[Footnote 1: As regards concomitance (_vyâpti_) some of the Jaina logicians like the Buddhists prefer _antarvyâpti_ (between smoke and fire) to bahirvyâptî (the place containing smoke with the place containing fire). They also divide inference into two classes, svârthânumâna for one's own self and _parârthânumâna_ for convincing others. It may not be out of place to note that the earliest Jaina view as maintained by Bhadrabâhu in his Das'avaikâlikaniryukti was in favour of ten propositions for making an inference; (1) _Pratijñâ_ (e.g. non-injury to life is the greatest virtue), (2) _Pratijñâvibhakti_ (non-injury to life is the greatest virtue according to Jaina scriptures), (3) _Hetu_ (because those who adhere to non-injury are loved by gods and it is meritorious to do them honour), (4) _Hetu vibhakti_ (those who do so are the only persons who can live in the highest places of virtue), (5) _Vipak@sa_ (but even by doing injury one may prosper and even by reviling Jaina scriptures one may attain merit as is the case with Brahmins), (6) _Vipak@sa prati@sedha_ (it is not so, it is impossible that those who despise Jaina scriptures should be loved by gods or should deserve honour), (7) _D@r@s@ânta_ (the Arhats take food from householders as they do not like to cook themselves for fear of killing insects), (8) _Âs'a@nkâ (but the sins of the householders should touch the arhats, for they cook for them), (9) _Âs'a@nkâprati@sedha_ (this cannot be, for the arhats go to certain houses unexpectedly, so it could not be said that the cooking was undertaken for them), (10) _Naigamana_ (non-injury is therefore the greatest virtue) (Vidyâbhû@sa@na's _Indian Logic_). These are persuasive statements which are often actually adopted in a discussion, but from a formal point of view many of these are irrelevant. When Vâtsyâyana in his _Nyâyasûtrabhâ@sya_, I. 1. 32, says that Gautama introduced the doctrine of five propositions as against the doctrine of ten propositions as held by other logicians, he probably had this Jaina view in his mind.] [Footnote 2: See _Jainatarkavârttika_, and _Parîk@sâmukhasûtrav@rtti_, and _@Sa@ddars'anasamuccaya_ with Gu@naratna on Jainism.] 187