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PRATYAKSHA IS PAROKSHA. wise. The decadence of nations in the lengths of time and the displacement of things all around us in the breadths of space are but condensed through reading or observation and induction into a frame of thought, naturally shedding a judgment on the issues involved therein. Thus sensuous perception which enjoys the privilege of being reckoned as a direct source of knowledge is really, to all intents and purposes, an indirect or mediate means (901a JAIT) to the acquisition of knowledge.
It is worthy of note here that Mati-j nâna and Sruta-jnana come within the jurisdiction of this indirect means to the acquirement of knowledge.
This indirect means of knowledge or proof is again 'sub-divided for the sake of sions of the convenience into :
(1) Smriti (fa)—is the memory which reveals in the form of recollection of what was seen or heard of or experienced otherwise sometime before.
(2) Pratyabhijndna (Halifugla)—is the knowledge derived from a semblance between things. It manifests itself in recognising a
Sub-divi
Indirect means.
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