614 Joitrnal of the Asiatic Society of Bengal. [November, 1907. 



Here the word "being " isnmbi^uous, signifying (1) tbebody 

 as well as (2) the soul. It is in this second meaning wbicli is 

 implied in the predicate, that the reason is inconsistent with it 

 according to the Sarhkhja philosopli j which describes the soul as 

 free from all attributes. 



(xiii) When the reason is consistent with the subject itself, 



\ 





e.g 



Class (or generality) is neither substance, quality 



nor action. 

 Becansf^ it depends upon one sabstance, and possesses 



quality and action 



Here "class" does Tiot depend upon one substance 

 (xiv) When the reason is inconsistent with the implied subject 



^^^'^^'3'13'^'^'^'S^'^'^^Ty^S^'^'^'S'^'^, 



e.g 



Objects are the stimuli of actions, 



Because they are apprehended by the senses. 



Here the word "objects'* is ambiguons, meaning (1) things 

 as well as (2) purposes. In the second meaniniz which is implied 

 in the subject, that the reason is iuctmsistent with it. 



Fallacies of the homo- Fallacies of the homogeneous ex- 



geneous example, ample occur 



cB^'^^y^q-^^^^' 



rq- 



1, When an example is not homogeneous with the reason, 



§^'^^'3^'^-^'^^'3^'gq, e.g. 



Sound is eternal, 



Because it is incorporeal, 



All things incorporeal are eternal, 

 Like the atoms of dust. 



Here the atoms of dust cannot serve as an example because 

 they are not homogeneous with the "incorporeal *' which is the 

 reason. This is called the fallacy of excluded reason. 



s not homogeneous with the predicate, 



2. When 



1 



^|^'^'=^'g'^S^'rf5^r5^'gq'q, e g. 



