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COMMON SOURCES OF KNOWLEDGE....
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inference based on positive and negative experience respectively but in these two forms of Anumāna, Nyāya thinkers cannot attribute all the five characteristics stated by them.
In this way Jaina philosophers maintain that there is one and the only characteristic of valid middle term that it is never cognized otherwise than in connection with the Sādhya. The five characteristics of Naiyāyikas are nothing but an elaboration of this one-characteristic described by the Jainas i. e. its invariable connection with major term.
The ascertainment of Vyāpti, according to Jainism, depends upon tarka.
Kinds of Inference 1. Inference for oneself is also known as subjective inference. It consists in a knowledge of the Sādhya by one's own self through the apprehension of the Mark-middle term and a recollection of its inseparable relation. 2. Inference for others—It is also called syllogistic inference. "Syllogistic inference is definite cognition resulting from a statement of a probans having the characteristic of necessary concomitance with the probandum.”20 The most important feature of inferential knowledge is the middle term being inseparably connected with major term. On perceiving middle term the existence of major term (probandum) is inferred.
There is difference of opinion among the philosophers regarding the constitution of syllogistic inference. Sānkhya maintains that a syllogism consists of three parts, viz. thesis, reason and example. Mīmāmsakās admit four parts with the Nyā.-5
