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The third point to be noted is the emphasis given in Jaina philosophy on the relatedness of things and on the multiform aspects of reals which appear to be similar (again in a purely qualitative sense) to the basic ideas underlying the concepts of association, correlation and concomitant variation in modern statistics
The Jaina views of “existence, persistence, and cessation" as the fundamental characteristics of all that is real necessarily leads to a view of reality as something relatively permanent and relatively changing which has a flavour of statistical reasoning "A real changes every moment and at the same time continucs" is a view which is somewhat sympathetic to the underlying idea of stochastic processes
Fifthly, a most important feature of Jaina logic is its insistence on the impossibility of absolutely certain predication and its emphasis on non-absolutist and relativist predication In syadvada the qualification "syat" that it, “may be or perhaps" must be attached to every predication without any exception All predication, according to syadvada, thus has a margin of uncertainty which is somewhat similar to the concept of 'uncertain inference" in modern statistical theory The Jaina view, however, is essentially qualitative in this matter (while the great characteristic of modern statistical theory is its insistence of the possibility and significance of determining the margin of uncertainty in a meaningful way) The rejection of absolutely certain predication naturally leads Jaina philosophy continually to emphasize the inadequacy of “pure" or "formal" logic, and hence to stress the need of making inferences on the basis of data supplied by experience
I should also like to point out that the Jaina view of causality as "a relation of determination” bases on the observation of “concomitance in agreement and in difference" has dual reference to an internal condition in the developed state of our mind" which would seem to correspond to the state of organized knowledge in any given context and also to an external condition based on "the repeated observation of the sequence of the two events” which is suggestive of a statistical approach
Finally, I should draw attention to the realist and pluralist views of Jaina philosophy and the continuing emphasis on the
