All things are visible, because they are knowable. Which fallacy is committed in the above statement according to the classical Indian school of logic (Nyaya)?

The defect is Anupasamhari, the non-exclusive middle where no instance is left outside the subject.

The subject all things embraces everything, leaving no similar or dissimilar example beyond it.

With nothing outside the subject, the mark knowable can be neither confirmed nor excluded by any instance.

An inference needs a domain of comparison, and here none survives.

An all-inclusive subject that permits no external instance yields the Anupasamhari hetvabhasa.