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Society, Epistemology and Logic in Indian Tradition
110
7. As inference is a valid organ of cognition because it is
devoid of doubt, illusion and indetermination, so is the
recollection, because it also has the same quality. 8. Without the memory of probans (hetu) and probandum
(sādhya) the invariable relation between them cannot be established. Nyāya-Vaiseșika philosopher Jayanta Bhatta in his Nyāyamañjarī says that recollection is not invalid because of the cognizance of the object previously cognized, but it is invalid because it is not generated by the object." The reason of the invalidity of recollection pointed out in the Kārikā by Jayanta Bhațţa is also corresponding to the Buddhist view.Vidyānada replies to the Buddhist philosophers that in the Buddhist view even the perception also, is not generated from the object because the object does not exist at the time of correspondence due to its momentariness. Prābhacandra replies in a different way that we the Jains do not accept the perception generated from the object. It is true that in Jaina philosophy the knowledge is a result of subsidence-cum-destruction of the karma obscuring knowledge. Ācārya Hemcandra gives a different argument that recollection is a valid organ of cognition even without its emergence from an object, for example yogijñāna (perception by a yogi) is also a valid organ of cognition without its emergence from an object.
"Quoted in PM p. 5: na smrter apramāṇatvam grhīta-grāhitā -kstam I
api- tvanartha-janyatvam tad aprāmāṇya-kāraṇam II ZTSv1.13.27 :narthāj janmopapadyeta pratyakşasya smrteriva I
Tadvat sa eva tadbhāvādanyathā na kşaņa-kşayah II
