UGC NET Questions (Paper – 1)

Savyabhicara hetvabhasa arises when the supposed reason is seen both where the sadhya is present and where it is absent. This irregularity breaks the required vyapti, since the presence of the hetu no longer reliably signals the presence of the sadhya. As a result, the inference becomes defective. Thus the fallacy described in the stem is savyabhicara.

Option A:
Option A, viruddha, is a reason that proves the opposite of what is intended, not one that merely varies across cases.

Option B:
Option B, asiddha, concerns a reason that is not established in the paksha or may not exist there at all.

Option C:
Option C, badhita, is a reason whose alleged vyapti is contradicted by a stronger pramana, such as direct perception.

Option D:
Option D is correct because savyabhicara literally refers to a reason that “deviates” or “wanders” by occurring with and without the probandum, making it unfit as a trustworthy hetu.

Satpratipaksha arises when an argument's reason is neutralised by another reason of comparable strength that supports the opposite conclusion. In such a situation, neither side can claim decisive inferential support. Nyaya treats this as a defect in the original hetu because it fails to yield a clear, uncontested conclusion. Thus the fallacy in the stem is satpratipaksha hetvabhasa.

Option A:
Option A, asiddha, refers to an unestablished reason that may not exist in the paksha at all, rather than to a reason that is countered by another.

Option B:
Option B, badhita, involves being overridden by a stronger pramana, not merely an equally strong opposing reason.

Option C:
Option C, savyabhicara, points to irregularity of occurrence and does not require the presence of an explicit competing hetu.

Option D:
Option D is correct because satpratipaksha literally means “having a true counter-argument” and precisely captures a situation of equally balanced opposing reasons.