J�anasrimitra's " Vypticarc " ( Analysis of Pervasion ) focuses on inferential relations termed " vyapti " ( pervasion ), the relations between two distinct entities such as smoke and fire.
12.
The process of enveloping is called " Vritti-Vyapti " . " Vyapti " is pervasion and the pervasion by the mind of a certain location called the object is " Vritti-Vyapti ".
13.
The process of enveloping is called " Vritti-Vyapti " . " Vyapti " is pervasion and the pervasion by the mind of a certain location called the object is " Vritti-Vyapti ".
14.
Comstock is'obsessed'by what he sees as a pervasion of money ( the'Money God', as he calls it ) behind social relationships, feeling sure that women would find him more attractive if he were better off.
Gangesa agrees that since pervasion is a universal invariant concomitance, therefore, the possibility of a counter example cannot be ruled out, and concludes that contradiction as natural opposition cannot block an infinite regress, it is the doubter s own behaviour proving the lie to the doubt that blocks it acting as the " pratibandhaka ".
17.
In addition to pruning the two redundant arguments from the syllogism, Vasubandhu tendered a further qualification : he posited that a sound relationship, a'logical pervasion'( vyapti ) needs to be defined between the first and second arguments, a relationship between the'Demonstrandum'( pratijna ) and the'Justification'( hetu ) that is assumed in the " Nyya-sktra " and other literature of the Nyya school.
18.
Gangesa, the author of " TattvacintmaG i " who had examined the possibility of dialectical reasoning as a way to grasp pervasion, in the " anumna-khanda " of the same text states that pervasion is pursued so long as there is doubt because there is contradiction but does not require deviation; doubt is an invalid cognitive act and fallacious reasoning is the ground for contradiction, the nature of doubt and fallacious reasoning both being conceptual is not of determinate character.
19.
Gangesa, the author of " TattvacintmaG i " who had examined the possibility of dialectical reasoning as a way to grasp pervasion, in the " anumna-khanda " of the same text states that pervasion is pursued so long as there is doubt because there is contradiction but does not require deviation; doubt is an invalid cognitive act and fallacious reasoning is the ground for contradiction, the nature of doubt and fallacious reasoning both being conceptual is not of determinate character.
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