Jain Journal 1998 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 17

BANERJEE : SIDDHASENADIVĀKARA AND HIS NYĀYĀVATĀRA
It is stated in the Nyāyāvatāra-vivṛti that some unnecessarily lay down three other kinds of fallacy of the homogeneous example (sādharmya-dṛṣṭāntābhāsa), viz. :
1) Unconnected (ananvyaya), such as: This person is full of passions (major term), because he is a speaker (middle term), like a certain man in Magadha (example).
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Here though a certain man in Magadha is both a speaker and full of passions, yet there is no inseparable connection between "being a speaker" and "being full of passions".
(2) Of connection unshown (apradarśitānvaya), such as:
Sound is non-eternal (major term), because it is produced (middle term), as a jar (example).
Here though there is an inseparable connection between "produced" and "non-eternal", yet it has not been shown in the proper form as :
"Whatever is produced is non-eternal, as a jar."
3) of inverted connection (viparītānvaya), such as:
Sound is non-eternal (major term), because it is produced (middle term).
Here if the inseparable connection (vyāpti) is shown thus"Whatever is non-eternal is produced as a jar", instead of
"Whatever is produced is non-eternal as a jar", the example would involve the fallacy of inverted connection.
11. Fallacies of heterogenous example
Fallacies of the heterogeneous example (vaidharmyadṛṣṭāntābhāsa) are of six kinds, thus :
1) Inference is invalid (major term), because it is a source of knowledge (middle term): whatever is not invalid is not a source of knowledge, as a dream (heterogeneous example).
Here the example involves in the heterogeneous form a defect in the major term (sādhya), for the dream is really invalid though it has been cited as not invalid.
2) Perception is non-reflective or nirvikalpaka (major term), because