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Society, Epistemology and Logic in Indian Tradition
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7.
1
6. Recognition is different from inference because it
recognizes the probans (hetu)only and inference is a later process. The object of recognition is not cognized by recollection and perception separately, hence it cognizes the object
which is not cognized by any other pramāņa. 8. There is no contradictory cognition which affects its
validity.
Thus the Jaina logicians have established the recognition as an independent pramāņa. It is to be noted that they include upamāna pramāņa (comparison) the category of the knowledge of similarity under recognition. (iv) Establishment of inductive reasoning (tarka) as pramāna:
It is also a significant contribution of the Jaina logicians that they established tarka as an independent pramāņa. They propound that invariable relation(vyāpti) between probans (hetu) and probandum (sādhya) can be known only by tarka pramāņa. Tarka or inductive reasoning expresses the universal necessary concomitance between probans and probandum. Hemacandra says that inductive reasoning is the knowledge of universal concomitance conditioned by observation and non observation.28
In the Nyāyasūtra of Gotama tarka (reasoning) has been used for presumptive cognition (Arthāpatti).It is only the Jaina logicians who considered tarka as a knowledge of universal concomitance. Akalanka, Vidyānanda, Prabhācandra,
2 PM, 1.2.4
