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Drawing of right knowledge through inference can be obstructed by inaccurate reasoning which are called fallacies or hetvabhasa.

Gangesha mentions about five types of defective reasoning;

1. savyabhicarah or anaikanta (erratic reason),
2. viruddha (contradictory),
3. satpratipakshita (the counterbalanced),
4. asiddha (the unproved or inconclusive) and
5. badhita (the incompatible)

1. Anaikanta (erratic reason):

Savyabhicarah is that in which the reason or middle term abides a character, the possession of which causes that presence of two alternatives which produces doubt in the probandum or major term. There are three types of erratic reason: sadharana (that which is too general), asadharana (that which is non-general) and anupasamhari (that which is non-exclusive)

It is general when the reason abides in the locus of the major term as well as in that of its absence. For instance, this hill is full of smoke, because it is full of fire.

Reason becomes non-general if that abides neither in the locus of the major term nor in that of its absence. For example, this hill is full of smoke, because it is full of ether.

It is referred as non-exclusive when the reason is deprived of an example either affirmative or negative. For instance, all things are impermanent, because they are knowable.

2. Viruddha (contradictory):

Fallacy viruddha (contradictory) occurs when the counter part of that non-existence constantly accompanies the major term. For example, this hill is full of fire, because it is full of water. It may also be described as that reason which is constantly accompanied by the absence of the probandum, major term.

3. Satpratipaksha (the counterbalanced reason):

Satpratipaksha (the counterbalanced reason): It occurs when the consideration of the reason while seeking to establish the existence of the probandum (the major term), there occurs the consideration of another reason which seeks to establish the non-existence of that term, the first term is counter balanced. For instance, sound is eternal, because it is audible; sound is non-eternal because it is a product.

4. Asiddha (the unproved):

Asiddha is of three types

1. asrayasiddhah-unproved on the part of its locus or the subject,
2. svarupasiddhah-unproved with regard to its own nature and
3. vyapyatvasiddhah-unproved in respect of accompaniment.

Asrayasiddha occurs when the characteristic distinguishing the locus does not belong to it as in the example; this golden hill is full of fire, because it is full of smoke.

Svarupasiddha reason evolves when it does not abide in the locus or minor term as; the lake is full of fire, because it is full of smoke.

Vyapyatvasiddha occurs when its generic nature is not useful in establishing its invariable concomitance with the major term.

5. Badhita (reason):

Badhita follows when there is the knowledge that the major term which is assigned to the minor term does not really abide in it. For instance, fire is cold because it is a substance.