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THE SCIENCE OF THOUGHT.
29.
to the particular, for its object. But this feature is also to be found in pratyakşa, which directly enables us to perceive the general, and cannot, therefore, be said to be a laksana (distinctive mark or feature) of parokşa pramâņa alone.
Parokşa consists of the following five types of pramâna.
(1) Smriti (memory), or the recalling of that which is already known.
(2) Pratyabhi jñána which arises from the combination of perception and memory, as in the state of consciousness implied in the statement: 'this is the man'. In this instance, the word 'this' connotes present perception, the points to a recalled memory; and from their union arises the idea that the man now perceived is the same who was perceived before. Pratyabhi jña na also includes such knowledge as arises from a comparison between a thing perceived and some other thing remembered. This is like that'; 'that is different from this'; and the like are instances of this kind of pratyabhi j'ñâna.
(3) Tarka or knowledge of the argument, that is of the invariable relationship, such as that of fire and smoke, between certain things. Tarka is the basis of inference, and relates to a rule of universal applicability to be deduced by induction and the observation of facts in nature.
(4) Anumâna (inference), i.e., knowledge of
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