UGC NET Questions (Paper – 1)

Statements A, B, C and E are correct, while D and F are false. Nyaya does define perception as arising from sense-organ contact, and it distinguishes indeterminate nirvikalpa and determinate savikalpa perception. Some traditions also speak of yogaja pratyakṣa as an extraordinary type of perception. Illusory perceptions like shell-silver are taken as examples of error, not of valid pratyakṣa, and many schools explicitly accept perception as a pramāṇa, so F is clearly wrong. Thus A, B, C and E only is the correct combination.

Option A:
Option A is incomplete because it omits E, ignoring the reference to special forms of perception discussed in certain schools. Although A, B and C are true, they do not reflect the full range of pratyakṣa types mentioned in the item. Therefore A, B and C only cannot be the right answer.

Option B:
Option B is incorrect since it adds D, which wrongly treats illusion as valid perception. In Indian epistemology, such experiences are usually analysed as erroneous cognitions, not as paradigms of valid knowledge. Including D makes this combination inconsistent with the standard account.

Option C:
Option C is wrong because it omits A and includes D. Without A, the basic Nyaya definition of perceptual knowledge is missing, and accepting D confuses error with valid cognition. So B, C, D and E only cannot be chosen.

Option D:
Option D is correct as it groups A, B, C and E, capturing both the standard definition and the main subtypes of perception without conflating error with knowledge. It excludes D and F, both of which conflict with mainstream Indian logical theory. Hence this option matches the set of correct statements.

Statements A, B, C and E correctly summarise Nyaya’s account of perception and its exam relevance. Illusion is not treated as a separate pramāṇa in Nyaya; rather, it is an erroneous cognition analysed within its theory of error, so D is false. Statement F is also false since many schools explicitly discuss perceptual error and its explanations. Therefore the correct combination of true statements is A, B, C and E only.

Option A:
Option A is correct because it brings together the core Nyaya claims about perception, distinguishes determinate and indeterminate types and notes that UGC NET may test these distinctions. It rightly excludes D and F, which misrepresent Nyaya and other Indian views on error and pramāṇa classification.

Option B:
Option B is incorrect as it accepts D, wrongly elevating illusion to an independent source of valid knowledge. In Nyaya, illusory cognition is not pramāṇa because it does not yield truth. Including D makes this option inaccurate.

Option C:
Option C is wrong because it omits A and includes F, thereby losing the definition of pratyakṣa as direct sense contact and adding the false claim that all schools deny perceptual error. This creates a distorted picture of Indian epistemology.

Option D:
Option D is also incorrect since it adds F and omits B, dropping the account of savikalpa perception and endorsing a false universal denial of error. For these reasons, it does not present the full set of correct statements.