UGC NET Questions (Paper – 1)

Statements A, B and D are correct, while C and E are false. Advaita Vedānta extends Nyaya’s four pramāṇas by adding arthāpatti and anupalabdhi, leading to a six-pramāṇa list that is a standard exam item. Not all Vedānta schools reduce these two to other pramāṇas; some take them as distinct, so C misrepresents the range of views. Nyaya keeps to four pramāṇas and does not exactly match the Advaita list, making E wrong. UGC NET indeed asks which systems accept more than four pramāṇas, justifying D. Hence A, B, D only is the correct set.

Option A:
Option A is incomplete because it omits D, ignoring the exam angle that the stem explicitly mentions. A, B only therefore does not fully answer the question.

Option B:
Option B is incorrect since it leaves out B and includes only A and D, losing the detail that arthāpatti and anupalabdhi are the two additions. A, D only thus provides an incomplete picture.

Option C:
Option C is wrong as it includes E, which falsely equates Nyaya’s pramāṇa list with Advaita’s, and leaves out A, so B, D, E only mixes true and false statements.

Option D:
Option D is correct because it groups all and only the true statements, capturing both the doctrinal expansion and the exam relevance while excluding C and E, which misstate the positions of Vedānta and Nyaya.

A, B, D and E are correct; C is false. Cārvāka privileges perception, is sceptical about inference beyond direct experience, and is critical of Vedic ritual authority. It is covered in UGC NET Indian logic/epistemology.

Option A:
Option A is correct because it includes all true statements and excludes C, which wrongly attributes Vedic acceptance to Cārvāka.

Option B:
Option B is incomplete because it omits E (syllabus relevance), which is true.

Option C:
Option C is incomplete because it omits A (materialist identification), which is true.

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

A, B and C correctly explain syādvāda as conditional/standpoint-based predication, and E is true about syllabus linkage with anekāntavāda. D is false because syādvāda qualifies truth-claims; it does not declare all statements meaningless or equally false. 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).

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

Option C:
Option C is incomplete because it omits A (standpoints/naya are central).

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

Statements A, B, C and E are correct, while D is false. Sāṃkhya defends satkāryavāda by arguing that effects pre-exist in causes and only manifest through change, while Nyaya–Vaiśeṣika typically adopts asatkāryavāda, treating effects as new entities produced by combinations. Satkāryavāda emphasises transformation rather than creation ex nihilo, so it suggests no entirely new properties arise. These causal theories underpin many logical arguments in Indian philosophy, and UGC NET often tests matching of schools with these positions. Hence A, B, C, E only is the correct set.

Option A:
Option A is incomplete because it omits E, disregarding the exam-focused part of the question about matching schools with doctrines. A, B, C only thus does not fully answer the stem.

Option B:
Option B is wrong as it leaves out C, dropping the explanation that satkāryavāda stresses transformation rather than novelty, and therefore A, B, E only under-explains the doctrine.

Option C:
Option C is incorrect since it omits A and substitutes only B, C, E, which fails to mention explicitly that Sāṃkhya is the main satkāryavāda exponent. B, C, E only thus provides an incomplete association.

Option D:
Option D is correct because it includes all true doctrinal and exam-related statements and excludes D, which wrongly disconnects causal theories from logical reasoning. This matches standard textbook treatments of these views.

A, B and E are correct; C and D are false. Some schools accept anupalabdhi as a distinct pramāṇa for absence cognition under suitable perceptual conditions. It is not unanimously rejected, and it concerns absence rather than presence.

Option A:
Option A is correct because it includes the true statements (A, B, E) and excludes C and D (false).

Option B:
Option B is incorrect because it includes C (false unanimous rejection).

Option C:
Option C is incorrect because it includes D (false focus on presence).

Option D:
Option D is incorrect because it includes D (false) and omits the correct focus of anupalabdhi.

Statements A, B, D and E correctly present naya as a theory of partial standpoints connected with anekāntavāda and syādvāda, whereas C is false. Each standpoint reveals only one facet of a many-sided reality and thus is incomplete by itself, requiring other nayas for a fuller picture. This supports the Jain doctrine of non-one-sidedness and conditional predication. UGC NET may ask candidates to relate naya to anekāntavāda, so E is true.

Option A:
Option A is incomplete because it omits E, leaving out the explicit exam relevance about relating naya to anekāntavāda. A, B, D only therefore does not fully meet the requirements of the question.

Option B:
Option B is correct since it brings together all the correct statements and excludes C, which wrongly claims that each standpoint is absolutely complete. This option reflects the Jain emphasis on partial viewpoints and matches exam-style questions.

Option C:
Option C is wrong because it leaves out A, not mentioning that naya itself refers to such standpoints, and so B, D, E only provides an incomplete description. Missing A makes the set insufficient.

Option D:
Option D is also incorrect as it omits B, losing the idea that different nayas capture different aspects of the same object. A, D, E only therefore does not give the full set of true statements required.

Statements A, B and C correctly describe viruddha and bādhita as fallacious reasons, and E notes their exam relevance. D is false because viruddha hetu is defective, not ideal. Thus A, B, C and E only is correct.

Option A:
Option A is incomplete because it omits E.

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

Option C:
Option C is incorrect because it omits A (core definition of viruddha).

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

B, C, D and E are correct; A is false. Arthāpatti is explanatory postulation (e.g., Devadatta’s night-eating) and is treated as an independent pramāṇa by some Mīmāṃsā/Vedānta authors. UGC NET may test examples and school-acceptance. It is not accurately described as always having a directly perceived “middle term” in the pakṣa.

Option A:
Option A is incomplete because it omits E (exam relevance), which is true.

Option B:
Option B is incomplete because it omits C (core conceptual characterisation), which is true.

Option C:
Option C is correct because it includes all true statements (B, C, D, E) and excludes A (false).

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

Statements A, B, D and E correctly represent the Buddhist doctrine of momentariness, while C is false. The view holds that conditioned entities last only for a kṣaṇa and that supposed enduring substances are conceptual impositions, which undermines substantialist metaphysics and notions of a permanent self. This perspective shapes Buddhist explanations of causation and personal identity, and UGC NET questions often connect it to logical problems about change. Nyaya criticises, rather than fully accepts, this momentariness, making C incorrect.

Option A:
Option A is incomplete as it omits E, failing to mention explicitly how this doctrine can appear in exam questions. A, B, D only therefore does not fully meet the stem’s requirements.

Option B:
Option B is correct because it brings together the main doctrinal points and the exam relevance, while excluding C, which misstates Nyaya’s stance. This combination aligns closely with standard summaries of kṣaṇikatvāda.

Option C:
Option C is wrong since it omits A and therefore fails to state clearly the core thesis that all conditioned things are momentary. B, D, E only thus gives a partial and less precise account.

Option D:
Option D is incorrect as it includes C along with other true statements, wrongly suggesting inter-school agreement where there is actually debate. A, C, D, E only therefore mixes false information with correct material.

A, B and C correctly describe padārtha and include standard Nyaya–Vaisheshika categories, and E matches common exam patterns. D is false because “buddhi/jñāna” is at least discussed categorically in Indian philosophies (and in Nyaya–Vaisheshika it is treated under the category of quality/guṇa of the self), so it is incorrect to claim cognition is never treated categorically anywhere. Hence A, B, C and E only are correct.

Option A:
Option A is correct because it includes all true statements and excludes D, which is an overgeneralisation.

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

Option C:
Option C is incorrect because it includes D (false) and omits A (definition of padārtha).

Option D:
Option D is incorrect because it omits B (dravya/guṇa/karma examples) and includes D (false).

Statements A, B, D and F are correct, whereas C and E are false. Nyaya recognises four independent pramāṇas and treats comparison as a distinct source of knowledge based on similarity linking a word to its object. Mīmāṃsā and some Vedānta schools add arthāpatti and anupalabdhi, so D is correct. Cārvāka famously restricts itself mainly to perception and is sceptical about other pramāṇas, so E is wrong, and Nyaya extends verbal testimony beyond scripture to reliable persons generally, making C false. UGC NET questions often ask candidates to identify which items belong to Nyaya’s list.

Option A:
Option A is incomplete because it omits F, failing to mention the exam-style use of pramāṇa lists. While A, B and D correctly state Nyaya and Mīmāṃsā positions, they do not capture how this knowledge is tested. Therefore A, B and D only is not a fully satisfactory answer.

Option B:
Option B is correct as it includes A, B, D and F, the statements that align with standard presentations of Nyaya and related schools and that reflect the structure of UGC NET questions. It excludes C and E, both of which misrepresent the scope of verbal testimony and the Cārvāka position. Thus this option accurately lists the correct statements.

Option C:
Option C is wrong because it omits A, leaving out the basic statement of Nyaya’s four pramāṇas, and includes only B, D and F. Without A, the picture of Nyaya epistemology is incomplete. Hence B, D and F only cannot be the right combination.

Option D:
Option D is incorrect since it includes C, which wrongly restricts Nyaya śabda to scripture alone, and omits F’s contribution in other contexts. The presence of C introduces a clear error, making A, B, C, D and F only an unacceptable choice.

Statements A, B, C, E and F correctly sketch key differences between Buddhist logic and Nyaya, while D is false. Buddhist theorists typically reduce śabda to forms of inference rather than treating it as wholly independent. Apoha explains generality via exclusion of others, and the doctrine of momentariness shapes their understanding of causal series and inference. UGC NET may test these contrasts at a conceptual level. Thus A, B, C, E and F only is the correct combination.

Option A:
Option A is incomplete because it omits F, failing to mention the exam relevance of these doctrinal differences. While A, B, C and E are true, they do not acknowledge how the topic appears in UGC NET. Therefore this option is not fully suitable.

Option B:
Option B is correct since it includes the main historical and theoretical points along with their significance for the syllabus, while excluding D, which misrepresents the status of śabda. It matches the depth usually expected from candidates.

Option C:
Option C is wrong because it includes D, which incorrectly grants verbal testimony independent pramāṇa status in mainstream Buddhist logic. This conflicts with their reductionist approach. Including D makes the combination inconsistent.

Option D:
Option D is incorrect as it omits B and includes only A, C, E and F, thereby leaving out the central apoha theory of meaning. Without B, a major hallmark of Buddhist logic is missing. Hence this option cannot be accepted.

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.

A, B and C state the classic trairūpya conditions, and E is true about exam usage. D is false because allowing hetu in vipakṣa breaks the required negative concomitance. Hence A, B, C and E only are correct.

Option A:
Option A is correct because it includes all three marks plus exam relevance and excludes D (false).

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

Option C:
Option C is incorrect because it omits A (presence in pakṣa is essential).

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

Statements A, B and C correctly present Nyaya and Advaita accounts of illusion, while E is true about their presence in UGC NET, and F correctly notes that khyāti-vāda deals with erroneous cognition. D is false because illusions are cases of error, not pramāṇa yielding true knowledge. Thus A, B, C, E and F only is correct.

Option A:
Option A is incomplete because it omits F.

Option B:
Option B is incomplete because it omits C (Advaita view).

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

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