Baudha Darshan

Step 1: Meaning of Abhidharma.
Abhidharma Bauddha philosophy kā vah hissa hai jo tattva-vicāra aur manovijñān ko vistār se samjhatā hai. Yah dharmon kā śāstriya vibhājan prastut kartā hai.
Step 2: Four categories of Abhidharma.
- (A) Rūpam = Physical form or matter.
- (B) Cittam = Consciousness.
- (C) Caitasikam = Mental factors associated with mind.
- (D) Nirbānam = Liberation, the ultimate goal.
Step 3: Correct order.
Is anukrama meṁ Abhidharma chār vastuon kā vivecan kartā hai:
Pehle rūpa (śarīr-vastu), phir citt (cetanātmaka citta), uske sāth caitasik (manasik guṇa), aur sabse ant meṁ nirvāṇa.
Step 4: Options analysis.
- (1) (A), (B), (C), (D): Bilkul sahi.
- (2) (B), (C), (D), (A): Galat order.
- (3) (C), (D), (A), (B): Galat.
- (4) (D), (A), (B), (C): Galat.
Step 5: Conclusion.
Sahi anukrama hai Rūpa → Citta → Caitasika → Nirvāṇa.

Step 1: Four Arūpa samāpattis.
Buddhism meṁ dhyān ke charan “Rūpadhyāna” ke baad “Arūpadhyāna” hote haiṁ. Arūpadhyāna ke chār avasthāeṁ hain jo gahan meditation ke star ko darśātī haiṁ.
Step 2: Correct order.
1. Ākāśānāñcāyatanam — Infinite space.
2. Viññāṇañcāyatanam — Infinite consciousness.
3. Ākiñcaññāyatanam — Nothingness.
4. Nevasaññānāsaññāyatanam — Neither perception nor non-perception.
Step 3: Analysis of options.
- (1) (A), (B), (C), (D): Galat order.
- (2) (C), (D), (A), (B): Incorrect order.
- (3) (B), (C), (D), (A): Bilkul sahi.
- (4) (D), (C), (B), (A): Ulta order.
Step 4: Conclusion.
Sahi order hai (B), (C), (D), (A).

Step 1: Identifying ancient teachers.
- Pūrṇakāśyapa ne Akṛtavāda (karma kā phal nahīṁ hotā) kā siddhānta diyā.
- Ajita Keśakambala ne Bhautikavāda (materialism) ko samarthan diyā.
- Prakṛdha Kātyāyana ne Aniścitatāvāda (uncertainty doctrine) kā ullekh kiyā.
- Sañjaya Velaṭṭhiputra ne Akriyāvāda (action is ineffective) ko mānā.
Step 2: Matching.
- A → I ✔
- B → III ✔
- C → IV ✔
- D → II ✔
Step 3: Conclusion.
Sahi uttar hai (2).

Step 1: Background of Enlightenment.
Siddhārtha Gautama ne apne dīrgha tapas ke bād Bodh Gayā (Bihar, India) meṁ Nairañjanā nadī ke kināre Bodhi-vṛkṣa ke niche dhyān lagāyā.
Step 2: The Event.
Sātvāṁ din nirantar dhyān karne ke bād unhoṁne nirvāṇa prāpt kiyā aur “Buddha” bane. Yah ghaṭanā Bodh Gayā meṁ huī.
Step 3: Importance.
Bodh Gayā ko āj sabse mahatvapūrṇ Bauddha tīrtha sthān mānā jātā hai. Yahān Mahābodhi Mandir sthit hai jo UNESCO world heritage site hai.
Step 4: Analysis of options.
- (1) Saranath: Yahān pratham dharmacakrapravartan huā thā, enlightenment nahīṁ.
- (2) Bodhgaya: Bilkul sahi, yahī enlightenment sthān hai.
- (3) Rajagriha: Yahān pratham saṅgīti huī thī, par enlightenment nahīṁ.
- (4) Isipatana-migadāyi: Yahān pratham upadeś diyā thā, par bodhi prāpti nahīṁ.
Step 5: Conclusion.
Buddha kī bodhi-prāpti Bodh Gayā meṁ huī thī.

Step 1: Abhidharmakośa author.
Abhidharmakośa granth Vasubandhu ne likhā thā, jo 4th–5th century CE ke prasiddh Bauddha ācārya the.
Step 2: School association.
Yeh granth Sautrāntika paramparā se sambandhit hai, lekin Vaibhāṣika ko bhi ismeṁ viśeṣ rūp se samīkṣā kī gayī hai.
Step 3: Significance.
Abhidharmakośa Bauddha tattva-vimarś kī ek mahatvapūrṇ pustak hai jismeṁ dharm, kleśa, karma aur mārga kā vistār se ullekh hai.
Step 4: Analysis of options.
- Hinayāna: General term hai, par specific nahīṁ.
- Mahāyāna: Vasubandhu ne kuch Mahāyāna granth bhi likhe, lekin Abhidharmakośa Sautrāntika paramparā se hai.
- Sautrāntika: Bilkul sahi.
- Sahajayāna: Later tantric tradition hai, sambandhit nahīṁ.
Step 5: Conclusion.
Is prashn kā sahi uttar hai Sautrāntika.

Step 1: What are the five Balas?
Bauddha darśan meṁ “Pañca Bala” arthāt pañc śaktiyaṁ jinke ādhār par bhikṣu ātmik mārga meṁ dr̥ḍhatā pāte haiṁ.
Yeh hai—Śraddhā (faith), Smṛti (mindfulness), Vīrya (energy), Samādhi (concentration), Prajñā (wisdom).
Step 2: Correct order.
Pratham Śraddhā (āśraddhā ko door kar faith).
Dvitīya Smṛti (satarkatā aur mindfulness).
Tritīya Vīrya (prayatna aur urjā).
Chaturtha Samādhi (ekāgratā).
Pañcama Prajñā (antim jñāna/insight).
Step 3: Analysis of options.
Option (1): Smṛti ko sabse pehle rakhtā hai, galat.
Option (2): Vīrya se shuru kar rahā hai, galat.
Option (3): (C), (D), (A), (B), (E) = Śraddhā, Smṛti, Vīrya, Samādhi, Prajñā—bilkul sahi.
Option (4): Kram bigaḍā hai, islie galat.
Step 4: Mnemonic.
“S-S-V-S-P” = Śraddhā, Smṛti, Vīrya, Samādhi, Prajñā.
Step 5: Conclusion.
Is prashn kā sahi uttar hai option (3).

Step 1: “Dukkha” ke traya-rūp.
Theravāda/Hīnayāna paramparā meṁ “dukkha” ko tīn roopoṁ meṁ vivarit kiyā jātā hai:
(1) Dukha dūkhatā—pratyakṣ śārīrik-mānasik peeda; jise “suffering of suffering” kahte haiṁ.
(2) Vipariṇāma-dukkha—sukha kī sthiti ka parivartan hokar duḥkha ban jānā (change-suffering).
(3) Saṃskāra-dukkha—saṅskārit/saṁyutta vastuon kī svabhāvik asaṃtoṣṭatā (conditioned existence as suffering).
Step 2: “Dukha dūkhatā” par spaṣṭatā.
Ismeṁ peeda ko seedhā peeda ke rūp meṁ samjha jātā hai—jaise rog, chot, shok; yah pratham prakār hai aur Theravāda vāṅgmaya meṁ niśchit rūp se paribhāṣit hai.
Step 3: Vikalpoṅ kā vivecan (kyon/kyon nahīṁ).
Hinayāna (Theravāda)—dukkha ke tīn prakār kā nirūpaṇ yahin spaṣṭ hai, islie yahī saṭīk paramparā hai.
Mahāyāna—adhikatar śūnyatā, bodhisattva-mārga par zor; yadyapi dukkha svīkṛt hai, par yeh tīn-vibhājan kā canonical mūl Theravāda meṁ prasiddh hai.
Jaina—alagdharma; karmavāda meṁ duḥkha-śreṇī vibhinna hai.
Ājīvika—niyativāda paramparā; yah bauddha traya-dukkha siddhānt se sambandhit nahīṁ.
Step 4: Udāharaṇ se pakka karo.
Daṅt-dard ya ḍukḍukātā sir-dard Dukha dūkhatā; garam chāy thandī ho jane par sukh ka ḍhīlā paḍnā Vipariṇāma-dukkha; nirantar āśrittā–janm–jarā–maraṇa cakra Saṃskāra-dukkha.
Step 5: Smaraṇ-trick.
“Paīn–Chāṅj–Kandīśan” = Pain (dukkha-dukkhatā), Change (vipariṇāma), Conditioned (saṃskāra) — sab Theravāda ke tīn rūp.
Step 6: Niṣkarṣ.
Isliye, “Dukha dūkhatā” kā spaṣṭ ullekh Hinayāna (Theravāda) paramparā meṁ miltā hai; vikalp (1) sahi hai.

Step 1: Abhidhamma Piṭaka.
Tripiṭaka ke tīsre bhāg Abhidhamma Piṭaka meṁ chhe mukhya granth haiṁ jo Bauddha manovijñān, tattva aur dharmāṅga kī gahan vicāra-vimārśa dete haiṁ.
Step 2: Granthon kā sahi kram.
1. Dhammasaṅgaṇī (B)—dhammāon kī varga-vibhāga.
2. Vibhaṅga (A)—vibhinn dhammāon kā viśleṣaṇa.
3. Dhātukathā (E)—dhātu sambandhit vyākhyā.
4. Puggalapaññatti (D)—vyakti/pañcakkhandha sambandhit vyākhyā.
5. Kathāvatthu (C)—darśan-samvāda aur polemical texts.
Step 3: Options analysis.
Option (1): Galat kram, prathama Dhammasaṅgaṇī hona chāhiye.
Option (2): (B), (A), (E), (D), (C)—bilkul sahi, yahī canonical order hai.
Option (3): (A), (B), … shuru Vibhaṅga se ho rahā hai, galat.
Option (4): Galat kram, Kathāvatthu ko śuru meṁ rakhtā hai.
Step 4: Trick.
Mnemonic: “DAEDC” = Dhammasaṅgaṇī, Vibhaṅga, Dhātukathā, Puggalapaññatti, Kathāvatthu.
Step 5: Conclusion.
Is prashn kā saṭīk uttar hai (2) (B), (A), (E), (D), (C).

Step 1: What is Vaipulyasūtra?
Vaipulyasūtra Mahāyāna Buddhism ke antargrathit vistār pūrṇ sūtra hote haiṁ jo gahre darśan aur bodhisattva-mārga kī vyākhyā dete haiṁ.
Step 2: Prajñā Pāramitā Sūtras.
Inmeṁ sabse prasiddh hai Prajñā Pāramitā sūtra jo śūnyatā, bodhicitta aur pāramitāoṁ kā vistār kartī hai. Yah Vaipulya granth ke rūp meṁ mānā jātā hai.
Step 3: Options analysis.
- (1) Suttanipāta: Theravāda Pali canon kā hissa hai.
- (2) Jātaka: Bauddha kathā-sāhitya, par Vaipulya nahīṁ.
- (3) Śūnyatā-saptatiḥ: Nāgārjuna kṛt ek kārikā granth, Vaipulya sūtra nahīṁ.
- (4) Prajñā Pāramitā sūtram: Bilkul sahi.
Step 4: Conclusion.
Is prashn kā sahi uttar hai Prajñā Pāramitā sūtram.

Step 1: Dharmacakra pravartanam.
Buddha ne apna pratham upadeś Ṛṣipattana (Sarnath) meṁ diya, jise Dharmacakra pravartan kahā jātā hai.
Step 2: Composition of Dīpavaṃśa.
Dīpavaṃśa ek Pāli chronicle hai jo Sri Lanka meṁ likhā gayā.
Step 3: Getting the enlightenment.
Buddha ko bodhi prāpti Bodhgayā meṁ hui.
Step 4: Bhābrū rock edict.
Bhābrū rock inscription Rājasthan meṁ miltī hai.
Step 5: Matching.
(A) - (III), (B) - (IV), (C) - (I), (D) - (II).

Step 1: Cārvākas.
Unhone keval pratyakṣa pramāṇa ko mānā, isliye (A) - (II).
Step 2: Naiyāyikas.
Nyāya darśan meṁ 4 pramāṇa svīkārit haiṁ—pratyakṣa, anumāna, upamāna aur śabda. Isliye (B) - (I).
Step 3: Sāṃkhya.
Sāṃkhya sirf 2 pramāṇa māntā hai—pratyakṣa aur anumāna. Isliye (C) - (III).
Step 4: Bauddhas.
Bauddha darśan ne 3 pramāṇa māne—pratyakṣa, anumāna aur śabda. Isliye (D) - (IV).
Step 5: Conclusion.
Is tarah se sahi matching hai—(A) - (II), (B) - (I), (C) - (III), (D) - (IV).

Step 1: Dharmatrāta.
Unka vāda thā—Avasthānyathātva vāda. Isliye (A) - (II).
Step 2: Bhadanta ghoṣa.
Unka vāda thā—Lakṣaṇānyathātva vāda. Isliye (B) - (I).
Step 3: Vasumitra.
Unke dvārā Bhāvānyathātva vāda prastāvit hua. Isliye (C) - (III).
Step 4: Buddhadeva.
Unka vāda thā—Anyathānyathātva vāda. Isliye (D) - (IV).
Step 5: Conclusion.
Is tarah se sahi matching hai—(A) - (II), (B) - (I), (C) - (III), (D) - (IV).

Step 1: Understanding Āryāṣṭāṅgika mārga.
Buddha ne dukha se mukti ke liye jo rāh batāyi use Āryāṣṭāṅgika mārga kahte haiṁ.
Iske āṭh aṅga hai—Samyak dṛṣṭi, Samyak saṃkalpa, Samyak vāk, Samyak karmānta, Samyak ājīva, Samyak vyāyāma, Samyak smṛti, Samyak samādhi.
Step 2: Given 5 aṅga.
Is prashn meṁ sirf 5 diye gaye hai—Samyak dṛṣṭi, Samyak saṃkalpa, Samyak vāk, Samyak karmānta, Samyak ājīva.
Inka krama hai:
(1) Samyak dṛṣṭi
(2) Samyak saṃkalpa
(3) Samyak vāk
(4) Samyak karmānta
(5) Samyak ājīva
Step 3: Options analysis.
(2) (C), (B), (A), (D), (E): Bilkul sahi hai.
Baaki sab galat kram dete haiṁ.
Step 4: Conclusion.
Is prashn kā saṭīk uttar hai—(C), (B), (A), (D), (E).

Step 1: Vasubandhu.
Vasubandhu ne Yogācāra school ke texts likhe jismeṁ Vinśatikā kārikā pramukh hai. Isliye (A) - (II).
Step 2: Nāgārjuna.
Nāgārjuna ne Mādhyamika philosophy ke texts likhe aur Vigrahavyāvṛtti inmeṁ se ek prasiddh granth hai. Isliye (B) - (III).
Step 3: Asaṅga.
Asaṅga ne Mahāyānasaṃgraha likhā jo Yogācāra thought ko sthāpit kartā hai. Isliye (C) - (I).
Step 4: Diṅnāga.
Diṅnāga ko logic aur epistemology kā pravartak mānā jātā hai. Usne Pramāṇa samuccaya likhā. Isliye (D) - (IV).
Step 5: Conclusion.
Is tarah sahi matching hai—(A) - (II), (B) - (III), (C) - (I), (D) - (IV).

Step 1: Meaning of Samyak dr̥ṣṭi.
Samyak dr̥ṣṭi arthāt sahi darśan ya sahi understanding. Yeh Buddha ke mūl upadeś meṁ bahut mahatvapūrṇ hai.
Step 2: Āryāṣṭāṅgika mārga.
Aṣṭāṅgika mārga ke āṭh aṅga hai—Samyak dr̥ṣṭi, Samyak saṅkalpa, Samyak vāk, Samyak karmānta, Samyak ājīva, Samyak vyāyāma, Samyak smṛti, Samyak samādhi.
Inmeṁ sabse pehla hai Samyak dr̥ṣṭi, jo anya sabhi aṅgoṁ kā ādhār hai.
Step 3: Options analysis.
(1) Ārya satya: Chār ārya satya haiṁ, par yahān Samyak dr̥ṣṭi śabd nāhīṁ.
(2) Pratītya samutpāda: Yah kāraṇ siddhānt hai, dr̥ṣṭi yahān nahīṁ.
(3) Aṣṭāṅgika Mārga: Bilkul sahi, Samyak dr̥ṣṭi iske āṭh aṅgoṁ meṁ pratham hai.
(4) Brahmavihāras: Maitrī, Karuṇā, Muditā, Upekṣā ko darśātā hai, yahān Samyak dr̥ṣṭi nahīṁ.
Step 4: Conclusion.
Is prashn kā saṭīk uttar hai—Aṣṭāṅgika Mārga.

Step 1: About Saṁskāra.
Bauddha darśan meṁ Saṁskāra pañca-skandh meṁ ek hai. Yah saṁskārātmaka pravr̥ttiyoṁ ko darśātā hai jo vyakti ke manasik aur kārmik pravāha ko prabhāvit kartī hai.
Step 2: Types of pravr̥tti.
Saṁskāra ke anek pravr̥tti māne gaye, parantu unmeṁ se paanch ko atyant mahatvapūrṇ batāyā gayā:
1. Rāga (attachment)
2. Dveṣa (hatred)
3. Moha (delusion)
4. Avidyā (ignorance)
5. Ābhisaṁskāra (volitional activities)
Step 3: Significance.
Yeh paanch pravr̥ttiyoṁ vyakti ko saṁsāra meṁ bandh detī haiṁ aur punarjanma cakra ko āge baṛhātī haiṁ.
Step 4: Analysis of options.
(1) Five: Bilkul sahi, paanch ko mukhya mānā.
(2) Two: Nahīṁ, adhik hai.
(3) Three: Apūrṇ.
(4) Ten: Atiranjit, Bauddha granthon meṁ paanch ko mahatva diyā gayā.
Step 5: Conclusion.
Is prashn kā sahi uttar hai—Paanch pravr̥tti.

Step 1: About pratītya samutpāda.
Pratītya samutpāda Bauddha darśan kā mūl siddhānt hai jo kehtā hai ki sab kuch anye kāraṇoṁ par nirbhar hai.
Isko dvādaśa-nidāna (12 links) ke roop meṁ vyākhyā kiya gayā hai.
Step 2: Relevant 5 links.
Is prashn meṁ diye gaye hai—Avidyā, Saṃskāra, Vijñāna, Nāmarūpa, aur Ṣaḍāyatana.
Unka krama hai:
1. Avidyā (Ignorance)
2. Saṃskāra (Mental formations)
3. Vijñāna (Consciousness)
4. Nāmarūpa (Mind and body)
5. Ṣaḍāyatana (Six sense bases)
Step 3: Options analysis.
(1) (B), (D), (C), (E), (A): Bilkul sahi krama hai.
(2), (3), (4): Sabhi galat kram dete haiṁ.
Step 4: Conclusion.
Sahi uttar hai—(B), (D), (C), (E), (A).

Step 1: Concept of Pramāṇa.
Pramāṇa arthāt jñāna ke pramukh sādhan ya pramāṇik mārga. Darśanon ke anusar yah bhinn ho sakte haiṁ.
Jaise—Nyāya 4 pramāṇa māntā hai, Mīmāṁsā aur Vedānta aur bhi adhik svīkār karte haiṁ.
Step 2: Bauddha dr̥ṣṭikoṇ.
Bauddha darśan meṁ keval do pramāṇa māne gaye:
1. Pratyakṣa (Direct perception)
2. Anumāna (Inference)
Step 3: Kyon keval do?
Buddha vāda anubhav aur tark ko mahatva detā hai. Śabda, upamā ya arthāpatti ko svatantra pramāṇa ke rūp meṁ mānya nahīṁ karte.
Step 4: Analysis of options.
(1) Only one Pramāṇa: Galat, do māne gaye.
(2) Four Pramāṇas: Nyāya ke anusar hai, Bauddha ke nahīṁ.
(3) Two Pramāṇas: Bilkul sahi, Pratyakṣa aur Anumāna.
(4) Three Pramāṇas: Yathārth nahi.
Step 5: Conclusion.
Is prashn kā sahi uttar hai—do Pramāṇa.

Step 1: Background.
The Fourth Buddhist Council (Mahāyāna tradition) was held in Kashmir in the 2nd century CE.
Step 2: Patron.
This council was convened under the patronage of the Kushan emperor Kaniṣka.
It led to the compilation and spread of Mahāyāna doctrines.
Step 3: Analysis of options.
- (1) Aśoka: Patron of the Third Buddhist Council, not the fourth.
- (2) Kalāśoka: Patron of the Second Buddhist Council.
- (3) Kaniṣka: Correct, patron of the Fourth Buddhist Council (Mahāyāna).
- (4) Ajātaśatru: Patron of the First Buddhist Council.
Step 4: Conclusion.
Hence, the patron of the Fourth Buddhist Council was **Kaniṣka**.

Step 1: Tr̥ṣṇā in Bauddha Darśan.
Tr̥ṣṇā arthāt “craving” ya “desire” ko dukh kī mūl kāraṇ mānā gayā hai. Dvādaśa-nidāna meṁ bhī tr̥ṣṇā ko janma-maraṇa cakra kā ek mukhya aṅga batāyā gayā hai.
Step 2: Abhidharma ke anusar.
Abhidharma meṁ tr̥ṣṇā ko tīn prakār meṁ vibhājit kiyā gayā hai:
1. Kāma-tr̥ṣṇā (sensual craving)
2. Bhava-tr̥ṣṇā (craving for existence)
3. Vibhava-tr̥ṣṇā (craving for non-existence)
Step 3: Analysis of options.
(1) One type only: Bahut hi apūrṇ.
(2) Two types: Nahīṁ, teen pramukh māne gaye.
(3) Three types: Bilkul sahi—Kāma, Bhava aur Vibhava.
(4) Five types: Galat, yeh vibhājan keval teen rūpoṁ tak simit hai.
Step 4: Conclusion.
Is prashn kā sahi uttar hai—Teen prakār kī tr̥ṣṇā.

Step 1: Understanding Daśabhūmis.
The term “Daśabhūmis” literally means “Ten Stages.” It refers to the ten stages of spiritual progress that a Bodhisattva passes through before attaining Buddhahood.
Step 2: Textual source.
This concept is described in the Mahāyāna text “Daśabhūmika Sūtra,” which later became part of the Avataṃsaka Sūtra (Flower Ornament Scripture). It is a central teaching of Mahāyāna Buddhism focusing on the Bodhisattva path.
Step 3: Eliminating wrong options.
- (2) Buddhist Kṣaṇikavāda → This refers to the doctrine of momentariness, not Daśabhūmis.
- (3) Hīnayāna literature → Mainly focuses on Arhatship, not the Bodhisattva stages.
- (4) Suttapiṭaka → Belongs to early Pāli canon, does not mention Daśabhūmis.
Step 4: Conclusion.
Only Mahāyāna literature contains the systematic doctrine of Daśabhūmis.
Final Answer:

Step 1: Understanding Apohavāda.
Apohavāda or Apohasiddhānta is a famous Buddhist theory of meaning (semantics) particularly explained by Dignāga and Dharmakīrti. According to this theory, words signify an object not by directly denoting it, but by excluding everything else (apoha = exclusion).
Step 2: Meaning of Atadvayāvartaka.
The essence of Apohavāda is that a word means “exclusion of the other” (anyāpoha). This is expressed as Atadvayāvartaka, meaning “exclusion of the double negation.” In other words, when we say “cow,” we actually mean “not non-cow.”
Step 3: Elimination of incorrect options.
- (1) Asaṅkhyeya → Refers to countless or innumerable, not related here.
- (2) Avarṇanīya → Means indescribable, not related to Apoha theory.
- (4) Asadvayāvartaka → Incorrect term, not used in Apoha theory.
Step 4: Conclusion.
Hence, Apohasiddhānta is identified as Atadvayāvartaka.
Final Answer:

Step 1: Context.
During Buddha's time, there were many contemporary philosophers who held different schools of thought.
Step 2: About Sañjaya Belaṭṭhiputra.
Sañjaya Belaṭṭhiputra was a famous teacher and philosopher during Buddha’s time.
He is known as the leader of the Ajñāna school (a form of skepticism).
Step 3: Analysis of options.
- (1) Sañjaya Belaṭṭhiputra: Correct, he lived during Buddha’s time.
- (2) Ācārya Vasubandhu: Belonged to the later Gupta period (4th–5th century CE).
- (3) Ācārya Buddhadeva: Belonged to a later period.
- (4) Ācārya Dharmatrāta: Also lived after Buddha’s time.
Step 4: Conclusion.
Thus, the correct answer is **Sañjaya Belaṭṭhiputra**.

Step 1: Nature of Tripiṭaka.
Tripiṭaka Bauddha granthon kā saṅgrah hai—Vinayapiṭaka, Suttapiṭaka aur Abhidhamma Piṭaka.
Inmeṁ Buddha ke upadeś, śīla, dhyāna aur dharm kī vyākhyā miltī hai.
Step 2: Subject matter.
Tripiṭaka mukhyatāḥ Saddharma kā anusaraṇ, dharma-vyavahār, sūtra, vinaya aur tattva-vicāra par kendrit hai.
Yah vyakti ko mokṣa aur nirvāṇa kī disha meṁ margdarśan karte haiṁ.
Step 3: Analysis of options.
(1) Prakṛti–Puruṣa classification → Sāṁkhya darśan kā viṣay hai, Bauddha Tripiṭaka kā nahīṁ.
(2) Kaivalya → Yeh Jaina aur Sāṁkhya yoga ke lie prayukt hotā hai, Bauddha siddhānt meṁ nahi.
(3) Saddharma → Bilkul sahi, Tripiṭaka Saddharma ke vyavahār aur anusaraṇ ke lie banā.
(4) Happiness of life → Yeh sādhāraṇ lakṣya hai par Tripiṭaka viśeṣ rūp se Saddharma kī anupālan par kendrit hai.
Step 4: Conclusion.
Is prashn kā sahi uttar hai (3) Saddharma kā performance.

Step 1: Who was Makkhaligosāla?
Makkhaligosāla ek śramaṇa ācārya the jo Buddha ke samakālīn the. Ve Ajīvaka paramparā ke pramukh ācārya māne jāte haiṁ.
Step 2: Mentions in texts.
Unka ullekh Milindapañho aur anya Bauddha sūtra granthoṁ meṁ bhī miltā hai jahan unke śramaṇa-siddhānt par prakāś ḍālā gayā hai.
Step 3: Options analysis.
- (A) Bauddhācārya: Galat, ve Ajīvaka ācārya the.
- (B) Milindapañho meṁ ullekh: Bilkul sahi.
- (C) Buddha ke samakālīn guru: Bilkul sahi.
- (D) Mādhymika teacher: Galat, Madhyamika school Nāgārjuna ke samay meṁ baad meṁ sthāpit huā.
Step 4: Conclusion.
Isliye sahi hai (B) and (C) only.

Step 1: Family background of Buddha.
Gautama Buddha, jinka janma Kapilvastu meṁ huā thā, Śākya kul se sambandhit the. Unke pitā Śuddhodana Śākya clan ke rājā the.
Step 2: Significance of Śuddhodana.
Śuddhodana ne apne putra Siddhārtha ko rājya kī suvidhāeṁ dene kī koshish kī tāki ve sansār ke dukh na dekheṁ. Lekin Siddhārtha ne chār mahān darśan (janma, jarā, vyādhi aur maraṇa) dekh kar tyāg mārga apnāyā.
Step 3: Options analysis.
- (1) Rājarāja: Koi sambandh nahīṁ.
- (2) Śuddhodana: Bilkul sahi, Buddha ke pitā.
- (3) Devadatta: Buddha ke cousin jo baad meṁ virodhī bane.
- (4) Ānanda: Buddha ke anuyāyi aur sevak, pitā nahīṁ.
Step 4: Conclusion.
Buddha ke pitā kā nām Śuddhodana thā.

Step 1: Matching concepts.
- Swārthānumānam = Anumāna Pramāṇam (inference for oneself).
- Kalpanāpodham = Pratyakṣa Pramāṇam (direct perception without conceptualization).
- Samanantra Pratyayena Janitam = Mānasa pratyakṣam (mental perception).
- Samādhi Janitam Jñānam = Yogi Pratyakṣam (knowledge born of meditation).
Step 2: Correct mapping.
- A → II ✔
- B → III ✔
- C → IV ✔
- D → I ✔
Step 3: Conclusion.
Sahi uttar hai (1).

Step 1: Sarhapā.
Sarhapā was a famous Buddhist tantric saint and poet, regarded as a Buddhatantrācārya.
He contributed to the Vajrayāna tradition. Hence A → II.
Step 2: Dīpaṅkara Śrijñāna.
A renowned scholar associated with the Vikramaśīla Mahāvihāra in Bihar.
He spread Buddhism in Tibet. Hence B → I.
Step 3: Huan Sang.
A Chinese Buddhist monk and traveller who visited India in the 7th century CE.
He studied at Nālandā and left detailed accounts of Indian society, polity, and Buddhism.
Hence C → IV.
Step 4: Buddhaghoṣa.
A 5th-century CE Theravāda Buddhist commentator, famous for writing the Aṭṭhakathās (commentaries) in Pali.
Hence D → III.
Step 5: Conclusion.
The correct matching is (A - II), (B - I), (C - IV), (D - III).

Step 1: Understanding Nāgasena.
Nāgasena was a Buddhist philosopher and monk, famous for his dialogue with King Milinda (Menander I) recorded in the text “Milindapañho.” This work contains discussions on Buddhist philosophy, rebirth, and karma.
Step 2: Rebirth theory in Buddhism.
Rebirth is one of the fundamental doctrines in Buddhism. It means that beings are reborn again and again in the cycle of saṃsāra due to karma and ignorance.
Step 3: Nāgasena’s view.
In “Milindapañho,” Nāgasena clearly accepted the rebirth theory. He explained that while there is no permanent soul (anātman), the continuity of consciousness and karmic forces cause rebirth. He used the simile of lighting one lamp from another to explain how rebirth happens without a permanent self.
Step 4: Eliminating other options.
- (1) Not accepted → Incorrect, because Nāgasena strongly defended rebirth.
- (3) Neglected → Incorrect, because he elaborated in detail on rebirth.
- (4) Remained silent → Incorrect, because he gave metaphors and arguments.
Final Answer:

Step 1: First Buddhist Council.
The First Buddhist Council was held just after the death of Buddha in 483 BCE at Rājgir.
It was presided over by Mahākāśyapa and patronized by King Ajātaśatru.
The purpose of this council was to preserve the teachings of Buddha (Dhamma) and monastic rules (Vinaya).
Thus, A → II.
Step 2: Second Buddhist Council.
The Second Council was held about 100 years later at Vaiśālī under the leadership of Revata Thera.
Its main purpose was to settle disputes regarding monastic discipline (Vinaya rules such as use of money by monks).
Thus, B → III.
Step 3: Third Buddhist Council.
The Third Council was convened at Pāṭaliputra under Emperor Aśoka in 250 BCE.
It was presided over by Moggaliputta Tissa.
The aim was to purify the Sangha by removing corrupt and non-Buddhist monks.
Thus, C → IV.
Step 4: Fourth Buddhist Council.
The Fourth Council was held in Sri Lanka at Alu Vihāra under King Vaṭṭhagāmaṇi.
This council is famous because the Tipiṭakas were for the first time written down on palm leaves.
Thus, D → I.
Step 5: Conclusion.
Hence, the correct matches are: (A - II), (B - III), (C - IV), (D - I).