Another Mimamsaka view of right knowledge is that it is the knowledge of the object hitherto undetermined and the means of obtaining such right knowledge is pramana. This definition is also defective because the right knowledge of the known is excluded and there is no evidence for the assertion that valid knowledge of the previously cognised object is invalid and its means also as invalid. Then if it is objected that all memory which depends upon the previously cognised object should be accepted as valid, it is not so, because of selectivity. The Prabhakaras assert that experience alone is valid knowledge and do not accept the validity of memory. Knowledge is of two kinds: experience and memory, the latter is born of the previous experience and since error is possible, the view that experience alone constitutes right knowledge cannot stand.
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