UGC NET Questions (Paper – 1)

A, B, C and E correctly describe recognised hetvābhāsas and common exam patterns. D is wrong because asādhāraṇa hetu is not “common to many instances”; it is too restricted/unique, which makes it defective rather than ideal. Thus D alone is the incorrect statement.

Option A:
Option A is correct because it identifies D as the only wrong statement while treating A, B, C and E as correct.

Option B:
Option B is incorrect because it wrongly includes C as a wrong statement; C correctly describes bādhita hetu.

Option C:
Option C is incorrect because it wrongly includes A as wrong; A accurately characterises savyabhicāra (irregular) hetu.

Option D:
Option D is incorrect because it wrongly includes E as wrong; E correctly states a common exam pattern.

Statements A, B, C and E correctly describe śabda as Nyaya’s pramāṇa of testimony and its dependence on a trustworthy speaker, with scripture as a special case. D is false because Nyaya allows reliable secular testimony too. Hence A, B, C and E only is correct.

Option A:
Option A is incomplete because it omits E (exam classification point).

Option B:
Option B is incorrect because it includes D (false restriction to Veda only).

Option C:
Option C is incorrect because it omits A (āpta-vākya definition), so it is incomplete.

Option D:
Option D is correct because it includes all true statements and excludes D.

Statements A, B, D and E correctly characterise asiddha hetu as a middle term that is not properly established, either because it does not qualify the pakṣa or is itself impossible, and note its place in UGC NET questions. C is false because a hetu present in the pakṣa but absent in all sapakṣa cases is rather an example of asādhāraṇa or improperly restricted reason, not simply asiddha. Thus the true statements are A, B, D and E only.

Option A:
Option A is correct since it includes all the accurate descriptions and the exam-related remark, while excluding C which mislabels a different defect as asiddha. It reflects the standard Nyaya classification of hetvābhāsa.

Option B:
Option B is incomplete because it omits E, failing to mention that UGC NET often provides examples of such fallacious reasons in the options. Without E, the exam application of the concept is missing.

Option C:
Option C is incorrect as it drops A, losing the basic idea that asiddha hetu is unestablished in the pakṣa, and it also keeps an incomplete/incorrect mix. So it does not include all true statements.

Option D:
Option D is wrong because it keeps C (false) and omits B (true), so it cannot be the correct combination.

Statements A, B and C define the three Nyaya types of inference by reference to positive and negative correlations, and D notes that in all cases the notion of vyāpti underlies inference. F is correct because UGC NET may present examples and ask which type they exemplify. E is false since Nyaya explicitly uses anvaya and vyatireka to help support vyāpti. Therefore A, B, C, D and F only is the correct combination.

Option A:
Option A is incomplete as it omits F, failing to mention the examination angle of identifying such inference types.

Option B:
Option B is incorrect because it omits C (anvayavyatireki), so it does not include all true statements.

Option C:
Option C is wrong because it includes E, which denies the role of anvaya/vyatireka in supporting vyāpti.

Option D:
Option D is correct because it includes all true statements and excludes the false one (E).

A, B and C correctly describe variations in pramāṇa lists across schools, and E reflects a common exam question pattern. D is false because Cārvāka is generally sceptical and does not accept Nyaya’s full set, rejecting scriptural authority. Thus A, B, C and E only are correct.

Option A:
Option A is correct because it includes all true statements and excludes D (false about Cārvāka).

Option B:
Option B is incomplete because it omits E (exam pattern).

Option C:
Option C is incorrect because it includes D (false) and omits A (Nyaya four).

Option D:
Option D is incorrect because it omits B (arthāpatti) and includes D (false).

Statements A, B, C, E and F are correct, whereas D is false. Nyaya recognises four main pramāṇas, and Advaita Vedānta typically extends the list to six, adding arthāpatti and anupalabdhi. Cārvāka is famous for its near-exclusive reliance on perception, and Mīmāṃsā highlights arthāpatti as a distinct means of knowledge. F is right that different schools endorse different sets of pramāṇas, but D is wrong because Buddhist schools do not simply duplicate Nyaya’s list. Therefore A, B, C, E and F only is the correct combination.

Option A:
Option A is incomplete because it omits F, failing to emphasise the cross-school variation in pramāṇa theory, which is central for comparative questions. While A, B, C and E are true, leaving out F makes the portrayal less accurate. Thus A, B, C and E only cannot be accepted.

Option B:
Option B is incorrect because it includes D (which is false) and omits E and F (which are true). Therefore it does not match the full set of correct statements A, B, C, E and F.

Option C:
Option C is correct because it explicitly groups A, B, C, E and F, capturing both specific school positions and the general fact of variation. It excludes D, which oversimplifies Buddhist pramāṇa theory. This reflects the nuanced picture expected in UGC NET questions on Indian epistemology.

Option D:
Option D is incorrect as it includes D while omitting A, thereby accepting a false uniformity of Buddhist and Nyaya pramāṇas and ignoring Nyaya’s own list. The combination therefore contradicts well-known doctrinal differences. Hence B, C, D, E and F only cannot be chosen.

Statements A, B, C, D and F correctly explain how vyāpti is supported in Indian logic, while E is false. Nyaya stresses repeated observation without exception, looking at agreement in presence (anvaya) and agreement in absence (vyatireka). Tarka helps eliminate competing hypotheses, strengthening confidence in the concomitance. If a genuine counterexample appears, the vyāpti must be revised, so E is incorrect. UGC NET often uses the smoke–fire example to test recognition of these methods. Hence A, B, C, D and F only is the correct combination.

Option A:
Option A is incomplete because it omits F, missing the explicit note that such methods appear in exam questions. Although A, B, C and D are conceptually sound, they do not link back to UGC NET practice. Therefore this option is not fully adequate.

Option B:
Option B is wrong since it omits A and includes only B, C, D and F, failing to mention the central requirement of repeated observation and absence of counterexamples. Without A, the empirical grounding of vyāpti is underplayed. This omission makes the option incomplete.

Option C:
Option C is incorrect as it includes E, which claims that vyāpti is irrevocable once established. The very idea of counterexamples shows that generalisations can and should be revised when new evidence arises. Including E therefore undermines the logic of empirical inference.

Option D:
Option D is correct because it unites the descriptive and methodological points about anvaya, vyatireka and tarka with the exam style of questioning, while rejecting the rigid, unscientific claim in E. It reflects both traditional theory and its modern pedagogical use.

Statements A, B, C and E correctly reflect the Cārvāka emphasis on perception, their scepticism about universal relations, the limited practical use of inference and the exam relevance. D is false because Cārvāka rejects Vedic authority rather than endorsing it. Hence the set of true statements is A, B, C and E only.

Option A:
Option A is incomplete as it omits E (exam comparison angle).

Option B:
Option B is incorrect because it includes D (false).

Option C:
Option C is correct since it includes all true statements and excludes D.

Option D:
Option D is wrong because it omits A (perception-only as independent pramāṇa), so it is incomplete.

Statements A, B, C, D and F are correct, whereas E is false. Arthāpatti is indeed invoked to resolve otherwise puzzling combinations of facts, and the Devadatta example is the classical illustration. Anupalabdhi is taken by some schools as a means for cognising absence, and Mīmāṃsā argues that arthāpatti is irreducible to standard inference. F is also correct that UGC NET usually tests identification rather than full philosophical controversy. E is wrong because some schools accept these pramāṇas rather than reject them. Thus A, B, C, D and F only is the correct combination.

Option A:
Option A is incomplete since it omits F, overlooking how exam questions typically treat these topics at a recognition level rather than expect deep doctrinal analysis. While A, B, C and D are philosophically sound, they do not fully reflect the UGC NET perspective. Therefore A, B, C and D only cannot be accepted.

Option B:
Option B is incorrect because it leaves out A and includes only B, C, D and F. Without A, the general idea of arthāpatti as postulation to resolve inconsistency is not explicitly stated. The lack of that basic concept weakens the explanation.

Option C:
Option C is correct as it assembles all the true statements, presenting both the examples and the school-level differences along with their exam relevance. It excludes E, which misrepresents the diversity of views among Indian systems. This combination therefore matches what candidates need to know for UGC NET.

Option D:
Option D is wrong since it includes E, implying that all schools reject these pramāṇas, and it omits B. Accepting E erases the distinctive doctrines of Mīmāṃsā and Vedānta, while omitting B hides the role of anupalabdhi. Hence A, C, D, E and F only cannot be chosen.

Statements A, B, D and E accurately state Nyaya’s four pramāṇas and their exam relevance, while C is false. Classical Nyaya recognises pratyakṣa, anumāna, upamāna and śabda as pramāṇas, and reserves arthāpatti and anupalabdhi mainly for other schools such as Mīmāṃsā and Advaita Vedānta. Śabda is indeed reliable testimony, and UGC NET questions often ask candidates to recall this list. Thus A, B, D, E only comprises the correct set of statements.

Option A:
Option A is incomplete because it omits E, failing to link this doctrinal point directly to UGC NET question patterns. A, B, D only therefore does not fully address the exam focus of the stem.

Option B:
Option B is correct since it includes all true claims and excludes C, which wrongly extends Nyaya’s list of pramāṇas. This option reflects standard Indian logic textbooks used for UGC NET preparation.

Option C:
Option C is wrong as it leaves out A, losing the explicit enumeration of Nyaya’s four pramāṇas, and thus B, D, E only presents an incomplete picture of the system.

Option D:
Option D is incorrect because it includes C along with A, B and D, wrongly suggesting that Nyaya adds arthāpatti and anupalabdhi as separate pramāṇas. A, B, C, D only therefore mixes a false claim with true ones.

Statements A, B, C and E present the standard Nyaya account of the three key elements of inference, whereas D is false. The pakṣa is the locus where something is to be demonstrated, sādhya is the probandum, and hetu is a pervaded sign that must be present in the pakṣa. If hetu fails to be present in the pakṣa, the inference collapses, so D contradicts a basic rule. UGC NET often asks candidates to identify these elements in classical examples, which makes E correct.

Option A:
Option A is incomplete because it omits E, ignoring the explicit exam application mentioned in the stem. Although A, B and C are true, A, B, C only does not cover all the correct statements about the topic.

Option B:
Option B is wrong since it leaves out C, which specifies the relation of hetu to sādhya via vyāpti, an essential feature of inferential reasoning. A, B, E only therefore does not fully describe the triad.

Option C:
Option C is correct as it includes all accurate claims about the roles of pakṣa, hetu and sādhya and their importance in UGC NET questions while excluding D, which denies the requirement that hetu be present in the subject. This combination matches standard Indian logic presentations.

Option D:
Option D is incorrect because it omits A, failing to mention the pakṣa explicitly, and therefore gives only a partial picture. B, C, E only does not satisfy the requirement of listing all correct statements.

Statements A, B, C and E correctly describe the Nyaya distinction between pramāṇa as means of knowledge and prameya as the objects known, and give perception and inference as standard examples. D is false since the same object can be known via multiple pramāṇas. Hence the true statements are A, B, C and E only.

Option A:
Option A is correct because it includes both the conceptual distinctions and the exam-oriented statement, while excluding D, which restricts prameya in a way Nyaya does not accept.

Option B:
Option B is incomplete as it leaves out E, failing to mention common exam classification tasks.

Option C:
Option C is incorrect because it omits A, leaving out the definition of pramāṇa as a means of valid knowledge.

Option D:
Option D is wrong since it includes D (false) and omits B (true).

Statements A, B, C and E present the standard Nyaya account of parāmarśa, whereas D is false. Parāmarśa is the key reflective cognition that recognises the hetu in the pakṣa under a universal vyāpti, and only when such a cognition arises does inference yield true knowledge. It explicitly links pakṣa, hetu and sādhya via vyāpti, making it more than just vyāpti itself. UGC NET may ask for this role in the inferential chain, which is why E is also true.

Option A:
Option A is correct because it includes all true statements and excludes D, which mistakenly identifies parāmarśa with vyāpti alone and ignores its connection to the pakṣa. This combination reflects classic Nyaya epistemology and exam-style questions.

Option B:
Option B is incomplete as it omits E, failing to mention that parāmarśa is a topic directly tested in UGC NET Indian logic questions. A, B, C only therefore does not fully answer the question.

Option C:
Option C is wrong because it leaves out A, losing the explicit formulation of parāmarśa as the reflection that unites hetu, pakṣa and vyāpti. B, C, E only thus does not present the complete picture.

Option D:
Option D is incorrect because it omits B, losing the key Nyaya claim that parāmarśa is required for inferential knowledge. A, C, E only therefore cannot be accepted.

Statements A, B, C, D and E correctly describe the five members of the Nyaya parārthānumāna, whereas F is false. Pratijñā presents the thesis about the pakṣa, hetu gives the reason, udāharaṇa supplies a universal example, upanaya applies that universal relation to the pakṣa and nigamana concludes the inference. The ordered presentation is meant to clarify both the general vyāpti and its specific application, so it is neither arbitrary nor insignificant. Therefore F must be rejected.

Option A:
Option A is correct because it includes the full and accurate description of each step in the five-member syllogism and excludes F, which denies the significance of their order. It aligns with standard Nyaya accounts used in UGC NET Indian logic questions. Hence A, B, C, D and E only is the right choice.

Option B:
Option B is incomplete as it omits E, thereby failing to mention nigamana, the final restatement of the conclusion. Without E, the overall structure of the syllogism is left unfinished. Therefore A, B, C and D only cannot be accepted.

Option C:
Option C is wrong since it omits A and includes only B, C, D and E. Without A, the role of pratijñā as the thesis about the pakṣa is absent, leaving the syllogism without its starting claim. This omission makes B, C, D and E only an inadequate combination.

Option D:
Option D is incorrect because it omits B and presents only A, C, D and E. Without B, the explicit statement of hetu as the reason is missing, which is central to the syllogistic structure. Thus A, C, D and E only cannot represent all the correct statements.

Statements A, B, C, D and F correctly describe these special kinds of hetu, whereas E is false. A sādhāraṇa hetu spreads across both similar and dissimilar cases, an asādhāraṇa hetu is confined to the pakṣa alone and an anupasaṃhāri hetu is so universal that it cannot mark a relevant difference. All of them are defective for Nyaya because they undermine strict vyāpti, and UGC NET may test recognition of these defects. E is wrong since sādhāraṇa hetu is not praised but criticised as logically weak.

Option A:
Option A is incomplete because it omits D and F, leaving out both the statement that these hetus are defective and the exam context in which they appear. While A, B and C are true, they do not convey why these types matter or how they are tested. Therefore A, B and C only is not fully adequate.

Option B:
Option B is also incomplete, including D but still omitting F and thus failing to mention UGC NET’s interest in these classifications. Without F, the answer lacks an explicit exam link. Hence A, B, C and D only cannot be considered the best answer.

Option C:
Option C is incorrect as it leaves out A and includes only B, C, D and F. Without A, the description of sādhāraṇa hetu is missing, yet it is crucial for the question. This omission means B, C, D and F only does not represent the full set of correct statements.

Option D:
Option D is correct since it gathers all the true statements while excluding E, which misrepresents sādhāraṇa hetu as desirable. It presents both the structural defects and their relevance for exam questions. Thus A, B, C, D and F only is the appropriate combination.