sentence-transformers/squad huggingface dataset:
Passage: 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,

Question: What philosophy is a naturalist school?

Question: What is the definition of paramanu in Hindu philosophy?

Question: When was the Vaisesika darsana produced?

Question: Who is credited with the Vaisesika darsana?

Question: By understanding what does Vaisesika school believe one gains knowledge and liberation?
Passage: 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).

Question: According to Vaisesika philosophy, how many substances comprise reality?

Question: What are the substances of Vaisesika reality?

Question: Of what does Vaisesika philosophy say the things are made ?

Question: According to Vaisesika what is divisible into atoms?

Question: What form are atoms in Vaisesika?
Passage: 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:

Question: What school of thought is closest to Vaisesika school?

Question: What does Nyaya say causes human suffering?

Question: What state is achieved through knowledge?

Question: What is moksha in Hindu philosophy?

Question: Besides ignorance, what does false knowledge include in Nyaya?
Passage: 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).

Question: How many ways does the Mimamsa separate into subschools?

Question: How many ways does the Prabhakara subschool of Mimamsa say there are to gain knowledge?

Question: How is pratyaksa defined in the Prabhakara subschool?

Question: What is the word for inference in the Prabhakara subschool?

Question: What is comparison and analogy in the Prabhakara school?
Passage: 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.

Question: What type of doctrines are contained in the Mimamsa school?

Question: How did the Mimamsa school view the soul?

Question: What was the focus of the Mimamsa school of philosophy?

Question: How did the Mimamsa school consider dharma?

Question: What school disagreed with the principles of the Mimamsa school?
Passage: 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).

Question: To what study did Mimamsa give rise?

Question: What did the Mimamsa school think that language was meant to describe?

Question: What school thought that language was supposed to be widened to describe and develop?

Question: What parts of the Vedas did the Mimamsa school emphasize?

Question: What sections of the Vedas did the Verdanta school favor?
Passage: 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.

Question: On which sutras did the Vedanta school focus?

Question: In what time did the Vedanta school become active?

Question: Which is the most developed and well known of the Hindu schools?

Question: How many ways did the Vedantins have of gaining knowledge?

Question: On what was dependent for the choice of methods in gaining knowledge?
Passage: 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.

Question: What did the Vedanta school represent in Hindu philosophy?

Question: On what aspects of Vedic did the Vedanta understanding focus?

Question: On what did the Vedanta school lessen focus?

Question: Due to differences in text interpretations,into what did the Vedanta school separate?

Question: What metaphysical concepts were included in the Vedanta school?
Passage: 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.

Question: What means
Passage: 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.

Question: According to a school of Vedanta, what is all reality?

Question: What concepts of metaphysics are included in Vedanta?

Question: How is the reality of maya viewed in Vedanta?

Question: To what does the concept of atman refer?

Question: To what do Advaita Vedantins view atman as the same?
Passage: 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.

Question: What is the philosophy of dualism?

Question: Who was the leader in pushing the philosophy of Visistadvaita?

Question: When did Ramanuja live?

Question: For the existence of what did the Visistadvaita philosophy argue?

Question: What being did Ramanuja believe was the personification of Brahman
Passage: 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.

Question: Of what does Dvaita Vedanta theorize the existence?

Question: To what entity is the Vedanta Vishnu similar in other religions?

Question: How is the God of Dvaita different from that of Advaita in actions?

Question: As what did the Dvaita school view dualism?

Question: Who did the Dvaita school identify as the Supreme Being?
Passage: Dvaitādvaita was proposed by Nimbarka, a 13th-century Vaishnava Philosopher from the Andhra region. According to this philosophy there are three categories of existence: Brahman, soul, and matter. Soul and matter are different from Brahman in that they have attributes and capacities different from Brahman. Brahman exists independently, while soul and matter are dependent. Thus soul and matter have an existence that is separate yet dependent. Further, Brahman is a controller, the soul is the enjoyer, and matter the thing enjoyed. Also, the highest object of worship is Krishna and his consort Radha, attended by thousands of gopis; of the Vrindavan; and devotion consists in self-surrender.

Question: What early philosopher proposed Dvaitadvaita?

Question: In what century did Nimbarka live?

Question: How many categories of existence are there in Dvaitadvaita?

Question: What are the categories of existence in Dvaitadvaita?

Question: Who is named as the highest entity worshiped in Dvaitadvaita?
Passage: Early history of Shaivism is difficult to determine. However, the Śvetāśvatara Upanishad (400 – 200 BCE) is considered to be the earliest textual exposition of a systematic philosophy of Shaivism. Shaivism is represented by various philosophical schools, including non-dualist (abheda), dualist (bheda), and non-dualist-with-dualist (bhedābheda) perspectives. Vidyaranya in his works mentions three major schools of Shaiva thought— Pashupata Shaivism, Shaiva Siddhanta and Pratyabhijña (Kashmir Shaivism).

Question: In what text is Shaivism recounted?

Question: When was the text on Shaivism written?

Question: Who reported the major schools of Shaivism?

Question: How many major schools of Shaivism did Vidyaranya mention?

Question: What is the Kashmir Shaivism mentioned by Vidyaranya?
Passage: Pāśupata Shaivism (Pāśupata, "of Paśupati") is the oldest of the major Shaiva schools. The philosophy of Pashupata sect was systematized by Lakulish in the 2nd century CE. Paśu in Paśupati refers to the effect (or created world), the word designates that which is dependent on something ulterior. Whereas, Pati means the cause (or principium), the word designates the Lord, who is the cause of the universe, the pati, or the ruler. Pashupatas disapproved of Vaishnava theology, known for its doctrine servitude of souls to the Supreme Being, on the grounds that dependence upon anything could not be the means of cessation of pain and other desired ends. They recognised that those depending upon another and longing for independence will not be emancipated because they still depend upon something other than themselves. According to Pāśupatas, soul possesses the attributes of the Supreme Deity when it becomes liberated from the 'germ of every pain'.

Question: What is the oldest school of Shaivism?

Question: Who organized the Pasupata philosophy?

Question: When did Lakulish systematize the Pasupata Shaivism?

Question: What school of philosophy did the Pasupatas dislike?

Question: What aspect of Vaishnava was unpalatable for the Pasupatas?
Passage: Pāśupatas divided the created world into the insentient and the sentient. The insentient was the unconscious and thus dependent on the sentient or conscious. The insentient was further divided into effects and causes. The effects were of ten kinds, the earth, four elements and their qualities, colour etc. The causes were of thirteen kinds, the five organs of cognition, the five organs of action, the three internal organs, intellect, the ego principle and the cognising principle. These insentient causes were held responsible for the illusive identification of Self with non-Self. Salvation in Pāśupata involved the union of the soul with God through the intellect.

Question: What group divided the world into two parts?

Question: Into what parts did the Pasupatas divide the world?

Question: In what staet was the insentient considered to be?

Question: How was the sentient seen as being?

Question: For the Pasupatas, how was the union of the soul with God achieved?
Passage: Even though, both Kashmir Shaivism and Advaita Vedanta are non-dual philosophies which give primacy to Universal Consciousness (Chit or Brahman), in Kashmir Shavisim, as opposed to Advaita, all things are a manifestation of this Consciousness. This implies that from the point of view of Kashmir Shavisim, the phenomenal world (Śakti) is real, and it exists and has its being in Consciousness (Chit). Whereas, Advaita holds that Brahman is inactive (niṣkriya) and the phenomenal world is an illusion (māyā). The objective of human life, according to Kashmir Shaivism, is to merge in Shiva or Universal Consciousness, or to realize one's already existing identity with Shiva, by means of wisdom, yoga and grace.

Question: What type of philosophy does both Kasmir Shaivism and Advaita Vedanta share?

Question: What aspect do non-dual philosophies give to the highest order of worship?

Question: As what does Kashmir Shaivism view the conscious world?

Question: Which group sees the world as illusion?

Question: According to Kashmir Shaivism, what is the goal in belief?
Passage: While there is some international commonality in the way political parties are recognized, and in how they operate, there are often many differences, and some are significant. Many political parties have an ideological core, but some do not, and many represent very different ideologies than they did when first founded. In democracies, political parties are elected by the electorate to run a government. Many countries have numerous powerful political parties, such as Germany and India and some nations have one-party systems, such as China. The United States is a two-party system, with its two most powerful parties being the Democratic Party and the Republican Party.

Question: What are the two most powerful political parties in the United States?

Question: Name a nation that has a one-party political system.

Question: How are political parties elected in democracies?

Question: What are some countries that have multiple powerful political parties?
Passage: The first political factions, cohering around a basic, if fluid, set of principles emerged from the Exclusion Crisis and Glorious Revolution in late-17th-century England. The Whigs supported Protestant constitutional monarchy against absolute rule and the Tories, originating in the Royalist (or "Cavalier") faction of the English Civil War, were conservative royalist supporters of a strong monarchy as a counterbalance to the republican tendencies of Whigs, who were the dominant political faction for most of the first half of the 18th century; they supported the Hanoverian succession of 1715 against the Jacobite supporters of the deposed Roman Catholic Stuart dynasty and were able to purge Tory politicians from important government positions after the failed Jacobite rising of 1715. The leader of the Whigs was Robert Walpole, who maintained control of the government in the period 1721–1742; his protégé was Henry Pelham (1743–1754).

Question: Around what time did the first political factions start to emerge?

Question: Who was the dominate political party for the first half of the 18th century?

Question: Who was the leader if the Whigs?

Question: In what year did the jacobite rising fail?
Passage: As the century wore on, the factions slowly began to adopt more coherent political tendencies as the interests of their power bases began to diverge. The Whig party's initial base of support from the great aristocratic families, widened to include the emerging industrial interests and wealthy merchants. As well as championing constitutional monarchy with strict limits on the monarch's power, the Whigs adamantly opposed a Catholic king as a threat to liberty, and believed in extending toleration to nonconformist Protestants, or dissenters. A major influence on the Whigs were the liberal political ideas of John Locke, and the concepts of universal rights employed by Locke and Algernon Sidney.

Question: Who's liberal political ideas influenced the Whigs?

Question: Name the two people who's concepts of universal rights influenced the Whigs.

Question: Did the Whigs want to limit the monarch's power?

Question: Did the Whigs support or oppose the Catholic king?
Passage: Although the Tories were dismissed from office for half a century, for most of this period (at first under the leadership of Sir William Wyndham), the Tories retained party cohesion, with occasional hopes of regaining office, particularly at the accession of George II (1727) and the downfall of the ministry of Sir Robert Walpole in 1742. They acted as a united, though unavailing, opposition to Whig corruption and scandals. At times they cooperated with the "Opposition Whigs", Whigs who were in opposition to the Whig government; however, the ideological gap between the Tories and the Opposition Whigs prevented them from coalescing as a single party. They finally regained power with the accession of George III in 1760 under Lord Bute.

Question: Who did the Tories oppose?

Question: Who did the Tories occasionally cooperate with?

Question: When did the Tories regain power?

Question: For how long were the Tories dismissed from office?

Question: Why could the Tories and the Opposition Whigs never form a single party?
Passage: When they lost power, the old Whig leadership dissolved into a decade of factional chaos with distinct "Grenvillite", "Bedfordite", "Rockinghamite", and "Chathamite" factions successively in power, and all referring to themselves as "Whigs". Out of this chaos, the first distinctive parties emerged. The first such party was the Rockingham Whigs under the leadership of Charles Watson-Wentworth and the intellectual guidance of the political philosopher Edmund Burke. Burke laid out a philosophy that described the basic framework of the political party as "a body of men united for promoting by their joint endeavours the national interest, upon some particular principle in which they are all agreed". As opposed to the instability of the earlier factions, which were often tied to a particular leader and could disintegrate if removed from power, the party was centred around a set of core principles and remained out of power as a united opposition to government.

Question: Who was the first distinctive Whig party that emerged from the chaos?

Question: Who was the leader of the Rockingham Whigs?

Question: What was the description for the basic framework of the Rockingham Whigs party?

Question: Did the Rockingham Whigs ever regain power as a opposition to the government?