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Nyāyāvatāra: 26.
(middle term); whoever is devoid of passions is not a speaker, as a piece of stone (heterogeneous example).
Here, though a piece of stone is both "devoid of passions" and "not a speaker", yet there is no unavoidable separation (vyatireka-vyāpti) between "devoid of passions" and "a speaker".
2) Of separation unshown (apradarsita-vyatireka): Sound is non-eternal (major term), because it is adventitious (middle term); just as ether (example).
Here, though there is an unavoidable separation between "adventitious" and "eternal", yet it has not been shown in the proper form such as: "Whatever is not adventitious, is eternal, just as ether".
[Dignaga, the Buddhist, urged the necessity of converting the heterogeneous example into a universal negative proposition, with a view to point out the connection of the middle term and major term].
3) Of contrary separation (viparīta-vyatireka): Sound is not eternal (major term), because it is adventitious (middle term); whatever is eternal, is not adventitious, just as ether (example).
Here the example has been put in a contrary way, for the proper form should have been: "Whatever is not adventitious is eternal, just as ether.
वाद्युक्ते साधने प्रोक्तदोषाणामुदभावनम् ।
दूषणं निरवद्ये तु दूषणाभासनामकम् ॥ २६ ॥
21
26. Refutation (duṣaṇa) is the pointing out of the aforesaid fallacies in the reasoning of an opponent; but it is called a semblance of a refutation (dūṣaṇābhāsa), when the reasoning is really devoid of defects.
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