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NYAYA THEORY OF KNOWLEDGE
'this.' Nor can we say that recognition is a synthesis or
unitary product of perception and memory. Perception and
memory arise respectively out of sensation and imagination,
and are incapable of fusing into a single effect. Admitting that
recognition is a unitary product, what is the nature of its object?
If the object be past, then recognition is not different from
memory. If it be in the future recognition becomes a form of
imagination (sa峁僰alpa). The object cannot be a merely present
fact, since in recognition the object is identified with something
of our past experience. To say that the object of recognition
exists in the past, present and future is a contradiction in terms.
Hence the Buddhists conclude that pratyabhij帽膩 is a dual
cognition including both perception and memory which refer
respectively to the two aspects of an object as 'this' and 'that,'
or as present and past.'
The Jainas take pratyabhij帽膩 to mean recognition in the
sense of both understanding the nature of an object and
knowing that it was perceived before. To recognise a thing
is to know that it has this or that property, or that it is the same
as what was seen before. It is not true to say that pratya-
bhij帽膩 is a dual cognition consisting of perception and memory.
Although conditioned by perception and memory, it is a new
kind of knowledge which cannot be resolved into them. The
testimony of introspection clearly tells us that pratyabhij帽膩 is
a unitary cognition and a distinct type of knowledge. What
the Naiy膩kas call upam膩na or comparison is, according to the
Jainas, a form of pratyabhij帽膩 as understood by them.2
According to the Naiy膩yikas, pratyabhij帽膩 consists in
knowing that a thing now perceived is the same as what was
perceived before." That pratyabhij帽膩 or recognition, in the
second sense, is a single psychosis appears clearly from the
fact that it refers to one and the same object. The cognitions
1 NM., pp. 448-49-
2 Vide Prameyakamalam膩rta峁囜笉a, pp. 97-100.
3 So'yam峁� Devadatta ityat墨tavartam膩nak膩lavi艣i峁ａ弓avi峁�ayaka峁� j帽膩nam pratya-
bhij帽膩, Mitabh膩峁�i峁嚹�, p. 25.