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according to the Jaina, is a particular material substance. Its modes are the different changes of state emerging into acts of thought. The direct knowledge of these modes is called manahparyaya-jñāna, i.e., telepathy.
The
The non-perceptual knowledge is of five kinds; recollection (smarana), recognition (pratyabhijñāna), induction (tarka), deduction (anumāna) and verbal knowledge (āgama).20
Recollection is a cognition which has for its condition the stimulation of a memory-impression and which refers to its content by a form of the pronoun 'that'. It is Jainism alone that regards recollection as an independent organ of valid knowledge. As a consequence, it has to face a number of objections from the side of opponents. How can recollection be an organ of cognition when it is not cognisant of a datum perceived at present, and thus is found to lack an objective basis? The answer is : It is certainly based on an object that has been experienced in the past. The reality of the object, and not its actually felt presence, is the condition of validity of a cognition. If the opponent thinks that the revelation of the relevant object is the criterion of validity, it is found to be equally present in recollection also. How can a dead object be the generating condition of a cognition like recollection ? The Jaina answers : The object is not the generating condition of knowledge. As light, which comes into being on the operation of its own conditions, reveals the objects Jar and the like, though not generated by them so also a cognition, which comes into existence by its own conditions, viz., the sense-organ or the mind accompanied by the destruction cumsubsidence of the obscuring veil, reveals its object, though it is not produced by the object. Moreover, if recollection is regarded invalid, one must be prepared to repudiate the validity of inference, since there is no possibility of inference being realised unless recollection has already taken note of the necessary concomitance. Hence, recollection has to be accepted as a valid and independent organ of knowledge.
Recognition is the synthetic cognition born of observation and recollection as typified by such forms as 'it is the same' (judgment of identity), 'it is like that' (judgment of similarity), 'this is different from that' (judgment of difference) and the like, Observation is the perceptual cognition and recollection is an act of memory. These two are the conditions of recognition which is a kind of synthetic knowledge. This
20 Pramana-naya tattvaloka, 3.2.
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