romikgosai/squad_modified huggingface dataset:
Turner Classic Movies is available in many other countries around the world. In Canada, TCM began to be carried on Shaw Cable and satellite provider Shaw Direct in 2005. Rogers Cable started offering TCM in December 2006 as a free preview for subscribers of its digital cable tier, and was added to its analogue tier in February 2007. While the schedule for the Canadian feed is generally the same as that of the U.S. network, some films are replaced for broadcast in Canada due to rights issues and other reasons. Other versions of TCM are available in Australia, France, Middle East, South Africa, Cyprus, Spain, Asia, Latin America, Scandinavia, the United Kingdom, Ireland and Malta. The UK version operates two channels, including a spinoff called TCM 2.

Questions and answers:
['
Q: What Canadian cable provider first carried Turner Classic Movies?
A: Shaw Cable', '
Q: In what year did Turner Classic Movies appear on Canadian cable television?
A: 2005', '
Q: In what year did Rogers Cable begin to include TCM?
A: 2006', '
Q: What is the name of the TCM spinoff channel operated in the UK?
A: TCM 2', '
Q: In what month and year did Rogers Cable add TCM to its analog broadcasts?
A: February 2007']
Hindu philosophy refers to a group of darśanas (philosophies, world views, teachings) that emerged in ancient India. The mainstream Hindu philosophy includes six systems (ṣaḍdarśana) – Samkhya, Yoga, Nyaya, Vaisheshika, Mimamsa and Vedanta. These are also called the Astika (orthodox) philosophical traditions and are those that accept the Vedas as authoritative, important source of knowledge.[note 1][note 2] Ancient and medieval India was also the source of philosophies that share philosophical concepts but rejected the Vedas, and these have been called nāstika (heterodox or non-orthodox) Indian philosophies. Nāstika Indian philosophies include Buddhism, Jainism, Cārvāka, Ājīvika, and others.

Questions and answers:
['
Q: What was the origin of Hindu philosophy?
A: ancient India', '
Q: How many main systems of Hindu philosophy are there?
A: six', '
Q: What are the main orthodox systems of Hindu philosophy called?
A: Astika', '
Q: What is the accepted source of knowledge in the Astika system?
A: Vedas', '
Q: What are the non-orthodox Indian philosophies that do not accept Vedas called?
A: nāstika']
Scholars have debated the relationship and differences within āstika philosophies and with nāstika philosophies, starting with the writings of Indologists and Orientalists of the 18th and 19th centuries, which were themselves derived from limited availability of Indian literature and medieval doxographies. The various sibling traditions included in Hindu philosophies are diverse, and they are united by shared history and concepts, same textual resources, similar ontological and soteriological focus, and cosmology. While Buddhism and Jainism are considered distinct philosophies and religions, some heterodox traditions such as Cārvāka are often considered as distinct schools within Hindu philosophy.

Questions and answers:
['
Q: What have scholars argued about with regards to nastika and astika philosophies?
A: relationship and differences', '
Q: In what centuries the writings of scholars been used to debate the philosophies?
A: 18th and 19th', '
Q: What are Buddhism and Jainism regarded as in relation to religion and philosophy?
A: distinct', '
Q: What are other schools regarded as within Hindu philosophy?
A: distinct schools', '
Q: How available are the sources of knowledge on Indian philosophy?
A: limited']
Hindu philosophy also includes several sub-schools of theistic philosophies that integrate ideas from two or more of the six orthodox philosophies, such as the realism of the Nyāya, the naturalism of the Vaiśeṣika, the dualism of the Sāṅkhya, the monism and knowledge of Self as essential to liberation of Advaita, the self-discipline of yoga and the asceticism and elements of theistic ideas. Examples of such schools include Pāśupata Śaiva, Śaiva siddhānta, Pratyabhijña, Raseśvara and Vaiṣṇava. Some sub-schools share Tantric ideas with those found in some Buddhist traditions. The ideas of these sub-schools are found in the Puranas and Āgamas.

Questions and answers:
['
Q: How many orthodox philosophies are in Hindu?
A: six', '
Q: Which orthodox Hindu philosophy concerns realism?
A: Nyāya', '
Q: What Hindu philosophy is about naturalism?
A: Vaiśeṣika', '
Q: Which Hindu philosophy concerns dualism?
A: Sāṅkhya', '
Q: What Hindu philosophy stresses self knowledge?
A: Advaita']
Ancient and medieval Hindu texts identify six pramāṇas as correct means of accurate knowledge and truths: pratyakṣa (perception), anumāṇa (inference), upamāṇa (comparison and analogy), arthāpatti (postulation, derivation from circumstances), anupalabdi (non-perception, negative/cognitive proof) and śabda (word, testimony of past or present reliable experts) Each of these are further categorized in terms of conditionality, completeness, confidence and possibility of error, by each school . The various schools vary on how many of these six are valid paths of knowledge. For example, the Cārvāka nāstika philosophy holds that only one (perception) is an epistemically reliable means of knowledge, the Samkhya school holds three are (perception, inference and testimony), while the Mīmāṃsā and Advaita schools hold all six are epistemically useful and reliable means to knowledge.

Questions and answers:
['
Q: What do ancient Hindu writings identify as the means to knowledge and truth?
A: pramāṇas', '
Q: How many pramanas are there in Hindu philosophy?
A: six', '
Q: What is the pramanas for perception?
A: pratyakṣa', '
Q: What Hindu philosohy is concerned with inference?
A: anumāṇa', '
Q: Which pramanas is understanding of experts?
A: śabda']
Samkhya school espouses dualism between consciousness and matter. It regards the universe as consisting of two realities; Puruṣa (consciousness) and prakriti (matter). Jiva (a living being) is that state in which puruṣa is bonded to prakriti in some form. This fusion, state the Samkhya scholars, led to the emergence of buddhi (awareness, intellect) and ahankara (individualized ego consciousness, “I-maker”). The universe is described by this school as one created by Purusa-Prakriti entities infused with various permutations and combinations of variously enumerated elements, senses, feelings, activity and mind.

Questions and answers:
['
Q: Which Hindu school stresses dualism between consciousness and matter?
A: Samkhya', '
Q: How does Samkhya view the universe?
A: two realities', '
Q: What is the Samkhya name for consciousness?
A: Puruṣa', '
Q: What is the Samkhya school word for matter?
A: prakriti', '
Q: What does the joining of Purusa and Prakriti produce?
A: buddhi']
Samkhya philosophy includes a theory of gunas (qualities, innate tendencies, psyche). Guna, it states, are of three types: Sattva being good, compassionate, illuminating, positive, and constructive; Rajas guna is one of activity, chaotic, passion, impulsive, potentially good or bad; and Tamas being the quality of darkness, ignorance, destructive, lethargic, negative. Everything, all life forms and human beings, state Samkhya scholars, have these three gunas, but in different proportions. The interplay of these gunas defines the character of someone or something, of nature and determines the progress of life. Samkhya theorises a pluralism of souls (Jeevatmas) who possess consciousness, but denies the existence of Ishvara (God). Classical Samkhya is considered an atheist / non-theistic Hindu philosophy.

Questions and answers:
['
Q: How many types of Guna exist in Hindu philosophy?
A: three', '
Q: Which state of guna is that of compassion, positiveness, and goodness? 
A: Sattva', '
Q: Which type of guna is concened with passion and activity?
A: Rajas', '
Q: What is the focus of the guna for negativeness and destruction?
A: Tamas', '
Q: What is the interpretation of classical  of Samkhya?
A: atheist / non-theistic']
In Indian philosophy, Yoga is among other things, the name of one of the six āstika philosophical schools. The Yoga philosophical system is closely allied with the dualism premises of Samkhya school. The Yoga school accepts the Samkhya psychology and metaphysics, but is considered theistic because it accepts the concept of "personal god", unlike Samkhya. The epistemology of the Yoga school, like the Sāmkhya school, relies on three of six prāmaṇas as the means of gaining reliable knowledge: pratyakṣa (perception), anumāṇa (inference) and śabda (āptavacana, word/testimony of reliable sources).

Questions and answers:
['
Q: Of what is yoga a part  in Indian philosophy?
A: philosophical schools', '
Q: To what school of Hindu philosophy is yoga aligned?
A: Samkhya', '
Q: What concept does yoga accept the differentiates it from Samkhya?
A: personal god', '
Q: How many of the six pramanas does yoga accept?
A: three', '
Q: Unlike other schools of Samkhya, what attitude makes yoga different?
A: theistic']
The Yoga school builds on the Samkhya school theory that jñāna (knowledge) is a sufficient means to moksha. It suggests that systematic techniques/practice (personal experimentation) combined with Samkhya's approach to knowledge is the path to moksha. Yoga shares several central ideas with Advaita Vedanta, with the difference that Yoga is a form of experimental mysticism while Advaita Vedanta is a form of monistic personalism. Like Advaita Vedanta, the Yoga school of Hindu philosophy states that liberation/freedom in this life is achievable, and this occurs when an individual fully understands and realizes the equivalence of Atman (soul, self) and Brahman.

Questions and answers:
['
Q: What principle does yoga use from Samkhya?
A: jñāna', '
Q: What is the meaning of jnana?
A: knowledge', '
Q: To what does yoga say personal experimentation and knowledge lead?
A: moksha', '
Q: To what school does yoga share central ideas?
A: Advaita Vedanta', '
Q: What state in life does yoga believe is achievable?
A: liberation/freedom']
The Vaiśeṣika philosophy is a naturalist school; it is a form of atomism in natural philosophy. It postulated that all objects in the physical universe are reducible to paramāṇu (atoms), and one's experiences are derived from the interplay of substance (a function of atoms, their number and their spatial arrangements), quality, activity, commonness, particularity and inherence. Knowledge and liberation was achievable by complete understanding of the world of experience, according to Vaiśeṣika school . The Vaiśeṣika darśana is credited to Kaṇāda Kaśyapa from the second half of the first millennium BCE. The foundational text, the Vaiśeṣika Sūtra, opens as follows,

Questions and answers:
['
Q: What philosophy is a naturalist school?
A: Vaiśeṣika', '
Q: What is the definition of paramanu in Hindu philosophy?
A: atoms', '
Q: When was the Vaisesika darsana  produced?
A: first millennium BCE', '
Q: Who is credited with the Vaisesika darsana?
A: Kaṇāda Kaśyapa', '
Q: By understanding what does Vaisesika school believe one gains knowledge and liberation?
A: world of experience']
Vaiśeṣika metaphysical premises are founded on a form of atomism, that the reality is composed of four substances (earth, water, air, fire). Each of these four are of two types: atomic (paramāṇu) and composite. An atom is, according to Vaiśeṣika scholars, that which is indestructible (anitya), indivisible, and has a special kind of dimension, called “small” (aṇu). A composite, in this philosophy, is defined to be anything which is divisible into atoms. Whatever human beings perceive is composite, while atoms are invisible. The Vaiśeṣikas stated that size, form, truths and everything that human beings experience as a whole is a function of atoms, their number and their spatial arrangements, their guṇa (quality), karma (activity), sāmānya (commonness), viśeṣa (particularity) and amavāya (inherence, inseparable connectedness of everything).

Questions and answers:
['
Q: According to Vaisesika philosophy, how many substances comprise reality?
A: four', '
Q: What are the substances of Vaisesika reality?
A: earth, water, air, fire', '
Q: Of what does Vaisesika philosophy say the things are made ?
A: atoms', '
Q: According to Vaisesika what is divisible into atoms?
A: composite', '
Q: What form are atoms in Vaisesika?
A: invisible']
In its metaphysics, Nyāya school is closer to the Vaiśeṣika school than others. It holds that human suffering results from mistakes/defects produced by activity under wrong knowledge (notions and ignorance). Moksha (liberation), it states, is gained through right knowledge. This premise led Nyāya to concern itself with epistemology, that is the reliable means to gain correct knowledge and to remove wrong notions. False knowledge is not merely ignorance to Naiyayikas, it includes delusion. Correct knowledge is discovering and overcoming one's delusions, and understanding true nature of soul, self and reality. The Nyāya Sūtras begin:

Questions and answers:
['
Q: What school of thought is closest to Vaisesika school?
A: Nyāya', '
Q: What does Nyaya say causes human suffering?
A: mistakes/defects', '
Q: What state is achieved through knowledge?
A: Moksha', '
Q: What is moksha in Hindu philosophy?
A: liberation', '
Q: Besides ignorance, what does false knowledge include in Nyaya?
A: delusion']
The Mīmāṃsā school has several subschools defined by epistemology. The Prābhākara subschool of Mīmāṃsā considered five epistemically reliable means to gaining knowledge: pratyakṣa (perception), anumāṇa (inference), upamāṇa (comparison and analogy), arthāpatti (postulation, derivation from circumstances), and śabda (word, testimony of past or present reliable experts). The Kumārila Bhaṭṭa sub-school of Mīmāṃsā added sixth to its canon of reliable epistemology - anupalabdi (non-perception, negative/cognitive proof).

Questions and answers:
['
Q: How many ways does the Mimamsa separate into subschools?
A: several', '
Q: How many ways does the Prabhakara subschool of Mimamsa say there are to gain knowledge?
A: five', '
Q: How is pratyaksa defined in the Prabhakara subschool?
A: perception', '
Q: What is the word for inference in the Prabhakara subschool?
A: anumāṇa', '
Q: What is comparison and analogy in the Prabhakara school?
A: upamāṇa']
The metaphysics in Mīmāṃsā school consists of both atheistic and theistic doctrines and the school showed little interest in systematic examination of the existence of God. Rather, it held that the soul is eternal omnipresent, inherently active spiritual essence, then focussed on the epistemology and metaphysics of dharma. To them, dharma meant rituals and duties, not devas (gods), because devas existed only in name. The Mīmāṃsākas held that the Vedas are "eternal authorless infallible", that Vedic vidhi (injunctions) and mantras in rituals are prescriptive karya (actions), and the rituals are of primary importance and merit. They considered the Upanishads and other self-knowledge, spirituality-related texts to be of secondary importance, a philosophical view that the Vedanta school disagreed with.

Questions and answers:
['
Q: What type of doctrines are contained in the Mimamsa  school?
A: atheistic and theistic', '
Q: How did the Mimamsa school view the soul?
A: eternal', '
Q: What was the focus of the Mimamsa school of philosophy?
A: dharma', '
Q: How did the Mimamsa school consider dharma?
A: rituals and duties', '
Q: What school disagreed with the principles of the Mimamsa school?
A: Vedanta school']
Mīmāṃsā gave rise to the study of philology and the philosophy of language. While their deep analysis of language and linguistics influenced other schools, their views were not shared by others. Mīmāṃsākas considered the purpose and power of language was to clearly prescribe the proper, correct and right. In contrast, Vedantins extended the scope and value of language as a tool to also describe, develop and derive. Mīmāṃsākas considered orderly, law-driven, procedural life as central purpose and noblest necessity of dharma and society, and divine (theistic) sustenance means to that end. The Mimamsa school was influential and foundational to the Vedanta school, with the difference that Mīmāṃsā school developed and emphasized karmakāṇḍa (that part of the śruti which relates to ceremonial acts and sacrificial rites, the early parts of the Vedas), while the Vedanta school developed and emphasized jñānakāṇḍa (that portion of the Vedas which relates to knowledge of monism, the latter parts of the Vedas).

Questions and answers:
['
Q: To what study did Mimamsa give rise?
A: philology', '
Q: What did the Mimamsa school think that language was meant to describe?
A: proper, correct and right', '
Q: What school thought that language was supposed to be widened to describe and develop?
A: Vedantins', '
Q: What parts of the Vedas did the Mimamsa school emphasize?
A: early parts', '
Q: What sections of the Vedas did the Verdanta school favor?
A: latter parts']
The Vedānta school built upon the teachings of the Upanishads and Brahma Sutras from the first millennium BCE and is the most developed and well-known of the Hindu schools. The epistemology of the Vedantins included, depending on the sub-school, five or six methods as proper and reliable means of gaining any form of knowledge: pratyakṣa (perception), anumāṇa (inference), upamāṇa (comparison and analogy), arthāpatti (postulation, derivation from circumstances), anupalabdi (non-perception, negative/cognitive proof) and śabda (word, testimony of past or present reliable experts). Each of these have been further categorized in terms of conditionality, completeness, confidence and possibility of error, by each sub-school of Vedanta.

Questions and answers:
['
Q: On which sutras did the Vedanta school focus?
A: Upanishads and Brahma', '
Q: In what time did the Vedanta school become active?
A: first millennium BCE', '
Q: Which is the most developed and well known of the Hindu schools?
A: Vedānta', '
Q: How many ways did the Vedantins have of gaining knowledge?
A: five or six methods', '
Q: On what was dependent for the choice of methods in gaining knowledge?
A: sub-school']
The emergence of Vedanta school represented a period when a more knowledge-centered understanding began to emerge. These focussed on jnana (knowledge) driven aspects of the Vedic religion and the Upanishads. This included metaphysical concepts such as ātman and Brahman, and emphasized meditation, self-discipline, self-knowledge and abstract spirituality, rather than ritualism. The Upanishads were variously interpreted by ancient and medieval era Vedanta scholars. Consequently, the Vedanta separated into many sub-schools, ranging from theistic dualism to non-theistic monism, each interpreting the texts in its own way and producing its own series of sub-commentaries.

Questions and answers:
['
Q: What did the Vedanta school represent in Hindu philosophy?
A: knowledge-centered understanding', '
Q: On what aspects of Vedic did the Vedanta understanding focus?
A: jnana', '
Q: On what did the Vedanta school lessen focus?
A: ritualism', '
Q: Due to differences in text interpretations,into  what did the Vedanta school separate?
A: many sub-schools', '
Q: What metaphysical concepts were included in the Vedanta school? 
A: ātman and Brahman']
Advaita literally means "not two, sole, unity". It is a sub-school of Vedanta, and asserts spiritual and universal non-dualism. Its metaphysics is a form of absolute monism, that is all ultimate reality is interconnected oneness. This is the oldest and most widely acknowledged Vedantic school. The foundational texts of this school are the Brahma Sutras and the early Upanishads from the 1st millennium BCE. Its first great consolidator was the 8th century scholar Adi Shankara, who continued the line of thought of the Upanishadic teachers, and that of his teacher's teacher Gaudapada. He wrote extensive commentaries on the major Vedantic scriptures and is celebrated as one of the major Hindu philosophers from whose doctrines the main currents of modern Indian thought are derived.

Questions and answers:
['
Q: What means 
A: Advaita']
According to this school of Vedanta, all reality is Brahman, and there exists nothing whatsoever which is not Brahman. Its metaphysics includes the concept of māyā and ātman. Māyā connotes "that which exists, but is constantly changing and thus is spiritually unreal". The empirical reality is considered as always changing and therefore "transitory, incomplete, misleading and not what it appears to be". The concept of ātman is of soul, self within each person, each living being. Advaita Vedantins assert that ātman is same as Brahman, and this Brahman is within each human being and all life, all living beings are spiritually interconnected, and there is oneness in all of existence. They hold that dualities and misunderstanding of māyā as the spiritual reality that matters is caused by ignorance, and are the cause of sorrow, suffering. Jīvanmukti (liberation during life) can be achieved through Self-knowledge, the understanding that ātman within is same as ātman in another person and all of Brahman – the eternal, unchanging, entirety of cosmic principles and true reality.

Questions and answers:
['
Q: According to a school of Vedanta, what is all reality?
A: Brahman', '
Q: What concepts of metaphysics are included in Vedanta?
A: māyā and ātman', '
Q: How is the reality of maya viewed in Vedanta?
A: always changing', '
Q: To what does the concept of atman refer?
A: soul', '
Q: To what do Advaita Vedantins view atman as the same?
A: Brahman']
Ramanuja (c. 1037–1137) was the foremost proponent of the philosophy of Viśiṣṭādvaita or qualified non-dualism. Viśiṣṭādvaita advocated the concept of a Supreme Being with essential qualities or attributes. Viśiṣṭādvaitins argued against the Advaitin conception of Brahman as an impersonal empty oneness. They saw Brahman as an eternal oneness, but also as the source of all creation, which was omnipresent and actively involved in existence. To them the sense of subject-object perception was illusory and a sign of ignorance. However, the individual's sense of self was not a complete illusion since it was derived from the universal beingness that is Brahman. Ramanuja saw Vishnu as a personification of Brahman.

Questions and answers:
['
Q: What is the philosophy of dualism?
A: Viśiṣṭādvaita', '
Q: Who was the leader in pushing the philosophy of Visistadvaita?
A: Ramanuja', '
Q: When did Ramanuja live?
A: c. 1037–1137', '
Q: For the existence of what did the Visistadvaita philosophy argue?
A: Supreme Being', '
Q: What being did Ramanuja believe was the personification of Brahman
A: Vishnu']
Dvaita Vedanta is a dualistic interpretation of the Vedas, espouses dualism by theorizing the existence of two separate realities. The first and the only independent reality, states the Dvaita school, is that of Vishnu or Brahman. Vishnu is the supreme Self, in a manner similar to monotheistic God in other major religions. The distinguishing factor of Dvaita philosophy, as opposed to monistic Advaita Vedanta, is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe. Like Vishishtadvaita Vedanta subschool, Dvaita philosophy also embraced Vaishnavism, with the metaphysical concept of Brahman in the Vedas identified with Vishnu and the one and only Supreme Being. However, unlike Vishishtadvaita which envisions ultimate qualified nondualism, the dualism of Dvaita was permanent.

Questions and answers:
['
Q: Of what does Dvaita Vedanta theorize the existence?
A: two separate realities', '
Q: To what entity is the Vedanta Vishnu similar in other religions?
A: monotheistic God', '
Q: How is the God of Dvaita different from that of Advaita in actions?
A: takes on a personal role', '
Q: As what did the Dvaita school view dualism?
A: permanent', '
Q: Who did the Dvaita school identify as the Supreme Being?
A: Vishnu']