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THE FALLACIES OF INFERENCE
things on the ground that they are eternally non-eternal. The anityasama is an argument to prove the non-eternality of all things on the ground of their resembling a non-eternal thing in some respect or other. The karyasama is an argument opposed to a given argument from the nature of an effect, on the ground that an effect may have very different natures, and so cannot be taken to lead to a single conclusion. 1
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The nigrahasthāna, which literally means a ground of defeat, is a fallacy which is due either to a misunderstanding or to the want of understanding. It is said to be of twentytwo kinds. These are: pratijñāhāni or weakening one's proposition by adducing such examples as run counter to it; pratijñāntara or shifting the proposition; pratijñāvirodha or contradicting the proposition; pratijñāsannyāsa or renouncing the proposition; hetvantara or shifting the ground; arthantara or shifting the topic; nirarthaka or the meaningless statement like abracadabra; avijñātārtha or the unintelligible statement; aparthaka or the incoherent statement; aprāptakala or the wrong order of the parts of an argument; nyūna or the suppression of any part of an argument; adhika or the duplication of the middle term or the example; punarukta or the meaningless repetition of any part of an argument; ananubhāṣana or the refusal to answer a question; ajñāna or ignorance of the proposition; apratibha or the inability to give a reply to the argument; viksepa or evasion of the argument; matānujñā or admission of the defect in one's argument; paryyanuyojyopekṣana or overlooking a defect in the argument ; niranuyojyānuyoga or finding fault with the faultless apasiddhanta or the deviation from an accepted position; and hetvābhāsa or the fallacy of the middle term. 2
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1 Vide NS, 1 2.18, 511 ff
2 Vide NS, 1.2 19; 521 ff.
41-(1117B)
