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CONCLUSION
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In this way, both Nyāya and Jainism present significant forms of epistemological realism in the history of Indian thought.
Nyāya has developed realism based on experience. It asserts that we are able to know directly substance, universal, qualities and also negation of a perceptible object with the help of same sense-organs which perceive that object. Though in details of their epistemological analysis Nyāya and Jainism differ, the similarity between them is not superficial. However, Jaina realism is unique with its theory of many-sided-ness of reality which is the most original contribution of Jainism to Indian thought. Nyāya epistemology though realistic, Nyāya realism has failed to reach its logical conclusion. It appears that realism of Nyāya is only half-hearted while that of Jainism is full-fledged. Jainas have made certain lasting contributions in the field of epistemology which are perhaps not without their interest to the modern student of history of philosophy. Some of the concepts in Jaina logic developed in theory of Syādvāda have close relevance to the theory of probability and hence, may serve as foundations of statistics. It cannot be disputed that the most distinctive aspect of Jaina philosophy is its theory of knowledge which is rightly considered as the most consistent form of realism. The non-absolutistic standpoint of Jainism deserves special mention as it leads to multiple and infinitely diversified aspects of reals which implicitly suggests “an open view of the universe with scope for unending change and discovery”. It seems legitimate to conclude that “the ancient Indian Jaina philosophy has certain interesting resemblances to the probabilistic and stastical view of reality in modern times”. ?
Nyāya theory that knowledge is an accidental quality
