the species in the
genus or inseparable connection of the effect with the cause, is
the ground of all inference [Footnote ref 1]. The svabhavapratibandha
determines the inseparability of connection (avinabhavaniyama) and
the inference is made not through a series of premisses, but
directly by the li@nga (reason) which has the inseparable connection
[Footnote ref 2].

The second type of inference known as pararthanumana
agrees with svarthanumana in all essential characteristics; the
main difference between the two is this, that in the case of
pararthanumana, the inferential process has to be put verbally in
premisses.

Pandit Ratnakarasanti, probably of the ninth or the tenth century
A.D., wrote a paper named _Antarvyaptisamarthana_ in which

____________________________________________________________________

[Footnote 1: _na hi yo yatra svabhavena na pratibaddha@h sa tam
apratibaddhavi@sayamavs'yameva na vyabhicaratiti nasti
tayoravyabhicaraniyama. Nyayabindu@tika_, p. 29.]

[Footnote 2: The inseparable connection determining inference is only
possible when the li@nga satisfies the three following conditions,
viz. (1) pak@sasattva (existence of the li@nga in the pak@sa--the thing
about which something is inferred); (2) sapak@sasattva (existence of the
li@nga in those cases where the sadhya oc probandum existed), and
(3) vipak@sasattva (its non-existence in all those places where the sadhya
did not exist). The Buddhists admitted three propositions in a syllogism,
e.g. The hill has fire, because it has smoke, like a kitchen but unlike
a lake.]

157

he tried to show that the concomitance is not between those
cases which possess the li@nga or reason with the cases which
possess the sadhya (probandum) but between that which has the
characteristics of the li@nga with that which has the characteristics
of the sadhya (probandum); or in other words the concomitance
is not between the places containing the smoke such as kitchen,
etc., and the places containing fire but between that which has the
characteristic of the li@nga, viz. the smoke, and that which has the
characteristic of the sadhya, viz. the fire. This view of the nature
of concomitance is known as inner concomitance (_antarvyapti_),
whereas the former, viz. the concomitance between the thing
possessing li@nga and that possessing sadhya, is known as outer
concomitance (_bahirvyapti_) and generally accepted by the Nyaya
school of thought. This antarvyapti d