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Nyāyāvatāra: 24.
23. That which has not yet been established is called "the unproved" (asiddha); that which is possible only in the opposite way is called "the inconsistent" (viruddha); that which can be explained in one way as well as in the opposite way is called "the uncertain" (anaikāntika).
Semblance of the reason or fallacy of the middle term (hetvābhāsa) is of three kinds, as follows:1) The unproved (asiddha) such as: "the skylotus is fragrant, because it has the generic property of lotuses". Here the reason, viz., the sky-lotus (which is unreal) has the generic property of lotuses, is unproved.
2) The inconsistent (viruddha) such as: "this is fiery, because it is a body of water". Here the reason alleged is opposed to what is to be established.
3) The uncertain (anaikāntika) such as: "all things are momentary, because they are existent". Here the reason alleged is uncertain, because 'existence' may or may not be a proof of momentariness, for, an opponent might equally argue: "all things are eternal, because they are existent".
साधर्म्येणात्र दृष्टान्तदोषा न्यायविदीरिताः । sum&ruggeen: ereuifafammieu: 11 38 11
24. Logicians have declared that fallacies of the example (dṛṣṭāntābhāsa) in the homogeneous form, arise here from an imperfect middle term or from a defect in the major term, etc.
Fallacies of the homogeneous example (sādharmya dṛṣṭāntābhāsa) arise from a defect in the major term (sādhya) or middle term (hetu) or both, or from doubt about them, thus:
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