Classical Indian Epistemology and Metaphysics Questions and Answers

Answer: C

The match is i-c, ii-a, iii-b, iv-d.

The Buddhist logicians hold pramāṇa-vyavasthā: each means of knowledge has its own exclusive object, so perception cannot grasp the object of inference (i-c). Their object of perception is the unique particular, svalakṣaṇa (iii-b), and their object of inference is the universal, sāmānya-lakṣaṇa (iv-d).

Nyāya opposes this with pramāṇa-saṃplava, the view that one object can be known by perception, inference, testimony and comparison alike (ii-a).

Answer: D

Avikṛta pariṇāmavāda is advocated by Shuddhādvaita.

Vallabha's Śuddhādvaita holds that Brahman really transforms itself into the world, yet remains unchanged by the transformation, as gold remains gold in ornaments. The world is thus a real but 'unmodified' manifestation of Brahman.

Advaita holds vivārtavāda, an apparent transformation. Viśiṣṭādvaita accepts a real transformation of Brahman's body (pariṇāmavāda) without the 'unmodified' qualification, and Dvaita treats the world as distinct from God rather than his transformation.

Answer: A

The answer is only (i) and (iii), Nyāya and Pūrva-Mīmāṃsā.

Savikalpaka pratyakṣa is determinate perception, in which an object is known as qualified by name, class and qualities ('this is a pot'). Nyāya and Mīmāṃsā accept it as valid knowledge (pramā), the natural development of the indeterminate (nirvikalpaka) stage.

The Buddhists accept only nirvikalpaka perception of the bare particular as pramā. For them conceptual determination is mental construction (kalpanā), so they are excluded and every option containing (ii) is wrong.

Answer: D

Bhedābhedavāda is maintained by Nimbārka.

Nimbārka's Dvaitādvaita teaches that souls and the world are both different and not different from Brahman, as rays are from the sun, which is the doctrine of difference-in-identity (bhedābheda). Bhāskara also held a form of it.

Śaṁkara is the non-dualist who denies real difference, Rāmānuja holds qualified non-dualism, and Vallabha pure non-dualism (Śuddhādvaita).

Answer: B

The text supports Advaita-Vedanta.

'Kevalo nirguṇaṣca' describes the Self as alone, without a second, and without qualities. The phrase comes from the Śvetāśvatara Upaniṣad (6.11; the paper calls it a Brahmasūtra) and is quoted as scriptural proof of the nirguṇa Brahman of Advaita.

Viśiṣṭādvaita, Dvaita and Dvaitādvaita all hold that Brahman has auspicious qualities (saguṇa), so a qualityless Absolute counts against them.