The Nay methods for reasoning with real world inputs evolved as an integral part of the Jain thought in India. Its cornerstone is the conservation principle (tangible reality is the net of inputs and outputs) attributed to Rishabhnath (ca. 3000 BC). By the time of Parshvanath (850 BC), this principle was interpreted for reasoning and inference from sense inputs and analogies. Other assumptions include: (1) World in front of the eyes (pratyakch) is what it is, it does what it does, it is neither created from nothing nor does it disappear into nothing. (2) A conscious (chetana) organism extracts information from the sense inputs about the phenomenal world of its experience. Such images are interpreted as perceptions (itthi) by the internal world behind the eyes (parokch, mind). (3) Awareness of the images is also cognized in relation to other inputs and beliefs. Criteria-based descriptions (anugam) of the cognized parts provide information and evidence to abstract, represent, reason, interpret, assert and evaluate the consequences. (4) Complexity of the external world may be daunting and its behavior unpredictable, however a useful starting point for its understanding is its reality that is never contradictory. (5) As spectator, actor and decision maker, an organism interprets perceived parts of inputs to make choices that may be life altering and make one happy, anxious or regretful. (6) Organisms bear the consequences of individual and collective actions. Such interdependence calls for reasoned conversation to resolve conflict to arrive at a rational basis for coexistence, including a social contract for live, let live, and thrive. 

No assertion is entire of itself. Cognized awareness of an object rooted in independent reality is a basis of its descriptions. Such descriptions permit shared reasoning and feed back supported by additional assertions about criteria-based attributes, relations, and action and behavior consequences (anekant) as illustrated in a parable in which six blind men encounter a beast (elephant) that they know little about. Conundrum breaks out as each man interacts with a different part of it and sees (infers) the whole differently. Confusion with asserted facets of reality is a common experience not only for cognition in individuals but also for the convergence to a mutually agreed version of the object as a named entity. Imagine the stages through which conceptions of objects like sun, bacteria, air, or even a chair have evolved before convergence to their current conceptions that continue to evolve. 

Ancient roots and assumptions of the Jain Nyay
સંસ્કૃત
Paradox of binary T or F
Enlightenment