e and perceive
that it is fragrant; the fragrance is not perceived by the
eye, but the manas perceives it directly and associates the visual
percept with it. According to Vedanta this acquired perception
is only a case of inference. The pratibha-pratyak@sa however is
that which is with reference to the happening of a future event.
When a cognition is produced, it is produced only as an objective
cognition, e.g. This is a pot, but after this it is again related to
the self by the mind as "I know this pot." This is effected by
the mind again coming in contact for reperception of the cognition
which had already been generated in the soul. This second
reperception is called anuvyavasaya, and all practical work can
proceed as a result of this anuvyavasaya [Footnote ref. l].

Inference.

Inference (_anumana_) is the second means of proof (prama@na)
and the most valuable contribution that Nyaya has made has
been on this subject. It consists in making an assertion about a
thing on the strength of the mark or linga which is associated
with it, as when finding smoke rising from a hill we remember
that since smoke cannot be without fire, there must also be fire
in yonder hill. In an example like this smoke is technically
called linga, or hetu. That about which the assertion has been
made (the hill in this example) is called pak@sa, and the term
"fire" is called sadhya. To make a correct inference it is
necessary that the hetu or linga must be present in the pak@sa,

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[Footnote 1: This later Nyaya doctrine that the cognition of self in
association with cognition is produced at a later moment must be
contrasted with the _triputipratyak@sa_ doctrine of Prabhakara, which
holds that the object, knower and knowledge are all given simultaneously
in knowledge. Vyavasaya (determinate cognition), according to Ga@nges'a,
gives us only the cognition of the object, but the cognition that I am
aware of this object or cognition is a different functioning succeeding
the former one and is called anu (after) vyavasaya (cognition), "_idamaha@m
janamiti vyavasaye na bhasate taddhakendriyasannikar@sabhavat
kintvida@mvi@sayakajnanatvavis'i@s@tasya jnanasya vais'i@styamatmani
bhasate; na ca svaprakas'e vyavasaya tad@rs'a@m svasya vais'i@s@tya@m
bhasitumarhati, purva@m vis'e@sa@nasya tasyajnanat, tasmadidamaha@m
janamiti na vyavasaya@h kintu anuvyavasayah." _Tattvacintama@ni_, p.