 Inferences put forth for others (parârtha) make plain the conditions that work with oneself (svârtha) automatically, and in texts of philosophy little is automatic. Thus built into the conception of the operation of inference are the inductive procedures whereby a pervasion is known. Putatively similar instances, sapakṣa, are defined as cases known to possess the probandum and thus should also, at least in one (as first insisted by the Buddhist Dignāga), exhibit the prover (e.g., \(Hb\) and \(Sb\))—while putatively dissimilar instances, vipakṣa, are defined as cases known not to possess the probandum and thus should lack the prover, too (e.g., \(\neg Sc\) and \(\neg Hc\)). The example, dṛṣṭānta, is normally a single instance of sapakṣa where the prover also occurs (\(Hb\) and \(Sb\)), its citing thus indicating that there is inductive support. In other words, by reference to cases that are sapakṣa —i.e., known instances of the probandum—where the prover is also found, positive evidence is marshalled to support an inference-underpinning pervasion (anvaya, “positive correlation”). And by reference to cases that are vipakṣa —i.e., known instances of the absence of the probandum—further support is garnered by our not finding the prover (vyatireka, “negative correlation”). Citing an example is shorthand to indicate that such a procedure supports assertion of a vyāpti, “pervasion” or general rule. Gaṅgeśa devotes several sections of the Jewel’s inference chapter to elucidating inferences based on both sapakṣa and vipakṣa, as well as those based exclusively on sapakṣa (“positive-only inference”) and exclusively on vipakṣa (“negative-only inference”). In general, it is “wide experience,” bhūyo-darśana, that is responsible for pervasion-knowledge. But this term, championed by Udayana, and others, is vague, and Gaṅgeśa devotes several sections to inductive method.