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The syllogistic inference is the knowledge of the probandum derived from the satement of the probans having the characteristic of necessary concomitance. Philosophers of different schools hold different views as regards the constitution of syllogism. The Sankhya maintains that a syllogism consists of three parts: thesis (paksa), resaon (hetu) and example (drstānta). The Mimāṁsaka asserts four parts with the addition of application (upanaya). The Naiyāyika asserts five parts with the addition of conclusion (nigamana). The Jaina holds that the thesis and reason constitute a syllogism adequate for an intelligent person.22 For others it may have more propositions also.
The cognition produced by the statement of a reliable person is called verbal knowledge. One, who knows the object as it is and states it as he knows it, is termed as reliable or authenitc (āpta).28 Such a person can never tell a lie. The omniscient, who is totally free from passions, is regarded by the Jaina as the real or extraordinary authentic person. From the pragmatic point of view, father etc. are considered to be ordinary reliable persons. Verbal knowledge is also known as scriptural knowledge. The Jaina scriptures are neither eternal, i.e., apauruşeya in the sense of the Mimāṁsaka nor God-Created, i.e., iśvarakrta as conceived by the Naiyāyika. They are human creations based on the preachings of the passionless omniscient Tirthankara. Hence, they are valid means of knowledge.
Thus, Jainism has contributed a number of original ontological, epistemological and logical concepts and enriched the philosophical thought of India.
epistemological and logical
[ July, 1978 ]
22 Jaina-tarka-bhasa, 1.50. 23 Ibid., 1.61.
JAINTHOLOGY, 201
