Match the pairs :Group IGroup II(a) S&amacr;dh&amacr;raṇa-dharma(1) Conditional(b) Varṇ&amacr;&sacute;rama-dharma(2) Unconditional(c) K&amacr;mya-karma(3) Relative duties(d) Nitya-karma(4) Generic duties

The match is a-4, b-3, c-1, d-2.S&amacr;dh&amacr;raṇa-dharma is the generic duty common to all, such as truthfulness and non-injury. Varṇ&amacr;&sacute;rama-dharma is relative duty, depending on one's class and stage of life. K&amacr;mya-karma is done for a desired result, so it is conditional, while nitya-karma, such as daily worship, is obligatory without condition.The other codes reverse the conditional and unconditional pair, or call generic duties relative.

Indian Ethics Questions and Answers

Q: "Sthitaprajna" is described in the Gita as one who controls the senses like a :

The sthitaprajna controls the senses like a tortoise.Gita 2.58 says that when a person withdraws the senses from their objects on every side, as a tortoise draws in its limbs, his wisdom is firmly established. The image fits because the tortoise pulls in its limbs at will and puts them out again when it chooses, just as the wise person is master of the senses.The lion, snake and crow are not used in this verse; the tortoise is the Gita's own image, which is why it is the standard answer.

Q: The concept of Ṛṇa as enshrined in the Vedas, which of the following is not a part of it ?

The one not part of the Vedic concept is Manushya Ṛṇa.The Vedic texts (for example the Taittir&imacr;ya Saṃhit&amacr;) say every person is born with three debts: to the gods (deva ṛṇa), repaid by sacrifice; to the sages (ṛṣi ṛṇa), repaid by Vedic study; and to the ancestors (pitṛ ṛṇa), repaid by begetting offspring.A debt to humanity (manuṣya ṛṇa), repaid by hospitality, appears in later lists of five, but it is not one of the three Vedic ṛṇas.

Q: Trividha Duḥkhanivṛtti (Absolute cessation of suffering) as the ideal is mentioned by :

The ideal is set out by the S&amacr;ṃkhyas.The S&amacr;ṃkhya K&amacr;rik&amacr; opens with the threefold suffering: &amacr;dhy&amacr;tmika (from within, bodily and mental), &amacr;dhibhautika (from other beings) and &amacr;dhidaivika (from supernatural or natural forces). Its stated aim is the absolute and final cessation of all three, which seen and Vedic means cannot give.The C&amacr;rv&amacr;kas seek pleasure, not cessation of suffering. Yoga and Advaita share the goal of liberation, but the formula of the threefold suffering is the S&amacr;ṃkhya's own starting point.

Q: The position that 'state of sthitaprajña can be attained through the performance of duties' is maintained by :

The position is Tilak's.In G&imacr;t&amacr; Rahasya (1915), Bal Gangadhar Tilak read the Bhagavad G&imacr;t&amacr; as a gospel of action (karmayoga). He argued that even the sthitaprajña, the person of steady wisdom, must go on performing his duties, and that this state is reached through disinterested action rather than renunciation.&Sacute;aṁkara held that liberation comes through knowledge, with action only purifying the mind. M. N. Roy was a radical humanist, and Tagore's thought centred on creative unity and love, not this reading of the G&imacr;t&amacr;.

Q: Which of the following is not S&amacr;dh&amacr;raṇa-dharma ?

The one not a s&amacr;dh&amacr;raṇa-dharma is punishment.S&amacr;dh&amacr;raṇa-dharma is the duty common to everyone, whatever their class or stage of life. Manu lists ten such virtues: steadfastness, forgiveness, self-control, non-stealing, cleanliness, control of the senses, wisdom, learning, truthfulness (veracity) and restraint of anger.Administering punishment (daṇḍa) is the special duty of the king, part of varṇa-dharma, so it is not a common duty of all.

Q: Which of the following is the core of Buddhistic Ethics ?

The key gives the Eightfold Path.The Noble Eightfold Path (right view, intention, speech, action, livelihood, effort, mindfulness and concentration) is the practical way of conduct the Buddha taught, grouped as morality (&sacute;&imacr;la), concentration (sam&amacr;dhi) and wisdom (prajñ&amacr;). As the actual rule of conduct, it is treated as the core of Buddhist ethics.The Four Noble Truths are the framework of the Buddha's teaching as a whole, of which the Path is the fourth truth. Dependent origination is its metaphysics of causation, and trivarga (dharma, artha, k&amacr;ma) is a Hindu scheme of life-goals.

Q: The position that Dharma is essentially a virtue and thus, is a subjective trait is maintained by :

The view is held by the S&amacr;ṃkhya, Bauddha and Ny&amacr;ya-Vai&sacute;eṣika schools.These schools treat dharma as a quality produced in the agent: in Ny&amacr;ya-Vai&sacute;eṣika, merit (dharma) is a quality (guṇa) of the self, and S&amacr;ṃkhya and the Buddhists likewise locate it in the agent's mind as a disposition. Dharma is then a subjective trait.The M&imacr;m&amacr;ṃsakas, both Kum&amacr;rila and Prabh&amacr;kara, define dharma objectively as what the Vedic injunction commands, a good to be achieved, so the options naming them are wrong.

Q: The position that "Mokṣa is not negation of individuality but the restoration of harmony with the Absolute" is maintained by :

The position is R&amacr;m&amacr;nuja's.For R&amacr;m&amacr;nuja, the released soul does not merge into Brahman. It keeps its individuality and, freed from karma, enjoys communion with God, sharing his bliss as a mode of his body. Liberation restores the soul's true relation to the Absolute rather than abolishing the self.&Sacute;aṁkara holds that liberation is the realisation of identity with Brahman, in which individuality is dissolved. S&amacr;ṁkhya's liberation is isolation of puruṣa, not harmony with an Absolute, and the C&amacr;rv&amacr;kas deny moksa altogether.

Q: Match the pairs considering concepts :Group IGroup II(a) &Sacute;reyas(1) M&imacr;m&amacr;ṁsaka(b) Preyas(2) Vai&sacute;eṣika(c) Apurva(3) Merely pleasant(d) Adṛṣṭa(4) Intrinsically excellent

The match is a-4, b-3, c-1, d-2.The Kaṭha Upaniṣad contrasts &sacute;reyas, the intrinsically good, with preyas, the merely pleasant. Ap&umacr;rva is the M&imacr;m&amacr;ṃsakas' unseen potency that links a sacrifice to its later fruit, and adṛṣṭa is the Vai&sacute;eṣika's unseen force of merit and demerit.Every other code either swaps ap&umacr;rva and adṛṣṭa between the two schools or confuses &sacute;reyas with preyas.

21.

"Sthitaprajna" is described in the Gita as one who controls the senses like a :

A.Lion
B.Tortoise
C.Snake
D.Crow

Exam Year(s)

MH SET - 2020, SET Exam - 2020,

Answer: B

The sthitaprajna controls the senses like a tortoise.

Gita 2.58 says that when a person withdraws the senses from their objects on every side, as a tortoise draws in its limbs, his wisdom is firmly established. The image fits because the tortoise pulls in its limbs at will and puts them out again when it chooses, just as the wise person is master of the senses.

The lion, snake and crow are not used in this verse; the tortoise is the Gita's own image, which is why it is the standard answer.

Discuss in Forum

22.

The concept of Ṛṇa as enshrined in the Vedas, which of the following is not a part of it ?

A.Deva Ṛṇa
B.Pitṛ Ṛṇa
C.Ṛṣi Ṛṇa
D.Manushya Ṛṇa

Exam Year(s)

MH SET - 2021, SET Exam - 2021,

Answer: D

The one not part of the Vedic concept is Manushya Ṛṇa.

The Vedic texts (for example the Taittirīya Saṃhitā) say every person is born with three debts: to the gods (deva ṛṇa), repaid by sacrifice; to the sages (ṛṣi ṛṇa), repaid by Vedic study; and to the ancestors (pitṛ ṛṇa), repaid by begetting offspring.

A debt to humanity (manuṣya ṛṇa), repaid by hospitality, appears in later lists of five, but it is not one of the three Vedic ṛṇas.

Discuss in Forum

23.

Match the pairs :

Group I	Group II
(a) Sādhāraṇa-dharma	(1) Conditional
(b) Varṇāśrama-dharma	(2) Unconditional
(c) Kāmya-karma	(3) Relative duties
(d) Nitya-karma	(4) Generic duties

A.a-2, b-3, c-1, d-4
B.a-4, b-3, c-1, d-2
C.a-4, b-1, c-2, d-3
D.a-2, b-4, c-1, d-3

Exam Year(s)

MH SET - 2021, SET Exam - 2021,

Answer: B

The match is a-4, b-3, c-1, d-2.

Sādhāraṇa-dharma is the generic duty common to all, such as truthfulness and non-injury. Varṇāśrama-dharma is relative duty, depending on one's class and stage of life. Kāmya-karma is done for a desired result, so it is conditional, while nitya-karma, such as daily worship, is obligatory without condition.

The other codes reverse the conditional and unconditional pair, or call generic duties relative.

Discuss in Forum

24.

Trividha Duḥkhanivṛtti (Absolute cessation of suffering) as the ideal is mentioned by :

A.Cārvākas
B.Sāṃkhyas
C.Yoga
D.Advaita Vedānta

Exam Year(s)

MH SET - 2021, SET Exam - 2021,

Answer: B

The ideal is set out by the Sāṃkhyas.

The Sāṃkhya Kārikā opens with the threefold suffering: ādhyātmika (from within, bodily and mental), ādhibhautika (from other beings) and ādhidaivika (from supernatural or natural forces). Its stated aim is the absolute and final cessation of all three, which seen and Vedic means cannot give.

The Cārvākas seek pleasure, not cessation of suffering. Yoga and Advaita share the goal of liberation, but the formula of the threefold suffering is the Sāṃkhya's own starting point.

Discuss in Forum

25.

The position that 'state of sthitaprajña can be attained through the performance of duties' is maintained by :

A.M. N. Roy
B.Rabindranath Tagore
C.Śaṁkara
D.Tilak

Exam Year(s)

MH SET - 2021, SET Exam - 2021,

Answer: D

The position is Tilak's.

In Gītā Rahasya (1915), Bal Gangadhar Tilak read the Bhagavad Gītā as a gospel of action (karmayoga). He argued that even the sthitaprajña, the person of steady wisdom, must go on performing his duties, and that this state is reached through disinterested action rather than renunciation.

Śaṁkara held that liberation comes through knowledge, with action only purifying the mind. M. N. Roy was a radical humanist, and Tagore's thought centred on creative unity and love, not this reading of the Gītā.

Discuss in Forum

26.

Which of the following is not Sādhāraṇa-dharma ?

A.Restraint of Anger
B.Cleanliness
C.Punishment
D.Veracity

Exam Year(s)

MH SET - 2021, SET Exam - 2021,

Answer: C

The one not a sādhāraṇa-dharma is punishment.

Sādhāraṇa-dharma is the duty common to everyone, whatever their class or stage of life. Manu lists ten such virtues: steadfastness, forgiveness, self-control, non-stealing, cleanliness, control of the senses, wisdom, learning, truthfulness (veracity) and restraint of anger.

Administering punishment (daṇḍa) is the special duty of the king, part of varṇa-dharma, so it is not a common duty of all.

Discuss in Forum

27.

Which of the following is the core of Buddhistic Ethics ?

A.The Principle of Dependent Origination
B.The Four Noble Truths
C.The Eightfold Path
D.Trivarga

Exam Year(s)

MH SET - 2021, SET Exam - 2021,

Answer: C

The key gives the Eightfold Path.

The Noble Eightfold Path (right view, intention, speech, action, livelihood, effort, mindfulness and concentration) is the practical way of conduct the Buddha taught, grouped as morality (śīla), concentration (samādhi) and wisdom (prajñā). As the actual rule of conduct, it is treated as the core of Buddhist ethics.

The Four Noble Truths are the framework of the Buddha's teaching as a whole, of which the Path is the fourth truth. Dependent origination is its metaphysics of causation, and trivarga (dharma, artha, kāma) is a Hindu scheme of life-goals.

Discuss in Forum

28.

The position that Dharma is essentially a virtue and thus, is a subjective trait is maintained by :

A.Kumarila
B.Prabhākara
C.Sāṃkhya, Bauddha, Nyāya-Vaiśeṣika
D.Sāṃkhya and Mīmāṁsā

Exam Year(s)

MH SET - 2021, SET Exam - 2021,

Answer: C

The view is held by the Sāṃkhya, Bauddha and Nyāya-Vaiśeṣika schools.

These schools treat dharma as a quality produced in the agent: in Nyāya-Vaiśeṣika, merit (dharma) is a quality (guṇa) of the self, and Sāṃkhya and the Buddhists likewise locate it in the agent's mind as a disposition. Dharma is then a subjective trait.

The Mīmāṃsakas, both Kumārila and Prabhākara, define dharma objectively as what the Vedic injunction commands, a good to be achieved, so the options naming them are wrong.

Discuss in Forum

29.

The position that "Mokṣa is not negation of individuality but the restoration of harmony with the Absolute" is maintained by :

A.Cārvāka
B.Sāṁkhya
C.Śaṁkara
D.Rāmānuja

Exam Year(s)

MH SET - 2021, SET Exam - 2021,

Answer: D

The position is Rāmānuja's.

For Rāmānuja, the released soul does not merge into Brahman. It keeps its individuality and, freed from karma, enjoys communion with God, sharing his bliss as a mode of his body. Liberation restores the soul's true relation to the Absolute rather than abolishing the self.

Śaṁkara holds that liberation is the realisation of identity with Brahman, in which individuality is dissolved. Sāṁkhya's liberation is isolation of puruṣa, not harmony with an Absolute, and the Cārvākas deny moksa altogether.

Discuss in Forum

30.

Match the pairs considering concepts :

Group I	Group II
(a) Śreyas	(1) Mīmāṁsaka
(b) Preyas	(2) Vaiśeṣika
(c) Apurva	(3) Merely pleasant
(d) Adṛṣṭa	(4) Intrinsically excellent

A.a-4, b-3, c-2, d-1
B.a-4, b-1, c-3, d-2
C.a-4, b-3, c-1, d-2
D.a-2, b-4, c-3, d-1

Exam Year(s)

MH SET - 2021, SET Exam - 2021,

Answer: C

The match is a-4, b-3, c-1, d-2.

The Kaṭha Upaniṣad contrasts śreyas, the intrinsically good, with preyas, the merely pleasant. Apūrva is the Mīmāṃsakas' unseen potency that links a sacrifice to its later fruit, and adṛṣṭa is the Vaiśeṣika's unseen force of merit and demerit.

Every other code either swaps apūrva and adṛṣṭa between the two schools or confuses śreyas with preyas.

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