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AN EPITOME OF LOGIC.
(8) Probability (a)-Knowledge accruing from the perception of equivalence as in the instance of twelve pences making up a shilling
The above are the eight classified sources of information by means of which they generally determine the accuracy of knowledge. And it is interesting to note that Jain teachers do neither admit them all, nor do they agree to these definitions. They admit of only two pramanas: one is Direct or Immediate Perception() which has been discussed at length under Keval (a 1) as a form of knowledge; and the other is Indirect or Mediate Perception () which is generally explained by the peripheral contact of the senses with their respective objects (afzuid afand ).
The reason why knowledge born of the contact of the senses with their respective objects (fuafanda a) which is admitted on all hands to be derived through the Direct means ( प्रत्यक्ष प्रमाण ) has been considered by the Jain Sages to be Indirect or Mediate (a) is best explained when we take into our analytic consideration of the
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Probability.
The Jain View of the
means of
Knowledge
-Sense-per
cepti o n in the Mediate or Indirect means.
The reason why the
sense-per
ceptionis Mediate or Indirect.
