 This says that on the condition that a subject knows that H-as-qualified-by-being-pervaded-by-S qualifies a, then the subject knows that Sa. The arrow should be interpreted as depicting causal sufficiency, in line with Uddyotakara and the later tradition.  “Reflection” is a complex mental state that is nevertheless a unity, both as a particular cognition that can be a causal factor for the rise of another cognition and as having intentionality, or “objecthood,” expressible in a single sentence. Attempts to find a single rule are in consonance with both of these dimensions of the theory. But a lot of inductive depth is packed into the idea of a pervasion being known, and a lot about it is said that shows that there is generalization, at least in the later Nyāya theory. Knowing a general rule is considered crucial, not just extrapolation to a next case. From Uddyotakara on, Nyāya philosophers treat pervasion as the equivalent of a rule stating that—to use the language of sets and terms—the extension of the probandum term includes that of the prover term, includes it entirely such that there is nothing that locates the pervaded property (the prover) that does not also locate the pervader (the probandum), as argued by Kisor Chakrabarti (1995) among others. 