UGC NET Questions (Paper – 1)

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Q: Which of the following statements about svārthānumāna and parārthānumāna in Indian logic are correct?

(A) Svārthānumāna in Indian logic is inference for oneself, used internally in one’s own thinking;
(B) Parārthānumāna is inference for others, articulated in a formal five-member syllogism;
(C) In parārthānumāna, stating the vyāpti through an example helps convince the listener;
(D) Nyaya completely denies the possibility of svārthānumāna and recognises only parārthānumāna;
(E) UGC NET questions may ask candidates to distinguish between these two modes of inference;
(F) Parārthānumāna always requires exactly three members and never more;
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Q: Which of the following statements about vyāpti (invariable concomitance) in Indian logic are correct?

(A) Vyāpti expresses a universal relation between hetu (reason) and sādhya (probandum);
(B) Vyāpti is often established through repeated observation of concomitance in sapakṣa cases and absence in vipakṣa cases;
(C) Without vyāpti, inference cannot yield valid knowledge in Nyaya;
(D) A single accidental coincidence of smoke and fire is sufficient to establish vyāpti for all future inferences;
(E) In UGC NET questions, examples like “where there is smoke, there is fire” illustrate the idea of vyāpti;
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Q: Which of the following statements about comparing Nyaya and Aristotelian syllogisms are correct?

(A) Nyaya traditionally uses a five-membered form of syllogism, whereas Aristotelian logic employs a three-term, three-proposition structure;
(B) Both systems rely on a middle term that links the subject and predicate of the conclusion;
(C) Nyaya’s udāharaṇa explicitly states an example to make vyāpti clear, which has no strict counterpart in Aristotelian standard form;
(D) Aristotelian syllogisms do not require any universal propositions and are built only from particular statements;
(E) UGC NET syllabus on Indian logic often highlights similarities and differences between these two traditions;
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Q: Which of the following statements about arthāpatti and anupalabdhi as pramāṇas are correct?

(A) Arthāpatti (postulation) is a pramāṇa accepted in Mīmāṃsā and some Vedānta schools;
(B) Arthāpatti is often illustrated by inferring that a person must be eating at night when he remains fat despite not eating during the day;
(C) Anupalabdhi is non-perception, used to know absence of an object under suitable conditions;
(D) Nyaya universally accepts arthāpatti and anupalabdhi as independent pramāṇas;
(E) UGC NET questions may ask which school recognises these additional pramāṇas;
(F) Both arthāpatti and anupalabdhi are unanimously rejected in all Indian philosophical traditions;
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Q: Select the wrong statement(s) about the scope of mathematical reasoning and aptitude in UGC NET:

(A) Mathematical aptitude in UGC NET includes both quantitative and logical reasoning components;
(B) Questions on series, analogies, classification and coding–decoding are unrelated to mathematical reasoning and are never asked in Unit 5;
(C) Data interpretation questions may involve tables, bar graphs, line graphs or pie charts;
(D) Only questions requiring numerical calculation are part of mathematical aptitude; purely logical questions are excluded;
(E) Practising a variety of question types from past papers helps build speed and accuracy in Unit 5;
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