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individuals belonging to a class. This is Classification and Division, consisting in the discovery of Tiryaksamanya i.e., Species-idea or class-essence.
The orthodox philosophers also use the term, Pratyabhijna in the various places of their systems (Vide 34, Vishayadhyaya, Sankhya-Sutras, Sankara's commentary on 25, Second Chapter, Vedanta-Sutras, 3-2-2, Nyaya-Sutras) but everywhere they use it in the sense of its third mode only, described above. In other words, Pratyabhijna with them consists in a conciousness of Essential Identity. The orthodox thinkers, however, choose to express Pratyabhijna in its first and fourth senses by the term, Upamana. "Upamana," says Gautama, (Nyaya-Sutra 1. 1. 6).” consists in knowing a fact with the help of the conception of Similarity." The Jaina philosophers object to the identification of Pratyabhijna with Upamana on the ground that Pratyabhijna, as we have seen already, includes such Judgments as A buffalo is dissimilar to a Cow', as well. Pratyabhijna thus has a wider application than Upamana.
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The Jainas contend that both the judgments 'A Gabaya is similar to a Cow' and 'A Buffalo is dissimilar to a Cow,' are psychologically the same in as much as both are based on Association or 'Samkalana.* The great Nyaya thinker, Vachaspati Misra seems to
