Q5
(a) Examine and evaluate the proofs given by Sāmkhya philosophy to prove the existence of Puruṣa. (10 marks) (b) What is the ontological status of Sāmānya, according to Vaiśeṣika Philosophy? Critically examine. (10 marks) (c) Discuss the nature and different stages of Samādhi as per Pātañjala yoga and examine the role of Īśvara in it. (10 marks) (d) How does Jaina view of Karma bear upon their soteriology? Critically discuss. (10 marks) (e) Do you agree with the view that 'Vivartavāda is the logical development of Parināṇamavāda'? Give reasons in support of your answer. (10 marks)
हिंदी में प्रश्न पढ़ें
(a) पुरुष की सत्ता सिद्ध हेतु सांख्य दर्शन में प्रदत्त प्रमाणों का परीक्षण एवं मूल्यांकन कीजिये । (10 अंक) (b) वैशेषिक दर्शन के अनुसार 'सामान्य' की सत्तामीमांसात्मक स्थिति क्या है ? समीक्षात्मक परीक्षण कीजिये । (10 अंक) (c) पातञ्जल योग के अनुसार समाधि के स्वरूप एवं विविध स्तरों का विवेचन कीजिये तथा इसमें ईश्वर की भूमिका का परीक्षण कीजिये । (10 अंक) (d) जैनों की कर्म की अवधारणा उनके मोक्षशास्त्र को किस प्रकार प्रभावित करती है ? समालोचनात्मक व्याख्या कीजिए । (10 अंक) (e) क्या आप इस विचार से सहमत हैं कि 'विवर्तवाद परिणामवाद का तार्किक विकास है' ? अपने उत्तर के समर्थन में तर्क दीजिये । (10 अंक)
Directive word: Critically examine
This question asks you to critically examine. The directive word signals the depth of analysis expected, the structure of your answer, and the weight of evidence you must bring.
See our UPSC directive words guide for a full breakdown of how to respond to each command word.
How this answer will be evaluated
Approach
The directive 'critically examine' demands balanced exposition and evaluation across all five sub-parts. Allocate approximately 2 minutes per mark (20 minutes total), distributing roughly equal attention to each 10-mark section: (a) Sāmkhya proofs for Puruṣa, (b) Vaiśeṣika on Sāmānya, (c) Pātañjala Samādhi stages and Īśvara, (d) Jaina Karma-soteriology nexus, and (e) Vivartavāda as development of Parināṇamavāda. Structure with brief analytical introductions per part, systematic doctrinal exposition, critical assessment with internal/external objections, and a synthesizing conclusion on Indian metaphysical convergences.
Key points expected
- (a) Sāmkhya: Five proofs for Puruṣa—(i) aggregation requires a witness (saṅghāta-parārthatvāt), (ii) teleology (triguṇyādiviṣayavat), (iii) subtle body requires controller (adhiṣṭhātṛ), (iv) experience requires experiencer (bhoktṛbhāvāt), (v) liberation requires liberated subject (kaivalyārtha-pravṛtteḥ); evaluation of their circularity or redundancy
- (b) Vaiśeṣika: Sāmānya as universal—ontological status as eternal, distinct from particulars (vyakti), inhering in many (anekasamaveta); debate between Prashastapāda's realism vs. Buddhist apoha; critical examination of samavāya relation and epistemological function
- (c) Pātañjala Yoga: Samādhi as citta-vṛtti-nirodha; stages—savitarka, nirvitarka, savicāra, nirvicāra, sānanda, sāsmitā; Īśvara as viśeṣa-puruṣa, role in prasāda-bhāvana and as object of īśvara-praṇidhāna; distinction between samprajñāta and asamprajñāta
- (d) Jaina: Karma as pudgala-particles (karma-vargaṇā) binding jīva through yoga and kaṣāya; soteriology as mokṣa via saṃvara (stoppage) and nirjarā (exhaustion); critical role of ahiṃsā and three jewels (triratna); evaluation of karmic determinism vs. free will
- (e) Vedānta: Parināṇamavāda (Brahman as material cause through real transformation) vs. Vivartavāda (apparent modification); Śaṅkara's argument that pariṇāma implies avidyā in Brahman; logical development thesis—Vivartavāda preserves Brahman's nirvikāratva while explaining empirical experience; counter-arguments from Bhāskara and Yādavaprakāśa
Evaluation rubric
| Dimension | Weight | Max marks | Excellent | Average | Poor |
|---|---|---|---|---|---|
| Concept correctness | 20% | 10 | Precise Sanskrit terminology (e.g., saṅghāta-parārthatvāt, samavāya, kaivalya, karmapudgala, adhyāropa-apavāda) with accurate doctrinal exposition; for (a) correctly distinguishes Puruṣa from prakṛti; for (b) distinguishes sāmānya from viśeṣa and ākṛti; for (c) correctly orders samādhi stages; for (d) identifies eight karmas and their bondage mechanism; for (e) accurately represents both māyāvāda and bhedābheda positions | Generally correct concepts with minor terminological errors or conflations (e.g., confusing sāmānya with ākṛti, or misordering samādhi stages); superficial treatment of one sub-part | Fundamental conceptual errors—e.g., identifying Puruṣa as material cause, treating Vivartavāda as causal theory, confusing Jaina karma with Hindu law of karma, or conflating Yoga's Īśvara with theistic personal God |
| Argument structure | 20% | 10 | Each sub-part follows thesis-exposition-evaluation pattern; for (a) presents five proofs systematically then evaluates collectively; for (b) moves from definition to ontological status to epistemological function; for (c) distinguishes cognitive from objectless samādhi before Īśvara analysis; for (d) establishes causal chain from karma-bandha to mokṣa-mārga; for (e) constructs logical progression with premise-conclusion validity | Clear exposition but uneven evaluation—strong on description, weak on critical examination in 2-3 parts; some logical gaps in connecting karma mechanics to soteriology in (d) | Descriptive laundry list without argumentative architecture; no evaluation despite 'critically examine' directive; parts answered as isolated fragments without parallel structure |
| Schools / thinkers cited | 20% | 10 | Primary sources: Īśvarakṛṣṇa's Sāṃkhyakārikā (especially kārikās 17, 19 for Puruṣa proofs), Praśastapāda's Padārthadharmasaṅgraha for Vaiśeṣika, Patañjali's Yoga-sūtra (I.17-23, I.51, II.1) with Vyāsa's bhāṣya, Umasvāti's Tattvārthasūtra (II.6-10 on karma-mohanīya), Śaṅkara's Brahma-sūtra-bhāṣya (II.1.14-20 on vivarta); secondary: S.N. Dasgupta, Hiriyanna, Radhakrishnan for interpretive frameworks | Generic attribution to schools without specific text references; mentions 'Sāmkhya says' or 'Yoga believes' without kārikā or sūtra numbers; one accurate primary citation | No textual grounding; anachronistic or invented attributions; confuses commentators with original sources (e.g., attributing vivartavāda to Bādarāyaṇa rather than Śaṅkara) |
| Counter-position handling | 20% | 10 | Internal critique: for (a) Naiyāyika objection that Puruṣa is unnecessary given ātman; for (b) Buddhist prasaṅga against sāmānya's reality and Kumārila's sāmānyalakṣaṇa alternative; for (c) objection that Īśvara-praṇidhāna contradicts kaivalya-mārga; for (d) Hindu critique of karmic materialism and Jaina response via naya-vāda; for (e) Bhāskara's bhedābheda as preserving pariṇāma without vivarta's māyā; evaluates strengths of objections and responses | Mentions opposing views superficially without systematic presentation; 'some critics say' without identifying school; weak evaluation of which position prevails | No counter-positions presented; or presents strawman objections; confuses internal school debates with external critiques (e.g., treating Yoga-Sāmkhya differences as objections to Sāmkhya proofs) |
| Conclusion & coherence | 20% | 10 | Synthesizes five sub-parts into thematic unity: Indian philosophy's shared concern with liberation (mokṣa/kaivalya/nirvāṇa) through distinct ontological commitments; notes progression from pluralistic realism (Vaiśeṣika, Jaina) through dualism (Sāmkhya-Yoga) to monistic idealism (Vedānta); evaluates which framework best resolves the consciousness-matter problem; maintains proportional balance across parts with clear visual demarcation | Brief conclusion summarizing main points without synthetic insight; disproportionate length (e.g., 40% on (e) due to personal interest); adequate but uninspired cross-referencing | No conclusion or abrupt ending; severe imbalance (one part 50%+, others neglected); treats as five separate answers without integrating thread of Indian soteriological metaphysics |
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