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KNOWLEDGE
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exists in the locus in which the middle occurs, and as for the middle, it occurs exclusively in a locus where the major exists. If this necessary restriction were reversed, the concomitance between the middle and major terms will not be necessary. Inference :
Now, we define inference which comes next in order. Inference is the knowledge of the probandum (sādhya) on the strength of the probans (sādhana).'
The knowledge of the probandum, which is of the nature of authentic cognition of a real fact, and which arises from a probans either observed or expressly stated, is called inference (anumāna).
It is of two kinds : for one's own self (subjective) and for others (syllogistic). Subjective Inference :
Subjective inference consists in the knowledge of the probandum from the probans ascertained by one's own self as having the sole and solitary characteristic of standing in necessary concomitance with the probandum.2
Necessary concomitance with the probandum means the impossibility of the probans apart from the probandum. The knowledge of the probandum from such a probans definitely cognised by the arguer himself as having for sole and solitary characteristic of inseparable relation with the probandum is called subjective inference.
Inseparable relationship is further defined as consisting in the universal necessity of synchronous and successive occurrence of simultaneous and successive events.
1. Sadhanāt sādhyavijnanamanumanam - Ibid., 1. 2.7. 2. Svārthaṁ svaniscitasädhyāvinābhāvaikalaksaņāt sādhanāt
sādhyajñānam --- Pramāņa-mīmāṁsā, 1. 2.9. 3. Sahakramabhāvinoh suhakramabhāvaniyamovinābhāvah ---
Ibid., I. 2. 10.
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