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cognition (Vadi-deva)." Gautama, in his Nyaya philosophy, however, puts a different interpretation or Uha or Tarka. According to him, it stands simply for a psychical process which is intermediate between Doubt and Determination (Vide 1. 1. 40 Nyaya-Sutras). It is to a great extent similar to argumentation in and through Hypothesis in modern logic but is not identical with Induction, as the Jaina thinkers would: have it.
But although the orthodox logicians did not mean Induction by the term, Uha, the process of Generalisation was not left unnoticed by them. They affirmed the validity of Anumana or Ratiocination and they knew that Syllogism was impossible unless a truth of general application was implied in the premise from which the conclusion would be deducible. This unconditional or essential relationship between the Proven and the Mark is called Vyapti or Pratibandha (Vide 29, Parapakshanirjayadhyaya, Sankhya-Sutras and 67-68, Bhasha-Parichcheda). Vyapti again may be of two modesmSama-vyapti and Vishama-vyapti. Where the two phenomena essentially related, are exactly coextensive,-We have Sama-vyapti, as in the case of 'being a product' and 'being non-eternal.' On the other hand, there may be two phenomena which may not be exactly co-extensive, although the relationship
