Traditional Vyapti, a Sanskrit expression, in Hindu philosophy refers to the state of pervasion.
[2] The Charvaka school of Indian philosophy while admitting the existence of the world and denying pre-existence rejects inference and testimony; they recognize perception as the only means to knowledge.
In order for the inference to be sound the major and the minor premises have to be true, the former should be secure because the latter’s truth is given by perception.
Faulty reasons such as inconclusive ("savyabhicara"), contradictory ("viruddha"), counterbalanced ("prakaranasama"), unproved ("sadhyasama"), and mistimed ("atitkala") or contradicted ("badhita') hinder the production of a valid inference when they are known.
Inference is "anvayi" and depends upon the agreement in presence between the probans and the probandum and is founded on their positive concomitance.
[7] Even though most schools of Indian thought have proposed their own method of ascertaining vyapti, because they base the knowledge of universal propositions on the principle of causality and essential identity in order to know how cause and effect are universally related, the Buddhists adopt the method of "pancakarani".
They supplement the uncontradicted experience of the relation between two facts by tarka or indirect proof and by "samanylakshana"[8] With regard to the "Ashta Siddhis" that already exist in nature, the followers of Aurobindo agree that consciousness in itself is free to communicate between one mind and another without physical means consciously and voluntarily, and it does so through two siddhis, namely, "Vyapti" and "Prakamya".