NS 1.1.25 defines the d.r.s.Anta by stating that it must be something the meaning of which is commonly understood by laukika-s and (presumably more discerning or at least better trained) parIk.saka-s.

1.1.25: laukikaparIk.sakANAM yasminn arthe buddhisAmyaM sa d.r.s.tAnta.h.

I think this is a fascinating and wise way to formulate the matter, and I think it partially answers your query.

Cheers,
John





On Wed, 2 Sep 2015 20:09:14 +0530

 Dipak Bhattacharya <dipak.d2004@gmail.com> wrote:
>Dear Friend,
>
>Your exact query was not clear to me. Are you looking for the treatment of
>fallacy in Nyāya? This subject has been extensively treated in Nyāya - both
>old and new.
>
>Best
>
>Dipak Bhattacharya
>
>On Wed, Sep 2, 2015 at 7:49 PM, Walser, Joseph <Joseph.Walser@tufts.edu>
>wrote:
>
>> Can anyone out there point me toward Nyaya discussions of ways in which an
>> example can be faulty? Secondary sources often state(without attribution as
>> far as I can tell) that the example must be held in common by both sides of
>> the debate, but I cannot find any discussion of that specific point in
>> either the Nyaya Sutras of in Vatsyayana's commentary (unless I am
>> overlooking something). Surely with so much attention being paid to faults
>> in the reason and in the thesis, there should be some discussion of either
>> unshared examples or of examples in which it is doubtful that they even
>> exist (".... like a unicorn").
>> Any pointers would be greatly appreciated.
>> -j
>> Joseph Walser
>> Associate Professor
>> Department of Religion
>> Tufts University
>>
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__________________________________
John Nemec, Ph.D.
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