Mr. CoLEBROOKE 071 t/w PMlosojihy of the Hindus. 445 



apprehension is defined in these words : " when the organs of man are in 

 " contiguity with an object, that source of knowledge is perception:^ 



The ancient scholiast has here introduced definitions of other sources of 

 knowledge which the author had omitted, viz., inference, verbal communi- 

 cation, comparison, presumption, and privation. None of these are reasons 

 of duty except verbal communication j for the rest are founded on percep- 

 tion, which itself is not so. Verbal communication is either human, as a 

 correct sentence {dpta-vdcya), or superhuman, as a passage of the vedas. 

 It is indicative or imperative ; and the latter is either positive or relative : 

 Ex. 1. " This is to be done :" 2. " That is to be done hke this." 



•' On sight of one member of a known association, the consequent appre- 

 " hension of the other part which is not actually proximate, is {aniimdna) 

 " inference.* The association must be such as had been before directly 

 " perceived, or had become known by analogy. 



" Comparison (upamdmi) is knowledge arising from resemblance more or 

 " less strong. It is apprehension of the likeness which a thing presently 

 " seen bears to one before observed : and likeness or simihtude is concomi- 

 " tancy of associates or attributes with one object, which were associated 

 " with another. 



" Presumption (art'hdjjatti) is deduction of a matter from that which 

 " could not else be. It is assumption of a thing not itself perceived, but 

 " necessarily implied by another which is seen, heard, or proven. 



" Knowledge of a thing which is not proximate (or subject to percep- 

 " tion) derived through understood sound, that is through words the 

 " acceptation whereof is known, is (^sdstra) ordinance or revelation. It is 

 " (iaZif/a) verbal communication." 



These five sources of knowledge, or modes of proof, as here defined, are 

 admitted by all Mimdnsacas : and the followers of Prabhacara are stated 

 to restrict their admission to those five.t Bhatta with his disciples, guided 

 by the ancient scholiast, adds a sixth, which is privation (abhdva) ; and the 

 Veddntis or Uttara Mimdnsacas concur in the admission of that number. 



The Clidrvdcas, as noticed in the first part of this essay.t recognise but one, 

 viz., perception. The followers of Canade and those of Sugata (^Buddha) 

 acknowledge two, perception and inference. The Sdnc'hyas reckon three, 



* Anc.iic\\o\. Didh. Purt'h,.&c. f Vcdanla-sic'hamnni. % Page 28. 



