UGC NET Questions (Paper – 1)

Hetvābhāsa literally means a “semblance of a reason.” It denotes a middle term that imitates a proper hetu but, on analysis, does not satisfy the conditions for valid inference. Such a reason may persuade someone superficially, yet it lacks genuine probative force. Classification of hetvābhāsas is central in Nyāya for diagnosing fallacies and sharpening debate skills.

Option A:
Option A describes a sound hetu, which is the exact opposite of hetvābhāsa; a perfect middle term is what logicians aspire to use.

Option B:
Option B correctly states that hetvābhāsa is only apparently a good reason and fails to establish the intended conclusion on closer examination. This matches textbook explanations.

Option C:
Option C confuses the faulty middle term with the example (dṛṣṭānta) that illustrates the universal relation; the two play different roles in inference.

Option D:
Option D refers to nigamana, the conclusion step, which summarises the inference rather than functioning as its possibly defective reason.

Hetvābhāsa literally means “semblance of a reason.” It denotes a middle term that looks like a proper hetu but, on analysis, fails to meet the criteria for a valid inferential link. Such a reason might superficially satisfy some conditions or persuade the untrained, yet it does not secure the intended conclusion. Recognising hetvābhāsas is essential for diagnosing fallacies and maintaining rigour in debate.

Option A:
Option A describes a genuine hetu that meets trairūpya conditions; that is precisely what a hetvābhāsa is not.

Option B:
Option B correctly captures the deceptive nature of hetvābhāsa as a reason that has the appearance of validity but lacks true inferential force.

Option C:
Option C refers to dṛṣṭānta, the example offered to illustrate vyāpti; this is distinct from the middle term itself.

Option D:
Option D describes vyāpti, the invariable concomitance that underlies proper inference, whereas hetvābhāsa arises when this relation is missing or misapplied.