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JUDGMENT
of things. As for instance, if a proposition establishes a separation between the individual self and consciousness as if they could be separated from each other, it is the fallacy of the naigama naya.
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2. Fallacy of Sangraha Naya - The fallacy of the sangraha occurs when we consider the general property alone as constituting a thing. This kind of fallacious proposition gives rise to confusion of thought, because the general qualities alone can never constitute an actual object. For instance, the general qualities of a tree only give us the idea of treeness, never an actual tree. The latter will have to be some particular kind of tree - an oak, a mango or the like and will, therefore, possess its own special qualities along with those of a tree in general.
3. Fallacy of Vyavahāra Naya - This type of fallacy lies in wrong selection of species, as for instance, is the case with the Materialists (Cārvākas) who select only four primary elements as real.
4. Fallacy of Rjusūtra Naya - It occurs when the permanence of things is altogether denied. In this fallacy, every object is taken to be momentary without having any kind of permanent or general feature.
5 Fallacy of Sabda Naya - This kind of fallacy occurs when we ignore the distinguishing features of the sabda naya and deal with synonymous words as absolutely having the same meaning.
6. Fallacy of Samabhiruḍha Naya - This type of fallacy consists in treating the synonymous words as having absolutely different meanings.
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7. Fallacy of Evambhuta Naya - It lies in making the existence of a thing absolutely dependent on the performance of the special function with reference to which a particular name has been awarded to it, e.g., to say that a teacher outside the class-room is absolutely a
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