[Footnote 2: _tasmât niyamavatorevânvayavyatirekayo@h prayoga@h karttavya@h yena pratibandho gamyeta sâdhanyasa sâdhyena. Nyâyabindu@tîkâ_, p. 24.] 156 of cases. The first is that where the nature of the reason is contained in the thing to be inferred as a part of its nature, i.e. where the reason stands for a species of which the thing to be inferred is a genus; thus a stupid person living in a place full of tall pines may come to think that pines are called trees because they are tall and it may be useful to point out to him that even a small pine plant is a tree because it is pine; the quality of pineness forms a part of the essence of treeness, for the former being a species is contained in the latter as a genus; the nature of the species being identical with the nature of the genus, one could infer the latter from the former but not _vice versa_; this is called the unfailing natural connection of identity of nature (_tâdâtmya_). The second is that where the cause is inferred from the effect which stands as the reason of the former. Thus from the smoke the fire which has produced it may be inferred. The ground of these inferences is that reason is naturally indissolubly connected with the thing to be inferred, and unless this is the case, no inference is warrantable. This natural indissoluble connection (_svabhâvapratibandha_), be it of the nature of identity of essence of the species in the genus or inseparable connection of the effect with the cause, is the ground of all inference [Footnote ref 1]. The svabhâvapratibandha determines the inseparability of connection (avinâbhâvaniyama) and the inference is made not through a series of premisses, but directly by the li@nga (reason) which has the inseparable connection [Footnote ref 2]. The second type of inference known as parârthânumâna agrees with svârthânumâna in all essential characteristics; the main difference between the two is this, that in the case of parârthânumâna, the inferential process has to be put verbally in premisses. Pandit Ratnâkarasânti, probably of the ninth or the tenth century A.D., wrote a paper named _Antarvyâptisamarthana_ in which ____________________________________________________________________ [Footnote 1: _na hi yo yatra svabhâvena na pratibaddha@h sa tam apratibaddhavi@sayamavs'yameva na vyabhicaratîti nâsti tayoravyabhicâraniyama. Nyâyabindu@tîkâ_, p. 29.] [Footnote 2: The inseparable connection determining inference is only possible when the li@nga satisfies the three following conditions, viz. (1) pak@sasattva (existence of the li@nga in the pak@sa--the thing about which something is inferred); (2) sapak@sasattva (existence of the li@nga in those cases where the sâdhya oc probandum existed), and (3) vipak@sâsattva (its non-existence in all those places where the sâdhya did not exist). The Buddhists admitted three propositions in a syllogism, e.g. The hill has fire, because it has smoke, like a kitchen but unlike a lake.] 157