 Gaṅgeśa’s contributions to understanding the knowledge source called “inference,” anumāna, and “inferential knolwedge,” anumiti, come on top of a long history of advances both within Nyāya and outside, from Yogācāra Buddhist logicians and epistemologists, in particular, but also others. Gaṅgeśa was a great student of philosophy. Most of the technical system can be found in his near predecessor, Maṇikaṇṭha Miśra (1953), and discussions of fallacies echo the seventh-century Buddhist Dharmakīrti (1993) and others. However, his treatment of inference is, arguably, more elaborate than that of any predecessor, and, as is his ususal practice, he examines a host of similar definitions of key items, such as “pervasion,” as well as many opponent positions before defending one or more of his own.