The ninth part is Nirnéya;[359] which is to find the truth immediately.
The tenth is Váda,[360] or “discussion;” that is, to raise questions about God and the saints.
The eleventh is Jalpa:[361] that is, “wrangling;” when one, in the establishment of what is right, endeavors to conquer his adversary.
The twelth part is Vitandá;[362] which means that one pays no attention to his own position, but combats that of other persons.
The thirteenth part is hètwàbhása;[363] or “fallacious argument;” so when one says: “sound is eternal;” because what may be seen by the eye is like the sky, and just as the sky is perceived by sight, so is sound the perception of the ear.
The fourteenth part is Ch’hala,[364] “deceit;” this is when one substitutes one meaning for another: so as the Persian word náu kambil[365] means “a new cover,” or “nine covers,” it may give occasion to equivocation.
The fifteenth part is Játi[366] “futile argument;” and this may be applied to a lying purpose: so when one says that “sound is eternal,” because it is created, as is the sky; both are the works of a divinity; and whereas the sky is eternal, sound is everlasting.
The sixteenth part is Nigraha,[367] or “subjugation;” that is, when one wishes to be a conqueror at the end of a dispute with another.
These are the sixteen parts of the Tarka.[368] The followers of this doctrine judge and affirm that, as this world is created, there must be a Creator; the mukt or “emancipation,” in their opinion means striving to approach the origin of beings, not uniting like the warp and the web, the threads of which, although near, are nevertheless separate from each other. This was related to me by the Imám Arastú, who was a chief of the learned and said to me that he had derived it from an old treatise upon logic, the precepts of which were without explanation, and to have bestowed on it that arrangement under which it now exists amongst the learned: he meant, probably, that the maxims are the same as those extracted from the Tarka. The same doctrine was taught in Greece: in confirmation of this, the Persians say, that the science of logic which was diffused among them was, with other sciences, translated into the language of Yonia and Rumi, by order of king Secander, the worshipper of science, in the time of his conquest, and sent to Rúmi.
[328] तर्कः: “discussion, reasoning, argument, reduction to absurdity.”