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Parikṣāmukham
23 tion of Pramā excludes re-collection, Pramā is defined as consisting in the knowledge of an object, which has not been previously perceived and which is not rejected as false. But when re-collection is included, Pramā consists in the knowledge of an object which is not rejected as false”.
Now, in the first place when Pramā is taken to exclude recollection, the definition being knowledge of an object not previously perceived and not rejected as false, how can this definition apply to Dhārābāhik Jiāna ? For as we have noted before in Dhārābāhik Jñana, in the second and succeeding presentations of an object, it cannot be “not previously perceived" as it was perceived in the first momentary state. This criticism is met by Dharmarājādhvarindra by saying "In the definition of Pramā from which re-collection is excluded, there is no fault of non-pervasiveness. For since it is admitted that time though destitute of form can be cognised through the sense-organs, even a persistent state of cognition has for its object that which is particularised by association with each separate moment and is not the object of each previous cognition"2. That is to say, knowledge of a jar even at the first moment will be different from knowledge of the same jar at the second moment for there will be distinct knowledge in each case e. g. this is a jar seen at the first moment, this is a jar seen at the second moment and so on. "The object known in each moment is particularised or determined by that moment and thus differs from the object presented in each previous or succeeding moment”. Further, the
1 Translation by A. Venis. 67ET GARAT: asco TATUT स्मृतिव्यावृत्तं प्रमात्वमनधिगतावाधितार्थविषयज्ञानत्वं, स्मृतिसाधारणन्तु अवाधितार्थfarqaşlacaq " Vedānta-paribhāṣā. Chapter I.
2 Translation by A. Venis. "tarrila fost वेद्यत्वाभ्युपगमेन धारावाहिकवुधेरपि पूर्वपूर्वज्ञानाविषय-तत्तत्क्षणविशेषविषयकत्वेन न da stounfan: 1° Vedānta-paribhāşā.
3 A. Venis. Notes on Vedānta-paribhāşā.
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