UGC NET Questions (Paper – 1)

Asiddha hetu is a defective reason that has not been successfully shown to exist in the paksha. Because the foundational fact is missing or doubtful, no valid inference can proceed from it. Nyaya further distinguishes subtypes depending on why the reason is unestablished. The core problem is that the middle term fails at the very starting point.

Option A:
Option A, badhita, indicates a reason whose vyapti is contradicted by a stronger pramana, not one that is simply absent or unproved in the subject. The hetu might be present but epistemically defeated.

Option B:
Option B, satpratipaksha, involves a reason that is counterbalanced by an equally strong opposing reason, which is different from lacking initial establishment.

Option C:
Option C, savyabhicara, deals with irregularity across instances, where the reason is present but not constantly linked with the sadhya, rather than being missing in the paksha itself.

Option D:
Option D is correct because asiddha literally means "unaccomplished" and precisely marks the failure of the hetu to be verified where it is claimed to occur. This prevents the inferential chain from getting off the ground.

Asiddha hetu suffers from the foundational defect that it has not been successfully shown to exist in the paksha. Since the middle term is absent or doubtful at the very point where it is supposed to operate, no legitimate inference can proceed. Nyaya further distinguishes types of asiddha depending on whether the reason is impossible, located elsewhere or uncertain. The core idea remains that the reason is unproved.

Option A:
Option A is correct because asiddha literally means "unaccomplished" and signals that the first condition of trairupya, presence in the paksha, has not been met. Without this, the inferential chain cannot even begin.

Option B:
Option B, viruddha, describes a reason that proves the opposite of the intended sadhya rather than one whose presence is in doubt.

Option C:
Option C, savyabhicara, concerns irregular occurrence of the hetu across positive and negative instances, not its absence in the paksha.

Option D:
Option D, badhita, involves defeat of the supposed universal relation by stronger evidence, which presupposes that the hetu is at least present.