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finition of
tyaksha
of relativity of thought and form, deemed it wise to classify it into two kinds, viz. (i) Direct and (ii) Indirect (997 and qila), Inference (TTHIA), Testimony (ra) and the like all coming within the purview of the latter.
To take the first, the Pratyaksha or tne Direct knowledge is such that it reveals The Jain dithe objects as lying within the range of the forma! Prasenses; while the other is called Paroksha or Indirect only in reference to the procedure of its revealing the objects of knowledge such as Inference (qqaa) which is not object of direct perception.
Inference, again, is that kind of valid knowledge which is determinant of what Do of Anuis to be proved, technically called Sadhya, arising from the sign or insignia called Linga standing in the relation of invariable concommitance (afp) with the same.
Such being the characteristic indication of Inference according to our logic, we månexcludes thereby set aside first the view which maintains that (i) non-perception (ygga fazi) (ii) Identity (ani) and (iii) Causality (Fifa) are but grounds of inference ; and secondly, also the view which declares that
mán.
Buddhist and
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