Nyayavatara

Author(s): Satyaranjan Banerjee
Publisher: Sanskrit Book Depot P Ltd

Page 21

(xxi)
Here the example involves doubt as to the validity of both the major and middle terms, for it is doubtful whether the man in the street is full of passions and non-omniscient.
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).
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 (viparitanvaya), 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 heterogeneous example
Fallacies of the heterogeneous example (vaidharmyadṛṣṭāntabhasa) 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 (sadhya), for the dream is really invalid though it has been cited as not invalid.
(2) Perception is non-reflective or nirvikalpaka (major term), because it is a source of knowledge (middle term): whatever is reflective or savikalpaka, is not a source of knowledge, as inference (heterogeneous example).