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NYAYA AND JAINA EPISTEMOLOGY
may be pointed out that if correctly interpreted, udāharana is an instance which on the basis of invariable relation observed between the two terms-major and middle-helps one to pass in the minor term from a similar case of the middle term to a similar case of major term. It emphasises the inductive basis of deductive reasoning. The logic of Nyāya, thus, combines discovery and proof. Thus, Nyāya logicians think that introduction of instance is not superfluous. A complete syllogistic expression is a synthesis built up by five members each of which forms a necessary part of an inferential process. This Nyāya doctrine of fivemembered syllogism is as old as Gautam, the founder of Nyāya, and is accepted by almost all later Nyāya philosophers.
Jaina theory of Inference
Non-perceptual knowledge is of five kinds : i. Deduction or inference. ii. Induction. iii. Recognition or Pratyabhijñā. iv. Recollection or smrti. v. Authority.
Inference : Inference is the kind of indirect knowledge. Indirect knowledge is defined as that which is not clear. The knowledge of sādhya that takes place from sādhana is anumāna. So it is knowledge of probandum on the basis of probans.
Inference is of two types :
