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परिशिष्ट 999 ence, the mental process involved is the same in both. One distinction, however, between an inference and a poetic suggestion of fact is very clear. In this what really matters is the meaning in view of the speaker not the logical accuracy of the way in which he gives experience to that meaning, In other words it is the thought of the speaker which is alire. The non-identity of वस्तुन्यंजना with अनुमान should be unde1stood to mean this. A practical surmise which leads to hI is based on what generally happens. It takes no account of remote possibilities. In gay-safe also we arrive at the suggested similiture by a sort of surmise. The logical connection between the second meaning serves as reason. Those who assume that this memory ( T) are also wrong, for they base their assumption on the fact that like fa this that also owes its existence to amatiert. As संस्कार also gives rise to प्रत्यभिज्ञा ( the perception of identity of the present object with the one seen in the past, e.g. this is the same thing ) the age is fart. Those who hold that afhaT arises from memory and not
