In Jainism, indirect knowledge (paroksha) is understood mainly through two pramanas:

• Anumana (tarka): inference or logical reasoning. It is valid only when based on reliable direct knowledge (pratyaksha) or trusted testimony, and it must be used carefully to avoid fallacies. In Jain thought, inference helps derive conclusions about things not directly perceived, but its reliability depends on the correctness of the underlying observation or testimony.

• Sabda (shabda): testimony, especially from reliable scriptures or teachers. This is the form of indirect knowledge that comes from the Jain Agamas and trusted Jain authorities. It is respected as a source of knowledge about things beyond immediate perception, as long as the testimony is from a trustworthy, authoritative source.

Smriti (memory) is not regarded as a standalone pramana in Jainism. It is considered unreliable for establishing universal truths because memory can be faulty, selective, or distorted. In Jain logic and epistemology, memory might play a role in personal experience or recollection, but it does not constitute a primary, universally valid means of knowledge like pratyaksha, anumana, or sabda.

Differences between Digambara and Śvetāmbara traditions:

• Both agree on the main pramanas: pratyaksha (direct perception), sabda (scriptural/testimonial evidence), and anumana (inference).
• Smriti is not treated as a primary pramana in either tradition. Some discussions may reference memory in ethical or narrative contexts, but it does not replace sabda or pratyaksha as a formal source of valid knowledge.
• The emphasis on which scriptures or authorities are considered reliable sabda can vary between Digambara and Śvetāmbara, but the basic framework of pratyaksha, sabda, and anumana as pramanas is shared.

In short:

• Indirect knowledge in Jainism mainly comes from inference (tarka) and testimony (sabda).
• Memory (smriti) is not a primary valid source of knowledge in Jain epistemology.
• Both major Jain traditions acknowledge the same three main pramanas, with occasional differences in scriptural authorities within sabda.