Comparative Study of Indian Science

Author(s): Harisatya Bhattacharya
Publisher: C S Mallinath

Page 42

34
annexed to them that it (the mind) had them before." .
All these considerations are implied in the Jaina contention that Recollection is a source of special knowledge and not a mode of Perception. Ratnaprabhacharyya points out that if Smriti is Pratyaksha, why, then, Anumana also is so; for Anumana is dependent on previous perception. In perception, says the Jaina thinker, we have "the fact that it is being perceived." In recollection what we have is the fact that the object was perceived. The Jainas are accordingly right in looking upon Smriti as a Pramana.
Lastly, it is to be noted that the Jaina thinkers in regarding Recollection as a faculty of the Soul, reject the doctrine of the materialists of all times, who account for Recollection by “ Brain-cell-connection " or "paths of association in the brain."
8. Pratyabhijna. "Pratyabhijna," says Vadi-deva. "is knowledge, consisting in association, is due to perception and recollection and has for its matter, species-idea, essential identity and so on." The elements of Pratyabhijna