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मानम् ।
g) knowledge of the existence or nonexistence of an object from the knowledge of the existence or the non-existence of the middle term, for instance, the knowledge of the existence of fire arises on perceiving the existence of smoke. In the absence of the existence of the latter. there is the knowledge of the non-existence of fire. Anumana is a step higher than Tarka. Tarka forms the basis of Anumana. The validity of Anumana will depend on the validity of Tarka.
Anumana is of two kinds : Svartha and Parartha.
XXIV:
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6
The knowledge arising from inference may be only for the sake of the person who infers or for the sake of communicating it to others. In the former case it is Svarthānumāna, and in the latter case Pararthanumana. The Anumāna may, again, be either by homogeneity() or by hetrogeneity' (au). This may be illustrated by a reference to the usual illustration (1) This hill is full of fire because it is full of smoke. (2) This hill has no smoke because it has no fire. In other words the character of the Anumana may either be positive or negative.
Later Jain logicians like Yashovijayaji Gani enumerate an exhaustive list of the various subdivisions of the Svartha, Parartha, Homogeneous and Heterogeneous Anumāna but it is unnecessary to enter here on the exposition of the topic.
1
Syllogysm assumes different forms in the writings of different writers. It is said that the best syllogysm should consist of ten parts.
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The form consisting of fewer parts upto five is mediocre while that consisting of parts less than five is worst.
5 Agama is the last kind of Paroksha knowledge. Its definition is शब्द Word' here is meant to include signs, symbols and the like..
