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COMMON SOURCES OF KNOWLEDGE....
i. For one's own self – subjective inference. ii. For others - syllogistic inference.
The inference for one's own self is the real inference and when it is communicated to another, it is called the inference for others. “The Parārtha or the inference for others, which consists in statements of the Abode (Paksa) and of the mark (hetu) is an inference so called because of the transference of epithet."18
Anumāna is so called because it is knowledge which is based on a previous cognition of the mark and a recollection of the relation between the mark and the proven and which consists in a determination of the object, subsequent to that previous cognition. It takes the form That hill has fire because it has smoke.' If the Hetu or Mark is valid Anumāna is valid Mark is Valid, i. e. the middle terin which is invariably connected with the major term. This invariable connection between smoke and fire is called Vyāpti. The characteristics of a valid middle term generally are as follows:1. It must be present in subject of inference, e. g. hill. 2. There must be relation of Vyāpti between middle and major term, i. e. smoke and fire. But the first characteristic is not an essential characteristic of a valid middle term according to Jainas. The one and the only characteristic of middle term is its incapability of being known otherwise than in connection with major term.
Nyāya describes five characteristics of middle term as follows :
i. Paksa-dharmatva—That means middle term must
