[357] अवयवः A regular argument, or complete syllogism (_nyáya_), consists of five members, or component parts: 1. the proposition, प्रति ज्ञा _pratijnyá_; 2. the reason हेतु _hetu_ (as above said); 3. the instance (_udáharańa_); 4. the application (_upanaya_); 5. the conclusion, (_nigamana_). Ex.: 1st, the hill is fiery; 2nd, for it smokes; 3d, what smokes is fiery; 4th, accordingly, the hill is smoking; 5th, therefore it is fiery. [358] तर्कः not to be confounded with doubt, to which there are two sides; but to this but one; that is, reduction to absurdity. [359] निर्नेयः ascertainment or determination of truth; the result of evidence and of reasoning. [360] बादः discussion defined as the speech of one desirous to know the truth. In Gotama’s arrangement, THE TENTH is called _Kat´ha_, disputation, or conference of interlocutors, maintaining adverse positions. [361] जल्पः debate of disputants contending for victory. [362] वि तण्ड cavil, or controversy, wherein the disputant seeks to confute his opponent, without offering to support a position of his own. [363] हेत्वाभास semblance of a reason; it is the _non causa pro causa_ of the logicians. [364] छलं perversion and misconstruction; it is of three sorts: 1. verbal misconstruing of what is ambiguous; 2. perverting, into a literal sense, what is said in a metaphorical one; 3. generalising what is particular. [365] نوكنبل. In the Persian text an example of it is given, which I have not thought necessary to translate. [366] जातिः a futile answer, or self-confuting reply. No less than twenty-four are enumerated. [367] निग्रह It is the termination of a controversy. Of this, likewise, no fewer than twenty-two distinctions are specified. [368] These are in substance the very same as the sixteen categories of _Gótama_, exhibited in Colebrooke’s treatise _On the Philosophy of the Hindus_, _Transact. R. A. Soc._, vol. I. pp. 95-118. * * * * *