The Carvakas do not accept Anumana inference as a Pramana on account of the fact that it cannot provide us with the certain cognition of an object (i.e.，Sadhya) existing in different place and time on the strength of the knowledge of another object (i.e.，Hetu) due to the impossibility of the ascertainment of Vyapti between them. In this book an effort has been made to give the justification of Anumana as a Pramana by way of pointing out the means of ascertaining Vyapti following the line of the Navya Naiyayikas like Gangesha, Raghunatha, Mathuranatha, which is followed by some critical and evaluative remarks. In order to defend the position of the Navya Naiyayikas the theories of the older Nyaya School，Advaita Vedanta, Jainas, Buddhists have been discussed.
