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invalid. Mill was certainly consistent in declaring.that, Syllogism is either useless or involves petitio principii. Similarly, the Charvakas were true to their fundamental position in asserting that Anumana was an invalid process as there could be no valid inductive truth at the back of it. Curiously, however, the Bhuddists, although they deny the validity of Induction, admit the possibility or validity of Anumana. The criticism of the Buddhist position by Ratnabrabhacharyya, the Jaina thinker is very pertinent. "lf Tarka is not valid knowledge, then Anumana is lifeless, because there is left no means of determining Pervation." The Jainas show how general ideas are possible and valid and thus break down the sensationist standpoint of the Bhuddists upon which their objections to Tarka arc really based.
The Indian doctrines of Induction are best studied in connection with the doctrine of Hetu. Vadi-deva, defines Hetu thus :-“The only characteristic of the Mark is that it is never known to exist unless it be in connection with the Proven." This inseparable connection between the Mark and the Proven may be stated in two different ways_affirmatively (Anvayavyapti) eg. Wherever there is smoke, there is Fire or negatively (Vyatirekavyapti) eg. · Wherever there is no · Firo, there is no smoke. Corresponding
