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DRAVY A-SAMGRAHA, 5.
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In the first stage (Avagraba), we have for example simply the knowledge of a man, but in the second stage (Thá) we desire to know the particulars of this man, e.9., whether he is a resident of Karnâta or Lâta country, etc.
In the third stage, Avâya, there is a definite finding of the particulars which we desired to know in the second stage. The second stage is merely an attempt to know the particulars, while the third stage consists of the ascertainment of these particulars.f
The fourth stage, Dhâraņâ, consists of the lasting impression which results after the object, with its particulars, is definitely ascertained. It is this impression (ÁFAIT) which enables us to remember the object afterwards. Memory, therefore, is the result of these four successive stages of Mati Jnana.
Now we shall turn to that part of verse 5 of Dravya-Samgraha which, after laying down the eight varieties of Jnâna, says that it may also be divided into two classes from another point of view. These two classes are respectively known as Pratyakşa and Parokşa.
We have already given a detailed account of Pratyakşa, and it now remains to narrate briefly Parokya knowledge.
Parokşa knowledge is said to be of five kinds : (1) Smarana, (2) Pratyabhijñána, (3) Tarka, (4) Anumâna and (5) Agama Smaraña is simply the remembrance of an object. Pratyabhijñâna is the recognition of an object by noticing similarities and differences. The difference between Smaraṇa and Pratyabhijñâna nay be understood from the following examples. We see a certain man. We then remember that we bad seen him previously. This is Smaraņa. We go to a forest and see a strange creature. Then we remember that we have heard or read about such a creature, and te identify it. This is Pratyabhijana. This corresponds to Upama na Pramâņa recognised in the Hindu plulosophies. Tarka or Uha consists of the knowledge of an universal concomitance of any two things ie.y., ६. "अवग्रहण विषयीकृतो योऽर्थोऽवान्तर-मनुष्यत्वादिजातिविशेषलक्षणस्तस्य
विशेषः कर्णाटलाटादिभेदस्तस्याकाङक्षणं भवितव्यताप्रत्ययरूपतया ग्रहणा
MAARTHERMO "—[Ratnakara vatârika. II. 8). p eaastaAUTTSIT: 1"
[Pramana-Naya-tattvalokálankára. 11. 9 and Pramana Mim&så I. 1. 80). “स एव दृढतमावस्थापन्नो धारणा ।"
[Pramâņa-naya-tatválok a lankára. 11. 9, "Ela-egururl":[Pramaņa Miniâyså. I. 1. 297
