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388 Speculations in the Medical Schools (CH. similar to the jāti called sādhya-sama and the fallacy sādhya-sama of Gautama already described in the footnotes to page 386.
Atīta-kāla is that in which that which should be said first is said later, e.g. the thesis, or pratijñā, should be stated first and the conclusion, or nigamana, last; if instead the nigamana is stated first and the pratijñā after, then we have the fault of kālātīta.
Upālambha (criticism) is the finding fault with the hetus, also called a-hetu, as described above, or hetv-ābhāsas. Parihāra (reply) means the reply given to the objections pointed out by an opponent; e.g. the self is eternal, since so long as it remains in the body it shows signs of life, and, when it is away, though the body still remains the same, yet there is no sign of life; therefore the self is different from the body and is eternal. Pratijñā-hāni (to give up one's thesis) is where, being cornered by the opponent, one is forced to give up one's original thesis. Thus one may start with the thesis that purusa is eternal, but, being cornered, one may give it up and say that puruşa is not eternal. Abhyanujñā (to bring a countercharge) is that in which a disputant, instead of refuting the charge brought against him by his opponent, charges his opponent with the same defects?. Hetv-antara (dodging with a wrong reason) is where, when the cause of some root fact (prakrti) is asked, the reply refers to the cause of the modifications or manifestations (cikyti) of that root facta. Arthāntara (wrong answer) is where, when the definition of one thing (e.g. fever) is asked, a definition of another thing (e.g. diabetes) is giveno. Nigraha-sthāna is where, in a learned assembly, a statement, though thrice repeated, is not understood by the opponent. Caraka counts among the nigrahasthānas many of the cases which have already been enumerated and described. Thus he counts pratijñā-hāni, abhyanujñā, kālātīta, a-hetu, nyūna, atirikta, vyartha, apārthaka, punar-ukta, viruddha, hetv-antara, arthāntara".
1 This corresponds to matanujñā of the Nyāya-sūtra, v. 1. 42.
3 In Nyāya-sūtra, v. 2. 6, we hear of a hetv-antara, but that seems to be different from this. The significance of hetv-antara, as it stands there, may be illustrated as follows. An adherent of Samkhya says that all this world of things is derived from one root cause, because all these are limited and whatever is limited is derived from one root cause. This may be refuted by pointing out that there are many limited things which are derived from more than one root cause. To this the Sāmkhya adherent replies that only those which are associated with pleasure and pain and ignorance are to be regarded as proceeding from one root cause; but this is an addition which was not contained in the original thesis.
3 This is also mentioned in the Nyāya-sütra, v. 2.7.
4 The nigraha-sthānas mentioned in the Ni'īya-sūtra, v.2.1, are the following: pratijñā-hāni, pratijñāntara, pratijñā-virodha, pratijñā-sannyāsa, hetv-antara,
