Growth of Brahminical Religions – UGC NET History – Practice Questions

Vaishnavism and Saivism

1. Saivism and Vaishnavism are popular forms of Hindu faith centered respectively on the worship of:
A. Brahma and Indra
B. Siva and Vishnu
C. Agni and Varuna
D. Surya and Chandra

2. In the Hindu Trinity, Siva is primarily associated with:
A. Creation
B. Sustenance
C. Annihilation/Destruction
D. Fertility

3. Assertion (A): Saivism and Vaishnavism are considered ancient traditions in India.
Reason (R): Vedic references to Siva and Vishnu exist, though not fully developed as Supreme Beings.

A. Both (A) and (R) are true and (R) is the correct explanation of (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) false, (R) true

4. The medieval Bhakti movement significantly contributed to the development of:
A. Buddhism and Jainism only
B. Saivism and Vaishnavism in religious and philosophical spheres
C. Islamic philosophy
D. Tribal cults only

5. Some scholars identify the origin of Saivism as:
A. Purely Aryan
B. Exclusively Buddhist
C. Pre-Vedic and indigenous Dravidian
D. Greek in origin

6. Match List I with List II regarding scholars and views on Saivism.

Options:
A- II, B- III, C- III, D- IV
A- I, B- II, C- IV, D- III
A- II, B- IV, C- I, D- III
A- III, B- II, C- IV, D- I

Correct Option: A- II, B- III, C- III, D- IV

7. Sir John Marshall associated early Saivism with:
A. Vedic sacrifices
B. Indus Valley Civilization
C. Gupta inscriptions
D. Buddhist stupas

8. Rudra in Vedic literature is often associated with:
A. Vishnu
B. Brahma
C. Siva
D. Indra

9. Rudra in the Vedic period was described as:
A. God of prosperity
B. Fierce and destructive deity linked with storms
C. God of love
D. Solar deity

10. Assertion (A): Rudra was a major Vedic deity.
Reason (R): Rudra was originally a minor deity associated with fierce natural forces.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

11. In the Yajurveda, Siva is referred to as:
A. Purushottama
B. Paśupati and Nīlagrīva
C. Govinda and Madhava
D. Chakrapani and Hari

12. The title ‘Paśupati’ literally means:
A. Lord of rivers
B. Lord of animals/beasts
C. Lord of kings
D. Destroyer of demons

13. Which Upanishad elevates Siva through names like Mahādeva and Maheśvara?
A. Chandogya Upanishad
B. Brihadaranyaka Upanishad
C. Śvetāśvatara Upaniṣad
D. Isa Upanishad

14. Match List I with List II regarding names/titles of Siva.

Options:
A- II, B- I, C- III, D- IV
A- I, B- II, C- IV, D- III
A- III, B- I, C- II, D- IV
A- II, B- IV, C- I, D- III

Correct Option: A- II, B- I, C- III, D- IV

15. The Mahābhārata mentions how many names of Siva?
A. 108
B. 504
C. 1008
D. 10000

16. In the Ramayana, Siva is associated with:
A. Krishna’s birth
B. Controlling the descent of the Ganga
C. Kurukshetra war
D. Churning of the ocean

17. Ardhanārīśvara represents:
A. Vishnu reclining on serpent
B. Fusion of male and female principles
C. Warrior form of Shiva
D. Form of Buddha

18. Assertion (A): Dakṣiṇāmūrti represents Siva as a warrior.
Reason (R): Dakṣiṇāmūrti symbolizes Siva as a silent yogic teacher.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

19. Which among the following titles emphasizes Siva’s ascetic nature?
A. Madhusudana
B. Mahāyogin and Yogīśvara
C. Purushottama
D. Chakradhara

20. Siva’s third eye symbolizes:
A. Anger
B. Wealth
C. Wisdom
D. Fertility

21. Which of the following is NOT associated with Siva iconography?
A. Crescent moon
B. Serpents
C. Trident
D. Lotus throne of Lakshmi

22. Match List I with List II regarding iconographic attributes of Siva.

Options:
A- II, B- I, C- III, D- IV
A- I, B- III, C- II, D- IV
A- IV, B- II, C- I, D- III
A- II, B- IV, C- I, D- III

Correct Option: A- II, B- I, C- III, D- IV

23. Tamil literature describes Siva through:
A. Four incarnations
B. Sixty-four divine sports
C. Ten avatars
D. Eight yogas

24. Which foreign writer is considered the first to mention Siva in historical records?
A. Fa-Hien
B. Hiuen Tsang
C. Megasthenes
D. Al-Biruni

25. Assertion (A): Saivism gained importance during the Gupta period.
Reason (R): Bhakti movements in South India further strengthened Saivism.

A. Both (A) and (R) are true and (R) is the correct explanation of (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) false, (R) true

26. Vaishnavism is also called:
A. Saiva cult
B. Bhāgavata tradition
C. Kapalika sect
D. Pashupata order

27. Which among the following is NOT considered a source of Vaishnavism?
A. Narayana tradition
B. Vasudeva cult
C. Krishna cult
D. Ajivika doctrine

28. The term ‘Bhāgavata’ is derived from:
A. Bhagavad Gita only
B. Bhagavat (the Lord)
C. Brahmasutra
D. Agamas only

29. Which Agama deals with rituals, yoga, temple construction, and image installation in Vaishnavism?
A. Vaikānasa Āgama
B. Pāñcarātra Āgama
C. Shaiva Siddhanta texts
D. Tirumurais

30. Vaikuṇṭha is described as:
A. Shiva’s abode
B. Heaven of Indra
C. Abode of Vishnu with Lakshmi
D. Sacred mountain of Buddha

31. Which canonical Vaishnava text primarily provides instructions for temple construction and image molding?
A. Pāñcarātra Āgama
B. Vaikānasa Āgama
C. Nārada Purāṇa
D. Śiva Sūtra

32. Match List I with List II regarding forms of Vishnu.

Options:
A- II, B- III, C- I, D- IV
A- III, B- II, C- IV, D- I
A- II, B- I, C- III, D- IV
A- I, B- IV, C- II, D- III

Correct Option: A- II, B- III, C- I, D- IV

33. The transcendent (para) form of Vishnu possesses how many attributes?
A. Four
B. Five
C. Six
D. Eight

34. Which among the following is NOT one of the four Vyūha forms of Vishnu?
A. Vāsudeva
B. Pradyumna
C. Aniruddha
D. Parashurama

35. Assertion (A): Vyūha forms of Vishnu are linked with cosmic creation and redemption.
Reason (R): The grouped form includes Vāsudeva, Saṁkarṣaṇa, Pradyumna, and Aniruddha.

A. Both (A) and (R) are true and (R) is the correct explanation of (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) false, (R) true

36. Which of the following is believed to be the final future incarnation of Vishnu?
A. Narasimha
B. Buddha
C. Krishna
D. Kalki

37. The purpose of Kalki avatar is to:
A. Build temples
B. Destroy wickedness and restore Kṛta Yuga
C. Spread Buddhism
D. Defeat Ravana

38. Match List I with List II regarding Vishnu avatars.

Options:
A- II, B- I, C- III, D- IV
A- III, B- II, C- I, D- IV
A- IV, B- III, C- I, D- II
A- II, B- IV, C- III, D- I

Correct Option: A- II, B- I, C- III, D- IV

39. In Vaishnavism, the most concrete and accessible form of God is:
A. Para
B. Vyūha
C. Avatāra
D. Arcā

40. Assertion (A): Service to the arcā is considered an important duty of Vaishnavas.
Reason (R): The idol is believed to be a divinely alive form of Vishnu.

A. Both (A) and (R) are true and (R) is the correct explanation of (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) false, (R) true

41. Which among the following best reflects Siva’s fierce aspect?
A. Protector of Vaikuntha
B. Rudra Tāṇḍava at the end of a kalpa
C. Churning of ocean
D. Preservation of universe

42. Mount Kailasa is traditionally associated with:
A. Vishnu
B. Brahma
C. Siva as ascetic yogi
D. Indra

43. Siva as Paśupati is associated with:
A. Cosmic dissolution only
B. Agricultural and pastoral fertility
C. Temple administration
D. War

44. Siva is commonly worshipped in the form of:
A. Chakra
B. Saligrama
C. Liṅga
D. Lotus

45. Assertion (A): All Siva cults rejected unpleasant ritual practices.
Reason (R): Some sects practiced animal sacrifice and self-mortification.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

46. Tamil Saivism generally portrays Siva as:
A. Cruel destroyer alone
B. Compassionate father and protector
C. Foreign deity
D. Solar god

47. The oldest Saivite tradition in North India is:
A. Kashmir Saivism
B. Lingayatism
C. Paśupata tradition
D. Vallabha Sampradaya

48. Match List I with List II regarding Saivite sects and characteristics.

Options:
A- II, B- I, C- III, D- IV
A- I, B- II, C- IV, D- III
A- III, B- IV, C- II, D- I
A- II, B- III, C- I, D- IV

Correct Option: A- II, B- I, C- III, D- IV

49. Paśupata doctrine is philosophically closest to:
A. Buddhism and Jainism
B. Sāṁkhya and Yoga
C. Nyaya and Mimamsa
D. Charvaka and Ajivika

50. According to Paśupatas, Siva is:
A. Dependent on nature
B. Absolutely independent and instrumental cause of the world
C. Illusory being
D. Equal to the soul

51. Paśupata yogic practice emphasized:
A. Courtly rituals
B. Meditation in solitude, often in burial places
C. Temple festivals only
D. Agricultural sacrifices

52. Kapālikas are particularly known for carrying:
A. Tridents only
B. Sacred fire altars
C. Human skulls and liquor bowls
D. Buddhist scriptures

53. Assertion (A): Kapālikas practiced strict worldly attachment.
Reason (R): They displayed ostentatious indifference toward worldly concerns.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

54. Kashmiri Trika Saivism emerged prominently in:
A. 6th century CE
B. 9th century CE
C. 12th century BCE
D. 15th century CE

55. Which among the following are foundational texts of Trika Saivism?
A. Ramayana and Mahabharata
B. Siddhatantra, Mālnītantra, Vamakatantra
C. Manusmriti and Arthashastra
D. Tirumurais only

56. Vasugupta systematically explained Trika philosophy in:
A. Bhagavad Gita
B. Śivasūtra
C. Brahmasutra
D. Natyashastra

57. Match List I with List II regarding Kashmiri Saivite thinkers.

Options:
A- II, B- I, C- III, D- IV
A- I, B- II, C- IV, D- III
A- III, B- IV, C- I, D- II
A- II, B- III, C- I, D- IV

Correct Option: A- II, B- I, C- III, D- IV

58. Kashmiri Saivism teaches that Siva is:
A. Separate from the universe permanently
B. Absolute reality from which everything emanates
C. Illusory principle
D. Dependent deity

59. According to Trika philosophy, the universe manifests through:
A. Māyā as illusion only
B. Karma alone
C. Śakti as divine energy
D. Materialism alone

60. Assertion (A): Kashmiri Saivism rejects the world as illusion.
Reason (R): The phenomenal world is regarded as a real manifestation of the Absolute.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

61. According to Kashmiri Saivism, the Absolute is understood as:
A. Brahma alone
B. Vishnu and Lakshmi
C. Śiva and Śakti together
D. Maya only

62. Abhinavagupta is best known for:
A. Rejecting Saivism
B. Synthesizing Saiva and Sakta elements into a non-dualistic and theistic philosophy
C. Founding Buddhism in Kashmir
D. Supporting strict dualism

63. Assertion (A): Kashmiri Saivism gives an important place to matter.
Reason (R): It rejects the Advaita notion that the world is merely illusion.

A. Both (A) and (R) are true and (R) is the correct explanation of (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) false, (R) true

64. Bondage in Trika Saivism is understood as:
A. Permanent punishment
B. God obscuring His own essential nature
C. Human ignorance only
D. A product of fate

65. Liberation in Kashmiri Saivism is attained mainly through:
A. Ritual sacrifice
B. Knowledge and realization of unity with the Absolute
C. Renunciation only
D. Warfare

66. Match List I with List II regarding Trika concepts.

Options:
A- II, B- I, C- III, D- IV
A- I, B- II, C- IV, D- III
A- III, B- I, C- II, D- IV
A- IV, B- III, C- I, D- II

Correct Option: A- II, B- I, C- III, D- IV

67. Kashmiri Saivism rejects which yogic assumption?
A. Importance of devotion
B. Role of Guru
C. Liberation through self-effort alone
D. Meditation practices

68. In Kashmiri Saivism, liberation depends essentially on:
A. Wealth
B. Ritual fasting only
C. Divine grace (Anugraha/Prasāda)
D. Social status

69. Assertion (A): Self-surrender and divine grace complement each other in Trika Saivism.
Reason (R): Grace is viewed as spontaneous and motiveless.

A. Both (A) and (R) are true and (R) is the correct explanation of (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) false, (R) true

70. Vīra Saivism gained momentum mainly in:
A. Bengal
B. Gujarat
C. North-Western Karnataka
D. Kashmir

71. Lingayatism is primarily based on:
A. Buddhist Pitakas
B. Twenty-eight Saiva Āgamas
C. Jain Agamas
D. Vedas alone

72. Tradition associates the origin of Vīra Saivism with:
A. Ten avatars of Vishnu
B. Five ascetics springing from Śiva’s head
C. Buddha’s disciples
D. Tamil saints only

73. Sri Basavesvara is regarded as:
A. Founder of Buddhism in Karnataka
B. Founder of the Lingayat movement
C. Pallava king
D. Vaishnava philosopher

74. Assertion (A): Basavesvara accepted orthodox Hindu rituals completely.
Reason (R): He opposed meaningless rituals and rejected the sacred thread ceremony.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

75. Lingayats are distinguished by:
A. Sacred fire rituals
B. A small linga worn around the neck
C. Worship of multiple gods equally
D. Cremation rites only

76. Match List I with List II regarding Lingayat beliefs.

Options:
A- II, B- III, C- I, D- IV
A- I, B- II, C- IV, D- III
A- IV, B- I, C- III, D- II
A- III, B- IV, C- II, D- I

Correct Option: A- II, B- III, C- I, D- IV

77. Lingayats rejected:
A. Vegetarianism
B. Caste distinctions
C. Worship of Śiva
D. Bhakti

78. The Lingayat interpretation of the linga emphasizes:
A. Fertility symbolism alone
B. Concentration of fire and light
C. Agricultural prosperity
D. Military victory

79. Lingayats bury their dead because:
A. Cremation is expensive
B. Fire is regarded as too pure for funerary use
C. They reject afterlife
D. Buddhist influence

80. Assertion (A): Lingayats oppose magic and sorcery.
Reason (R): They emphasize moral discipline and devotion to Śiva alone.

A. Both (A) and (R) are true and (R) is the correct explanation of (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) false, (R) true

81. Śaiva Siddhānta developed mainly among:
A. Kashmiri Buddhists
B. North Indian Vaishnavas
C. Tamil Śaivites
D. Jain monks

82. Śaiva Siddhānta draws authority from:
A. Quran and Bible
B. Saiva Agamas, Upanishads, Tirumurais, and Meikanta Sastras
C. Buddhist Tripitaka only
D. Arthashastra exclusively

83. The term ‘Agamanta’ refers to:
A. Beginning of Vedas
B. End of Buddhism
C. Conclusion of the Agamas
D. Temple rituals only

84. Assertion (A): Śaiva Siddhānta rejects the Vedas entirely.
Reason (R): It accepts Vedas as a general source and Agamas as a special source.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

85. Śaiva Siddhānta is philosophically characterized as:
A. Pure materialism
B. Absolute atheism
C. Pluralistic realism and theism
D. Nihilism

86. Match List I with List II regarding eternal realities in Śaiva Siddhānta.

Options:
A- II, B- III, C- IV, D- I
A- III, B- I, C- II, D- IV
A- II, B- IV, C- III, D- I
A- I, B- III, C- II, D- IV

Correct Option: A- II, B- III, C- IV, D- I

87. According to Śaiva Siddhānta, the three eternal realities are:
A. Heaven, hell, rebirth
B. God, soul, and matter
C. Brahma, Vishnu, Mahesh
D. Karma, moksha, maya

88. God’s essential nature in Śaiva Siddhānta is called:
A. Vaikuntha
B. Paraśivam
C. Turiya
D. Mahakala

89. Paraśivam’s inseparable energy is known as:
A. Lakshmi
B. Maya
C. Parāsakti
D. Radha

90. Assertion (A): In Śaiva Siddhānta, Śiva and Śakti are inseparable.
Reason (R): Their relation is compared to the sun and its rays.

A. Both (A) and (R) are true and (R) is the correct explanation of (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) false, (R) true

91. According to Śaiva Siddhānta, the Lord performs how many cosmic functions through Śakti?
A. Three
B. Four
C. Five
D. Seven

92. Which among the following is NOT one of the five cosmic functions of Śiva?
A. Creation
B. Protection
C. Destruction
D. Reincarnation

93. Match List I with List II regarding cosmic functions in Śaiva Siddhānta.

Options:
A- III, B- II, C- IV, D- I
A- II, B- III, C- I, D- IV
A- IV, B- I, C- II, D- III
A- I, B- II, C- III, D- IV

Correct Option: A- III, B- II, C- IV, D- I

94. The purpose of obscuration (tirodhāna) in Śaiva Siddhānta is:
A. Immediate liberation
B. Maturation of āṇava
C. Destruction of karma instantly
D. Creation of souls

95. In Śaiva Siddhānta, God appears as a Guru primarily to:
A. Collect taxes
B. Purify souls and impart wisdom
C. Organize rituals only
D. Spread political power

96. Assertion (A): Śaiva Siddhānta regards souls as finite in number.
Reason (R): Souls are considered infinite and beginninglessly connected with āṇavamala.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

97. Souls in Śaiva Siddhānta are classified mainly according to:
A. Wealth and caste
B. Intensity of malas (impurities)
C. Place of birth
D. Occupation

98. Which category of souls possesses only āṇavamala?
A. Sākalas
B. Bhaktas
C. Vijñānākalas
D. Yogins

99. Souls possessing āṇava, karma, and māyā malas together are called:
A. Siddhas
B. Sākalas
C. Jīvanmuktas
D. Kapālikas

100. Match List I with List II regarding states of consciousness.

Options:
A- II, B- III, C- IV, D- I
A- III, B- IV, C- I, D- II
A- I, B- II, C- III, D- IV
A- IV, B- I, C- II, D- III

Correct Option: A- II, B- III, C- IV, D- I

101. Turīyatīta refers to:
A. Waking state
B. Dream state
C. Deep sleep
D. Beyond deep sleep

102. According to Śaiva Siddhānta, moksha is attained through:
A. Wealth accumulation
B. Political authority
C. God’s grace after exhaustion of karma
D. Animal sacrifice

103. Assertion (A): The soul in Śaiva Siddhānta is omniscient like God.
Reason (R): The soul possesses intelligence and intuition but is not omniscient.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

104. Paśu in Śaiva Siddhānta literally means:
A. Lord
B. Temple
C. One that is bound
D. Liberated soul

105. The three impurities (malas) are:
A. Dharma, Artha, Kama
B. Āṇava, Karma, Māyā
C. Satva, Rajas, Tamas
D. Bhakti, Yoga, Jñāna

106. Āṇava is described as:
A. Divine wisdom
B. Basic spiritual darkness attached to the soul
C. Ritual impurity only
D. Bodily suffering

107. Assertion (A): Māyā in Śaiva Siddhānta is unreal.
Reason (R): Māyā is considered real and eternal, acting as the material cause of the universe.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

108. Karma in Śaiva Siddhānta manifests as:
A. Illusion only
B. Merit and demerit (dharma and adharma)
C. Mere punishment
D. Divine grace

109. Which among the following is NOT a means of liberation in Śaiva Siddhānta?
A. Cariyai (service)
B. Kriyai (worship)
C. Yoga and Jñāna
D. Complete rejection of society

110. Match List I with List II regarding paths of liberation.

Options:
A- II, B- III, C- IV, D- I
A- III, B- II, C- I, D- IV
A- I, B- II, C- III, D- IV
A- II, B- I, C- IV, D- III

Correct Option: A- II, B- III, C- IV, D- I

111. Iruvinaioppu in Śaiva Siddhānta means:
A. Ritual purity
B. Balanced outlook unaffected by prosperity or adversity
C. Meditation on Kailasa
D. Temple construction

112. Malaparipāgam refers to:
A. Birth of the soul
B. Maturation/exhaustion of impurities
C. Final destruction of universe
D. Rise of devotion

113. Assertion (A): In Śaiva Siddhānta, liberation occurs without divine intervention.
Reason (R): God’s Anugraha Śakti is essential for release from bondage.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

114. Ramanuja is best associated with the philosophy of:
A. Dvaita
B. Śuddhādvaita
C. Viśiṣṭādvaita (qualified monism)
D. Acintya-bhedābheda

115. According to Ramanuja, liberation is attained through:
A. Mere ritual performance
B. Bhakti and surrender to God’s grace
C. Denial of God
D. Material prosperity

116. Ramanuja believed that the soul:
A. Completely merges and loses identity
B. Is unreal
C. Retains individuality even in highest bliss
D. Is superior to God

117. Assertion (A): Ramanuja accepted an impersonal Absolute without personality.
Reason (R): Ramanuja believed the Absolute possesses personality and seeks loving relation.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

118. Madhva’s philosophy is known as:
A. Advaita
B. Viśiṣṭādvaita
C. Dvaita (dualism)
D. Śuddhādvaita

119. According to Madhva, God, souls, and matter are:
A. Illusory
B. Temporarily different
C. Eternally distinct
D. Completely identical

120. Liberation in Madhva’s philosophy means:
A. Union and identity with God
B. Destruction of individuality
C. Dwelling near God in contemplation of His glory
D. Renouncing all devotion

121. Assertion (A): According to Madhva, liberation depends entirely on human effort and morality.
Reason (R): Madhva maintained that liberation is granted solely through God’s grace.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

122. Nimbarka is generally associated with devotion to:
A. Siva-Parvati
B. Rama-Sita
C. Krishna-Radha
D. Buddha-Tara

123. Nimbarka is believed to have spent time in:
A. Kanchipuram
B. Ujjain
C. Mathura
D. Varanasi

124. Which important text did Nimbarka write a commentary on?
A. Bhagavad Gita
B. Manusmriti
C. Brahmasutra
D. Yoga Sutra

125. Match List I with List II regarding philosophers and doctrines.

Options:
A- II, B- III, C- IV, D- I
A- I, B- II, C- III, D- IV
A- III, B- IV, C- II, D- I
A- II, B- I, C- IV, D- III

Correct Option: A- II, B- III, C- IV, D- I

126. Nimbarka’s doctrine is known as:
A. Dvaita
B. Advaita
C. Dvaitādvaita
D. Kevalādvaita

127. Dvaitādvaita means:
A. Pure dualism
B. Pure monism
C. Duality in unity
D. Materialism

128. Nimbarka adapted his doctrine from Bhāskara’s:
A. Kevalādvaita
B. Bhedābheda doctrine
C. Yoga philosophy
D. Nyaya realism

129. Assertion (A): According to Nimbarka, Brahman is Gopala-Krishna accompanied by Radha.
Reason (R): Nimbarka rejected Krishna devotion entirely.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is true but (R) is false

130. According to Nimbarka, the three eternal realities are:
A. Brahma, Vishnu, Shiva
B. Dharma, Karma, Moksha
C. Brahman, souls (cit), and matter (acit)
D. Jnana, Yoga, Bhakti

131. In Nimbarka’s philosophy, Brahman is:
A. Dependent on souls
B. Independent controller (niyantr)
C. Unreal appearance
D. Temporary principle

132. Match List I with List II regarding Nimbarka’s metaphysics.

Options:
A- II, B- III, C- I, D- IV
A- I, B- II, C- IV, D- III
A- IV, B- I, C- II, D- III
A- II, B- IV, C- III, D- I

Correct Option: A- II, B- III, C- I, D- IV

133. According to Nimbarka, the relation between Brahman and soul is like:
A. King and servant only
B. Clay and pot / cause and effect
C. Fire and water
D. Illusion and reality

134. Liberation according to Nimbarka occurs:
A. During worldly life only
B. Immediately at birth
C. At the end of life, not while embodied
D. Through rituals alone

135. Assertion (A): Nimbarka emphasized mādhurya-pradhāna-bhakti.
Reason (R): Love of God based on divine sweetness is superior to mere awe of greatness.

A. Both (A) and (R) are true and (R) is the correct explanation of (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) false, (R) true

136. Vallabha was a prominent Vaishnava saint of the:
A. 8th century
B. 10th century
C. 15th–16th century
D. 18th century

137. Vallabha popularized devotion to:
A. Rama
B. Siva
C. Sri Krishna (Gopala)
D. Buddha

138. Which among the following is a major work of Vallabha?
A. Śivasūtra
B. Subhodini
C. Meikanta Sastra
D. Tirumurai

139. Vallabha’s philosophy is known as:
A. Dvaita
B. Viśiṣṭādvaita
C. Śuddhādvaita (pure non-dualism)
D. Acintya-bhedābheda

140. Assertion (A): Vallabha accepted Sankara’s Māyā theory completely.
Reason (R): Vallabha criticized Kevalādvaita for depending on Māyā to explain the world.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

141. In Vallabha’s philosophy, Brahman is described as:
A. Nirguna only
B. Sat-cit-ananda-rasa
C. Temporary and changing
D. Beyond devotion

142. According to Vallabha, the relation between Brahman and the world is:
A. Complete illusion
B. Eternal dualism
C. Pure non-difference
D. Temporary dependence

143. Match List I with List II regarding Vallabha’s concepts.

Options:
A- II, B- III, C- I, D- IV
A- III, B- I, C- IV, D- II
A- IV, B- II, C- III, D- I
A- II, B- IV, C- I, D- III

Correct Option: A- II, B- III, C- I, D- IV

144. Vallabha categorized souls into how many groups?
A. Two
B. Three
C. Four
D. Five

145. Which type of soul in Vallabha’s philosophy worships God out of pure love and grace?
A. Pravāha
B. Maryāda
C. Puṣṭi
D. Sākala

146. According to Vallabha, the world is:
A. Unreal illusion
B. Transformation of Brahman
C. Independent from Brahman
D. Pure ignorance

147. Assertion (A): Vallabha considered the world unreal.
Reason (R): The world is non-different from Brahman in Śuddhādvaita.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

148. Chaitanya is especially associated with the spread of:
A. Shaiva Siddhānta
B. Lingayatism
C. Krishna bhakti through kirtans
D. Kapalika rituals

149. Chaitanya popularized songs celebrating the love of:
A. Rama and Sita
B. Shiva and Parvati
C. Radha and Krishna
D. Lakshmi and Vishnu

150. Chaitanya considered which path superior?
A. Jnana alone
B. Yoga alone
C. Ritual sacrifice
D. Bhakti over jnana and yoga

151. Assertion (A): Chaitanya regarded bhakti as superior to jñāna and yoga.
Reason (R): For Chaitanya, unconditional self-surrender to God surpassed even mokṣa.

A. Both (A) and (R) are true and (R) is the correct explanation of (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) false, (R) true

152. According to Chaitanya, Brahman possesses:
A. No powers whatsoever
B. Only material powers
C. Infinite śaktis (powers)
D. Temporary powers

153. Which among the following is NOT one of the main śaktis in Chaitanya’s philosophy?
A. Svarūpaśakti
B. Māyāśakti
C. Jīvaśakti
D. Kriyāśakti

154. Match List I with List II regarding Chaitanya’s śaktis.

Options:
A- II, B- III, C- I, D- IV
A- I, B- II, C- IV, D- III
A- III, B- IV, C- II, D- I
A- II, B- I, C- III, D- IV

Correct Option: A- II, B- III, C- I, D- IV

155. Māyāśakti in Chaitanya’s system is responsible for:
A. Liberation only
B. Creation of the material universe
C. Ritual worship
D. Temple construction

156. The universe in Chaitanya’s philosophy is created from the three guṇas of:
A. Dharma, artha, kāma
B. Sattva, rajas, tamas
C. Knowledge, devotion, yoga
D. Creation, protection, destruction

157. Jīvaśakti primarily refers to:
A. Cosmic illusion
B. The essence of finite souls
C. Ritual energy
D. Divine punishment

158. Assertion (A): For Chaitanya, God is both rasa and rasika.
Reason (R): God enjoys and embodies divine aesthetic sentiment.

A. Both (A) and (R) are true and (R) is the correct explanation of (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) false, (R) true

159. In Chaitanya’s theology, God’s inseparable śakti is:
A. Lakshmi
B. Uma
C. Radha
D. Saraswati

160. Antaryāmin Brahman refers to:
A. Supreme void
B. Immanent aspect of God pervading the universe
C. Temporary deity
D. Human consciousness only

161. Nirviśeṣa Brahman is understood as:
A. Supreme Krishna form
B. Distinctionless lower aspect of the Supreme
C. Material reality
D. Illusion alone

162. Match List I with List II regarding Chaitanya’s concepts.

Options:
A- II, B- IV, C- III, D- I
A- I, B- II, C- IV, D- III
A- III, B- I, C- II, D- IV
A- II, B- III, C- IV, D- I

Correct Option: A- II, B- IV, C- III, D- I

163. Chaitanya’s doctrine of relation between soul, world, and God is called:
A. Viśiṣṭādvaita
B. Dvaita
C. Acintya-bhedābheda
D. Śuddhādvaita

164. Acintya-bhedābheda means:
A. Pure identity
B. Eternal separation
C. Incomprehensible difference and non-difference
D. Illusionism

165. Assertion (A): Chaitanya denied all distinction between God and soul.
Reason (R): Chaitanya taught simultaneous difference and non-difference.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

166. Which comparison best explains Chaitanya’s relation between God and soul?
A. Fire and water
B. Whole and part / cause and effect
C. King and servant only
D. Day and night

167. Kevala-bhakti in Chaitanya’s philosophy is considered:
A. Temporary ritual
B. Means only to liberation
C. The final human end (fifth puruṣārtha)
D. Inferior to jñāna

168. Match List I with List II regarding philosophers and core ideas.

Options:
A- II, B- III, C- I, D- IV
A- III, B- I, C- IV, D- II
A- II, B- IV, C- III, D- I
A- I, B- II, C- IV, D- III

Correct Option: A- II, B- III, C- I, D- IV

169. Which among the following philosophers emphasized prapatti (self-surrender) most strongly?
A. Madhva
B. Ramanuja
C. Kapālika teachers
D. Vasugupta

170. Liberation according to Ramanuja involves:
A. Loss of individuality
B. Union with God while retaining self-consciousness
C. Complete annihilation of soul
D. Worship of many gods equally

171. Assertion (A): Madhva considered souls and matter identical with God.
Reason (R): Madhva advocated eternal distinction among God, soul, and matter.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

172. Which Vaishnava philosopher emphasized Krishna-Gopala as Supreme Brahman?
A. Ramanuja
B. Madhva
C. Vallabha
D. Basavesvara

173. According to Vallabha, souls emanate from Brahman like:
A. Water from rivers
B. Sparks from fire
C. Clouds from sky
D. Mountains from earth

174. Match List I with List II regarding soul types in Vallabha’s system.

Options:
A- II, B- III, C- I, D- IV
A- I, B- II, C- IV, D- III
A- III, B- IV, C- II, D- I
A- IV, B- I, C- III, D- II

Correct Option: A- II, B- III, C- I, D- IV

175. Which philosopher made Krishna-bhakti especially popular in Bengal?
A. Ramanuja
B. Vallabha
C. Chaitanya
D. Nimbarka

176. The term ‘Paśupati’ associated with Siva signifies:
A. Lord of heavens
B. Lord of wealth
C. Lord of beasts/animals
D. Lord of wisdom only

177. Assertion (A): Śiva’s third eye symbolizes destruction only.
Reason (R): Śiva’s third eye is associated with wisdom and higher knowledge.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

178. The depiction of Śiva as the cosmic dancer is called:
A. Dakṣiṇāmūrti
B. Paśupati
C. Naṭarāja / Dancing Lord
D. Mahādeva

179. Which foreign writer first mentioned Śiva in historical accounts?
A. Faxian
B. Xuanzang
C. Megasthenes
D. Ibn Battuta

180. Which statement best summarizes the relationship between Saivism and Vaishnavism in medieval India?
A. They remained unchanged from Vedic times
B. They rejected Bhakti entirely
C. They evolved through Bhakti movements into rich philosophical and devotional traditions with diverse sects
D. They disappeared after the Gupta age

181. Which among the following best describes Rudra in the Vedic tradition?
A. Benevolent god of wealth
B. Fierce deity associated with storms and destruction
C. Patron deity of merchants
D. God of fertility alone

182. In the Yajurveda, which epithet of Siva refers to his blue neck?
A. Sitikaṇṭha
B. Mahādeva
C. Nīlagrīva
D. Hara

183. Match List I with List II regarding epithets of Siva.

Options:
A- III, B- I, C- II, D- IV
A- II, B- III, C- I, D- IV
A- IV, B- II, C- III, D- I
A- I, B- IV, C- II, D- III

Correct Option: A- III, B- I, C- II, D- IV

184. The Śvetāśvatara Upaniṣad elevates Siva to the status of:
A. Tribal deity only
B. Supreme divine being
C. Guardian spirit only
D. Historical king

185. Assertion (A): By the Śvetāśvatara Upaniṣad period, Siva had been absorbed into the Vedic pantheon.
Reason (R): He came to be addressed as Mahādeva and Maheśvara.

A. Both (A) and (R) are true and (R) is the correct explanation of (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) false, (R) true

186. In the Mahābhārata, Uma is described as the daughter of:
A. Dasharatha
B. Himavān (mountain king)
C. Janaka
D. Bharata

187. According to the Ramayana, the descent of the Ganga was controlled by:
A. Vishnu’s chakra
B. Indra’s thunderbolt
C. Siva’s matted hair
D. Brahma’s blessing

188. Match List I with List II regarding Siva’s iconography.

Options:
A- II, B- I, C- III, D- IV
A- I, B- II, C- IV, D- III
A- III, B- IV, C- II, D- I
A- II, B- III, C- I, D- IV

Correct Option: A- II, B- I, C- III, D- IV

189. Which representation of Siva symbolizes the union of masculine and feminine principles?
A. Dakṣiṇāmūrti
B. Mahāyogin
C. Ardhanārīśvara
D. Nīlagrīva

190. Assertion (A): Tamil literature provides extensive references to Siva’s divine sports.
Reason (R): Tamil traditions describe sixty-four līlās of Siva.

A. Both (A) and (R) are true and (R) is the correct explanation of (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) false, (R) true

191. Which of the following scholars argued for a pre-Aryan and pre-Vedic origin of Saivism?
A. K.A. Nilakanta Sastri
B. G.U. Pope and Maraimalai Adigal
C. Romila Thapar
D. D.D. Kosambi

192. K.A. Nilakanta Sastri supported the view that Saivism had:
A. Buddhist roots
B. Tribal origins only
C. Vedic origin
D. Islamic influence

193. Which among the following best describes Dakṣiṇāmūrti?
A. Warrior deity
B. Destroyer of demons
C. Silent yogic teacher
D. God of rain

194. Match List I with List II regarding Vaishnavite concepts.

Options:
A- II, B- I, C- III, D- IV
A- I, B- II, C- IV, D- III
A- IV, B- III, C- II, D- I
A- II, B- IV, C- I, D- III

Correct Option: A- II, B- I, C- III, D- IV

195. According to some scholars, South Indian Krishna cult was linked to:
A. Mauryas
B. Yadavas of Madurai and Vṛṣṇis
C. Cholas only
D. Gupta emperors

196. Assertion (A): Vaishnavism is also called Bhāgavata tradition.
Reason (R): It derives inspiration from texts like Bhāgavata Purāṇa and Bhagavad Gita.

A. Both (A) and (R) are true and (R) is the correct explanation of (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) false, (R) true

197. Which among the following is a canonical text of Vaishnavism?
A. Meikanta Sastra
B. Pāñcarātra Āgama
C. Śiva Purāṇa only
D. Sivasūtra

198. Vaikānasa Āgamas mainly deal with:
A. Political administration
B. Yoga practices only
C. Temple construction and image molding
D. Merchant guilds

199. Vishnu’s abode Vaikuṇṭha is shared with:
A. Saraswati
B. Uma
C. Lakṣmi
D. Radha

200. Match List I with List II regarding Vishnu’s forms.

Options:
A- II, B- III, C- IV, D- I
A- I, B- II, C- III, D- IV
A- III, B- I, C- II, D- IV
A- IV, B- II, C- I, D- III

Correct Option: A- II, B- III, C- IV, D- I

201. Which among the following is NOT included among Vishnu’s classical incarnations mentioned in the passage?
A. Narasimha
B. Vamana
C. Buddha
D. Hanuman

202. Assertion (A): Buddha’s status as an avatar of Vishnu is uncontested.
Reason (R): Some traditions considered Buddha’s incarnation controversial.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

203. The future avatāra expected to restore righteousness is:
A. Krishna
B. Buddha
C. Narasimha
D. Kalki

204. According to Vaishnavism, service to arcā is important because:
A. Idols are decorative only
B. The image is considered a living divine form
C. It increases wealth
D. It replaces bhakti

205. Match List I with List II regarding Vaishnava philosophers.

Options:
A- II, B- I, C- III, D- IV
A- I, B- II, C- IV, D- III
A- III, B- IV, C- II, D- I
A- II, B- III, C- I, D- IV

Correct Option: A- II, B- I, C- III, D- IV

206. Ramanuja’s doctrine of qualified monism is called:
A. Dvaita
B. Śuddhādvaita
C. Viśiṣṭādvaita
D. Bhedābheda

207. According to Ramanuja, creation is:
A. Unreal illusion
B. Expression of God’s desire to love and be loved
C. Result of ignorance only
D. Independent of God

208. Assertion (A): Ramanuja believed the soul becomes fully identical with God in liberation.
Reason (R): The soul retains individuality even in blissful union.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

209. Which Vaishnava philosopher emphasized eternal distinction between God, souls, and matter?
A. Ramanuja
B. Madhva
C. Vallabha
D. Chaitanya

210. Which statement best reflects the role of Bhakti in medieval Saivism and Vaishnavism?
A. Bhakti remained unimportant
B. Philosophy rejected devotion
C. Bhakti movements transformed both traditions into major devotional-philosophical systems
D. Only Vaishnavism adopted Bhakti

211. The earliest Saiva tradition in North India is generally identified as:
A. Trika Saivism
B. Lingayatism
C. Pāśupata sect
D. Śaiva Siddhānta

212. Assertion (A): Pāśupatas emphasized ascetic practices.
Reason (R): Their yogic discipline involved meditative contact with Siva, often in solitary or burial places.

A. Both (A) and (R) are true and (R) is the correct explanation of (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) false, (R) true

213. Pāśupata doctrines show closeness to which philosophical systems?
A. Vedānta and Mīmāṁsā
B. Sāṁkhya and Yoga
C. Buddhism and Jainism
D. Nyāya and Vaiśeṣika

214. In the Pāśupata tradition, Siva is regarded as:
A. One among many gods
B. Absolutely independent and instrumental cause of the world
C. Pure illusion
D. Material reality

215. Match List I with List II regarding Pāśupata beliefs.

Options:
A- II, B- III, C- I, D- IV
A- III, B- II, C- IV, D- I
A- I, B- IV, C- II, D- III
A- IV, B- I, C- III, D- II

Correct Option: A- II, B- III, C- I, D- IV

216. Kapālikas are associated with:
A. Temple worship only
B. Carrying skulls and extreme asceticism
C. Vegetarian reform movement
D. Jain pilgrimage

217. Why were Kapālikas called “skull bearers”?
A. They worshipped only ancestors
B. They carried human skulls (kapāla)
C. They rejected cremation
D. They painted skull symbols on temples

218. Assertion (A): Kapālikas followed moderate social conduct.
Reason (R): They practiced ostentatious indifference to worldly norms and carried liquor bowls.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

219. Trika Saivism developed in:
A. Tamil Nadu
B. Karnataka
C. Kashmir
D. Bengal

220. Trika Saivism emerged prominently during the:
A. 5th century CE
B. 9th century CE
C. 12th century CE
D. 15th century CE

221. Match List I with List II regarding Trika texts.

Options:
A- I, B- II, C- III, D- IV
A- II, B- I, C- IV, D- III
A- III, B- IV, C- I, D- II
A- IV, B- III, C- II, D- I

Correct Option: A- I, B- II, C- III, D- IV

222. Who systematically explained Trika philosophy in the Śivasūtra?
A. Abhinavagupta
B. Vasugupta
C. Somānanda
D. Madhva

223. Which thinker synthesized Saiva and Sakta elements in Kashmiri Saivism?
A. Basavesvara
B. Abhinavagupta
C. Utpaladeva
D. Ramanuja

224. Assertion (A): Kashmiri Saivism was strongly influenced by Advaita.
Reason (R): It viewed Siva as the Absolute Reality from which all emanates.

A. Both (A) and (R) are true and (R) is the correct explanation of (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) false, (R) true

225. In Trika philosophy, the Absolute is both:
A. Vishnu and Lakshmi
B. Brahma and Saraswati
C. Śiva and Śakti
D. Soul and matter

226. According to Kashmiri Saivism, the universe is:
A. Mere illusion due to avidyā
B. Manifestation of Divine Energy (Śakti)
C. False appearance only
D. Independent from God

227. Assertion (A): Kashmiri Saivism rejects the world as illusion.
Reason (R): The phenomenal universe is considered true because it is the Absolute manifesting itself.

A. Both (A) and (R) are true and (R) is the correct explanation of (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) false, (R) true

228. Which among the following best distinguishes Kashmiri Saivism from Advaita Vedānta?
A. Rejection of God
B. Affirmation of matter and worldly life
C. Denial of liberation
D. Exclusive ritualism

229. Match List I with List II regarding Kashmiri Saivism.

Options:
A- II, B- IV, C- III, D- I
A- III, B- I, C- II, D- IV
A- I, B- II, C- IV, D- III
A- IV, B- III, C- I, D- II

Correct Option: A- II, B- IV, C- III, D- I

230. According to Trika Saivism, bondage is:
A. Caused solely by ignorance of rituals
B. An activity of God obscuring His own essential nature
C. Permanent and irreversible
D. Independent of divine will

231. Liberation in Kashmiri Saivism is primarily:
A. Ritual sacrifice
B. Political power
C. Intellectual realization of unity with the Absolute
D. Rebirth in heaven only

232. Which concept is essential for liberation in Kashmiri Saivism?
A. Wealth accumulation
B. Divine grace (Anugraha/Kṛpā)
C. Military conquest
D. Caste privilege

233. Assertion (A): Kashmiri Saivism rejects self-effort completely.
Reason (R): Though self-effort matters, divine grace remains essential and sufficient.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

234. Vīra Saivism or Lingayatism gained momentum in the:
A. 8th century Tamil Nadu
B. 12th century Karnataka
C. 15th century Bengal
D. Gupta North India

235. The founder traditionally associated with Lingayatism is:
A. Vasugupta
B. Somānanda
C. Basavesvara
D. Madhva

236. Match List I with List II regarding Lingayat beliefs.

Options:
A- II, B- III, C- I, D- IV
A- I, B- II, C- III, D- IV
A- III, B- IV, C- II, D- I
A- IV, B- I, C- II, D- III

Correct Option: A- II, B- III, C- I, D- IV

237. Lingayats opposed:
A. Worship of Siva
B. Vegetarianism
C. Caste distinctions and meaningless rituals
D. Temple construction

238. Lingayats wear a small linga:
A. On the forehead
B. In the hand
C. In a metal box around the neck
D. On temple walls

239. Assertion (A): Lingayats practice cremation.
Reason (R): Fire is considered too pure for burning bodies, so they bury their dead.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

240. Which feature best distinguishes Lingayatism socially?
A. Support for caste hierarchy
B. Ritual sacrifices
C. Equal status for women and rejection of caste distinctions
D. Exclusive Brahmanical authority

241. Śaiva Siddhānta is primarily associated with:
A. Kashmir
B. Bengal
C. Tamil South India
D. Gujarat

242. Assertion (A): Śaiva Siddhānta is also called Agamanta.
Reason (R): It is regarded as the conclusion of the Āgamas.

A. Both (A) and (R) are true and (R) is the correct explanation of (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) false, (R) true

243. Śaiva Siddhānta philosophy is based upon:
A. Buddhist Tripiṭakas only
B. Vedas alone
C. Saiva Āgamas, Upaniṣads, Tirumurais, and Meikanta Śāstras
D. Jain Agamas only

244. Match List I with List II regarding Śaiva Siddhānta texts.

Options:
A- I, B- II, C- III, D- IV
A- II, B- III, C- I, D- IV
A- III, B- I, C- IV, D- II
A- IV, B- II, C- III, D- I

Correct Option: A- I, B- II, C- III, D- IV

245. Śaiva Siddhānta accepts how many eternal realities?
A. One
B. Two
C. Three
D. Five

246. The three eternal realities in Śaiva Siddhānta are:
A. Brahma, Vishnu, Shiva
B. Dharma, Karma, Moksha
C. God, soul, and matter
D. Guru, devotee, temple

247. Assertion (A): Śaiva Siddhānta is purely monistic.
Reason (R): It accepts plurality and realism involving God, soul, and matter.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

248. In Śaiva Siddhānta, God is called:
A. Jīva
B. Māyā
C. Pati / Paśupati
D. Bhogya

249. The relationship between God and soul in Śaiva Siddhānta is best described as:
A. Total identity
B. Complete separation
C. Inseparable but distinct
D. Illusionary

250. Match List I with List II regarding divine qualities in Śaiva Siddhānta.

Options:
A- II, B- IV, C- III, D- I
A- I, B- II, C- IV, D- III
A- III, B- I, C- II, D- IV
A- IV, B- III, C- I, D- II

Correct Option: A- II, B- IV, C- III, D- I

251. Paraśivam in Śaiva Siddhānta refers to:
A. Material reality
B. Human soul
C. God in His essential nature
D. Cosmic illusion

252. God’s inseparable energy in Śaiva Siddhānta is called:
A. Lakṣmī
B. Māyā
C. Parāśakti
D. Yogamāyā

253. Assertion (A): Śiva and Śakti are separable realities in Śaiva Siddhānta.
Reason (R): Their relation is compared to the sun and its rays.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

254. Which cosmic function of God allows souls to experience the fruits of karma?
A. Creation
B. Destruction
C. Protection
D. Obscuration

255. In Śaiva Siddhānta, destruction (saṁhāra) primarily gives souls:
A. Eternal punishment
B. Rest after karmic experience
C. Immediate moksha
D. New impurities

256. Match List I with List II regarding malas (impurities).

Options:
A- II, B- III, C- I, D- IV
A- I, B- II, C- IV, D- III
A- III, B- I, C- II, D- IV
A- IV, B- III, C- II, D- I

Correct Option: A- II, B- III, C- I, D- IV

257. Which mala is regarded as the root impurity or spiritual darkness?
A. Karma
B. Māyā
C. Āṇava
D. Bhakti

258. Assertion (A): Māyā in Śaiva Siddhānta is unreal and false.
Reason (R): Māyā is accepted as real and eternal, serving as substratum of the universe.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

259. Karma in Śaiva Siddhānta manifests itself in the form of:
A. Illusions only
B. Merits and demerits
C. Divine punishment only
D. Ritual duties alone

260. According to Śaiva Siddhānta, the Guru is important because:
A. He replaces God
B. He imparts enlightenment and wisdom
C. He performs sacrifices only
D. He grants wealth

261. Match List I with List II regarding soul categories.

Options:
A- II, B- I, C- III, D- IV
A- I, B- II, C- IV, D- III
A- III, B- IV, C- I, D- II
A- IV, B- III, C- II, D- I

Correct Option: A- II, B- I, C- III, D- IV

262. The soul in Śaiva Siddhānta is:
A. Omniscient like God
B. Unreal illusion
C. Intelligent but not omniscient
D. Eternal matter

263. Assertion (A): The soul in Śaiva Siddhānta lacks will power.
Reason (R): The soul can eschew evil and pursue good with divine assistance.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

264. The waking state of consciousness is known as:
A. Svapna
B. Suṣupti
C. Turīya
D. Jāgra

265. Which state refers to dream consciousness?
A. Turīyatīta
B. Svapna
C. Jāgra
D. Suṣupti

266. The dreamless state in Śaiva Siddhānta is called:
A. Turīya
B. Jāgra
C. Suṣupti
D. Svapna

267. Match List I with List II regarding states of consciousness.

Options:
A- III, B- I, C- IV, D- II
A- II, B- III, C- I, D- IV
A- IV, B- II, C- III, D- I
A- I, B- IV, C- II, D- III

Correct Option: A- III, B- I, C- IV, D- II

268. Which means of liberation receives special emphasis in Śaiva Siddhānta?
A. Political conquest
B. Service and worship (cariyai and kriyai)
C. Animal sacrifice
D. Merchant donations only

269. Assertion (A): Śaiva Siddhānta rejects yoga and jñāna as paths to liberation.
Reason (R): Yoga and jñāna are also accepted alongside service and worship.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

270. Which of the following best describes the ultimate aim of Śaiva Siddhānta?
A. Political rule
B. Ritual superiority
C. Liberation through God’s grace and removal of malas
D. Complete withdrawal from society

271. According to Śaiva Siddhānta, the Lord bestows grace primarily based on:
A. Wealth of the devotee
B. Birth in a high caste
C. Ripening of āṇava and spiritual progress of the soul
D. Temple donations only

272. Assertion (A): In Śaiva Siddhānta, God appears as Guru for the spiritual upliftment of souls.
Reason (R): The Guru purifies the soul and imparts true knowledge.

A. Both (A) and (R) are true and (R) is the correct explanation of (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) false, (R) true

273. The term ‘Paśu’ in Śaiva Siddhānta refers to:
A. Lord Siva
B. Ritual sacrifice
C. The bound soul
D. Temple priest

274. The bond that binds the soul is known as:
A. Moksha
B. Dharma
C. Pāśa
D. Vidyā

275. Match List I with List II regarding bondage in Śaiva Siddhānta.

Options:
A- II, B- III, C- I, D- IV
A- III, B- I, C- II, D- IV
A- IV, B- II, C- III, D- I
A- I, B- IV, C- II, D- III

Correct Option: A- II, B- III, C- I, D- IV

276. Which impurity hides the consciousness of the individual soul like verdigris covers copper?
A. Karma
B. Māyā
C. Āṇava
D. Ignorance of scriptures

277. According to Śaiva Siddhānta, māyā evolves by:
A. Independent action
B. Human effort only
C. God’s will for the salvation of souls
D. Ritual sacrifices

278. Assertion (A): Karma in Śaiva Siddhānta is identical to māyā.
Reason (R): Karma manifests as dharma and adharma, while māyā is material cause.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

279. Iruvinaioppu in Śaiva Siddhānta signifies:
A. Temple consecration
B. Balanced state unaffected by pleasure or adversity
C. Ritual purification
D. Pilgrimage

280. The stage where impurities mature and weaken is called:
A. Jīvanmukti
B. Malaparipāgam
C. Turiya
D. Prapatti

281. Match List I with List II regarding liberation concepts.

Options:
A- II, B- I, C- III, D- IV
A- I, B- II, C- IV, D- III
A- III, B- IV, C- II, D- I
A- IV, B- III, C- I, D- II

Correct Option: A- II, B- I, C- III, D- IV

282. Liberation (moksha) in Śaiva Siddhānta is ultimately attained through:
A. Wealth accumulation
B. Ritual sacrifice alone
C. Divine grace (Anugraha Śakti)
D. Birth in priestly family

283. Assertion (A): The world in Śaiva Siddhānta is unreal.
Reason (R): Matter is eternal and accepted as one of the three realities.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

284. Ramanuja’s philosophical school is best described as:
A. Strict dualism
B. Absolute monism
C. Qualified non-dualism (Viśiṣṭādvaita)
D. Material realism

285. According to Ramanuja, the soul is:
A. Completely separate from God
B. Unreal illusion
C. Dependent on God and a fragment of divine essence
D. Equal to God in all respects

286. Match List I with List II regarding Ramanuja’s ideas.

Options:
A- II, B- I, C- III, D- IV
A- I, B- II, C- IV, D- III
A- III, B- IV, C- I, D- II
A- IV, B- III, C- II, D- I

Correct Option: A- II, B- I, C- III, D- IV

287. Ramanuja believed creation was:
A. Illusion due to māyā
B. Mechanical process
C. Expression of God’s desire to love and be loved
D. Accidental

288. Assertion (A): Ramanuja taught complete identity of soul and God.
Reason (R): Even in liberation, the soul preserves self-consciousness.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

289. Madhva’s philosophy is called:
A. Viśiṣṭādvaita
B. Śuddhādvaita
C. Dvaita
D. Bhedābheda

290. According to Madhva, liberation means:
A. Identity with Brahman
B. Dissolution of individuality
C. Nearness to God in contemplation of His glory
D. Escape from karma without devotion

291. Assertion (A): Madhva considered devotion sufficient without God’s grace.
Reason (R): Liberation ultimately depends on God’s grace.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

292. Nimbarka’s philosophy is known as:
A. Dvaita
B. Śuddhādvaita
C. Dvaitādvaita
D. Acintya-bhedābheda

293. Match List I with List II regarding Nimbarka’s metaphysics.

Options:
A- II, B- III, C- I, D- IV
A- III, B- II, C- IV, D- I
A- I, B- IV, C- II, D- III
A- IV, B- I, C- III, D- II

Correct Option: A- II, B- III, C- I, D- IV

294. Nimbarka regarded Brahman as:
A. Siva-Parvati
B. Vishnu-Lakshmi
C. Gopala-Krishna with Radha
D. Nirguna alone

295. According to Nimbarka, liberation is attained through:
A. Only ritual sacrifice
B. Karma, jñāna, meditation, prapatti, and devotion
C. Political service
D. Rejection of bhakti

296. Assertion (A): Nimbarka believed liberated souls lose individuality.
Reason (R): Souls retain individuality while realizing similarity to God.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

297. Vallabha’s philosophy is known as:
A. Viśiṣṭādvaita
B. Dvaita
C. Śuddhādvaita
D. Acintya-bhedābheda

298. Which work is associated with Vallabha?
A. Śivasūtra
B. Brahmasūtra-bhāṣya
C. Subhodini
D. Tirumurai

299. Match List I with List II regarding Vallabha’s soul categories.

Options:
A- II, B- III, C- I, D- IV
A- I, B- II, C- IV, D- III
A- III, B- IV, C- II, D- I
A- IV, B- I, C- III, D- II

Correct Option: A- II, B- III, C- I, D- IV

300. Which philosopher emphasized Krishna bhakti through kirtans in Bengal?
A. Madhva
B. Ramanuja
C. Chaitanya
D. Basavesvara

301. Chaitanya’s doctrine explaining the relation between God, soul, and world is called:
A. Śuddhādvaita
B. Dvaitādvaita
C. Viśiṣṭādvaita
D. Acintya-bhedābheda

302. Assertion (A): Chaitanya accepted simultaneous difference and non-difference between God and creation.
Reason (R): This relation is incomprehensible (acintya) and comparable to whole-part or cause-effect relations.

A. Both (A) and (R) are true and (R) is the correct explanation of (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) false, (R) true

303. According to Chaitanya, which śakti is responsible for divine līlā (play)?
A. Māyāśakti
B. Jīvaśakti
C. Svarūpaśakti
D. Karmaśakti

304. Māyāśakti in Chaitanya’s philosophy has how many aspects?
A. One
B. Two
C. Three
D. Four

305. Match List I with List II regarding Chaitanya’s śaktis.

Options:
A- II, B- III, C- I, D- IV
A- I, B- II, C- III, D- IV
A- III, B- IV, C- II, D- I
A- II, B- I, C- IV, D- III

Correct Option: A- II, B- III, C- I, D- IV

306. According to Chaitanya, the highest goal of life is:
A. Artha
B. Moksha alone
C. Ritual purity
D. Kevala-bhakti (pure devotion)

307. Chaitanya regarded Kevala-bhakti as:
A. Temporary religious practice
B. Means to wealth
C. The fifth puruṣārtha
D. Inferior to jñāna

308. Assertion (A): For Chaitanya, bhakti is superior to jñāna and yoga.
Reason (R): Unconditional surrender to Krishna transcends even moksha.

A. Both (A) and (R) are true and (R) is the correct explanation of (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) false, (R) true

309. In Chaitanya’s theology, Radha is understood as:
A. Historical queen only
B. Goddess of wealth
C. Śakti inseparably united with Krishna
D. Symbol of illusion

310. Match List I with List II regarding Vaishnava philosophers and doctrines.

Options:
A- II, B- III, C- I, D- IV
A- III, B- I, C- II, D- IV
A- II, B- IV, C- III, D- I
A- I, B- II, C- IV, D- III

Correct Option: A- II, B- III, C- I, D- IV

311. Which philosopher regarded Brahman as Gopala-Krishna accompanied by Radha?
A. Madhva
B. Nimbarka
C. Ramanuja
D. Basavesvara

312. Which Vaishnava philosopher emphasized Krishna-Gopala as Supreme Brahman in Śuddhādvaita?
A. Chaitanya
B. Madhva
C. Vallabha
D. Nimbarka

313. Assertion (A): Vallabha rejected the reality of the world.
Reason (R): Vallabha taught that the world is a real transformation of Brahman.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

314. According to Vallabha, souls emerge from Brahman like:
A. Rivers from mountains
B. Sparks from fire
C. Wind from clouds
D. Clay from earth

315. Which category of souls in Vallabha’s philosophy follows the Vedic path?
A. Pravāha
B. Puṣṭi
C. Maryādā
D. Sākala

316. Match List I with List II regarding Vishnu’s forms.

Options:
A- II, B- III, C- IV, D- I
A- I, B- II, C- III, D- IV
A- III, B- I, C- II, D- IV
A- IV, B- II, C- I, D- III

Correct Option: A- II, B- III, C- IV, D- I

317. Which avatāra of Vishnu is yet to come according to Vaishnavism?
A. Buddha
B. Narasimha
C. Krishna
D. Kalki

318. Assertion (A): Buddha as Vishnu’s avatāra was universally accepted without controversy.
Reason (R): Some traditions believed Buddha descended to stop animal sacrifice, while others viewed him differently.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

319. Vaikuṇṭha is the abode of:
A. Siva and Parvati
B. Brahma and Saraswati
C. Vishnu and Lakshmi
D. Krishna and Radha only

320. Match List I with List II regarding Siva’s forms and attributes.

Options:
A- III, B- I, C- II, D- IV
A- II, B- III, C- IV, D- I
A- I, B- IV, C- III, D- II
A- IV, B- II, C- I, D- III

Correct Option: A- III, B- I, C- II, D- IV

321. Which feature of Siva symbolizes higher wisdom?
A. Trident
B. Crescent moon
C. Third eye
D. Ash-covered body

322. Assertion (A): Siva is only a destructive deity in Hinduism.
Reason (R): Alongside destruction, Siva is also represented as yogi, compassionate father, and lord of grace.

A. Both true and (R) explains (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) is false but (R) is true

323. Which among the following sects practiced extreme asceticism and carried skulls?
A. Lingayats
B. Śaiva Siddhānta followers
C. Kapālikas
D. Vaikānasa sect

324. The term ‘Liṅgayat’ derives from:
A. Worship of Vishnu images
B. Wearing a personal liṅga around the neck
C. Temple rituals only
D. Sacred thread ceremony

325. Match List I with List II regarding Saiva sects.

Options:
A- III, B- II, C- IV, D- I
A- II, B- III, C- I, D- IV
A- I, B- IV, C- II, D- III
A- IV, B- I, C- III, D- II

Correct Option: A- III, B- II, C- IV, D- I

326. Which Saiva movement strongly opposed caste distinctions and granted women equal status?
A. Pāśupata
B. Kapālika
C. Vīra Saivism / Lingayatism
D. Trika

327. Assertion (A): Lingayats rejected meaningless rituals and sacred thread ceremony.
Reason (R): Basavesvara broke away from orthodox Hindu practices.

A. Both (A) and (R) are true and (R) is the correct explanation of (A)
B. Both true but (R) not explanation
C. (A) true, (R) false
D. (A) false, (R) true

328. The philosophical school that affirms both divine grace and worldly enjoyment is:
A. Madhva’s Dvaita
B. Kashmiri Saivism (Trika)
C. Kapālika sect
D. Kevalādvaita

329. Which statement best explains Bhakti movements in medieval India?
A. They discouraged philosophical thought
B. They shaped major Saiva and Vaishnava religious-philosophical systems
C. They rejected temple worship entirely
D. They remained confined to North India only

330. Which of the following best summarizes the evolution of Saivism and Vaishnavism in medieval India?
A. Both disappeared after Gupta rule
B. Both remained unchanged from Vedic religion
C. They diversified into multiple sects and philosophical schools under Bhakti influence
D. They became exclusively royal religions only