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sonrees of information accuracy of mediate knowledge is gena: rally determined.
From Sense-perception to thought there are, according to Jain Philosophers, five stages: (1) 25 Faique ( Aquisitional Stage ). Here the outer world rouses in us a kind of stimulus, through the channels of sensation. (2) 3791998 (cognition ). Here a notion is formed about the outer object which is however indefinite (3) (Comparative Stage). Mind not satisfied with vague notion goes out in search of the real character of the extra-mental object. ( 4 ) 37714 ( Recognition ). There the object is more definitely recognised as distinct from others; and ( 5 ) Sipoti, (concept) is that stage whon the object is the uppermost in mind with special reference to the intensity and duration of its knowledge.
Tia sia is again subdivided, for the sake of convenience, into five classes: (1) Smriti (Fala ) is the memory which reveals in the form of recollection what had been seen, heard or experienced before by our senses. Of course this would depend upon the intensity of that former experience whether the recollection is vague, correct or wrong. (2) Pratyabhijnāna ( E şia ) is recognition arising from the perception of resemblance between what had been seen before and what is seen now. Here of course the aid of tâ is necessary. (3) Tarka ( ago).
Tarka is thus defined " geoi : " It means "knowledge of the invariable relationship’. The stock instance is that of the relation between the fire and smoke. यत्र यत्र धूमः, ag ag aala: 1 Wherever there is smoke there is fire there : In other words Tarka means the knowledge of a Universal rule applicablo to a particular class of instances and invariably holding good in their case.
4 Anumāna comes next. Its definition is WTA.CAT
