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xx] Venkațanātha's treatment of Inference 225 as in all other categories of qualities which are not substance (a-dravya)'.
In perception two kinds of sense-contact are admitted: sensecontact with the object (samyoga) and sense-contact with the qualities associated with the object (samyuktā-śraya). Thus, the perception of a jug is by the former kind of contact, and the perception of its qualities is by the latter?
Venkațanātha's treatment of Inference. Inference according to the Rāmānuja school is very much the same as inference according to the Naiyāyikas. Inference is the direct result of parāmarśa, or knowledge of the existence of reason (associated with the knowledge of its unblemished and full concomitance with the probandum) in the object denoted by the minor term? Inference is a process by which, from a universal proposition which includes within it all the particular cases, we can make an affirmation regarding a particular case. 4 Inference must therefore be always limited to those cases in which the general proposition has been enunciated on the basis of experience derived from sensible objects and not to the affirmation of ultra-sensual objects—a reason which precludes Rāmānuja and his followers from inferring the existence of Isvara (God), who is admitted to be ultra-sensual (atīndriya) (ata eva ca vayam atyantā-tindriya-vastv-anumānam necchāmaḥ)".
As formulated by the traditional view of the school, the principle of concomitance (vyāpti) holds that what in the range of time or space is either equal or less than another is called the “pervaded” (vyāpya) or the hetu, while that which in the range of time or space is either equal or greater than it, is called vyāpaka or the probandum. But this view does not cover all cases of valid con
1 MSS. No. 4988.
2 The sense-contact with remote objects can take place in the case of the visual and the auditory organs by means of a mysterious process called z'rtti. It is supposed that these senses are lengthened as it were (āpyāyamāna) by means of their objects. Ibid.
* parāmarsa-janyā pramitir anumitih. Ibid.
parāmarśa means t'yāpti-visista-paksa-dharmată-jñānam sarva-viseșa-samgrāhi-sämūñya-cyāpti-dhir api višeşa-numiti-hetuh. Nyāya-parisuddhi, p. 97. 6 Ibid.
deśatah kālato vā'pi samo nyūno'pi vā bhavet sva-vyāpyo vyāpakastasya samo vā'py adhiko'pi vā.
Ibid. p. 100.
DIIT
