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and solitary characteristic of standing in necessary concomitance with the probandum.1
THEORY OF KNOWLEDGE
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.2 Synchronous events are those which are the co-products of the same set of causal conditions such as colour and taste of a fruit and the like. Successive events are those which occur in succession, as for instance, the appearance of kyttikā and śakața; or which are related as effect and cause, e.g., smoke and fire. The necessity of the simultaneity of synchronous events and the necessity of the succession of successive events, is what is meant by inseparable relationship or universal concomitance. The triple characteristic of the Buddhists and the quantuple characteristic of the Naiyayikas are nothing but an elaboration of universal
concomitance.
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PROBANS
The probans (sadhana) is of five types: essential identity, cause, effect, co-inherent in the same substratum, and opposite.3 Of these, the essential identity is illustrated by the attribute of 'being a product' or 'audible' with regard to the inference of impermanence in a word. Word is impermanent, because it is a product or because it is audible.
1
The cause is illustrated by the attention of a particular type of cloud with regard to the inference of shower of rain.
2
3
Svartham saniścitasādkṣāvinābhāvarkalakṣanāt sadhanat sadhyajñānam. Pramāņa-mimāmsā, I, 2, 9.
Sahakramabhāvinch sahakramabḥāvanıyamôvinābhāvah.
ibid., I, 2, 10
Svabhavah karanam karyamekārtha samavāvi virolhi ceti pañcadha sadhanam. ibid., I, 2, 12.
