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NYAYA AND JAINA EPISTEMOLOGY
is a novel and significant feature of Jaina theory of perception Jaina analysis of stages of perception has predominantly epistemological significance. It also corresponds to analysis of perception given by traditional psychology. Nyāya distinction between determinate and indeterminate perception resembles Jaina view. Both Nyaya and Jainism are in perfect agreement in holding that determinate cognition has the same object as indeterminate has. The same stuff is transformed into subsequent state. This view is based on the principle that nothing is produced which was absolutely non-existent. This reflects realistic attitude of Nyaya and Jainism.
Inference
Inference as a source of knowledge is generally recognised by every Indian system of philosophy except Cārvāka. There is general agreement as regards the essential nature of inference in Jainism and Nyāya. It is regarded as a mediate and indirect source of knowledge. Invariable concommitance is the essential feature of inference. It is clear that Jaina and Nyaya account of inference is logical and epistemological. Inference in Indian logic is both formally valid and materially true.
Comparison
In Nyaya, knowledge through comparison is knowledge born of perception of similarity. Jainas take comparison in different sense from that of Nyaya. Most of the Jaina logicians include it in recognition or conception but in some of the Jaina sutras such as Sthānangasūtra, Bhagavatīsūtra, it is recognised as independent source of
