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Nyāyāvatāra: 22, 23.
15
2) “Every thing is momentary”—this is a Saugata (Buddhist) doctrine which, according to the Jainas, is incapable of being proved.
3) “The general (sāmānya) and particular (viseșa) things are without parts, are distinct from each other and are like themselves alone”—this is opposed to perception.
4) “There is no omniscient being”—this is, according to the Jainas, opposed to inference.
5) “The sister is to be taken as wife”—this is inconsistent with the public understanding.
6 “All things are non-existent”—this is incongruous with one's own statement.
अन्यथानुपपन्नत्वं हेतोर्लक्षणमीरितम् । तदप्रतीतिसंदेहविपर्यासैस्तदाभता ॥ २२ ॥
22. The reason (i.e., the middle term called hetu has been defined as that which cannot exist except in connection with the major term (sādhya); the fallacy of the reason (hetvābhāsa) arises from non-conception, doubt or misconception about it (the middle term).
1) This hill is full of fire (major term); 2) because it is full of smoke (middle term).
In this example “smoke" is the middle term or reason (hetu) which cannot exist, except in an inseparable connection (union) with "fire", which is the major term (sādhya).
असिद्धस्त्वप्रतीतो यो योऽन्यथैवोपपद्यते । विरुद्धो योऽन्यथाप्यत्र युक्तोऽनैकान्तिकः स तु ॥ २३ ॥
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