Nyaya And Jaina Epistemology

Author(s): Kokila H Shah
Publisher: Sharadaben Chimanbhai Educational Research Centre

Page 84

COMMON SOURCES OF KNOWLEDGE...
5. Conclusion—'Conclusion is the predication of probandum, e. g. Therefore, it has fire. Reason gives us a hint regarding the conclusion.
Thus, five-membered syllogism is accepted in Jainism since it is useful to a layman not expert in logic. Even tenmembered syllogism is referred to in some of the Jaina texts but they are merely persuasive statements which are often adopted in discussions but many of them are superfluous and irrelevant from formal point of view.
Nyāya theory of inference is based on this theory and some scholars like Dasgupta maintain earlier origin of Jaina theory of inference than inference of Nyāya-Vaiseșika system. The development of Nyāya view of inference is due to Jaina theory of inference.
Thus, inference is regarded as a valid source of knowledge in both Nyāya and Jainism. In fact, except the Cārvākas all schools of Indian philosophy accept the validity of anumana as a method of knowledge. All systems agree in believing that inference proceeds from the knowledge of invariable concomitance between middle and the major terms coupled with the knowledge of the minor term as being characterized by the middle. But they are not unanimous as to the definition and function and means of ascertaining Vyāpti which is the basis of inference.
The Form of Inference in Jainism
As regards the constitution of inference philosophers of different school hold different views.
The Jaina view regarding the proper form of