Carvakas deny an afterlife and a soul separate from the body, so liberation in the usual sense is impossible. Two sayings are attributed to them: that death itself is liberation (maranam eva apavargah), since it ends all suffering, and that independence or freedom (svatantrya) is liberation in this life.

Bliss after liberation, and cycles of death and birth, belong to the schools that accept rebirth, which the Carvakas reject.

Discuss in Forum

55.

The concept of 'Sanyama' in the Yoga-sūtras excludes :

A.Dhāraṇā
B.Dhyāna
C.Samādhi
D.Pratyāhāra

Exam Year(s)

MH SET - 2025, SET Exam - 2025,

Answer: D

Samyama excludes Pratyahara.

In the Yogasutra (3.4), samyama is the name for the last three limbs practised together on one object: dharana (concentration), dhyana (meditation) and samadhi (absorption). These are the internal limbs.

Pratyahara, the withdrawal of the senses from their objects, is the fifth limb and the last of the external ones, so it is not part of samyama. The other three options are its components.

Discuss in Forum

56.

Yogasūtras regard Samādhi as the pen-ultimate goal and the ultimate goal is :

A.Kaivalya
B.Mokṣa
C.Apavarga
D.Nirvāṇa

Exam Year(s)

MH SET - 2025, SET Exam - 2025,

Answer: A

The ultimate goal is Kaivalya.

The fourth and last chapter of the Yogasutra is the Kaivalya Pada. Kaivalya, aloneness or isolation, is the state in which purusa is established in its own nature, free from any identification with prakrti; samadhi is the means to it.

Moksa and apavarga are general terms for liberation used by other schools (apavarga is Nyaya's term), and nirvana is the Buddhist goal. Kaivalya is Yoga's own name for the final end.

Discuss in Forum

57.

As stated in the Dhammapada, for the sustenance of the society, relationships cannot be based on :

A.Enmity
B.Non-co-operation
C.Anarchy
D.Absurdity

Exam Year(s)

MH SET - 2025, SET Exam - 2025,

Answer: A

Relationships cannot be based on Enmity.

The Dhammapada (verses 3-5) teaches that hatred is never appeased by hatred but only by non-hatred, which is an eternal law. Social relationships sustained by enmity only produce more of it, so friendliness and forgiveness are what hold a community together.

Non-co-operation, anarchy and absurdity are not the theme of these verses, which turn on hatred and its overcoming.

Discuss in Forum

58.

In Indian Philosophy, we find that the law of karma is rejected :

A.Only by Cārvākas
B.by no school whatsoever
C.by all heterodox schools
D.only by atheistic schools

Exam Year(s)

MH SET - 2025, SET Exam - 2025,

Answer: A

The law of karma is rejected only by the Carvakas.

Every other Indian school accepts karma in some form, including the heterodox Buddhist and Jaina schools and the non-theistic Sankhya and Mimamsa. The Carvakas, who accept only perception and deny a soul that survives the body, reject karma and rebirth.

So it is not rejected by all heterodox schools (Buddhism and Jainism keep it), nor by atheistic schools as such, and it is not true that no school rejects it.

Discuss in Forum

59.

Yogakṣema , as maintained in the Bhagavad- gītā , is carried on by :

A.Brahmā
B.Nirguṇa Brahman
C.Apūrva
D.Lord

Exam Year(s)

MH SET - 2025, SET Exam - 2025,

Answer: D

Yogaksema is carried on by the Lord.

In the Bhagavad Gita (9.22), Krishna says that for those who worship him alone with undivided devotion, he himself carries their yogaksema: he secures what they lack and preserves what they have.

It is the personal Lord who promises this, not Brahma the creator, not the attributeless Nirguna Brahman, which does not act, and not apurva, the unseen potency of ritual in Mimamsa.

Discuss in Forum

60.

Which one is not included in Triratna ?

A.Samyak Bhāva
B.Samyak Darshana
C.Samyak Charitra
D.Samyak Jñāna

Exam Year(s)

MH SET - 2025, SET Exam - 2025,

Answer: A

The one not included is Samyak Bhava.

The three jewels (triratna) of Jainism are right faith (samyak darsana), right knowledge (samyak jnana) and right conduct (samyak caritra); together they form the path to liberation, as the Tattvartha Sutra opens by saying.

Samyak bhava is not one of the three.

Discuss in Forum

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