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objects viz., the particular and the universal are realized. The universals are
cognized by inference and particulars by the perception.
The Jaina View
72 According to the Jainas, inference is the knowledge of the major term
derived from the knowledge of the middle term. Fire is inferred from smoke.
Smoke is the middle term, and fire is the major term. Anumana is based on
vy膩pti derived from induction (tarka). Vy膩pti is the invariable concomitance
between the middle and the major term. In inference there are three terms viz.
the middle term (hetu or sadhya), the major term (sadhya) and the minor term
(pak峁�a). The middle term is that which is definitely known to be inseparably
connected with the major term. If the major term does not exist, the middle
term cannot exist. If the middle term exists, the major term must also exist.
This is the only mark of middle term.
Samkhya-Yoga View of Anum膩na
The most authentic work on Sa峁僰hya system, the SK of Isvarak峁浥沶a
defines anum膩na as the knowledge derived from sign or signate. 73 V膩caspati
Misra explains the definition elaborately. He states that linga means pervaded
(vy膩pya) and lingi means pervasive (vy膩paka). 74 These may, in other words,
be called probans and probandum. He states that in wording of SK probans
and probandum stand for inferential knowledge. Thus, inferential knowledge
arises through the knowledge that probans like smoke is pervaded and
72.
PS. 2.1.
73.
...trividhamanum膩nam膩khy膩ta峁�/tallingalingipurvaka峁�...// SK. 5.
74. linga峁� vy膩pyam lingi vyapaka峁�.- STK. under SK, k-5.