In Jainism, indirect knowledge is called paroksha jnana (knowledge through means other than direct perception). It includes two main forms:

• Anumana (inference): Knowledge gained by reasoning from observed facts or valid premises. Example: observing dark clouds and knowing rain is likely coming.
• Aptavacana (scriptural testimony or authoritative statement): Knowledge obtained from reliable scriptures and the teachings of Kevalins/Tirthankaras and credible Jain sages. This is sometimes grouped with sabda (spoken/written word) as a source of knowledge about things not directly perceptible.

Notes:

• Paroksha jnana stands in contrast to pratyaksha (aparoksha or direct perception/experience), which is knowledge obtained immediately through the senses or mind without reasoning or testimony.
• Both Digambara and Śvetāmbara traditions accept these categories of knowledge, though they may differ in emphasis or interpretation of certain scriptures and authorities.
• Because paroksha jnana relies on reasoning or external testimony, it is considered less certain than direct perception and is often validated by consistency with revealed doctrine and corroborating evidence.

If you’d like, I can give specific Jain examples or definitions from key pramana texts.