at of
nimitta and naimittika, not that of non-difference.]

[Footnote 290: For instance, smoke extending in a long line whose base
is connected with some object on the surface of the earth.]

[Footnote 291: I.e. (as An. Gi. explains) because we assume the relation
of cause and effect not merely on the ground of the actual existence of
one thing depending on that upon another, but on the additional ground
of the mental existence, the consciousness of the one not being possible
without the consciousness of the other.--Tadbhavanuvidhayibhavatvam
tadbhananuvidhayibhanatva/m/ /k/a karyasya kara/n/ananyatve hetur
dhumavi/s/eshasya /k/agnibhavanuvidhayibhavatvesxpi na
tadbhananuvidhayibhanatvam agnibhanasya dhumabhanadhinatvat.]

[Footnote 292: For simplicity's sake, asat will be translated henceforth
by non-existing.]

[Footnote 293: Samavaya, commonly translated by inherence or intimate
relation, is, according to the Nyaya, the relation connecting a whole
and its parts, substances, and qualities, &c.]

[Footnote 294: Samavayasya svatantryapaksha/m/ dushayati
anabhyupagamyamane/k/eti. Samavayasya samavayibhi/h/ sambandho neshyate
ki/m/ tu svatantryam evety atravayavavayavinor dravyagu/n/adina/m/ /k/a.
viprakarsha/h/ syat sa/m/nidhayakabhavad ity artha/h/. An. Gi.]

[Footnote 295: A conclusion which is in conflict with the Nyaya tenet
that sa/m/yoga, conjunction, as, for instance, of the jar and the ground
on which it stands, is a quality (gu/n/a) inherent in the two conjoined
substances by means of the samavaya relation.]

[Footnote 296: So that the whole can be apprehended by us as such if we
apprehend a certain part only; analogously to our apprehending the whole
thread on which a garland of flowers is strung as soon as we apprehend
some few of the flowers.]

[Footnote 297: Kalpantaram utthapayati atheti, tatha /k/a
yathavayavai/h/ sutra/m/ kusumani vyapnuvat katipayakusumagraha/n/expi
g/r/ihyate tatha katipayavayavagraha/n/expi bhavaty avayavino graha/n/am
ity artha/h/. Tatra kim arambhakavayavair eva teshv avayavi vartteta
ki/m/ va tadatiriklavayavair iti vikalpyadyam pratyaha tadapiti. Yatra
yad varttate tat tadatiriktavayavair eva tatra vartamana/m/ drish/l/am
iti d/ri/sh/t/antagarbha/m/ hetum a/k/ash/l/e ko/s/eti. Dvitiyam
dushayati anavastheti. Kalpitanantavayavavyavahitataya
prak/ri/tavayavino duraviprakarshat tantunish/th/atvam pa/t/asya na syad
iti bhava/h/. An. Gi.]

[Footnote 298: I.e. a something in w