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expressed in the phrase "where ever the smoke there is fire", but question arises how can we say 'where ever the smoke there is fire' with confidence ? and What is the theory behind this belief? Someone may doubt 'let there be smoke without fire' how can we remove this doubt about deviation? These are some questions should be answered. To answer these questions we will have to make universality of the relation. Without it we can't establish any theory, therefore Gangesa has narrated negative form of vyāpti there would not be universality without negation.
Avyabhicaritattva (absence of deviation) can't be defined without using negative term. Though naiyāyikās have accepted pure affirmative form of inference but in day to day practice generally negative cum affirmative inference is used, therefore for universality of vyāpti relation, vyāpti should be defined in negative form, and so to say Gangeśa has stated Avyabhicaritattva as vyapti which means 'absence of deviation.' When the absence of deviation is accepted as the nature of vyāpti there is no need of observation of existence of all hetus (reasons) with all sadhyas (that which is to be established.) The deviation (vyabhicāra) can be grasped in one instance of reason also, and the knowledge of deviation causes the knowledge of absense of deviations, this is because the knowledge of counterpositive is the cause of knowledge of absence. When someone looks fire in a hot-iron-ball, where is the absence of smoke, he realizes deviation between smoke and fire, thus he apprehends deviation in the form of Sādhyābhavavadvrittitva (साध्याभाववद्वृत्तित्व) 'occurrence of reason in that which has the absence of sadhya.' In this way there may be so many forms of deviation viz.
1. Sādhyābhāvavadvrittitva (H&Haqqfara) 2.
