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INTRODUCTION.
are the following seven fallacies, corresponding to the seven Nayas :
(1) Naigameibhúsa is the fallacy of the Naigama Naya, and consists in making a separation between the general and special properties of things, e.g., to speak of the existence and consciousness of soul as if they could be separated from one another.
(2) Samgrahábhása, the fallacy of the Samgraha Naya, occurs when we describe the generic properties alone as constituting a thing. This 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 tree-ness, never an actual tree. The latter will have to be some particular kind of treean oak, a mango, a nimb, or the like--and will, therefore, possess its own special qualities along with those of a tree in general. Whenever this fallacy has crept into a system of philosophy, the harvest of the scholar has been only a whirlwind of wordy abstractions instead of a knowledge of things as they exist in nature.
(3) Vyavahiribhrisa lies in a wrong selection of species, as, for instance, is the case with Charvakism which makes wrong distinctions between substances and qualities, eta
