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Sound is either a Substance or an Activity or an Attribute. It is found to be neither a Substance nor an Activity. It must then be the Sesha, i.c., what remains, viz., an Attribute. Samanyatodrishta consists in analogical reasoning. Thus, Desire, etc., are attributes; attributes, however, cannot exist unless with reference to a substance, say a pitcher; so, if Desire, etc., are attributes, they prove the existence of the Soul as the abode of the attributes.
The Neo-nyaya thinkers describe the three modes of Anumana as Kevalanvayi, Kevala-vyatireki and Anvaya-vyatireki. In Kevalanvayi the Proven is positively perceived to be present wherever the Mark is seen. For example, "This is knowable, because it is named." Here the Vyapti is determined by observing the instances in which 'knowability' and 'being named' seem to be related. In Kevala-vyatireki, on the other hand, Vyapti is. dependent on the experience that the opposite of the Proven and the opposite of the Mark are found to be so related that what is opposed to the opposite of the Proven is judged to be necessarily related to what is opposed to the opposite of the Mark. For example, "Earth is distinct from other Elements, because it is possessed of Smell." Here the Vyapti is accounted for in this way. Water, Air, etc., are elements different from Earth;
