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Nyāyāvatāra: 16, 17.
for such an abode. In such a case, the whole argument will be misunderstood.
धानुष्कगुणसंप्रेक्षि जनस्य परिविध्यतः । algonu fanı meufaðda guari 11 GENI
16. A man who has come to behold the excellence of an archer will have to behold the opposite of it, if the archer hits without fixing an aim.
Just as a clever archer, with a view to preventing his arrow from going to a wrong direction, fixes his aim before hitting, so a skilful disputant, in order to avoid being misunderstood, should, in stating an inference, mention the minor term (pakṣa) with which the major term (sādhya) and the middle term (hetu) are both connected.
हेतोस्तथोपपत्त्या वा स्यात् प्रयोगोऽन्यथापि वा । ferrantonfa arufufetàfzfa 11 go 11
11
17. The reason (or the middle term, hetu) may be used to show connection or the opposite of it; in either of these two ways, the sadhya (that which is to be proved) can be proved.
The reason. or middle term (hetu) can be used in two ways as follows: 1) the reason or middle term (hetu) may exist only if the major term (sādhya) existed, such as in the proposition "here there is fire, because there is smoke", the smoke (middle term) may exist only if there is fire (major term); and 2) the reason or middle term (hetu) cannot exist if the major term (sādhya) does not exist, such as in the proposition "here there is fire, because otherwise there could not be any
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