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INTRODUCTION
Rightly understood the object which is envisaged by recogniton cannot be comprehended by recollection and perception combined together. The sphere of recognition presupposes the substance in its relation to its antecedent and subsequent model conditions. Certainly, this identity cannot be the object of recollection (smrti).
The Naiyāyikas maintain that recognition is nothing but a species of perception This is not correct : perception has its own limitations, since it refers to the actually present data only. Hence perception cannot be said to include the past data. Further, they argue that perception is assisted by memory which helps to recognise the object seen before. This view also is not beyond contradiction, since sense-organ although aided by memory cannot proceed beyond its sphere. Hence the correct positoin is to hold that the cognition of identity directly evoltes out of the self, supported by unseen potency.
3. Tarka or inductive reasoning is an independent valid knowledge; because to know the concomitance there is no other valid means than tarka. If concomitance is not known there is no possibility of inference?.
4. Hetu: In SV Akalanka gives special attention to hetu, because he already has discussed the definition of anumāna and its component parts elsewhere in details.
Keeping in view the three characteristics pakşadharmatva etc. of hetu accepted by the Buddhists 4 Akalarka establishes that only the anyathanupapatti or the vipakşavyāvștti is the essential characteristic of hetu. He has explained that anyathānupapatti or vipaksavyävrtti is nothing else than avinābhāva or vyāpti5. There are certain cases where hetu is devoid of its characteristics of pakşadharmatva just as the rising of Rohini in future is inferred on seeing the rise of Krttikā6. Further Akalarka argues that their most favourite hetu, sattva establishing the momentariness is such that it has no sapakșasattva ; and still they believe that sattva is a valid hetu. So it is quite clear that sapaksasattva cannot be an essential characteristic of hetu?. According to the Buddhists avinābhāva is conditioned by the relation
1 Nyāyamañjari p. 224, 461, * SV. III. 8, 9. 3 Vide NV, Ch. II; see also AGT, Intro. p. 584.
Nyāyapraveśa, p. 1. 5 SVV, VI. 2. * SV, VI. 16. 7 SV, VI. 16.
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