1. Make an assessment of the interpretation of Mahavakyas by Ramanuja and Sankara.



2. How does Kant develop his critical philosophy in the context of Rationalism and Empiricism

3. Present a critique of modern civilization with reference to Gandhi.



4. Examine Aristotelian critique of Plato's theory of ideas.


5. Is religion universal Explain in the light of the basic tenets of Sikh Religion.

6. Explain the view of Zoroastrianism on the problem of evil.

7. Is religion irrelevant for present moral social values Give your views.


8. Examine the concepts of acquaintance and description with reference to Russell.

9. Discuss the Semantic theory of Frege.

10. Account for the theory of speech-acts in Austin.


11. Examine the basic features of Phenomenology.

12. Bring out the implications of Husserl's phenomenological method.

13. Define hermeneutics. Examine the possibilities of agreement in interpretation.

14. What do you mean by Khyativada Explain Anirvachan iyakhyativada of Advaita Vedanta. '.µÖÖן־ÖÖ¤ü' ÃÖê †Ö¯Ö.úÖ ŒµÖÖ †×³Ö¯ÖÏÖµÖ Æüî? †«îüŸÖ ¾Öê¤üÖ-ŸÖ .úß †×-Ö¾Ö"ÖÔ-ÖßµÖ .µÖÖ×ŸÖ .úÖê ïÖ™ü .úßו֋ …

15. Give a brief account of Ramanuja's view of Brahma.

16. Explain the different conceptions of Bhakti as a means or Sadhana of liberation, according to Madhva, Vallabha and Nimbarka.


17. Write, in brief, Gandhi's view on the upliftment of women.

18. Write about Gandhi's view on means-end relationship.

19. Explain Gandhi's concept of 'Swaraj'.

20. Explain, with example, different kinds of cause (Kara .admitted bytheVaisena) sikas.

21. What is sabdagraha Explain any two means of sabdagraha.

22. Explain different types of causes admitted by Aristotle.

23. Explain correspondence theory of truth.

24. Explain pancavayav inyaya indicating the necessity of each avayava.

25. What are the different types of purus.arthas Explain moks.a as paramapurus.artha.

26. Explain the main features of Mill's utilitarianism.

27. Explain, with example, the traditional square of opposition.

28. Explain the vedic notion of R.ta as a cosmic order.

29. Gaudapada uses many words which were frequently used in the Mahayana works. It may be pointed out that these words were not the monopoly of the Mahayana. They were the current philosophical coins of the day and Gaud.apada had every right to use them. They were the heritage of the language. The impartial spirit of Gaud.apada is to be much admired. His breadth of vision, his large-heartedness, his broad intellectual outlook and his impartial spirit add to his glory and greatness. He has respect for Buddha. He frankly admits that in certain respects he agrees with Shunyavadins and Vij But this should never mean that Gaud.apada isa crypto-Buddhist. He is a thorough-going Vedantin in and out. His mission is to prove that Mahayana Buddhism and Advaita Vedanta are not two opposed systems of thought, but only a continuation of the same fundamental thought of the Upani. sads. He has based his philosophy on the Upani. sads. When he says in the end 'this truth was not uttered by Buddha', what he means is that his own philosophy as well as philosophy of Buddha and of the Mahayana so far as he agrees with it, both are directly rooted in the Upani.sadic Truth not by sads, that Buddha preached this Upani. words but by silence, that his (Gaud.apada's) preaching is the essence of the Vedanta, that it is not an original contribution of Buddha or of Buddhists.

Why Gau d.apada uses terms from Mahayana works

Why words used by Gau d.apada from Mahayana works are not the monopoly of Mahayana

Why Gaudapada is not a Crypto-Buddhist

Where and how truth is rooted according to Gaud.apada

How does Gaud.apada treat the preaching of the Buddha