Sarvadarshanasangraha 11.18

11.18

tattvanirṇayaphalaḥ kathāviśeṣo vādaḥ/ ubhayasādhanavatī vijigīṣukathā jalpaḥ/ svapakṣasthāpanahīnaḥ kathāviśeṣo vitaṇḍā/ kathā nāma vādiprativādinoḥ pakṣapratipakṣaparigrahaḥ/

"Ascertainment" (nirṇaya, i. 40) is right knowledge or a perception of the real state of the case. It is of four kinds as produced by perception, inference, analogy, or testimony. "Discussion" (vāda) is a particular kind of conversation, having as its end the ascertainment of truth (i. 41). "Wrangling" (jalpa) is the talk of a man only wishing for victory, who is ready to employ arguments for either side of the question (i. 42). "Cavilling" (vitaṇdā) is the talk of a man who does not attempt to establish his own side of the question (i. 43). "Dialogue" (kathā) is the taking of two opposite sides by two disputants. A "fallacy" is an inconclusive reason which is supposed to prove something, and this may be of five kinds, the "erratic," the "contradictory," the "uncertain," the "unproved," and the "precluded" or "mistimed" (Sūt. i. 44-49). "Unfairness" (chala) is the bringing forward a contrary argument by using a term wilfully in an ambiguous sense; this is of three kinds, as there may be fraud in respect of a term, the meaning, or a metaphorical phrase (i. 50-54). "Futility" (jāti) is a self-destructive argument (i. 58). This is of twenty-four kinds (as described in the fifth book of the Nyāya aphorisms) (1-38). "Occasion for rebuke" is where the disputant loses his cause [by stupidity], and this is of twenty-two kinds (as described in the fifth book of the aphorisms, 44-67). We do not insert here all the minute subdivisions through fear of being too prolix,—they are fully explained in the aphorisms.